A Critical Analysis of Amin Ahsan Islahi s Quran Commentary.pdf

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1. A
CRITICA
L
ANALYSI
S
O
F
AMI
N
AHSA
N
ISLAM'
S
APPROAC
H
T
O
UNDERSTANDIN
G
TH
E
QUR'A
N
ABSTRAC
T
THESI
S
SUBMITTE
D
FO
R
TH
E
AWAR
D
O
F
TH
E
DEGRE
E
O
F
I
N
ISLAMI
C
STUDIE
S
B
Y
HERMAN
ROBORGH
Unde
r
th
e
Supervisio
n
o
f
Prof
.
Or
.
Mohamma
d
Yasi
n
Mazha
r
Siddiqu
i
DEPARTMEN
T
O
F
ISLAMI
C
STUDIE
S
ALIGAR
H
MUSLI
M
UNIVERSIT
Y
ALIGAR
H
(INDIA
)
200
6

2. Abstrac
t
Sinc
e
doin
g
m
y
Maste
r
o
f
Art
s
i
n
Islami
c
Studie
s
a
t
th
e
Universit
y
o
f
Birmingha
m
i
n
England
,
I
hav
e
becom
e
mor
e
an
d
mor
e
convince
d
tha
t
th
e
advancemen
t
o
f
worl
d
peac
e
depend
s
o
n
goo
d
relation
s
an
d
harmon
y
amon
g
al
l
th
e
religion
s
o
f
th
e
world
.
Person
s
wh
o
hav
e
a
dee
p
understandin
g
an
d
appreciatio
n
o
f
differen
t
religion
s
wil
l
b
e
abl
e
t
o
promot
e
suc
h
peac
e
an
d
harmony
.
Thi
s
researc
h
proposa
l
i
s
th
e
expressio
n
o
f
m
y
desir
e
fo
r
suc
h
a
dee
p
understandin
g
an
d
appreciatio
n
o
f
Islam
.
Th
e
appea
l
o
f
Islahi'
s
commentar
y
o
n
th
e
Qur'a
n
-
Tadabbur-i-Qur'an
-
lie
s
i
n
it
s
focu
s
o
n
th
e
tex
t
o
f
th
e
Qur'a
n
itsel
f
rathe
r
tha
n
o
n
th
e
traditiona
l
commentarie
s
an
d
book
s
o
f
histor
y
tha
t
hav
e
dominate
d
Qur'ani
c
tafsir
throughou
t
th
e
centuries
.
Anothe
r
attractiv
e
aspec
t
o
f
Islahi'
s
approac
h
i
s
th
e
encouragemen
t
h
e
give
s
t
o
th
e
reade
r
o
f
th
e
Qur'a
n
t
o
mak
e
us
e
o
f
reaso
n
i
n
th
e
proces
s
o
f
interpretation
.
Sinc
e
Islah
i
gav
e
suc
h
importanc
e
t
o
th
e
us
e
o
f
reaso
n
i
n
Tadabbur-i-Qur'an,
m
y
enquir
y
int
o
hi
s
commentar
y
wil
l
investigat
e
th
e
kin
d
o
f
logi
c
tha
t
Islah
i
uses
.
I
n
othe
r
words
,
m
y
enquir
y
wil
l
examin
e
ho
w
consisten
t
Islah
i
wa
s
i
n
hi
s
ow
n
us
e
o
f
reaso
n
i
n
hi
s
commentary
.
I
wil
l
als
o
examin
e
th
e
consequence
s
t
o
whic
h
Islahi'
s
wa
y
o
f
logica
l
thinkin
g
lead
s
him
.
I
t
i
s
clea
r
tha
t
th
e
reade
r
i
s
th
e
centra
l
figur
e
i
n
Islahi'
s
commentary
.
I
n
fact
,
a
t
man
y
point
s
i
n
hi
s
commentary
,
Islah
i
draw
s
a
genera
l
conclusio
n
onl
y
afte
r
invitin
g
th
e
reade
r
t
o
reflec
t
(tadabbur)
o
n
th
e
Qur'an
.
Again
,
th
e

3. Islah
i
i
s
concerne
d
onl
y
abou
t
th
e
addressee
s
livin
g
durin
g
th
e
tim
e
o
f
revelatio
n
an
d
no
t
abou
t
addressee
s
livin
g
after
th
e
tim
e
o
f
revelation
.
Islahi'
s
descriptio
n
o
f
th
e
contex
t
i
s
base
d
o
n
hi
s
ow
n
interpretatio
n
o
f
th
e
tex
t
becaus
e
h
e
derive
s
i
t
entirel
y
fro
m
th
e
tex
t
o
f
th
e
Qur'an
.
Eve
n
hi
s
reference
s
t
o
Ara
b
cultur
e
expres
s
hi
s
ow
n
perception
.
Whil
e
Islah
i
dismisse
s
th
e
traditiona
l
importanc
e
give
n
t
o
th
e
"occasion
s
o
f
revelation"
,
h
e
constantl
y
refer
s
t
o
th
e
histor
y
an
d
custom
s
o
f
Ara
b
an
d
Jewis
h
people
s
wh
o
live
d
befor
e
an
d
durin
g
th
e
tim
e
o
f
revelation
.
H
e
understand
s
th
e
revelatio
n
o
f
th
e
Qur'a
n
a
s
takin
g
plac
e
withi
n
th
e
historical
,
socia
l
an
d
politica
l
circumstance
s
an
d
condition
s
o
f
th
e
period
.
Bu
t
h
e
relie
s
o
n
hi
s
own
intuitiv
e
perceptio
n
o
f
thes
e
circumstances
.
Islah
i
argue
s
tha
t
th
e
Qur'a
n
i
s
coheren
t
becaus
e
h
e
find
s
a
commo
n
them
e
{'umud)
connectin
g
al
l
th
e
Surahs
.
Islahi'
s
argumen
t
depend
s
o
n
th
e
litera
l
applicatio
n
o
f
certai
n
word
s
concernin
g
th
e
depositio
n
o
f
th
e
Jew
s
an
d
th
e
Christian
s
an
d
th
e
victor
y
o
f
th
e
Muslim
s
i
n
Mecca
.
H
e
als
o
find
s
structura
l
link
s
connectin
g
th
e
Surah
s
wit
h
eac
h
other
.
Islah
i
present
s
th
e
"origina
l
intention
"
an
d
th
e
"correc
t
meaning
"
o
f
th
e
Qur'a
n
i
n
term
s
o
f
th
e
victor
y
o
f
th
e
Muslim
s
ove
r
th
e
Quraysh
.
H
e
relate
s
everythin
g
i
n
th
e
Qur'a
n
t
o
thi
s
"correc
t
meaning"
,
accordin
g
t
o
whic
h
th
e
missio
n
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wa
s
t
o
lea
d
th
e
Musli
m
communit
y
t
o
for
m
a
n
Islami
c
societ
y
an
d
government
.
Th
e
Qur'a
n
provide
s
th
e
law
s
fo
r
thi
s
ne
w
society
.
Go
d
ha
s
take
n
awa
y
th
e
mandat
e
H
e
ha
d
give
n
t
o
th
e
Jew
s
an
d
th
e
Christian
s
an
d
transferre
d
i
t
t
o
th
e
Muslims
,
wh
o
ar
e
th
e
"bes
t
community
"
becaus
e
the
y
promot
e
justic
e
an
d
trut
h
i
n
3
£

4. society
.
Th
e
perfec
t
din
ha
s
no
w
been
conveye
d
t
o
th
e
Muslim
s
an
d
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
i
n
Mecc
a
ha
s
bee
n
returne
d
t
o
it
s
rightfu
l
custodians
.
Thi
s
i
s
th
e
visio
n
Islah
i
expresse
s
throughou
t
hi
s
commentary
.
Islahi'
s
purpos
e
i
n
writin
g
Tadabbur-i-Qur'an
i
s
t
o
argu
e
tha
t
Muslim
s
wil
l
onc
e
agai
n
experienc
e
thei
r
forme
r
succes
s
an
d
powe
r
b
y
adoptin
g
th
e
action-pla
n
outline
d
i
n
th
e
Qur'an
.
Islah
i
demonstrate
s
fro
m
th
e
battl
e
o
f
Badr
an
d
th
e
battl
e
o
f
Uhud
tha
t
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
i
s
no
t
onl
y
a
spiritua
l
struggl
e
bu
t
involve
s
a
politica
l
struggl
e
a
s
well
.
Tadabbur-
i-Qur'an
contain
s
a
clea
r
an
d
a
stron
g
promis
e
o
f
politica
l
supremac
y
fo
r
th
e
Muslims
.
Sinc
e
h
e
doe
s
no
t
offe
r
criteri
a
t
o
distinguis
h
th
e
litera
l
fro
m
th
e
metaphorica
l
us
e
o
f
language
,
Islah
i
i
s
abl
e
t
o
appl
y
th
e
narrative
s
an
d
th
e
parable
s
o
f
th
e
Qur'a
n
t
o
an
y
specifi
c
agent
s
i
n
histor
y
tha
t
illustrat
e
th
e
particula
r
messag
e
h
e
wishe
s
t
o
convey
.
Islah
i
recognize
s
th
e
metaphorica
l
an
d
symboli
c
wa
y
tha
t
languag
e
i
s
use
d
i
n
th
e
Qur'a
n
bu
t
attempts
,
nonetheless
,
t
o
arriv
e
a
t
th
e
single
,
objectiv
e
an
d
correc
t
meanin
g
o
f
th
e
text
.
However
,
th
e
tex
t
o
f
th
e
Qur'a
n
canno
t
escap
e
th
e
influenc
e
o
f
th
e
reade
r
an
d
o
f
th
e
context
.
Islah
i
make
s
constan
t
us
e
o
f
idea
s
lik
e
sunnat-i-ilahi,
itmam-i-hujjat
an
d
othe
r
concept
s
suc
h
a
s
consolatio
n
(tasalli)
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
rewar
d
an
d
punishmen
t
(jaza
o
saza)
becaus
e
suc
h
abstrac
t
concept
s
provid
e
a
synthesi
s
o
f
th
e
historica
l
narrative
s
an
d
s
o
contribut
e
t
o
th
e
coherenc
e
o
f
th
e
Qur'an
.
H
e
use
s
suc
h
idea
s
a
s
umbrell
a
concept
s
t
o
brin
g
divers
e
aspect
s
o
f
th
e
Qur'a
n
togethe
r
unde
r
on
e
coheren
t
theme
.
4

5. Islah
i
doe
s
no
t
respec
t
th
e
principle
s
o
f
Biblica
l
exegesi
s
bu
t
approache
s
th
e
forme
r
Scripture
s
wit
h
th
e
sam
e
principle
s
o
f
interpretatio
n
tha
t
h
e
use
s
fo
r
th
e
Qur'an
.
Th
e
resul
t
i
s
tha
t
h
e
ofte
n
find
s
inexplicabl
e
contradiction
s
betwee
n
th
e
Qur'a
n
an
d
th
e
Bible
.
I
n
conclusion
,
ther
e
seem
s
t
o
b
e
n
o
soun
d
basi
s
fo
r
th
e
distinctio
n
betwee
n
th
e
interna
l
an
d
th
e
externa
l
principle
s
o
f
interpretatio
n
tha
t
Islah
i
make
s
i
n
hi
s
Prefac
e
t
o
Tadabbur-i-Qur'an.
Sinc
e
huma
n
attempt
s
t
o
understan
d
th
e
Qur'a
n
depen
d
o
n
persona
l
effort
,
al
l
thes
e
effort
s
mus
t
fal
l
unde
r
th
e
categor
y
o
f
zanni.
Fo
r
example
,
th
e
searc
h
fo
r
th
e
them
e
(
'amud
)
o
f
eac
h
Sura
h
require
s
a
capacit
y
fo
r
sustaine
d
reflectio
n
(tadabbur).
Similarly
,
al
l
th
e
principle
s
o
f
interpretatio
n
tha
t
Islah
i
use
s
i
n
hi
s
commentar
y
shoul
d
b
e
calle
d
zanni.
Islah
i
say
s
tha
t
th
e
Surah
s
o
f
th
e
Qur'a
n
for
m
seve
n
Sura
h
Groups
.
A
s
ca
n
readil
y
b
e
see
n
fro
m
th
e
tabl
e
o
f
contents
,
I
hav
e
mad
e
a
n
analysi
s
o
f
eac
h
Sura
h
fro
m
th
e
first
fou
r
Sura
h
Group
s
o
f
Tadabbur-i-Qur'an
an
d
I
hav
e
include
d
m
y
conclusion
s
directl
y
afte
r
m
y
analysi
s
o
f
eac
h
Surah
.
I
coul
d
no
t
adop
t
thi
s
procedur
e
fo
r
th
e
las
t
thre
e
Sura
h
Group
s
du
e
t
o
limite
d
space
.
S
o
I
hav
e
give
n
onl
y
a
n
overvie
w
o
f
thes
e
remainin
g
Sura
h
Groups
.
However
,
th
e
mai
n
line
s
o
f
Islahi'
s
approac
h
t
o
th
e
Qur'a
n
ar
e
clea
r
fro
m
m
y
discussio
n
o
f
th
e
first
fou
r
Sura
h
Groups
.
Finally
,
I
di
d
no
t
find
i
t
necessar
y
t
o
mak
e
a
separat
e
analysi
s
o
f
Sura
h
Al
Fatihah
becaus
e
Islah
i
link
s
Sura
h
Al
Fanhah
wit
h
Sura
h
Al
Baqarah.
Herma
n
Roborg
h
5
'%$*

6. Phone
s
Ext
.
270113
1
int
.
136
5
U&M
L
2
70052
8
DEPARTMEN
T
O
F
ISLAMI
C
STUDIE
S
ALIGAR
H
MUSLI
M
UNIVERSIT
Y
ALIGAR
H
-
20200
2
(INDIA
)
CERTIFICAT
E
Thi
s
i
s
t
o
certif
y
tha
t
th
e
thesi
s
entitled
:
"
A
Critica
l
Analysi
s
o
f
Ami
n
Ahsa
n
lslahi'
s
Approac
h
t
o
understandin
g
th
e
Qur'an
"
i
s
a
n
origina
l
wor
k
don
e
b
y
Herma
n
Roborg
h
unde
r
m
y
supervision
.
Th
e
thesi
s
i
s
read
y
fo
r
submissio
n
fo
r
th
e
awar
d
o
f
Ph.
D
i
n
Islami
c
Studies
.
Mazha
r
Siddiqu
i
Dated...
.
lUl,.^
,

7. Acknowledgement
s
I
woul
d
lik
e
t
o
than
k
mos
t
sincerel
y
m
y
supervisor
,
Professo
r
Dr
.
Muhamma
d
Yasi
n
Mazha
r
Siddiqui
,
wh
o
too
k
a
persona
l
interes
t
i
n
m
y
researc
h
proposal
.
I
t
wa
s
hi
s
interes
t
an
d
encouragemen
t
tha
t
confirme
d
m
e
i
n
m
y
desir
e
t
o
undertak
e
a
critica
l
investigatio
n
o
f
Tadabbur-i-Qur'an.
Professo
r
Siddiqu
i
provide
d
m
e
wit
h
th
e
freedo
m
I
neede
d
t
o
undertak
e
a
seriou
s
investigatio
n
o
f
Islahi'
s
approac
h
t
o
understandin
g
th
e
Qur'an
.
I
a
m
als
o
gratefu
l
t
o
hi
m
fo
r
th
e
tim
e
h
e
gav
e
t
o
a
n
attentiv
e
readin
g
an
d
consideratio
n
o
f
my text
.
I
a
m
gratefu
l
t
o
th
e
Vice-Chancello
r
an
d
t
o
th
e
Controlle
r
o
f
Admission
s
fo
r
thei
r
kin
d
assistanc
e
durin
g
th
e
tim
e
o
f
m
y
initia
l
enrolmen
t
a
t
th
e
university
.
Fr
.
Victo
r
Edwi
n
S.J
.
an
d
Mr
.
Kuriakos
e
als
o
gav
e
m
e
valuabl
e
assistanc
e
durin
g
tha
t
tim
e
o
f
orientation
.
Th
e
Chairma
n
o
f
th
e
Departmen
t
o
f
Islami
c
Studies
,
Prof
.
Sayyi
d
Ahsa
n
an
d
th
e
academi
c
staf
f
o
f
th
e
Departmen
t
provide
d
a
suitabl
e
environmen
t
i
n
whic
h
I
coul
d
pursu
e
m
y
research
.
Th
e
Librarian
,
Mr
.
Kabi
r
Ahma
d
an
d
hi
s
staf
f
wer
e
alway
s
read
y
t
o
assis
t
me
.
I
coul
d
approac
h
Prof
.
Zafaru
l
Islam
,
Dr
.
Ab
u
Sufya
n
Islah
i
an
d
Dr
.
Istiaqu
e
Ahma
d
Zill
i
wit
h
an
y
question
s
I
had
.
I
wil
l
alway
s
remembe
r
Mr
.
G.A
.
Ansar
i
(Engineer
,
retired
)
whos
e
kin
d
assistanc
e
mad
e
m
y
sta
y
i
n
Aligar
h
s
o
muc
h
mor
e
comfortable
.
Fr
.
Johnson
,
Fr
.
Deni
s
d
e
Souz
a
an
d
Fr
.
Akkar
a
provide
d
a
friendl
y
welcom
e
whe
n
I
visite
d
the
m
a
t
S
t
Fidelis
'
Church
.
I
als
o
receive
d
th
e
encouragemen
t
o
f
M
r
Muhee
b
u
l
Haqu
e
an
d
D
r
Ari
f
Isla
m
wheneve
r
I
visite
d
th
e
Staf
f
Club
.
I
wa
s
abl
e
t
o
complet
e
thi
s
thesi
s
becaus
e
o
f
the encouragemen
t
I
receive
d
fro
m
m
y
Jesui
t
brother
s
i
n
Australia
,
Indonesia
,
Pakistan
,
Sr
i
Lank
a
an
d
Indi
a
an
d
m
y
dea
r
famil
y
i
n
Ne
w
Zealand
.
I
t
i
s
th
e
frui
t
o
f
thei
r
interes
t
ove
r
th
e
years
.
Herma
n
Roborg
h
S.J
.
14
0
Par
k
Drive
,
Parkville
,
Vic
.
3052
,
Australi
a
Ph
.
(03
)
934
7
5385
,
fa
x
(03
)
934
7
014
7
Email
:
[email protected]
t
i

8. Content
s
Acknowledgement
s
Genera
l
Introductio
n
Chapte
r
On
e
Critica
l
Assessmen
t
o
f
Sura
h
Grou
p
On
e
Sura
h
Al
Baqarah
g
Conclusion
s
.
_
.
2.
<
?
Sura
h
Al
'Imran
Conclusion
s
Sura
h
An
Nisa
Conclusion
s
Sura
h
Al
Maidah
Conclusion
s
Chapte
r
Tw
o
Critica
l
Assessmen
t
o
f
Sura
h
Grou
p
Tw
o
Introductio
n
t
o
Sura
h
Grou
p
Tw
o
Sura
h
Al
An
'am
Conclusion
s
Sura
h
AlA'raf
Conclusion
s
Sura
h
Al
Anfal
Conclusion
s
Sura
h
At
Taubah
Conclusion
s
3
/
r
>
7°
79
/
i
i

9. Chapte
r
Thre
e
Critica
l
Assessmen
t
o
f
Sura
h
Grou
p
Thre
e
Introductio
n
t
o
Sura
h
Grou
p
Thre
e
/9-¥-
Sura
h
Yunus
Sura
h
Hud
Conclusion
s
Sura
h
Ar
Ra'd
Conclusion
s
Sura
h
Ibrahim
rif-8
Conclusion
s
/^
/
Sura
h
Yusuf
.
g,
.
Conclusion
s
,
_
_
2^0
r
Conclusion
s
z.oQ
Sura
h
Al
Hijr
Z/o
Conclusion
s
2-
/
£
Sura
h
An
Nahl
Z/-8
Conclusion
s
2L2.^
Sura
h
Al
Isra
2.
3
Z.
Conclusion
s
Z
Z?
Sura
h
Al
Kahf
2-4-f
Conclusion
s
2
.
s~~&
Sura
h
Maryam
z
s~l
Conclusion
s
Z
£
Z-
Sura
h
Ta
Ha
Conclusion
s
Sura
h
AlAnbiya
Conclusion
s
ii
i

10. Sura
h
Al
Hajj
Conclusion
s
Z8?
Z17
Sura
h
Al
Muminun
3>OQ
Conclusion
s
3/0
Sura
h
An
Nur
2
tS
Conclusion
s
SZ.
J
Chapte
r
Fou
r
Critica
l
Assessmen
t
o
f
Sura
h
Grou
p
Fou
r
Introductio
n
t
o
Sura
h
Grou
p
Fou
r
3>2S7
Sura
h
Al
Furqan
3
2
<?
Conclusion
s
J>3 ?
Sura
h
Ash
Shu'ara
3
? f
Conclusion
s
3
ty-7
Sura
h
An
Naml
3
f
8
Conclusion
s
15~?
Sura
h
Al
Qasus
3^2.
Conclusion
s
S
£8
Sura
h
Al
'Ankabut
3
£"?
Conclusion
s
3
7
^
Sura
h
Ar
Rum
Conclusion
s
Conclusion
s
3$B
Sura
h
Luqman
3
<^
a
4-
00
Sura
h
As
Sajdah
ty~03
Conclusion
s
^
/?
/
Sura
h
Al
Ahzab
fr- /£
Conclusion
s
Cf.
2-
^
~
I
V

11. Chapte
r
Fiv
e
A
n
Overvie
w
o
f
th
e
Remainin
g
Sura
h
Group
s
f-LS
1
.
a
.
Introductio
n
t
o
Sura
h
Grou
p
Fiv
e
b
.
Th
e
Theme
s
o
f
th
e
Surah
s
c
.
Conclusion
s
2
.
a
.
Introductio
n
t
o
Sura
h
Grou
p
Si
x
b
.
Th
e
Theme
s
o
f
th
e
Surah
s
c
.
Conclusion
s
3
.
a
.
Introductio
n
t
o
Sura
h
Grou
p
Seve
n
b
.
Th
e
Theme
s
o
f
th
e
Surah
s
c
.
Conclusion
s
4*5
7
^1?
Genera
l
Conclusion
s
4-Bf
Bibliograph
y
Suggestion
s
fo
r
Furthe
r
Stud
y
jr
t
i
#

12. Genera
l
Introductio
n
Th
e
wor
d
Tadabbur
dominate
s
th
e
shor
t
titl
e
o
f
Islahi'
s
commentar
y
o
n
th
e
Qur'an
,
whic
h
h
e
calle
d
Tadabbur-i-Qur'an.
Th
e
wor
d
conjure
s
u
p
th
e
imag
e
o
f
a
perso
n
engage
d
i
n
listenin
g
an
d
reflecting
,
ponderin
g
an
d
contemplating
,
weighin
g
u
p
an
d
balancin
g
th
e
instruction
s
an
d
value
s
o
f
God'
s
messag
e
communicate
d
throug
h
th
e
Qur'an
,
searchin
g
fo
r
th
e
guidanc
e
tha
t
Go
d
intended
,
no
t
onl
y
fo
r
th
e
peopl
e
wh
o
live
d
a
t
th
e
tim
e
o
f
revelatio
n
bu
t
fo
r
al
l
people
.
I
f
thi
s
i
s
th
e
impor
t
o
f
th
e
wor
d
Tadabbur
i
n
Islahi'
s
title
,
the
n
it
s
reader
s
ar
e
bein
g
invite
d
t
o
participat
e
i
n
a
proces
s
o
f
interpretatio
n
tha
t
canno
t
b
e
reduce
d
t
o
a
singl
e
techniqu
e
leadin
g
t
o
preconceive
d
conclusions
,
bu
t
rathe
r
t
o
tak
e
par
t
i
n
a
comple
x
proces
s
tha
t
i
s
sensitiv
e
t
o
th
e
differen
t
contribution
s
th
e
autho
r
an
d
th
e
reade
r
hav
e
i
n
discoverin
g
th
e
wisdo
m
o
f
th
e
Qur'an
.
Th
e
prospec
t
o
f
suc
h
a
proces
s
captivate
s
m
y
interes
t
an
d
hopefull
y
wil
l
sustai
n
th
e
interes
t
o
f
th
e
reader
s
o
f
thi
s
dissertatio
n
a
s
well
.
Th
e
appea
l
o
f
Tadabbur-i-Qur'an
i
s
tha
t
it
s
primar
y
focu
s
i
s
o
n
th
e
tex
t
o
f
th
e
Qur'a
n
itsel
f
rathe
r
tha
n
o
n
th
e
traditiona
l
commentarie
s
an
d
book
s
o
f
histor
y
tha
t
hav
e
dominate
d
Qur'ani
c
tafsir
throughou
t
th
e
centuries
.
Anothe
r
attractiv
e
aspec
t
o
f
Islahi'
s
ne
w
approac
h
i
s
th
e
encouragemen
t
h
e
give
s
t
o
th
e
reade
r
o
f
th
e
Qur'a
n
t
o
mak
e
us
e
o
f
reaso
n
(
'aql
)
i
n
th
e
proces
s
o
f
interpretation
.
Sinc
e
Islah
i
gav
e
suc
h
importanc
e
t
o
th
e
us
e
o
f
reaso
n
i
n
Tadabbur-i-Qur'an,
m
y
enquir
y
int
o
hi
s
commentar
y
wil
l
investigat
e
th
e
kin
d
o
f
logi
c
tha
t
Islah
i
uses
.
I
n
othe
r
words
,
m
y
enquir
y
wil
l
examin
e
th
e
exten
t
o
f
Islahi'
s
ow
n
consistenc
y
an
d
th
e
consequence
s
t
o
whic
h
Islahi'
s
ow
n
wa
y
o
f
thinkin
g
lead
s
him
.
A
s
fa
r
a
s
possible
,
I
wil
l
avoi
d
th
e
hermeneutic
s
an
d
epistemologica
l
theorie
s
tha
t
aros
e
i
n
a
Wester
n
historica
l
context
.
A
s
Khale
d
Abo
u
E
l
Fad
l
rightl
y
says
,
thi
s
kin
d
o
f
transplantin
g
o
f
theorie
s
fro
m
th
e
Wes
t
"run
s
th
e
ris
k
o
f
imposin
g
artificia
l
categorie
s
upo
n
Musli
m
historica
l
an
d
intellectua
l
experience."
1
E
l
Fadl
,
however
,
feel
s
tha
t
"thi
s
doe
s
no
t
mea
n
tha
t
Musli
m
intellectual
s
shoul
d
sanctif
y
traditio
n
o
r
tha
t
the
y
shoul
d
refrai
n
fro
m
introducin
g
usefu
l
conceptua
l
construct
s
int
o
contemporar
y
Musli
m
culture
,
eve
n
i
f
thes
e
construct
s
originate
d
wit
h
th
e
West."
2
Th
e
poin
t
t
o
remembe
r
i
s
tha
t
"on
e
shoul
d
star
t
wit
h
th
e
Musli
m
'Abo
u
E
l
Fad
l
(2003)
,
p
.
99
.
:
Op
.
cit
.
1

13. experience
"
an
d
the
n
carefull
y
conside
r
ho
w
concept
s
fro
m
th
e
Wes
t
coul
d
b
e
usefull
y
employed.
"
I
will
,
therefore
,
alway
s
mak
e
a
n
effor
t
t
o
approac
h
Tadabbur-i-Qur'an
from
th
e
inside
,
a
s
i
t
were
,
an
d
t
o
understan
d
Islam'
s
intende
d
meaning
.
Islah
i
himself
,
i
n
th
e
Preface
t
o
hi
s
commentary
,
stresse
s
th
e
specia
l
difficult
y
a
perso
n
livin
g
toda
y
ha
s
t
o
interpre
t
th
e
Qur'an
.
Clearly
,
thos
e
wh
o
listene
d
t
o
th
e
Qur'a
n
a
t
th
e
tim
e
o
f
revelatio
n
ha
d
n
o
troubl
e
understandin
g
th
e
languag
e
tha
t
wa
s
bein
g
use
d
becaus
e
the
y
wer
e
wel
l
acquainte
d
wit
h
th
e
contex
t
abou
t
whic
h
th
e
Qur'a
n
wa
s
speaking
.
The
y
wer
e
acquainte
d
wit
h
th
e
allusion
s
an
d
figure
s
o
f
speec
h
tha
t
th
e
Qur'a
n
wa
s
using
.
Th
e
presen
t
da
y
reade
r
o
f
th
e
Qur'an
,
however
,
i
s
livin
g
i
n
condition
s
greatl
y
remove
d
fro
m
tha
t
context
.
Henc
e
th
e
wor
k
o
f
interpretatio
n
wil
l
no
t
b
e
eas
y
bu
t
will
,
o
n
th
e
contrary
,
deman
d
muc
h
intellectua
l
effort.
5
Furthermore
,
t
o
understan
d
th
e
Qur'an
,
i
t
wil
l
no
t
b
e
satisfactor
y
t
o
fin
d
ou
t
simpl
y
ho
w
Qur'ani
c
verse
s
ar
e
interrelated
,
thereb
y
derivin
g
som
e
practica
l
rule
s
fo
r
living
.
I
t
wil
l
b
e
muc
h
mor
e
importan
t
t
o
discove
r
th
e
wisdo
m
o
f
th
e
Qur'an
,
th
e
origina
l
intentio
n
o
f
it
s
messag
e
an
d
th
e
fundamenta
l
purpos
e
o
f
religio
n
{din)
(cf
.
ibid)
.
Fo
r
example
,
Islah
i
refer
s
t
o
th
e
essenc
e
an
d
spiri
t
o
f
din
{maghaz-i-din
aur
ruh-i-din,
vol
.
1
,
p
.
428
)
an
d
th
e
origina
l
purpos
e
o
f
praye
r
{namaz
.
. .
ka
as!
maqsud,
ibid)
.
H
e
say
s
tha
t
vers
e
17
7
o
f
Sura
h
Al
Baqarah
clarifie
s
th
e
origina
l
meanin
g
o
f
piet
y
{birr
o
taqwa
ki
asli
haqiqat
wazeh
karne
ke
ba
'd,
ibid
,
p
.
430)
,
th
e
origina
l
purpos
e
o
f
th
e
3
Cf
.
ibid
.
'
'
Farah
i
wa
s
writin
g
jus
t
afte
r
th
e
tim
e
o
f
Si
r
Sye
d
Ahma
d
Khan
,
wh
o
ha
d
responde
d
t
o
th
e
challeng
e
t
o
Qur'ani
c
studie
s
presente
d
b
y
th
e
ne
w
scientifi
c
methodologie
s
comin
g
fro
m
th
e
West
.
I
t
i
s
arguabl
e
tha
t
Farah
i
an
d
Islah
i
themselve
s
wer
e
s
o
concerne
d
wit
h
th
e
impac
t
o
f
Wester
n
though
t
pattern
s
i
n
th
e
Musli
m
worl
d
tha
t
the
y
wer
e
motivate
d
t
o
find
a
n
approac
h
t
o
Qur'ani
c
exegesi
s
tha
t
woul
d
enabl
e
Muslim
s
t
o
understan
d
th
e
Qura
n
a
s
a
n
integrate
d
whol
e
rathe
r
tha
n
a
s
th
e
disjointed
,
fragmente
d
boo
k
tha
t
som
e
Westerner
s
o
f
tha
t
perio
d
considere
d
i
t
t
o
be
.
I
n
hi
s
keynot
e
addres
s
t
o
a
seminal
-
,
Mohd
.
Ria
z
Kirman
i
argue
d
for a
conditione
d
opennes
s
to
knowledg
e
obtaine
d
throug
h
moder
n
scienc
e
i
n
orde
r
t
o
understan
d
th
e
Qur'an
.
Cf
.
Kirman
i
(2003)
,
p
.
2
1
&
p
.
23
.
I
t
seem
s
t
o
m
e
tha
t
suc
h
a
n
attitud
e
woul
d
allo
w
discipline
s
lik
e
mode
m
hermeneutic
s
an
d
epistemologica
l
theor
y
t
o
mak
e
thei
r
specifi
c
contribution
s
t
o
th
e
interpretatio
n
o
f
the Qur'an
.
Furthermore
,
i
n
a
pape
r
entitle
d
"Metho
d
o
f
Themati
c
Interpretatio
n
o
f
th
e
Qur'an"
,
I Iassa
n
Hanaf
i
i
s
o
f
th
e
opinio
n
tha
t
"Sinc
e
themati
c
interpretatio
n
use
s
a
philosophica
l
languag
e
an
d
som
e
technica
l
vocabular
y
relate
d
t
o
phenomenology
,
i
t
coul
d
b
e
quickl
y
accuse
d
o
f
bein
g
th
e
victi
m
o
f
westernization
.
Bu
t
d
o
humanism
,
rationalism
,
criticism
,
activis
m
reall
y
belon
g
t
o
th
e
Wes
t
.
.
.
?
Wester
n
philosophica
l
vocabular
y
i
n
th
e
las
t
tw
o
centurie
s
becam
e
commonplac
e
i
n
Ara
b
an
d
Musli
m
discourse
.
A
simila
r
thin
g
happene
d
whe
n
Gree
k
terminolog
y
influence
d
th
e
classica
l
philosophica
l
lexicon
.
Bu
t
i
f
tir
e
mode
m
philosophica
l
vocabular
y
includin
g
phenomenolog
y
i
s
use
d
here
,
i
t
i
s
use
d
a
s
a
mean
s
o
f
expressio
n
only
.
Th
e
conten
t
i
s
endogenous
.
Wha
t
Socrates
,
Plat
o
an
d
Aristotl
e
wer
e
fo
r
th
e
Ancients
,
Kant
,
Hegel
,
an
d
Husser
l
ma
y
wel
l
b
e
fo
r
tir
e
modems.
"
Hanaf
i
i
n
Wil
d
(1996)
,
p
,
211
.
5
Cf
.
Islah
i
(1985)
,
p
.
23
.
Henceforward
,
m
y
reference
s
t
o
Tadabbw-i-Qur'an
simpl
y
mentio
n
th
e
volume
.

14. pilgrimag
e
(hajj
se
as
I
maqsud,
ibid
,
p
.
474
,
th
e
propheti
c
intentio
n
o
f
establishin
g
th
e
Inviolabl
e
Hous
e
o
f
Praye
r
(bait
allah
.
.
.
risalat
muhammadi
ka
asli
nasab
al'ain,
ibid
,
p
.
476
)
an
d
th
e
origina
l
purpos
e
o
f
establishin
g
th
e
law
s
(asI
maqsud
in
tamam
ahkam
se
laqwa
hai,
ibid
,
p
.
484)
.
Clearly
,
Islahi'
s
ai
m
i
n
Tadabbur-i-Our
'an
i
s
t
o
determin
e
th
e
origina
l
intentio
n
an
d
meanin
g
o
f
th
e
Qur'an
.
I
t
i
s
als
o
clea
r
tha
t
th
e
reade
r
i
s
th
e
centra
l
figur
e
i
n
Islahi'
s
commentary
.
I
n
fact
,
a
t
man
y
point
s
i
n
hi
s
commentary
,
Islah
i
draw
s
a
genera
l
conclusio
n
onl
y
afte
r
invitin
g
th
e
reade
r
t
o
reflec
t
(tadabbur)
o
n
th
e
Qur'a
n
(quran
ke
tadabbur
se
ye
haqiqai
wazeh
hoti
hai,
ibid
,
453)
.
Again
,
th
e
orde
r
i
n
whic
h
th
e
Surah
s
appea
r
i
s
no
t
a
matte
r
o
f
thei
r
lengt
h
bu
t
o
f
thei
r
meaning
(hamare
nazdik
is
ka
ta'lluq
ma'ni
o
matalib
se
hai,
vol
.
2
,
p
.
13
)
-
a
meanin
g
tha
t
th
e
reader
ca
n
discover
.
Moreover
,
th
e
reade
r
o
f
th
e
Qur'a
n
canno
t
remai
n
satisfie
d
wit
h
th
e
wa
y
other
s
befor
e
hi
m
hav
e
interprete
d
th
e
Qur'a
n
bu
t
mus
t
mak
e
hi
s
ow
n
persona
l
effor
t
t
o
understand
.
Thi
s
i
s
th
e
reaso
n
wh
y
Islah
i
refer
s
t
o
earlie
r
commentarie
s
o
n
th
e
Qur'a
n
onl
y
afte
r
th
e
reade
r
ha
s
mad
e
ever
y
effor
t
t
o
determin
e
th
e
meanin
g
o
f
th
e
tex
t
.
Tadabbur-i-Qur'an
i
s
th
e
frui
t
o
f
Islahi'
s
ow
n
effort
s
t
o
rea
d
an
d
ponde
r
ove
r
th
e
Qur'a
n
an
d
h
e
invite
s
hi
s
reader
s
t
o
d
o
likewise
.
Th
e
reade
r
mus
t
als
o
b
e
involve
d
i
n
th
e
discover
y
o
f
th
e
centra
l
ide
a
(
'umud
)
o
f
a
Surah
.
Islah
i
formulate
s
th
e
centra
l
ide
a
o
n
th
e
basi
s
o
f
a
themati
c
readin
g
o
f
th
e
text
.
However
,
th
e
themati
c
readin
g
tha
t
Islah
i
propose
s
will
,
i
n
turn
,
b
e
influence
d
b
y
th
e
assumption
s
an
d
presupposition
s
o
f
th
e
reade
r
o
f
Tadabbur-i-Our
'an.
Eve
n
Farah
i
an
d
Islah
i
cam
e
t
o
differen
t
conclusion
s
abou
t
th
e
'umud
o
f
man
y
Surahs
.
Wha
t
wil
l
preven
t
a
subsequen
t
schola
r
fro
m
reachin
g
hi
s
o
r
he
r
own
conclusion
s
abou
t
th
e
centra
l
ide
a
o
r
them
e
o
f
a
Surah
?
I
t
i
s
tru
e
tha
t
Farah
i
an
d
Islah
i
di
d
no
t
clai
m
t
o
provid
e
th
e
on
e
an
d
onl
y
correc
t
versio
n
o
f
th
e
'umud.
Perhap
s
the
y
di
d
no
t
sufficientl
y
appreciat
e
th
e
contributio
n
o
f
th
e
reade
r
t
o
th
e
understandin
g
o
f
th
e
Qur'an
.
The
y
ma
y
no
t
hav
e
full
y
realize
d
tha
t
ever
y
reade
r
bring
s
hi
s
o
r
he
r
ow
n
contex
t
(whic
h
i
s
externa
l
t
o
th
e
Qur'an
)
int
o
th
e
proces
s
o
f
interpretatio
n
an
d
tha
t
th
e
reader'
s
beliefs
,
values
,
assumptions
,
choices
,
an
d
insight
s
mus
t
hav
e
a
n
influenc
e
o
n
th
e
formulatio
n
o
f
th
e
'umud.
I
n
short
,
wha
t
kin
d
o
f
6
Islah
i
say
s
that
,
instea
d
o
f
followin
g
th
e
usua
l
procedure
s
followe
d
b
y
interpreter
s
o
f
th
e
Qur'an
,
namely
,
t
o
refe
r
t
o
previou
s
commentaries
,
Tadabbur-i-Ow'an
wil
l
tak
e
a
mor
e
direc
t
approac
h
b
y
havin
g
recours
e
t
o
th
e
tes
t
itsel
f
(barah-i-rasi'.
fahm-i-qumn
ke
asli
wasail
o
zori
'e.
vol
.
1
,
p
.
42)
.
Islah
i
hope
s
tha
t
th
e
reade
r
woul
d
examin
e
th
e
tex
t
accordin
g
t
o
it
s
ow
n
fundamenta
l
logi
c
(log
is
ke
asasi
dalail
ki kasutipar
kas
kar
qabul
karen
va
vadkaren,
ibid)
.
7
Mi
r
(1983)
,
p
.
9
2
'
3

15. rol
e
doe
s
Tadabbur-i-Qur'an
giv
e
t
o
it
s
reader
s
an
d
t
o
th
e
reade
r
o
f
th
e
Qur'an
?
1
hop
e
tha
t
m
y
investigation
s
wil
l
highligh
t
th
e
importan
t
rol
e
playe
d
b
y
th
e
autho
r
o
f
Tadabbur-i-Our
'an
an
d
th
e
inevitabl
e
contributio
n
o
f
it
s
readers
.
Islah
i
hold
s
tha
t
th
e
thre
e
internal
principle
s
o
f
interpretatio
n
(jo
khud
quran
ke
andar
maujud
hain,
vol
.
1
,
p
.
13
)
ar
e
sufficien
t
t
o
establis
h
tha
t
th
e
Qur'a
n
i
s
coherent
.
I
n
hi
s
stud
y
o
f
Islahi'
s
concep
t
o
f
coherence
,
Mustansi
r
Mi
r
ha
s
explaine
d
tha
t
th
e
si
x
external
principle
s
{jo
quran
se
bahir
ke
hain,
ibid
)
serv
e
onl
y
t
o
confir
m
th
e
presenc
e
o
f
th
e
coherenc
e
o
f
th
e
Qur'a
n
tha
t
ha
s
alread
y
bee
n
clearl
y
demonstrate
d
b
y
th
e
interna
l
principles
.
Thi
s
ma
y
b
e
th
e
reaso
n
wh
y
Mi
r
di
d
no
t
conside
r
i
t
necessar
y
t
o
dea
l
wit
h
th
e
externa
l
principle
s
i
n
an
y
detail
.
However
,
I
a
m
intereste
d
i
n
thes
e
externa
l
principle
s
becaus
e
Islahi
,
b
y
includin
g
thes
e
principle
s
i
n
hi
s
commentary
,
invite
s
th
e
reade
r
t
o
rais
e
th
e
importan
t
questio
n
a
s
t
o
ho
w
externa
l
factor
s
als
o
contribut
e
t
o
th
e
proces
s
o
f
understandin
g
th
e
Qur'an
.
Ho
w
doe
s
Islah
i
us
e
thes
e
externa
l
principle
s
i
n
hi
s
commentar
y
an
d
wha
t
kin
d
o
f
importanc
e
doe
s
h
e
giv
e
them
?
I
n
hi
s
discussio
n
o
f
Sura
h
Grou
p
Four
,
Islah
i
seem
s
t
o
sa
y
tha
t
materia
l
from
outsid
e
th
e
Qur'a
n
i
s
no
t
neede
d
o
r
a
t
leas
t
shoul
d
b
e
i
n
use
d
wit
h
grea
t
cautio
n
i
n
th
e
interpretatio
n
o
f
th
e
Qur'an
.
Islahi'
s
approac
h
t
o
th
e
Qur'a
n
consist
s
o
f
applyin
g
certai
n
guidelines
,
som
e
o
f
whic
h
h
e
take
s
fro
m
th
e
lon
g
traditio
n
o
f
tafsir
i
n
Isla
m
an
d
other
s
tha
t
h
e
develop
s
from
th
e
insight
s
o
f
hi
s
teacher
,
Maulan
a
Farahi
.
Thes
e
"principle
s
o
f
interpretation
"
expres
s
th
e
idea
s
an
d
conviction
s
tha
t
Islah
i
ha
s
foun
d
helpfu
l
an
d
whic
h
h
e
suggest
s
ma
y
usefu
l
fo
r
th
e
reade
r
o
r
recite
r
o
f
th
e
Qur'an
.
I
n
fact
,
th
e
wor
d
tha
t
Mi
r
translate
s
a
s
"principles
"
i
s
no
t
usul
i
n
Urdu
,
a
s
on
e
woul
d
hav
e
expected
,
bu
t
was
'il.
Mi
r
explain
s
hi
s
translatio
n
o
f
th
e
wor
d
a
s
follows
:
W
e
wil
l
firs
t
stat
e
th
e
exegetica
l
principle
s
o
f
Farah
i
an
d
Islahi
,
an
d
the
n
compar
e
the
m
wit
h
th
e
exegetica
l
principle
s
Musli
m
scholar
s
hav
e
generall
y
hel
d
to
.
Bu
t
firs
t
a
not
e
o
n
th
e
wor
d
'principles'
.
On
e
8
Th
e
thre
e
internal
principle
s
ar
e
coherenc
e
(nazm
al
quran),
languag
e
(zaban)
an
d
Qur'ani
c
parallel
s
(nazair).
Cf
.
vol
.
1
,
p
.
13
.
Th
e
si
x
external
principle
s
are
:
well-know
n
an
d
livin
g
traditio
n
(.mnna),
recorde
d
tradition
s
o
f
th
e
Prophe
t
an
d
hi
s
Companion
s
(hadilh),
occasion
s
o
f
revelation
,
previou
s
commentarie
s
o
n
th
e
Qur'an
,
forme
r
Scripture
s
an
d
th
e
histor
y
o
f
Arabi
c
peoples
.
Cf
.
ibid
.
9
Discussin
g
th
e
interna
l
an
d
th
e
externa
l
principle
s
o
f
interpretation
,
Mi
r
writes
:
"Th
e
forme
r
ar
e
primar
y
an
d
irreducible
,
an
d
suffic
e
fo
r
th
e
puipos
e
o
f
arrivin
g
a
t
th
e
basi
c
Qur'ani
c
interpretation
.
Th
e
latte
r
ar
e
secondar
y
i
n
importance
,
ar
e
theoreticall
y
dispensable
,
an
d
shoul
d
b
e
use
d
onl
y
insofa
r
a
s
the
y
ar
e
i
n
concor
d
with
,
o
r
a
t
leas
t
d
o
no
t
contradict
,
th
e
former.
"
Mi
r
(1983)
,
p
.
44
.
1
0
Cf
.
m
y
discussio
n
o
f
thi
s
poin
t
i
n
th
e
las
t
sectio
n
o
f
Sursh
AlAhzab
i
n
chapte
r
four
.
4

16. o
f
th
e
expression
s
Islah
i
use
s
fo
r
th
e
'principles
'
o
f
exegesi
s
i
s
wasa'il,
literally
,
'means
'
o
r
'sources'
.
I
n
th
e
followin
g
pages
,
th
e
wor
d
'principles
'
i
s
use
d
a
s
a
n
equivalen
t
o
f
th
e
wor
d
wasa
'//
.
Thi
s
commen
t
from
Mi
r
bring
s
ou
t
a
certai
n
lac
k
o
f
clarit
y
regardin
g
th
e
phras
e
"principle
s
o
f
interpretation"
,
whic
h
Islah
i
consider
s
t
o
b
e
base
d
o
n
th
e
idea
s
o
f
hi
s
teacher
,
Maulan
a
Farahi
.
I
n
fact
,
Islah
i
say
s
tha
t
hi
s
idea
s
d
o
no
t
diffe
r
from
thos
e
o
f
hi
s
teacher
,
Farahi
,
bu
t
simpl
y
clarif
y
an
d
develo
p
the
m
(mera
fikr
mere
ustaz
ke
fikr
se
koi
alag
chiz
nahin
hai
balke
ustaz
marhum
hi
ke
fikr
ki
tawazeh
o
takmil
hai,
vol
.
9
,
p
.
7)
.
Ha
s
Islah
i
succeede
d
i
n
clarifyin
g
th
e
principle
s
o
f
interpretatio
n
h
e
adopte
d
fro
m
hi
s
teacher
,
Farahi
?
Islah
i
say
s
tha
t
h
e
ha
s
presente
d
a
ne
w
approac
h
t
o
th
e
Qur'a
n
i
n
hi
s
commentar
y
(is
kitab
mein
quran
par
ghaur
karne
ki
rah
mai
ne
khul
di
hai.
.
.
mai
ne
quran
ko
samajhne
ke
liye
sirf
rah
hamwar
ki
hai,
vol
.
9
,
p
.
12)
.
Accordin
g
t
o
Islahi
,
reader
s
o
f
hi
s
commentar
y
considere
d
hi
s
approac
h
t
o
b
e
a
scientifi
c
on
e
iyahi
lariqa
quran
par
ghaur
karne
ka
scientific
lariqa
hai,
ibid
,
p
.
11
)
an
d
tha
t
n
o
othe
r
metho
d
o
f
interpretatio
n
wil
l
appea
l
t
o
moder
n
peopl
e
(is
ke
siwa
koi
aur
lariqa
is
zamane
ke
logon
ko
appeal
nahin
kar
sakta,
ibid)
.
I
n
thi
s
study
,
I
shal
l
investigat
e
whethe
r
Islahi'
s
approac
h
t
o
th
e
Qur'a
n
ca
n
b
e
considere
d
scientifi
c
an
d
whethe
r
o
r
no
t
i
t
woul
d
appea
l
t
o
moder
n
readers
.
Furthermore
,
Islah
i
expresse
s
a
wis
h
tha
t
hi
s
commentar
y
b
e
analyze
d
an
d
evaluate
d
accordin
g
t
o
it
s
merit
s
(mai
chahta
him
ke
log
kitab
ko
khud
is
ki
salahiyaton
ki
raushni
mein
janchen
aur
parkhen,
ibid)
.
Moreover
,
sinc
e
th
e
trut
h
i
s
no
t
a
monopol
y
o
f
an
y
particula
r
person
,
anyon
e
i
s
abl
e
t
o
analyz
e
i
t
(haq
ek
mutai-i-mushtarik
hai
jis
par
kisi
ka
ajarah
nahin,
ibid
,
p
.
13)
.
Fo
r
thi
s
reason
,
I
fee
l
n
o
hesitatio
n
i
n
takin
g
u
p
Islahi'
s
invitatio
n
t
o
evaluat
e
Tadabbur-i-Our
'an.
Th
e
mai
n
ai
m
o
f
Tadabbur-i-Qur
'an i
s
t
o
clarif
y
th
e
origina
l
intentio
n
(har
ayat
.
.
.
ka
as
I
mudd'a
wazeh
karne
ke
liye,
vol
.
1
,
p
.
41
)
o
f
th
e
Qur'a
n
i
n
orde
r
t
o
obtai
n
it
s
correc
t
meanin
g
(ayat
ka
sahih
mahfum,
ibid)
.
Islah
i
repeat
s
th
e
sam
e
intentio
n
i
n
th
e
prefac
e
t
o
th
e
las
t
volum
e
o
f
hi
s
commentar
y
(dalail
ki
roshni
mein
har
ayat
ki
ek
ma
'yyan
tawil
samne
rakhi
gayi
hai,
vol
.
9
,
p
.
8)
.
Onc
e
th
e
correc
t
meanin
g
ha
s
bee
n
established
,
i
t
i
s
th
e
tas
k
o
f
th
e
reade
r
t
o
transfe
r
thi
s
one
,
correc
t
meanin
g
int
o
th
e
presen
t
"Mi
r
(1983)
,
p
.
42
.
5

17. contex
t
(ek
zabin
qari
is
ke
muta
'llaqat
ko
khud
akhaz
kar
sakta
hai,
ibid)
.
I
woul
d
lik
e
t
o
questio
n
whethe
r
th
e
Qur'a
n
ca
n
hav
e
on
e
correc
t
meanin
g
an
d
1 0
whethe
r
i
t
i
s
possibl
e
t
o
discove
r
thi
s
on
e
correc
t
meanin
g
o
f
th
e
Qur'an
.
*
"
Moreover
,
Islah
i
establishe
s
th
e
correc
t
meanin
g
b
y
examinin
g
th
e
addressee
s
t
o
who
m
th
e
verse
s
wer
e
directed
.
B
y
focusin
g
o
n
th
e
specifi
c
addressee
s
i
n
thi
s
way
,
however
,
Islah
i
seem
s
t
o
hav
e
los
t
th
e
universa
l
meanin
g
o
f
th
e
Qur'an
.
Ho
w
doe
s
on
e
transfe
r
th
e
"correc
t
meaning
"
derive
d
fro
m
th
e
specifi
c
contex
t
o
f
certai
n
addressee
s
i
n
th
e
pas
t
t
o
a
completel
y
differen
t
contex
t
i
n
th
e
present
?
Apar
t
fro
m
a
fe
w
remark
s
abou
t
th
e
nee
d
t
o
adap
t
t
o
th
e
change
d
condition
s
o
f
th
e
presen
t
world
,
Islah
i
doe
s
no
t
pa
y
muc
h
attentio
n
t
o
thi
s
question
.
~
Take
,
fo
r
example
,
Islahi'
s
analysi
s
o
f
Sura
h
Al
Baqarah,
vers
e
143
,
whic
h
invite
s
Muslim
s
"t
o
b
e
a
communit
y
o
f
th
e
middl
e
way"
.
Islah
i
begin
s
b
y
sayin
g
tha
t
th
e
vers
e
i
s
limite
d
t
o
thos
e
Muslim
s
wh
o
wer
e
livin
g
a
t
th
e
tim
e
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
wh
o
wer
e
bein
g
le
d
astra
y
b
y
th
e
Jew
s
an
d
Christian
s
o
f
tha
t
time
.
Ye
t
th
e
vers
e
coul
d
als
o
b
e
understoo
d
a
s
addressin
g
all
believers
wh
o
subsequentl
y
cam
e
t
o
believ
e
i
n
th
e
messag
e
o
f
th
e
Qur'an
.
Fo
r
i
t
i
s
th
e
responsibilit
y
o
f
all
believers,
includin
g
thos
e
livin
g
afte
r
th
e
tim
e
o
f
th
e
Prophet
,
a
s
Islah
i
als
o
says
,
t
o
giv
e
witnes
s
t
o
th
e
din
o
f
Go
d
i
n
al
l
periods
,
t
o
ever
y
peopl
e
an
d
i
n
ever
y
languag
e
(ab
ye
is
ummat
hi
zimmadari
hai
ke
wo
har
daur,
bar
mulk
aur
bar
zaban
mein
logon
par
allah
ke
din
ki
gawahi
de,
vol.1
,
p
.
365)
.
Th
e
vers
e
cannot
,
therefore
,
b
e
restricte
d
t
o
th
e
Muslim
s
livin
g
a
t
th
e
tim
e
o
f
revelation
.
Similarly
,
Islah
i
say
s
tha
t
vers
e
14
8
o
f
th
e
sam
e
Surah,
whic
h
discusse
s
th
e
directio
n
o
f
praye
r
(qibla),
applie
s
t
o
specifigroup
s
o
f
people
,
namely
,
th
e
Jew
s
an
d
th
e
Christian
s
livin
g
i
n
th
e
past
.
Yet
,
i
n
hi
s
genera
l
conclusion
,
Islah
i
say
s
tha
t
th
e
directio
n
o
f
praye
r
i
s
a
symboli
c
wa
y
o
f
sayin
g
tha
t
peopl
e
everywher
e
ca
n
tur
n
i
n
thi
s
directio
n
an
d
tha
t
Go
d
gather
s
al
l
thes
e
peopl
e
t
o
himsel
f
(har
shakhs
har
jagah
is
se
rabl
qaim
kar
sakta
hai
aur
allah
ta'ala
is
se
ta'lluq
rakhne
walon
ko
bar
jagah
se
jama'
kar
sakta
hai,
1
2
Farah
i
say
s
tha
t
th
e
concep
t
o
f
coherenc
e
provide
s
th
e
Qurani
c
tex
t
wit
h
it
s
correc
t
direction
(nazm
kalam
hi,
kalom
ke
sahih
saml
ko
muta
'in kame
wali
wahid
chiz
ho
sakti
hai."
Farah
i
(1990)
,
p
.
31
.
Thi
s
i
s
rathe
r
differen
t
fro
m
saying
,
a
s
Islah
i
does
,
tha
t
ther
e
i
s
on
e
correc
t
meanin
g
o
f
th
e
text
.
1
3
Abdu
l
Kabu
r
Husai
n
Solih
u
allude
s
t
o
thi
s
proble
m
a
s
follows
:
''T
o
singl
e
ou
t
th
e
non-historica
l
aspect
s
o
f
the Qur'a
n
ma
y
b
e
charge
d
wit
h
attemptin
g
t
o
portra
y
th
e
Qur'a
n
a
s
stagnant
,
lackin
g
th
e
sequentia
l
natur
e
o
f
history
.
O
n
th
e
othe
r
hand
,
readin
g
th
e
Qur'a
n
fro
m
a
n
historica
l
perspectiv
e
ma
y
b
e
see
n
a
s
a
n
attemp
t
t
o
confin
e
it
s
universa
l
messag
e
t
o
a
particula
r
perio
d
i
n
history.
"
Solih
u
(2003)
,
p
.
399
.
M
Throughou
t
thi
s
study
,
1 mak
e
us
e
o
f
the translatio
n
o
f
the Qur'a
n
provide
d
b
y
Muhamma
d
Asa
d
(1980)
.
6

18. ibid
,
p
.
374)
.
I
n
thi
s
instance
,
Islah
i
move
s
beyon
d
th
e
specifi
c
contex
t
o
f
th
e
verse
s
t
o
provid
e
a
universa
l
understandin
g
fo
r
thi
s
passage
.
Mor
e
often
,
however
,
Islah
i
i
s
mor
e
concerne
d
wit
h
th
e
specifi
c
addressee
s
o
f
th
e
pas
t
than
wit
h
th
e
universa
l
meanin
g
o
f
th
e
verses
.
Anothe
r
exampl
e
ca
n
b
e
take
n
fro
m
th
e
instruction
s
t
o
implemen
t
jihad
i
n
verse
s
19
0
-
19
3
o
f
Sura
h
Al
Baqarah.
Accordin
g
t
o
Islahi
,
thes
e
verse
s
describ
e
th
e
specifi
c
contex
t
o
f
th
e
Quraysh
,
wh
o
wer
e
preventin
g
th
e
Muslim
s
from
enterin
g
th
e
sacre
d
precinct
s
o
f
th
e
mosqu
e
tha
t
Abraha
m
ha
d
buil
t
{is
ka
la
'lluq
khas
kuffar
quraysh
se
hai,
vol
.
1
,
p
.
476).
1
5
Furthermore
,
Islah
i
doe
s
no
t
conside
r
th
e
universa
l
significanc
e
o
f
verse
s
28-2
9
o
f
Sura
h
Al
Ahzah
concernin
g
th
e
wive
s
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him).
1
'
Wha
t
i
s
th
e
universa
l
meanin
g
o
f
verse
s
suc
h
a
s
these
?
A
furthe
r
aspec
t
o
f
Tadabbur-i-Qur'an
tha
t
emerge
s
i
n
th
e
discussio
n
o
f
almos
t
ever
y
Sura
h
i
s
tha
t
o
f
th
e
differen
t
kind
s
o
f
languag
e
use
d
i
n
th
e
Qur'an
.
Islah
i
recognize
s
th
e
metaphorica
l
an
d
symboli
c
wa
y
tha
t
languag
e
i
s
use
d
i
n
th
e
Qur'a
n
bu
t
attempts
,
nonetheless
,
t
o
arriv
e
a
t
th
e
single
,
objectiv
e
an
d
correc
t
meanin
g
o
f
th
e
text
.
However
,
th
e
tex
t
o
f
th
e
Qur'a
n
canno
t
escap
e
th
e
influenc
e
o
f
th
e
reade
r
an
d
o
f
th
e
context
.
A
s
ca
n
readil
y
b
e
see
n
fro
m
th
e
tabl
e
o
f
contents
,
I
hav
e
mad
e
a
n
analysi
s
o
f
eac
h
Sura
h
fro
m
th
e
first
fou
r
Sura
h
Group
s
o
f
Tadabbur-i-Qur'an.
I
hav
e
presente
d
m
y
conclusion
s
directl
y
afte
r
th
e
analysi
s
o
f
eac
h
Surah
.
Du
e
t
o
limite
d
space
,
I
hav
e
give
n
onl
y
a
n
overvie
w
o
f
th
e
remainin
g
Sura
h
Groups
.
However
,
th
e
mai
n
line
s
o
f
Islahi'
s
approac
h
t
o
th
e
Qur'a
n
wil
l
hav
e
becom
e
clea
r
i
n
m
y
discussio
n
o
f
th
e
firs
t
fou
r
Sura
h
Groups
.
Finally
,
I
di
d
no
t
fin
d
i
t
necessar
y
t
o
dedicat
e
a
separat
e
chapte
r
t
o
Sura
h
Al
Fatihah
becaus
e
Islah
i
link
s
Sura
h
Al
Fatihah
wit
h
Sura
h
Al
Baqarah.
1
5
Jave
d
Ahma
d
Ghamid
i
reache
s
simila
r
conclusion
s
afte
r
analyzin
g
vers
e
9
o
f
Sura
h
61
.
Afte
r
translatin
g
th
e
verse
,
h
e
writes
:
"Fro
m
thi
s
translatio
n
i
t
i
s
clea
r
tha
t
'prevai
l
ove
r
al
l
(false
)
religion
'
ha
s
n
o
relationshi
p
wit
h
an
y
person'
s
contemporar
y
struggle
.
Th
e
addressee
s
o
f
Sura
h
As-Sqffwexc
th
e
Companion
s
o
f
the Prophe
t
an
d
thi
s
vers
e
wa
s
abou
t
inducin
g
the
m
t
o
assis
t
th
e
Prophe
t
i
n
hi
s
struggl
e
(jihad)".
H
e
concludes
:
"Afte
r
th
e
tim
e
o
f
the Prophe
t
unti
l
th
e
Las
t
Day
,
n
o
on
e
an
y
longe
r
ha
s
th
e
righ
t
t
o
appl
y
th
e
demand
s
an
d
implication
s
o
f
thi
s
vers
e
t
o
hi
s
ow
n
persona
l
struggl
e
(jihad)."
Ghamid
i
(2001)
,
pp
.
138-139
.
1
6
Moreover
,
Islah
i
doe
s
no
t
rais
e
th
e
issu
e
o
f
th
e
universa
l
significanc
e
o
f
verse
s
28-2
9
ofSurah
AlAhzab,
whic
h
ar
e
relate
d
t
o
th
e
Prophet'
s
wive
s
(ham yahan
is surah
ki
voshni
meiti waqt
ke baz
khas halai ki
taraf
ishamh
karenge
/in
se
in
aval
ka
sahih
mauqa'
o
mahal
sawajhne
inein niadad
milcgi,
vol
.
6
,
p
.
216)
.
"Abdulla
h
Saee
d
identifie
s
thre
e
type
s
o
f
tex
t
use
d
i
n
th
e
Qur'an
:
tex
t
relate
d
wit
h
th
e
Unsee
n
(ghayb),
historica
l
tex
t
an
d
tex
t
tha
t
convey
s
parable
s
(mathal).
Non
e
o
f
thes
e
type
s
o
f
text
,
accordin
g
t
o
Saeed
,
provide
s
a
simpl
e
pat
h
t
o
th
e
objectiv
e
meanin
g
o
f
th
e
Qur'an
.
Cf
.
Abdulla
h
Saee
d
(2006)
,
pp
.
91-10
1
7

19. Sura
h
Al
Baqarah
Introductio
n
1
.
Lin
k
wit
h
th
e
Previou
s
Sura
h
Islah
i
mention
s
a
fe
w
point
s
tha
t
lin
k
Sura
h
Al
Fatihah
wit
h
th
e
tw
o
Surah
s
tha
t
follo
w
it
,
namely
,
Sura
h
,4
/
Baqarah
an
d
Sura
h
Al
'Imran.
1
.
Sura
h
Al
Baqarah
i
s
linke
d
t
o
it
s
predecessor
,
Sura
h
Al
Fatihah
i
n
th
e
wa
y
tha
t
th
e
answe
r
t
o
a
praye
r
i
s
linke
d
t
o
th
e
praye
r
itsel
f
{demon
suraton
mein
wohi
la
'lluq
hai
jo
fa
'lluq
ek
du
'a
aur
is
ke
jawab
.
.
.
hota
hai,
vol
.
1
,
p
.
71)
.
I
t
i
s
quit
e
clea
r
tha
t
th
e
las
t
lin
e
o
f
Sura
h
Al
Fatihah
lead
s
int
o
th
e
openin
g
word
s
o
f
Sura
h
Al
Baqarah
(cf
.
ibid)
.
Th
e
praye
r
seekin
g
fo
r
guidanc
e
i
n
th
e
firs
t
Sura
h
receive
s
a
n
immediat
e
respons
e
i
n
th
e
openin
g
word
s
o
f
th
e
Sura
h
followin
g
it
.
2
.
Sura
h
Al
Fatihah
als
o
contain
s
a
praye
r
askin
g
fo
r
deliveranc
e
fro
m
group
s
tha
t
hav
e
gon
e
astra
y
(gumrah
grohon
ke
tariqon
se
hachae
janey
ki
bhi
du'a
hai,
ibid)
.
Wit
h
thi
s
praye
r
i
n
mind
,
reader
s
o
f
Sura
h
Al
Baqarah
wil
l
notic
e
th
e
referenc
e
t
o
th
e
misdeed
s
o
f
th
e
Jew
s
(yahudke
in
tamamjuraim
kifahrisl
bhi
bayan
hui
hai,
ibid
)
an
d
understan
d
tha
t
God'
s
ange
r
lead
s
t
o
th
e
Jew
s
bein
g
deprive
d
o
f
thei
r
leadershi
p
o
f
th
e
nation
s
(khuda
ka
ghazab
nazil
ho
aur
wo
qaumon
ki
imamat
ke
mansub
se
ma
'zul
kiye
jaye,
ibid)
.
I
n
othe
r
words
,
Sura
h
Al
Fatihah
allude
s
briefl
y
t
o
th
e
tw
o
group
s
tha
t
th
e
followin
g
tw
o
Surah
s
wil
l
dea
l
wit
h
a
t
lengt
h
(cf
.
ibid)
.
3
.
Jus
t
a
s
Sura
h
Al
Baqarah
describe
s
th
e
misdeed
s
o
f
th
e
Jews
,
Sura
h
Al
'Imran
wil
l
describ
e
th
e
mistake
n
way
s
take
n
b
y
th
e
Christian
s
(nisara
ki
bida
'ton
aur
in
ki
gumrahiyon
ki
tardid
ki
gayi
hai,
ibid
,
p
.
72)
.
2
.
Th
e
Them
e
o
f
th
e
Sura
h
Th
e
basi
c
topi
c
o
f
thi
s
Sura
h
i
s
th
e
cal
l
t
o
fait
h
(is
surah
ka
markazi
mazmun
da
'wat-i-iman
hai,
ibid
,
p
.
75)
.
Islah
i
say
s
tha
t
th
e
fait
h
mentione
d
i
n
Sura
h
Al
Fatihah
i
s
base
d
o
n
th
e
evidenc
e
fo
r
Go
d
foun
d
i
n
th
e
worl
d
(allah
ta
'ala
ki
rububiyat
o
rahmat
ki
nishaniyan,
ibid)
.
Th
e
presen
t
Sura
h
present
s
a
detaile
d
an
d
clea
r
cal
l
t
o
fait
h
i
n
th
e
Prophe
t
an
d
i
n
th
e
Qur'an
.
I
n
short
,
i
n

20. th
e
previou
s
Sura
h
th
e
focu
s
wa
s
o
n
fait
h
i
n
Go
d
{iman
bilallah,
ibid
)
an
d
i
n
th
e
presen
t
Sura
h
th
e
focu
s
i
s
o
n
fait
h
i
n
Prophethoo
d
{iman
birisalat,
ibid)
.
Th
e
tw
o
mus
t
com
e
togethe
r
(cf
.
ibid
)
an
d
th
e
latte
r
i
s
a
natura
l
outcom
e
o
f
th
e
forme
r
(fitri
natijah
hai,
ibid)
.
Fait
h
i
n
Go
d
lead
s
t
o
a
desir
e
t
o
receiv
e
hi
s
guidanc
e
{is
ke
rastah
ki
fa
lash
hai,
ibid
)
an
d
t
o
a
cal
l
t
o
believ
e
i
n
th
e
Boo
k
an
d
i
n
th
e
Prophe
t
wh
o
receive
d
th
e
Boo
k
{is
kilab
par
aur
is
rasul
par
iman
lao
jis
par
ye
kitab
utri,
ibid)
.
3
.
Th
e
Addressee
s
o
f
th
e
Sura
h
Th
e
Sura
h
i
s
primaril
y
addresse
d
t
o
th
e
Jew
s
wh
o
considere
d
tha
t
the
y
wer
e
th
e
peopl
e
wh
o
wer
e
t
o
b
e
entruste
d
wit
h
leadershi
p
o
f
th
e
nation
s
{paidaishi
haqdar-i-amanat
o
siyadat
samjhe
baithe
they,
ibid
,
p
.
76)
.
Th
e
Sura
h
reject
s
al
l
thei
r
claim
s
an
d
superstition
s
(cf
.
ibid)
.
Th
e
Prophe
t
i
s
encourage
d
t
o
stan
d
firm
an
d
reminde
d
tha
t
th
e
praye
r
mad
e
b
y
th
e
Prophe
t
Abraha
m
whe
n
h
e
buil
t
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
ha
s
bee
n
answere
d
i
n
th
e
comin
g
o
f
th
e
Las
t
Prophe
t
whos
e
invitatio
n
t
o
fait
h
wil
l
b
e
hear
d
{ap
ki
da
'wat
kamyab
ho
ke
rahegi,
ibid
)
an
d
whos
e
religio
n
wil
l
prevai
l
{ap
ke
din
ko
ghalib
karega,
ibid)
.
I
n
orde
r
tha
t
Go
d
ma
y
provid
e
th
e
c6mplet
e
an
d
perfec
t
evidenc
e
fo
r
fait
h
{din
ki
hujjat
tamam
karne
ke
liye,
ibid)
,
th
e
Muslim
s
ar
e
informe
d
tha
t
Go
d
wil
l
mak
e
the
m
a
permanen
t
communit
y
o
f
fait
h
{musiaqil
ummat
ki
haisiyat
se
mamur
kiya
hai,
ibid
)
an
d
wil
l
entrus
t
the
m
wit
h
God'
s
fina
l
la
w
{apni
akhri
shari
'at
ka
in
ko
ctmin
banaya
hai,
ibid)
.
Moreover
,
th
e
Muslim
s
ar
e
tol
d
the
y
shoul
d
appreciat
e
th
e
confidenc
e
place
d
i
n
the
m
an
d
tha
t
the
y
shoul
d
exercis
e
leadershi
p
i
n
suc
h
a
wa
y
tha
t
i
t
wil
l
b
e
a
n
exampl
e
fo
r
thos
e
wh
o
com
e
afte
r
the
m
{apne
ba
'd
walon
ke
liye
namuna
aur
misal
ban
saken,
ibid)
.
Th
e
origina
l
religio
n
o
f
Abraha
m
{asl
din-i-ibrahimi,
ibid
)
i
s
proclaime
d
t
o
th
e
Ishmaelite
s
an
d
the
y
ar
e
freed
o
f
th
e
superstition
s
an
d
corruptio
n
tha
t
th
e
unbeliever
s
an
d
th
e
Jew
s
ha
d
cause
d
t
o
sprea
d
amon
g
them
.
Moreover
,
i
t
i
s
a
grea
t
grac
e
from
Go
d
tha
t
h
e
mad
e
th
e
Las
t
Prophe
t
appea
r
fro
m
amon
g
the
m
an
d
tha
t
h
e
forme
d
the
m
int
o
a
singl
e
Musli
m
communit
y
{ek
ummat
muslimah,
ibid)
.
The
y
ar
e
urge
d
no
t
t
o
le
t
th
e
jealous
y
o
f
th
e
Jew
s
affec
t
the
m
(cf
.
ibid)
.
9

21. Finally
,
Islah
i
give
s
a
summar
y
o
f
th
e
meanin
g
o
f
eac
h
sectio
n
o
f
th
e
Sura
h
becaus
e
h
e
say
s
tha
t
thi
s
wil
l
assis
t
i
n
revealin
g
th
e
wa
y
i
n
whic
h
th
e
variou
s
part
s
o
f
th
e
Sura
h
ar
e
joine
d
togethe
r
an
d
provid
e
a
n
overvie
w
o
f
th
e
Sura
h
a
s
a
whol
e
(is
ke
har
hissah
ka
fa
'lluq
bhi
samajhne
mein
madad
milegi
aur
surah
par
bahaisiyat
majmu'i
ek
ijmali
nazar
bhi
par
jaegi,
ibi
d
p
.
77)
.
Besides
,
b
y
viewin
g
th
e
Sura
h
a
s
a
whole
,
th
e
them
e
(
'umud
)
wil
l
becom
e
clea
r
(cf
.
ibid)
.
Din
i
n
Histor
y
I
n
hi
s
introductio
n
t
o
th
e
grou
p
o
f
verse
s
122-141
,
Islah
i
combine
s
th
e
tw
o
word
s
din
an
d
islam
i
n
on
e
phras
e
(din-i-islam,
ibid
,
p
.
318)
.
Such
a
phras
e
raise
s
severa
l
questions
.
Firstly
,
wha
t
i
s
th
e
specifi
c
meanin
g
o
f
eac
h
wor
d
i
n
thi
s
phras
e
an
d
ho
w
d
o
the
y
combin
e
t
o
for
m
on
e
concept
?
Sinc
e
Islah
i
exclude
s
Judais
m
an
d
Christianit
y
fro
m
thi
s
phrase
,
a
furthe
r
questio
n
concern
s
th
e
meanin
g
o
f
din
i
n
bot
h
Judais
m
an
d
Christianit
y
an
d
th
e
relatio
n
o
f
th
e
din
i
n
Isla
m
wit
h
th
e
din
i
n
Judais
m
an
d
Christianity
.
Islah
i
complicate
s
thes
e
matter
s
b
y
usin
g
tw
o
othe
r
term
s
(hidayat
an
d
mazhab)
t
o
expres
s
th
e
convictio
n
o
f
th
e
Jew
s
tha
t
the
y
wer
e
als
o
th
e
descendant
s
o
f
th
e
Prophe
t
Abraha
m
(hidayat
in
ki
hidayat
aur
mazhab
in
ka
mazhab,
ibid
,
p
.
317)
.
Islah
i
trace
s
th
e
origi
n
o
f
din
fro
m
it
s
origin
s
a
t
th
e
tim
e
o
f
th
e
Prophe
t
Abraha
m
throug
h
th
e
histor
y
o
f
al
l
th
e
Prophet
s
u
p
t
o
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
(tamam
nabion
aur
tamam
rasulon
ka
din
hai,
ibid
,
p
.
318)
.
Islah
i
describe
s
th
e
historica
l
developmen
t
o
f
din
b
y
identifyin
g
th
e
variou
s
stage
s
tha
t
I
summariz
e
below.
1
8
1
.
Afte
r
th
e
Prophe
t
Abraha
m
ha
d
passe
d
throug
h
man
y
trials
,
Go
d
bestowe
d
leadershi
p
o
n
hi
m
(imamat
o
peshwai)
b
y
mean
s
o
f
th
e
attribute
s
h
e
receive
d
fro
m
God
.
Go
d
wil
l
besto
w
thes
e
attribute
s
o
n
hi
s
descendant
s
(in
ki
zuriyai)
afte
r
the
y
hav
e
passe
d
throug
h
simila
r
trials
.
Hence
,
thei
r
statu
s
a
s
th
e
descendant
s
o
f
Abraha
m
doe
s
no
t
ste
m
fro
m
thei
r
membershi
p
o
f
a
cla
n
o
r
a
famil
y
bu
t
i
s
conferre
d
o
n
the
m
becaus
e
the
y
shar
e
th
e
attribute
s
tha
t
Abraha
m
receive
d
(ye
mansiib
tamam
tar
s
if
at
par
mabni
hai,
is
ka
koi
ta
'lluq
bhi
nasab
aur
khandan
se
nahin).
h
Th
e
following
eigh
t
point
s
ca
n
b
e
foun
d
i
n
Tadabbur-i-Qw
'atu vol
.
1
,
pp
.
318-319
.
1
0

22. 2
.
Th
e
hous
e
o
f
Go
d
becam
e
th
e
cente
r
fo
r
al
l
th
e
descendant
s
o
f
Abraha
m
bu
t
Go
d
entruste
d
it
s
custodianshi
p
t
o
Abraha
m
an
d
Ishmae
l
(is
ki
tan
I iy
at
supurd
/mi).
3
.
Afte
r
buildin
g
th
e
hous
e
o
f
God
,
Abraha
m
an
d
Ishmae
l
praye
d
tha
t
a
muslim
communit
y
(ummat
muslimah)
woul
d
b
e
forme
d
an
d
tha
t
a
Prophe
t
woul
d
emerg
e
fro
m
amon
g
them
.
4
.
Thei
r
praye
r
resulte
d
i
n
th
e
ris
e
o
f
th
e
Prophe
t
Muhamma
d
(peac
e
b
e
upo
n
him)
,
wh
o
proclaime
d
th
e
formatio
n
o
f
a
n
"Abrahami
c
community"
.
Thos
e
wh
o
clai
m
t
o
b
e
member
s
o
f
thi
s
communit
y
bu
t
d
o
no
t
tak
e
thei
r
membershi
p
seriousl
y
(in
ki
da'wat
se
grez
ikhiyar
kar
rahe
hain),
mak
e
o
f
themselve
s
a
laughin
g
stoc
k
(wo
khnd
apne
ap
ko
bewaquftahra
rahe
hain).
5
.
Thi
s
Islami
c
communit
y
(millet
islam)
becam
e
th
e
heritag
e
o
f
successiv
e
Prophet
s
an
d
thei
r
follower
s
wh
o
live
d
an
d
die
d
withi
n
i
t
(isi
millet
par
jinne
aur
isi
millet
par
marne
ka
hazrat
yaqub
se
ahd
kiya).
6
.
Th
e
Jew
s
an
d
th
e
Christian
s
shoul
d
dro
p
thei
r
prejudice
s
an
d
joi
n
thi
s
communit
y
(is
millet
ibrahimi
ki
pairwi
karen)
b
y
acceptin
g
th
e
din
o
f
islam
(din-i-is
lam),
whic
h
wa
s
th
e
din
o
f
al
l
th
e
Prophet
s
an
d
Messenger
s
(tamam
nabiyon
aur
tamam
rasulon
ka
din
tha).
The
y
shoul
d
adop
t
th
e
natur
e
o
f
islam
(islam
ke
rang)
fo
r
thi
s
i
s
th
e
natur
e
o
f
Go
d
(yahi
rang
allah
ka
rang
hai).
I
t
i
s
distinc
t
fro
m
th
e
natur
e
o
f
Judais
m
an
d
Christianit
y
(na
ke
yahudiyal
aur
nasraniyat).
Thos
e
wh
o
see
k
somethin
g
othe
r
tha
n
th
e
natur
e
o
f
islam
ar
e
settin
g
u
p
a
separat
e
part
y
(Jo
log
is
rang
se
alag
koi
rang
ikhtiyar
karna
chahta
hai
wo
allah
aur
is
ke
rasulon
se
alag
apni
parti
banane
ke
darpe
hai,
ibid)
.
7
.
I
t
i
s
inconceivabl
e
tha
t
an
y
o
f
th
e
Prophet
s
wa
s
eithe
r
a
Je
w
o
r
a
Christian
.
Go
d
know
s
bette
r
tha
n
thos
e
wh
o
hol
d
thi
s
vie
w
becaus
e
Go
d
know
s
th
e
religio
n
o
f
th
e
Prophet
s
(nabion
ke
din
o
mazhab).
8
.
Th
e
ancestor
s
o
n
who
m
yo
u
rel
y
hav
e
passe
d
away
.
N
o
on
e
ca
n
clai
m
whateve
r
i
s
t
o
thei
r
credi
t
an
d
n
o
on
e
stand
s
accountabl
e
fo
r
thei
r
deeds
.
Th
e
differen
t
word
s
tha
t
Islah
i
use
s
t
o
denot
e
th
e
variou
s
stage
s
o
f
th
e
community'
s
development
:
zuriyat
ibrahim,
millet-i-ibrahim,
ummat
Islah
i
use
s
th
e
ter
m
"millet
"
i
n
th
e
sens
e
o
f
"community"
.
A
n
exampl
e
o
f
th
e
sam
e
usag
e
fro
m
anothe
r
contex
t
ca
n
b
e
foun
d
i
n
hi
s
discussio
n
o
f
verse 5
1
o
f
Sura
h
Al
Maidah
wher
e
h
e
say
s
tha
t
th
e
Muslim
s
shoul
d
form
themselve
s
a
s
on
e
communit
y
(jis
tarah
wo
nntsalmanon ke
khilaf
bahaisiyat jama 7 millet-i-
wahidah hai
isi
tarah
viusalman
in
ke
muqabil
mein millet-i-wahidah
banen,
vol
.
2
,
p
.
543)
.
1
1

23. muslimah,
millet
islam,
din-i-islam,
akhri
millet
an
d
th
e
completio
n
o
f
religion
:
takmil-i-din
(ibid
,
p
.
377
)
see
m
t
o
indicat
e
a
certai
n
developmen
t
i
n
dm.
Finally
,
i
n
vers
e
3
o
f
Sura
h
Al
Maidah,
th
e
wor
d
fo
r
religio
n
i
s
"islam".
D
o
thes
e
differen
t
term
s
indicat
e
a
substantia
l
developmen
t
i
n
th
e
religio
n
o
f
Abraha
m
fro
m
on
e
perio
d
o
f
histor
y
t
o
another
?
I
n
hi
s
discussio
n
o
f
vers
e
4
8
o
f
Surah
Al
Maidah,
Islah
i
say
s
tha
t
shari'at
an
d
minhaj
ma
y
b
e
differen
t
fro
m
on
e
believin
g
communit
y
t
o
anothe
r
bu
t
th
e
truth
s
o
f
din
remai
n
th
e
sam
e
(jahan
lak
din
ke
haqaiq
ka
ta'lluq
hai
wo
hamesha
se
ghair
mutaghayyar
hain,
vol
.
2
,
p
.
535)
.
Th
e
conclusio
n
mus
t
b
e
tha
t
th
e
din
o
f
th
e
Jew
s
an
d
th
e
Christian
s
i
s
th
e
sam
e
a
s
th
e
din
o
f
th
e
Muslims
.
However
,
Islah
i
elevate
s
th
e
Musli
m
communit
y
wit
h
th
e
possessio
n
o
f
th
e
perfec
t
din.
Fo
r
example
,
whil
e
Islah
i
reject
s
th
e
notio
n
tha
i
islam
i
s
a
separat
e
"party"
,
h
e
refer
s
t
o
th
e
supremac
y
o
f
God'
s
part
y
i
n
hi
s
discussio
n
o
f
Al
Maidah
(wo
all
ah
ki
parti
banenge
aur
yahi
parti
bilakhir
glial
ib
hogi,
vol
.
2
,
p
.
537)
.
Fro
m
th
e
overal
l
context
,
i
t
i
s
clea
r
tha
t
"God'
s
party
"
i
s
a
phras
e
use
d
fo
r
th
e
Muslims
.
Moreover
,
Islah
i
state
d
earlie
r
tha
t
th
e
frequen
t
Qur'ani
c
phras
e
"thos
e
wh
o
believe
"
refer
s
t
o
th
e
Muslim
s
a
s
a
grou
p
o
r
communit
y
(musalman
bahaisiyat
ek
groh
aur
jama
7
,
ibid
,
p
.
236)
.
O
n
th
e
basi
s
o
f
vers
e
62
,
however
,
Islah
i
say
s
tha
t
an
y
grou
p
consistin
g
eithe
r
o
f
Muslims
,
Jews
,
Christian
s
o
r
Sabians,
i
s
equa
l
i
n
th
e
sigh
t
o
f
Go
d
(bahaisiyat
ek
groh
ke
sab
barabar
hai,
ibid)
.
Onl
y
fait
h
an
d
goo
d
work
s
wil
l
fin
d
favou
r
wit
h
God
.
O
n
th
e
othe
r
hand
,
Islah
i
give
s
a
specia
l
plac
e
t
o
Musli
m
believer
s
sinc
e
h
e
say
s
tha
t
Go
d
raise
d
u
p
th
e
Musli
m
communit
y
t
o
brin
g
abou
t
a
complet
e
renewa
l
i
n
th
e
worl
d
(khuda
ne
dunya
ke
islah
ke
liye
akhri
millet
aur
khair
ummat
ki
haisiyat
se
mah
'aus
firmaya
hai,
ibid
,
pp
.
236-237)
.
Ye
t
eve
n
th
e
rol
e
o
f
th
e
Musli
m
communit
y
canno
t
b
e
accomplishe
d
withou
t
fait
h
an
d
goo
d
work
s
(lekin
iman
aur
'amal
saleh
se
alag
ho
kar
in
ke
liye
bhi
khuda
ke
han
koi
maqam
nahin
hai,
ibid
,
p
.
237)
.
Islah
i
define
s
th
e
meanin
g
of
islam
o
n
th
e
basi
s
o
f
vers
e
112
:
Yea
,
indeed
:
everyon
e
wh
o
surrender
s
hi
s
whol
e
bein
g
unt
o
God
,
an
d
i
s
a
doe
r
o
f
goo
d
withal
,
shal
l
hav
e
hi
s
rewar
d
wit
h
hi
s
Sustainer
;
an
d
al
l
suc
h
nee
d
hav
e
n
o
fear
,
an
d
neithe
r
shal
l
the
y
grieve
.
Islah
i
comment
s
tha
t
onl
y
tw
o
thing
s
ar
e
important
,
firs
t
t
o
becom
e
a
perso
n
wh
o
surrender
s
hi
s
lif
e
t
o
Go
d
(muslim)
an
d
secon
d
t
o
b
e
a
perso
n
wh
o
doe
s
goo
d
work
s
(admi
ek
to
muslim
bane
dusre
ye
ke
muhsin
bane,
ibid
,
p
.
301)
.
Instea
d
o
f
mentionin
g
membershi
p
o
f
a
grou
p
o
r
community
,
Islah
i
stresse
s
complet
e
self-surrende
r
t
o
Go
d
(islam
ke
ma
'ni
ye
hai
ke
admi
apne
ap
ko
pure
tan
r
par
khuda
ke
hawalah
kar
de,
ibid)
.
I
t
seem
s
tha
t
suc
h
a
n
attitud
e
1
2

24. o
f
surrende
r
t
o
Go
d
coul
d
occu
r
i
n
an
y
religiou
s
group
,
b
e
the
y
Jews
,
Christian
s
o
r
Sabians.
Whoeve
r
ha
s
fait
h
an
d
doe
s
goo
d
work
s
wil
l
liv
e
i
n
heaven
,
"whateve
r
grou
p
b
e
happen
s
t
o
belon
g
to
"
(khwa
is
ka
ia
Jluq
kisi
khandan
se
ho,
ibid
,
p
.
256)
.
Moreover
,
o
n
th
e
basi
s
o
f
vers
e
121
,
Islah
i
say
s
tha
t
th
e
Peopl
e
o
f
th
e
Boo
k
als
o
find
guidance
:
Thos
e
unt
o
who
m
W
e
hav
e
vouchsafe
d
th
e
divin
e
wri
t
(an
d
who
)
follo
w
i
t
a
s
i
t
ough
t
t
o
b
e
followe
d
-
i
t
i
s
the
y
wh
o
(truly
)
believ
e
i
n
it
;
wherea
s
al
l
wh
o
choos
e
t
o
den
y
it
s
trut
h
-
i
t
i
s
they
,
the
y
wh
o
ar
e
th
e
losers
!
Islah
i
argue
s
tha
t
an
y
perso
n
from
amon
g
th
e
Peopl
e
o
f
th
e
Boo
k
wh
o
correctl
y
follow
s
th
e
trut
h
containe
d
i
n
hi
s
o
r
he
r
ow
n
Scripture
s
believe
s
i
n
th
e
guidanc
e
o
f
God
,
whic
h
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
cam
e
t
o
affir
m
(jo
ahl
kitab
apni
kitab
ka
haq
sahih
tariqa
par
ada
karte
rahe
ham
wohi
is
hadi
allah
par
iman
layenge,
ibid
,
p
.
308)
.
Verse
s
127-12
9
indicat
e
that
,
a
t
a
mos
t
crucia
l
an
d
historica
l
momen
t
i
n
tim
e
(farikhi
mauqa
',
ibid
,
p
.
338)
,
jus
t
a
s
the
y
wer
e
completin
g
thei
r
mission
,
th
e
Prophe
t
Abraha
m
an
d
Ishmae
l
praye
d
tha
t
the
y
migh
t
becom
e
tru
e
Muslim
s
rathe
r
tha
n
Jew
s
o
r
Christian
s
(muslim
banae
jane
ki
thiy
na
ke
yahudi
ya
nasrani
banae
janey
ki,
ibid)
.
I
t
seem
s
tha
t
th
e
wor
d
"Muslim"
,
i
n
thi
s
context
,
i
s
no
t
t
o
b
e
understoo
d
a
s
indicatin
g
membershi
p
o
f
a
particula
r
grou
p
(
a
connotatio
n
tha
t
Islah
i
give
s
t
o
th
e
term
s
"Christian
"
an
d
"Jew"
)
bu
t
describe
s
a
n
attitud
e
o
f
surrende
r
o
r
submissio
n
t
o
God
.
Islah
i
say
s
tha
t
Abraha
m
gav
e
expressio
n
t
o
islam
b
y
wor
d
an
d
deed
,
no
t
b
y
becomin
g
a
membe
r
o
f
Judais
m
o
r
Christianit
y
(islam
ka
mazahirah
kiya
na
ke
yahudiyat
ya
nasraniyat,
ibid
,
p
.
343)
.
I
n
othe
r
words
,
islam
nee
d
no
t
b
e
understoo
d
a
s
referrin
g
t
o
a
separat
e
grou
p
o
r
separat
e
religio
n
i
n
th
e
wa
y
Jew
s
an
d
Christian
s
fashione
d
thei
r
religion
.
Perhap
s
Islahi'
s
us
e
o
f
th
e
ter
m
millet
islam
i
n
hi
s
commen
t
o
n
vers
e
13
2
shoul
d
b
e
understoo
d
i
n
th
e
sens
e
o
f
"tota
l
surrende
r
t
o
God
"
rathe
r
tha
n
a
s
indicatin
g
membershi
p
o
f
a
separat
e
group
:
An
d
thi
s
ver
y
thin
g
di
d
Abraha
m
bequeat
h
unt
o
hi
s
children
,
an
d
(s
o
did
)
Jacob
:
"
O
m
y
children
!
Behold
,
Go
d
ha
s
grante
d
yo
u
th
e
pures
t
faith
;
s
o
d
o
no
t
allo
w
deat
h
t
o
overtak
e
yo
u
er
e
yo
u
hav
e
surrendere
d
yourselve
s
t
o
Him.
"
1
3

25. Islah
i
say
s
tha
t
th
e
wor
d
al
din
an
fro
m
th
e
abov
e
verse
"
refer
s
t
o
th
e
Islami
c
communit
y
(millet
islam),
whic
h
i
s
anothe
r
wa
y
o
f
referrin
g
t
o
Isla
m
itsel
f
(Jis millet
ki
haqiqat
ka
unhone
mazahirah
kiya,
M>O
islam
hai,
ibid
,
p
.
344)
.
Islah
i
trace
s
th
e
appearanc
e
o
f
din
i
n
histor
y
an
d
use
s
differen
t
word
s
t
o
describ
e
th
e
guidanc
e
tha
t
cam
e
throug
h
eac
h
successiv
e
Prophe
t
(bar
nabi
ke
zamane
me
in
din
ke
rasum
o
zawahar
mein
bahut
se
tabdilian
huen,
ibid
,
p
.
366)
.
Althoug
h
vers
e
3
o
f
Sura
h
Al
Maidah
announce
s
tha
t
islam
i
s
th
e
perfec
t
religio
n
(al
islama
dinan),
th
e
wor
d
islam
mus
t
b
e
understoo
d
i
n
th
e
ligh
t
o
f
th
e
othe
r
phrase
s
tha
t
hav
e
bee
n
use
d
a
t
differen
t
time
s
i
n
th
e
histor
y
o
f
din.
Th
e
commo
n
aspec
t
o
f
al
l
thes
e
expression
s
fo
r
din
i
s
expresse
d
b
y
vers
e
3
of
Al
Maidah
a
s
"self-surrender"
:
Toda
y
hav
e
I
perfecte
d
you
r
religiou
s
la
w
fo
r
you
,
an
d
hav
e
bestowe
d
upo
n
yo
u
th
e
ful
l
measur
e
ol'
M
y
blessings
,
an
d
wille
d
tha
i
self
-
surrende
r
unt
o
M
e
shal
l
b
e
you
r
religion
.
Islah
i
conclude
s
hi
s
historica
l
analysi
s
wit
h
th
e
exclusivis
t
clai
m
tha
t
Go
d
gav
e
th
e
tru
e
din
onl
y
t
o
th
e
Musli
m
communit
y
i
n
Medin
a
(na
us
ne
islam
ke
siva
kisi
aur
din
ko
pasindfirmaya
na
ummat
muslimah
ke
siva
koi
ummat
banani
chahi.
is
ke
han
din
sir/
islam
aur
ummat
sirf
ummat
muslimah
hai,
ibid
,
p
.
503)
.
Islah
i
arrive
s
a
t
suc
h
exclusivis
t
languag
e
b
y
usin
g
din
an
d
0
1
.
Isla
m
interchangeably.
"
Islah
i
announce
s
tha
t
no
w
(ab)
thi
s
ne
w
communit
y
o
f
believer
s
wil
l
giv
e
th
e
fina
l
an
d
perfec
t
expressio
n
t
o
th
e
origina
l
guidanc
e
tha
t
Go
d
ha
s
bee
n
givin
g
throughou
t
th
e
age
s
(ah
is
ummat
ko
jo
shari
'at
mill
hai
wo
khuda
ki
asl
hidayat
ko
is
ki
akhri
aur
mukamal
shakl
mein
pesh
karti
hai,
ibid
,
p
.
348)
.
Differen
t
Kind
s
o
f
Languag
e
A
t
firs
t
sight
,
Islah
i
seem
s
t
o
prefe
r
a
physica
l
o
r
literal
interpretatio
n
o
f
vers
e
54
:
'
O
m
y
people
!
Verily
,
yo
u
hav
e
sinne
d
agains
t
yourselve
s
b
y
worshippin
g
th
e
calf
;
turn
,
then
,
i
n
repentanc
e
t
o
you
r
Make
r
an
d
mortif
y
yourselves
;
thi
s
wil
l
b
e
th
e
bes
t
fo
r
yo
u
i
n
you
r
Maker'
s
^
I
t
i
s
noteworth
y
tha
t
Muhamma
d
Asa
d
translate
s
th
e
wor
d
al
dinan
from
thi
s
vers
e
a
s
"th
e
pures
t
faith"
.
i
]
On
e
illustratio
n
o
f
his us
e
of
din an
d
Isla
m
interchangeabl
y
appear
s
i
n
hi
s
discussio
n
o
f
th
e
relationshi
p
betwee
n
ma
n
an
d
woman
.
Islah
i
refer
s
t
o
Islami
c
code
s
(islam
ke
'aili
kawanin,
ibid
,
p
.
533
)
an
d
say
s
tha
t
th
e
Wester
n
wa
y
o
f
understandin
g
wil
l
destro
y
din
(pura
din
muharafho
kar
rahjaye,
ibid)
.
Anothe
r
exampl
e
i
s
eviden
t
i
n
th
e
sentence
:
"Ther
e
i
s
a
complet
e
syste
m
o
f
punishment
s
i
n
Isla
m
tha
t
i
s
mad
e
compulsor
y
b
y
din"
(islam
mein
Inidud o la
'zirat ka
ek pura
nizam
hai /is
ka
nafaz
wafihal-i-din mein
se
hai,
ibid
,
p
.
593)
.
1
4

26. sight.
'
An
d
thereupo
n
H
e
accepte
d
you
r
repentance
:
for
,
behold
,
H
e
alon
e
i
s
th
e
Accepto
r
o
f
Repentance
,
th
e
Dispense
r
o
f
Grace
.
Wherea
s
Muhamma
d
Asa
d
translate
s
th
e
phras
e
fro
m
th
e
abov
e
verse
:
fa
aqtulu
anfusakum
as
:
"mortif
y
yourselves"
,
Islahi'
s
translatio
n
reads
,
"kil
l
you
r
criminal
s
wit
h
you
r
ow
n
hands
"
(apne
mujrimon
ko
apne
hathon
qatl
karo,
ibid
,
p
.
206)
.
H
e
quote
s
Exodu
s
32
,
25-3
0
an
d
select
s
a
n
interpretatio
n
o
f
thi
s
passag
e
fro
m
th
e
Tora
h
tha
t
fit
s
hi
s
interpretatio
n
o
f
th
e
passag
e
fro
m
th
e
Qur'an
:
Whe
n
Mose
s
sa
w
tha
t
th
e
peopl
e
wer
e
ou
t
o
f
han
d
-
fo
r
Aaro
n
ha
d
le
t
the
m
ge
t
ou
t
o
f
han
d
t
o
th
e
derisio
n
o
f
thei
r
enemie
s
al
l
aroun
d
the
m
-
Mose
s
the
n
stoo
d
a
t
th
e
gat
e
o
f
th
e
cam
p
an
d
shouted
,
'Wh
o
i
s
fo
r
Yahweh
?
T
o
me!
'
An
d
al
l
th
e
Levite
s
rallie
d
roun
d
him
.
H
e
sai
d
t
o
them
,
'Yahweh
,
Go
d
o
f
Israel
,
say
s
this
,
"Buckl
e
o
n
you
r
sword
,
eac
h
o
f
you
,
an
d
g
o
u
p
an
d
dow
n
th
e
cam
p
fro
m
gat
e
t
o
gate
,
ever
y
ma
n
o
f
yo
u
slaughterin
g
brother
,
frien
d
an
d
neighbour.'
"
Th
e
Levite
s
di
d
a
s
Mose
s
said
,
an
d
o
f
th
e
peopl
e
abou
t
thre
e
thousan
d
me
n
perishe
d
tha
t
day
.
'Today'
,
Mose
s
said
,
'yo
u
hav
e
consecrate
d
yourselve
s
t
o
Yahweh
,
on
e
a
t
th
e
cos
t
o
f
hi
s
son
,
anothe
r
o
f
hi
s
brother
;
an
d
s
o
h
e
bestow
s
a
blessin
g
o
n
yo
u
today.
'
Clearly
,
Islah
i
give
s
thi
s
quotatio
n
fro
m
Exodu
s
t
o
suppor
t
hi
s
interpretatio
n
o
f
th
e
Qur'ani
c
verse
,
whic
h
recommend
s
th
e
executio
n
o
f
thos
e
criminals
.
I
n
fact
,
Islah
i
give
s
thre
e
reason
s
base
d
o
n
th
e
histor
y
o
f
Isla
m
(tarikh
islam
mein,
ibid
,
p
.
214
)
indicatin
g
tha
t
th
e
punishmen
t
o
f
executio
n
(qatl,
ibid
)
shoul
d
b
e
implemente
d
regardin
g
thos
e
wh
o
wer
e
responsibl
e
fo
r
th
e
enormou
s
si
n
o
f
shirk
(ta
ke
.
. . log
sabaq
hasil
karen
ke
shirk
Una
bara
gun
ah
hai
ke
is
ma
'amlah
mein
bap
bete
ko
aw
beta
bap
ko
bhi
ma
'afkarne
M-ala
nahin
hai,
ibid)
.
Islah
i
eve
n
trie
s
t
o
dra
w
a
genera
l
principl
e
fro
m
th
e
words
:
thi
s
wil
l
b
e
th
e
bes
t
fo
r
yo
u
i
n
you
r
Maker'
s
sight
.
Islah
i
say
s
tha
t
i
f
a
grou
p
cling
s
t
o
shirk
fo
r
th
e
sak
e
o
f
famil
y
tie
s
o
r
patriotis
m
(khandani
jazbat
aur
qaumi
muhabat
ke
josh
mein,
ibid
,
p
.
215)
,
i
t
wil
l
becom
e
totall
y
corrupted
.
Th
e
existenc
e
o
f
a
grou
p
canno
t
depen
d
o
n
suc
h
famil
y
tie
s
bu
t
mus
t
b
e
base
d
o
n
doctrine
s
an
d
principle
s
(ek
jama't
ke
sath
agar
in
usulon
ke
mukhalif
bhi
mahz
nasli
ta
'lluq
ki
bana
par
chapke
rahen
to
wo
puri
jama't
tabah
ho
ke
rahti
hai,
ibid
,
p
.
215)
.
Islah
i
doe
s
no
t
explai
n
wha
t
thes
e
doctrine
s
o
r
principle
s
woul
d
b
e
an
d
whethe
r
o
r
no
t
thei
r
formulatio
n
coul
d
chang
e
accordin
g
t
o
th
e
change
s
tha
t
occu
r
i
n
society
.
Fo
r
Islahi
,
verse
s
258-26
0
describ
e
event
s
an
d
dialogue
s
tha
t
actuall
y
too
k
place
,
thoug
h
h
e
say
s
tha
t
th
e
secon
d
narrative
,
i
n
verse
s
259-260
,
resemble
s
1
5

27. th
e
kin
d
o
f
compariso
n
foun
d
i
n
verse
s
17-2
0
(is
laqsim
hi
mi
sal
isi
surah
lei
ayat
17-20
mein
guzar
chuki
hai,
ibid
,
p
.
601)
.
I
t
seem
s
tha
t
Islahi'
s
mai
n
concer
n
her
e
i
s
t
o
connec
t
th
e
stor
y
wit
h
som
e
specifi
c
peopl
e
o
r
event
s
i
n
histor
y
i
n
th
e
wa
y
tha
t
th
e
parable
s
o
f
verse
s
17-2
0
wer
e
connecte
d
directl
y
wit
h
th
e
Jews
.
Al
l
thes
e
narrative
s
ar
e
mean
t
t
o
convinc
e
th
e
characters
,
whic
h
appea
r
i
n
them
,
o
f
th
e
certaint
y
o
f
lif
e
afte
r
death
.
I
n
th
e
firs
t
narrativ
e
(vers
e
258)
,
i
t
i
s
th
e
Prophe
t
Abraha
m
wh
o
convince
s
th
e
kin
g
abou
t
lif
e
afte
r
death
.
Thi
s
kin
g
i
s
commonl
y
understoo
d
t
o
b
e
Tamrud
(cf
.
ibid
,
p
.
599)
.
I
n
th
e
secon
d
narrativ
e
(vers
e
259)
,
Islah
i
say
s
tha
t
i
t
i
s
th
e
Prophe
t
Ezekie
l
wh
o
i
s
encourage
d
i
n
hi
s
fait
h
t
o
believ
e
i
n
th
e
reviva
l
o
f
th
e
peopl
e
o
f
Israel
.
Islah
i
highlight
s
th
e
phrase
:
An
d
W
e
di
d
al
l
thi
s
s
o
tha
t
W
e
migh
t
mak
e
the
e
a
symbo
l
unt
o
men
.
Islah
i
explain
s
tha
t
thes
e
word
s
appl
y
t
o
th
e
Jew
s
(turn
bani
israil
ke
liye
is
hat
ki
nashani
ban
saku,
ibid
,
p
.
604)
.
Th
e
thir
d
narrativ
e
i
s
abou
t
th
e
bird
s
tha
t
cam
e
flyin
g
bac
k
t
o
Abraha
m
an
d
i
s
mean
t
t
o
brin
g
inne
r
peac
e
t
o
th
e
Prophe
t
(itminan-i-qalb
aur
sharah
dada,
ibid
,
p
.
607)
.
Thi
s
i
s
als
o
considere
d
t
o
b
e
a
n
even
t
tha
t
actuall
y
happene
d
i
n
th
e
lif
e
o
f
th
e
Prophe
t
Abraha
m
(ye
in
mushahidat
mein
se
hai
jo
zati
taur
par
hazrat
ibrahim
ko
allah
ta
'ala
ki
tarafse
is
liye
karae
gaye,
ibid
,
p
.
607)
.
Th
e
tw
o
parable
s
foun
d
i
n
verse
s
17-20
,
hav
e
a
n
allegorica
l
meanin
g
fo
r
Islahi
.
Th
e
perso
n
mentione
d
i
n
th
e
parabl
e
a
s
lightin
g
th
e
fir
e
i
s
considere
d
b
y
Islah
i
t
o
b
e
Mose
s
an
d
th
e
rai
n
mentione
d
i
n
th
e
parabl
e
i
s
th
e
Qur'an
.
Th
e
parable
s
describ
e
th
e
attitud
e
o
f
th
e
Jews
,
a
s
a
group
,
t
o
th
e
revelatio
n
brough
t
b
y
th
e
las
t
Prophet
.
Th
e
lightnin
g
an
d
th
e
thunde
r
refe
r
t
o
somethin
g
externa
l
t
o
th
e
stor
y
itself
.
Islah
i
make
s
the
m
appl
y
t
o
variou
s
aspect
s
o
f
th
e
Jews
'
respons
e
t
o
th
e
ne
w
revelatio
n
tha
t
cam
e
throug
h
th
e
Prophet
.
I
n
thi
s
way
,
Islah
i
ha
s
afforde
d
a
n
allegorica
l
meanin
g
t
o
th
e
whol
e
parabl
e
a
s
wel
l
a
s
t
o
variou
s
element
s
withi
n
i
t
(ibid
,
pp
.
130-131)
.
Th
e
Socia
l
Contex
t
o
f
th
e
Believer
s
Th
e
firs
t
sentenc
e
o
f
vers
e
17
4
read
s
a
s
follow
s
Verily
,
a
s
fo
r
thos
e
wh
o
suppres
s
augh
t
o
f
th
e
revelatio
n
whic
h
Go
d
ha
s
bestowe
d
fro
m
high
,
an
d
barte
r
i
t
awa
y
fo
r
a
triflin
g
gai
n
-
the
y
bu
t
fil
l
thei
r
bellie
s
wit
h
fire
.
Islah
i
say
s
th
e
vers
e
i
s
directe
d
t
o
th
e
Peopl
e
o
f
th
e
Boo
k
(ye
ahl
kilab
ki
taraf
ishara
hai,
p
.
416)
.
I
n
suppor
t
o
f
thi
s
statement
,
Islah
i
mention
s
severa
l
example
s
wher
e
th
e
Jew
s
considere
d
somethin
g
lawfu
l
tha
t
wa
s
1
6

28. forbidde
n
an
d
considere
d
somethin
g
forbidde
n
tha
t
wa
s
actuall
y
lawfu
l
(cf
.
ibid)
.
Islah
i
als
o
give
s
example
s
tha
t
ar
e
suppose
d
t
o
illustrat
e
tha
t
th
e
Christian
s
di
d
simila
r
thing
s
(cf
.
ibid)
.
However
,
th
e
contex
t
{qarina)
provide
s
n
o
indicatio
n
tha
t
th
e
vers
e
i
s
directe
d
t
o
th
e
Peopl
e
o
f
th
e
Book
.
Indeed
,
th
e
vers
e
an
d
th
e
grou
p
o
f
verse
s
t
o
whic
h
i
t
belong
s
coul
d
equall
y
wel
l
appl
y
t
o
Musli
m
believers
.
Islah
i
discusse
s
th
e
specifi
c
Arabi
c
contex
t
o
f
vers
e
2
2
1
:
An
d
d
o
no
t
marr
y
wome
n
wh
o
ascrib
e
divinit
y
t
o
augh
t
besid
e
Go
d
er
e
the
y
attai
n
t
o
(true
)
belief
;
fo
r
an
y
believin
g
bondwoma
n
(o
f
God
)
i
s
certainl
y
bette
r
than
a
woma
n
wh
o
ascribe
s
divinit
y
t
o
augh
t
besid
e
God
,
eve
n
thoug
h
sh
e
pleas
e
yo
u
greatly
.
Islah
i
say
s
tha
t
th
e
ter
m
referrin
g
t
o
person
s
wh
o
associat
e
a
partne
r
witi
i
Go
d
(niushrikin
aur
mushrikaf)
i
s
use
d
i
n
th
e
Qur'a
n
exclusivel
y
fo
r
Arabs
wh
o
associate
d
partner
s
wit
h
Go
d
an
d
no
t
fo
r
othe
r
group
s
whos
e
way
s
o
f
worshi
p
differe
d
from
th
e
Muslim
s
(dusri
qaumen
jin
mein
shirk
paya
jata
hai,
khwa
wo
ah!
kitab
mein
se
ho
ya
mushaba
ahl
kiiab
mein
se,
wo
barah-
i-rasf
is
lafs
ke
taht
nahin
hai,
ibid
,
p
.
519)
.
Th
e
conclusio
n
shoul
d
b
e
tha
t
th
e
prohibitio
n
agains
t
marriag
e
extend
s
t
o
a
n
Ara
b
wh
o
associate
s
partner
s
wit
h
Go
d
an
d
no
t
t
o
non-Arabs
.
However
,
Islah
i
draw
s
a
mor
e
genera
l
conclusio
n
fro
m
th
e
abov
e
vers
e
accordin
g
t
o
whic
h
marriag
e
wit
h
al
l
thos
e
wh
o
diffe
r
fro
m
th
e
Musli
m
wa
y
o
f
fait
h
i
s
unlawfu
l
(cf
.
ibid)
.
H
e
subsequentl
y
include
s
example
s
fro
m
th
e
histor
y
o
f
Israe
l
an
d
eve
n
fro
m
th
e
histor
y
o
f
th
e
Indo-Pa
k
subcontinen
t
t
o
illustrat
e
hi
s
argumen
t
forbiddin
g
marriage
s
wit
h
non-Muslim
s
despit
e
hi
s
clarificatio
n
tha
t
th
e
Qur'ani
c
term
s
nmshrikin
aur
mushrikaf
wer
e
reserve
d
specificall
y
fo
r
th
e
Arabs
livin
g
a
t
th
e
tim
e
o
f
revelatio
n
(cf
.
ibid
,
pp
.
519-520)
.
However
,
thes
e
term
s
ar
e
no
t
reserve
d
exclusivel
y
fo
r
th
e
Arabs
.
Sura
h
Yusuf
uses
thes
e
term
s
als
o
fo
r
Muslims
.
Furthermore
,
Islah
i
describe
s
th
e
specifi
c
contex
t
o
f
vers
e
219
:
The
y
wil
l
as
k
the
e
abou
t
intoxicant
s
an
d
game
s
o
f
chance
.
Say
:
'I
n
bot
h
ther
e
i
s
grea
t
evi
l
a
s
wel
l
a
s
som
e
benefi
t
fo
r
man
;
bu
t
th
e
evil
whic
h
the
y
caus
e
i
s
greate
r
tha
n
th
e
benefi
t
whic
h
the
y
bring.
'
Islah
i
take
s
pain
s
t
o
poin
t
ou
t
tha
t
th
e
phrase
:
"benefi
t
fo
r
man
"
regardin
g
thes
e
event
s
an
d
pastime
s
refer
s
no
t
t
o
moder
n
benefit
s
lik
e
medica
l
o
r
othe
r
materia
l
benefit
s
{madi
aur
tibbi
manafa,
ibid
.
p
.
515
)
bu
t
t
o
th
e
custom
s
an
d
tradition
s
o
f
Ara
b
society
,
whic
h
use
d
intoxicant
s
an
d
game
s
t
o
benefi
t
th
e
poo
r
(cf
.
ibid
,
p
.
514)
.
Islah
i
insist
s
tha
t
th
e
interprete
r
o
f
th
e
Qur'a
n
acquain
t
himsel
f
wit
h
th
e
custom
s
o
f
th
e
perio
d
i
n
whic
h
th
e
Qur'a
n
wa
s
1
7

29. revealed
.
On
e
canno
t
simpl
y
rea
d
thi
s
vers
e
abou
t
intoxicant
s
an
d
game
s
fro
m
th
e
poin
t
o
f
vie
w
o
f
moder
n
societ
y
(J
is
ka
rawaj
hamari
sosaiti
me
in
hai,
ibid
,
p
.
515
)
bu
t
on
e
mus
t
kno
w
th
e
contex
t
o
f
Ara
b
societ
y
('arb
jahiliyat).
Islah
i
argue
s
tha
t
th
e
vers
e
clarifie
s
th
e
attitud
e
o
f
Islami
c
shari
'ah
{is
ay
at
ne
is
lam
i
shari
'at
ka
ye
mazaj
wazeh
kar
dia,
ibid)
,
whic
h
forbid
s
th
e
us
e
o
f
intoxicant
s
an
d
game
s
o
f
chanc
e
(cf
.
ibid)
.
I
n
othe
r
words
,
Islah
i
suddenl
y
make
s
a
statemen
t
tha
t
move
s
beyon
d
th
e
specifi
c
contex
t
o
f
Arabi
c
societ
y
an
d
applie
s
t
o
al
l
time
s
an
d
places
.
Wha
t
i
s
th
e
benefi
t
o
f
investigatin
g
Ara
b
custom
s
an
d
tradition
s
i
f
i
t
i
s
alread
y
clea
r
tha
t
th
e
shari'ah
ha
s
forbidde
n
al
l
intoxicant
s
an
d
game
s
o
f
chance
?
Wha
t
contributio
n
doe
s
knowledg
e
o
f
th
e
historica
l
an
d
cultura
l
contex
t
mak
e
toward
s
a
n
understandin
g
o
f
th
e
verse
?
Th
e
Contex
t
o
f
Islami
c
Societ
y
Islahi'
s
devote
s
fou
r
page
s
o
f
hi
s
commentar
y
t
o
vers
e
25
6
becaus
e
th
e
vers
e
illustrate
s
th
e
them
e
(
'iimud
)
o
f
th
e
Surah
:
Ther
e
shal
l
b
e
n
o
coercio
n
i
n
matter
s
o
f
faith
.
Distinc
t
ha
s
no
w
becom
e
th
e
righ
t
wa
y
(fro
m
th
e
wa
y
of
)
error
:
hence
,
h
e
wh
o
reject
s
th
e
power
s
o
f
evi
l
an
d
believe
s
i
n
Go
d
ha
s
indee
d
take
n
hol
d
o
f
a
suppor
t
mos
t
unfailing
,
whic
h
shal
l
neve
r
giv
e
way
;
fo
r
Go
d
i
s
all
-
hearing
,
all-knowing
.
Afte
r
affirmin
g
th
e
essentia
l
freedo
m
o
f
th
e
huma
n
perso
n
t
o
choos
e
betwee
n
righ
t
an
d
wrong
,
Islah
i
insist
s
tha
t
thi
s
vers
e
protect
s
freedo
m
o
f
choice
.
Sinc
e
Go
d
ha
s
clarifie
d
wha
t
i
s
righ
t
an
d
wha
t
i
s
wron
g
throug
h
hi
s
Prophet
s
an
d
Apostles
,
i
t
i
s
no
w
u
p
t
o
eac
h
perso
n
t
o
mak
e
responsibl
e
us
e
o
f
th
e
powe
r
o
f
choice
.
Som
e
scholar
s
clai
m
tha
t
th
e
vers
e
justifie
s
an
y
kin
d
o
f
behaviou
r
an
d
dismisse
s
al
l
form
s
o
f
punishmen
t
a
s
un-Islami
c
(cf
.
ibid)
.
Islah
i
say
s
thi
s
woul
d
rende
r
God'
s
la
w
empt
y
o
f
al
l
meanin
g
(islami
shari
'at
hudud
o
ta
'zirat
se
ek
bilkul
khali
shari
'at
hai
jis
meih
har
shakhs
ko
sab
kuch
kar
guzarne
ki
chut
hasil
hai,
ibid
)
an
d
ope
n
th
e
wa
y
t
o
al
l
kind
s
o
f
corruptio
n
i
n
societ
y
(fazad
fil
ard,
ibid)
.
Thi
s
i
s
th
e
reaso
n
wh
y
Isla
m
provide
s
a
complet
e
syste
m
o
f
punishment
s
(islam
mein
hudud
o
ta
'zirat
ka
ek
pura
nizam
hai,
ibid)
.
I
f
a
perso
n
doe
s
no
t
perfor
m
th
e
obligator
y
praye
r
o
r
fail
s
t
o
perfor
m
th
e
fast
,
a
n
Islami
c
governmen
t
coul
d
punis
h
tha
t
perso
n
withou
t
negatin
g
th
e
meanin
g
o
f
"n
o
coercio
n
i
n
matter
s
o
f
faith"
.
Similarly
,
i
f
a
Musli
m
wer
e
guilt
y
o
f
causin
g
rebellio
n
{islam
ke
khi/af
baghawat,
Islami
c
la
w
coul
d
punis
h
hi
m
withou
t
goin
g
agains
t
th
e
spiri
t
o
f
"n
o
coercio
n
i
n
matter
s
o
f
faith"
.
Furthermore
,
i
n
orde
r
t
o
remov
e
chao
s
an
d
corruptio
n
fro
m
society
,
Isla
m
mad
e
jihad
compulsor
y
fo
r
al
l
believer
s
1
8

30. (islam
ne
ah!
iman
par
jihad
bhi
wajih
kiya
hai,
ibid)
.
Thi
s
wa
s
als
o
no
t
contrar
y
t
o
th
e
spiri
t
o
f
"n
o
coercio
n
i
n
matter
s
o
f
faith"
.
Onc
e
a
perso
n
ha
s
embrace
d
Isla
m
an
d
becom
e
a
membe
r
o
f
Islami
c
societ
y
(islam
ke
daire
mein
dakhl
ho
janey
ke
ha
'd,
ibid)
,
h
e
i
s
n
o
longe
r
fre
e
t
o
d
o
a
s
h
e
please
s
withou
t
expectin
g
punishment
.
O
n
th
e
contrary
,
h
e
woul
d
hav
e
t
o
compl
y
wit
h
Islami
c
law
s
an
d
ordinances
.
I
n
secula
r
system
s
o
f
society
,
religio
n
i
s
a
privat
e
affai
r
an
d
th
e
governmen
t
punishe
s
wrongdoing
,
thoug
h
rebellio
n
agains
t
Go
d
goe
s
unpunished
.
Bu
t
i
n
Islami
c
society
,
religio
n
canno
t
remai
n
a
privat
e
affai
r
(islam
mein
mazhab
ke
private
zindagi
se
makhsus
hone
ka
koi
tasawwur
nahin
hai
balke
is/ami
hukumal
aslan
khuda
hi
ki
hukumal
hoti
hai,
ibid
,
p
.
593
)
an
d
th
e
politica
l
institution
s
o
f
Islami
c
societ
y
ar
e
onl
y
a
mean
s
fo
r
implementin
g
(lod'
s
law
s
(khuda
ke
ahkam
aw
kawanin
ke
ajra
o
nafiz
ka
ek
zany'ah
hola
hai,
ibid)
.
Hence
,
i
t
i
s
permissibl
e
t
o
arres
t
anyon
e
wh
o
goe
s
agains
t
God'
s
la
w
(cf
.
ibid)
.
Islahi'
s
argumen
t
depend
s
fo
r
it
s
forc
e
o
n
th
e
historica
l
perio
d
(is
zamane
mein,
ibid
)
whe
n
Isla
m
wa
s
i
n
a
positio
n
o
f
politica
l
power
.
I
n
th
e
circumstance
s
o
f
Islami
c
society
,
a
complet
e
syste
m
o
f
punishmen
t
coul
d
b
e
implemented
.
Fo
r
example
,
whe
n
Isla
m
wa
s
i
n
powe
r
(is
la
mi
nizam
mein,
ibid)
,
apostas
y
an
d
rebellio
n
wer
e
considere
d
socia
l
crime
s
(irtidad
.
.
.
0
0
ha
hut
hara
jurm
hai,
ibid)."
"
Th
e
reaso
n
suc
h
crime
s
wer
e
punishe
d
i
n
a
n
Islami
c
societ
y
wa
s
tha
t
thes
e
wer
e
crime
s
agains
t
th
e
rul
e
o
f
Go
d
(khuda
ki
hukumal
aur
is
ke
qanun
ke
khilaf,
ibid
,
p
.
594)
.
Th
e
punishment
s
wer
e
no
t
mean
t
t
o
compe
l
th
e
crimina
l
t
o
embrac
e
Islam
.
Similarly
,
Islah
i
discusse
s
jihad
i
n
th
e
ligh
t
o
f
condition
s
tha
t
prevaile
d
fo
r
Muslim
s
i
n
Islami
c
society
.
H
e
say
s
tha
t
jihad
i
s
especiall
y
necessar
y
whe
n
unbeliever
s
tr
y
t
o
preven
t
believer
s
fro
m
practicin
g
thei
r
fait
h
o
r
whe
n
the
y
see
k
t
o
destro
y
Islami
c
societ
y
(ahi
iman
ko
in
ke
din
se
phira
jaye
ya
islami
nizam
ko
barbad
kiya
jaye,
ibid)
.
Crime
s
lik
e
apostas
y
(irtidad)
an
d
rebellio
n
(baghawat)
di
d
represen
t
a
politica
l
challeng
e
t
o
th
e
Islami
c
governmen
t
o
f
tha
t
period
.
However
,
mor
e
thinkin
g
need
s
t
o
b
e
don
e
abou
t
th
e
condition
s
o
f
moder
n
societ
y
i
n
whic
h
Isla
m
no
t
longe
r
enjoy
s
a
positio
n
o
f
power.
"
2
2
Th
e
sam
e
condition
s
applie
d
i
n
th
e
tim
e
o
f
Pharaoh
.
Whe
n
th
e
feat
s
tha
t
Mose
s
accomplishe
d
i
n
Pharaoh'
s
cour
t
wer
e
s
o
impressiv
e
tha
t
man
y
o
f
hi
s
sorcerer
s
professe
d
thei
r
belie
f
i
n
th
e
on
e
God
,
Pharao
h
considere
d
thei
r
professio
n
o
f
fait
h
a
crim
e
agains
t
th
e
Stat
e
an
d
crucifie
d
the
m
becaus
e
thi
s
wa
s
th
e
punishmen
t
mete
d
ou
t
t
o
criminal
s
wh
o
rebelle
d
agains
t
th
e
State
.
Cf
.
verse
s
123-12
7
i
n
Sura
h
A!
A 'raf.
2
3
A
recen
t
boo
k
b
y
Muhamma
d
Yasi
n
Mazha
r
Siddiqi
,
The
Prophet Muhammad
A
Role Model
for
Muslim
Minorities,
Th
e
Islami
c
Foundation
.
Leicestershire
,
2006
,
i
s
a
n
attemp
t
i
n
thi
s
direction
.
1
9

31. Finally
,
Islah
i
recall
s
vers
e
143
:
An
d
thu
s
hav
e
W
e
wille
d
yo
u
t
o
b
e
a
communit
y
o
f
th
e
middl
e
way
,
s
o
tha
t
(wit
h
you
r
lives
)
yo
u
migh
t
bea
r
witnes
s
t
o
th
e
trut
h
befor
e
al
l
mankind
,
an
d
tha
t
th
e
Apostl
e
migh
t
bea
r
witnes
s
t
o
i
t
befor
e
you.
"
Comparin
g
thi
s
vers
e
wit
h
tha
t
fro
m
Surah
An
Nisa,
h
e
say
s
th
e
wor
d
"witness
"
(whic
h
occur
s
i
n
eac
h
o
f
them
)
describe
s
th
e
ne
w
responsibilit
y
give
n
t
o
th
e
Musli
m
communit
y
fo
r
th
e
sak
e
o
f
al
l
mankin
d
(zimmadari
.
.
.
dunya
ke
samne,
ibid
,
p
.
406)
.
Ther
e
i
s
a
simila
r
ide
a
i
n
vers
e
1
0
o
f
Sura
h
Al
Imran:
"Yo
u
ar
e
indee
d
th
e
bes
t
community"
.
Thes
e
verse
s
ar
e
a
n
expressio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
concernin
g
th
e
depositio
n
o
f
th
e
Jew
s
an
d
th
e
ascendanc
y
o
f
th
e
Musli
m
community
.
Th
e
Forme
r
Scripture
s
Mos
t
o
f
Islahi'
s
reference
s
t
o
th
e
forme
r
Scripture
s
i
n
Sura
h
Al
Baqarah
consis
t
o
f
reference
s
t
o
th
e
Torah
.
Whe
n
th
e
Tora
h
confirm
s
th
e
messag
e
o
f
th
e
Qur'an
,
Islah
i
simpl
y
quote
s
th
e
Tora
h
withou
t
furthe
r
comment
.
Fo
r
example
,
h
e
quote
s
a
passag
e
fro
m
Exodu
s
(cf
.
ibid
,
p
.
218
)
an
d
fro
m
Number
s
(cf
.
ibid
,
pp
.
222-223
)
an
d
fro
m
Deuteronom
y
(cf
.
ibid
,
p
.
246)
.
I
n
al
l
thes
e
cases
,
h
e
consider
s
th
e
word
s
o
f
th
e
Tora
h
t
o
b
e
sel
f
eviden
t
i
n
th
e
ligh
t
o
f
th
e
Qur'a
n
and
,
therefore
,
t
o
requir
e
n
o
furthe
r
clarification
.
Sometimes
,
th
e
Tora
h
eve
n
provide
s
usefu
l
detail
s
wher
e
th
e
Qur'a
n
ha
s
give
n
onl
y
a
ver
y
brie
f
account
.
However
,
a
t
othe
r
time
s
th
e
Qur'a
n
correct
s
th
e
Tora
h
b
y
providin
g
a
differen
t
accoun
t
o
f
th
e
sam
e
incident
.
Whil
e
Islah
i
i
s
ver
y
carefu
l
t
o
discus
s
th
e
language
,
contex
t
an
d
othe
r
relate
d
issue
s
o
f
eac
h
Qur'ani
c
vers
e
o
r
passage
,
h
e
doe
s
no
t
manifes
t
a
simila
r
readines
s
t
o
investigat
e
th
e
contex
t
an
d
othe
r
relate
d
issue
s
wit
h
regar
d
t
o
th
e
Torah
.
Wherea
s
Islah
i
stresse
s
th
e
importanc
e
o
f
knowin
g
th
e
purpos
e
o
f
an
y
passag
e
i
n
th
e
Qur'a
n
{hi
tab
all
ah
ka
asal
maqsud,
ibid
.
p
.
243)
,
h
e
doe
s
no
t
fin
d
i
t
importan
t
t
o
understan
d
th
e
purpos
e
o
f
a
passag
e
fro
m
th
e
forme
r
Scripture
s
i
n
orde
r
t
o
understan
d
it
s
meanin
g
correctly
.
Fo
r
example
,
Islah
i
show
s
n
o
hesitatio
n
i
n
hi
s
applicatio
n
o
f
th
e
parabl
e
o
f
th
e
te
n
foolis
h
virgin
s
fro
m
Matthew'
s
Gospe
l
t
o
th
e
Jew
s
(cf
.
ibid
,
p
.
270)
.
However
,
Islah
i
doe
s
no
t
provid
e
a
convincin
g
argumen
t
a
s
t
o
wh
y
th
e
parabl
e
shoul
d
b
e
restricte
d
i
n
thi
s
way
.
Th
e
parabl
e
coul
d
b
e
directe
d
t
o
anyon
e
whos
e
lac
k
o
f
awarenes
s
i
s
symbolize
d
b
y
thos
e
foolis
h
virgins
.
I
t
nee
d
no
t
b
e
directe
d
specificall
y
t
o
th
e
Jews
,
a
s
Islah
i
maintains
.
20
'

32. Similarly
,
Islah
i
simpl
y
quote
s
th
e
Genesi
s
accoun
t
o
f
th
e
Prophe
t
Abraha
m
withou
t
givin
g
an
y
furthe
r
analysi
s
o
f
th
e
contex
t
o
f
thi
s
passage
.
Islah
i
interpret
s
th
e
passag
e
accordin
g
t
o
th
e
commonl
y
accepte
d
vie
w
regardin
g
tw
o
line
s
o
f
descent
,
tha
t
o
f
Isaa
c
an
d
o
f
Ishmae
l
(allah
la
'a/a
ne
hazrai
ishaq
aur
hazrai
isma
'if
dono
ki
nasi
se
'azim
qaumen
paida
ki,
ibid
.
p
.
326)
.
H
e
doe
s
th
e
sam
e
wit
h
Exodus
,
quotin
g
tw
o
passage
s
i
n
orde
r
t
o
prov
e
a
simpl
e
poin
t
abou
t
th
e
directio
n
fo
r
praye
r
(is
la/si
I
se
wazeh
hua
ke
jis
tarah
hamari
namazon
aur
qurbanion
ka
qibla
khana
ka
'bah
hai
isi
tarah
ibtida
hi
se
hazrai
Ibrahim
.
.
.
ka
qibla
bhi
khana
ka
'bah
hi
ko
qarar
dene
ka
faislah
hua,
ibid
.
p
.
328)
.
Islah
i
simpl
y
use
s
thes
e
passage
s
fro
m
th
e
Tora
h
t
o
suppor
t
hi
s
ow
n
preconceive
d
ideas
.
Moreover
,
b
y
omittin
g
a
prope
r
examinatio
n
o
f
th
e
context
,
Islah
i
fail
s
t
o
follo
w
hi
s
ow
n
disciplin
e
wit
h
regar
d
t
o
th
e
interpretatio
n
o
f
th
e
Qur'an
.
I
n
verse
s
243-25
3
o
f
th
e
Surah
,
Islah
i
find
s
certai
n
difference
s
betwee
n
th
e
Qur'ani
c
an
d
th
e
Biblica
l
accounts
.
Instea
d
o
f
acceptin
g
eac
h
narrativ
e
a
s
presentin
g
a
differen
t
perspectiv
e
o
r
dimensio
n
o
f
th
e
historica
l
events
,
Islah
i
finds
th
e
tw
o
narrative
s
conflictin
g
an
d
say
s
tha
t
th
e
Tora
h
i
s
wron
g
(q
it
ran
ka
bay
an
sahih
aur
taurat
ka
bay
an
ghalat
hai,
ibid
.
p
.
573).
"
Islah
i
find
s
tw
o
reason
s
wh
y
th
e
accoun
t
foun
d
i
n
th
e
Qur'a
n
shoul
d
b
e
preferre
d
t
o
tha
t
foun
d
i
n
th
e
Torah
.
Th
e
firs
t
reaso
n
concern
s
th
e
credibilit
y
o
f
th
e
Prophe
t
Muhamma
d
(peac
e
b
e
upo
n
him
)
ove
r
th
e
tradition
s
hande
d
dow
n
i
n
th
e
forme
r
Scripture
s
fo
r
whic
h
ther
e
ar
e
n
o
clea
r
mean
s
o
f
verificatio
n
(qadim
asmani
sahifon
ki
jin
sargusashton
ke
janane
ka
turn
hare
pas
koi
zariy'ah
nahin,
ibid.)
.
Thi
s
provide
s
Islah
i
wit
h
th
e
justificatio
n
fo
r
hi
s
ow
n
vie
w
tha
t
th
e
Qur'a
n
shoul
d
correc
t
th
e
Tora
h
i
n
severa
l
importan
t
way
s
(haq
ye
hai
jo
quran
me
in
bay
an
ho raha
hai
na
ke
wo
jo
taurat
mein
bayan
hua
hai,
ibid
.
p
.
574)
.
Islah
i
mus
t
fin
d
a
wa
y
t
o
reconcil
e
hi
s
positio
n
o
f
superiorit
y
regardin
g
th
e
Tora
h
wit
h
hi
s
convictio
n
tha
t
al
l
revelatio
n
come
s
fro
m
Go
d
(jis
tarah
hamare
liye
tarn
am
rasulon
par
iman
lana
zaruri
hai
isi
tarah
tamam
asmani
kitabon
par
iman
lana
bhi
zaruri
hai,
ibid
,
p
.
648)
.
Ho
w
ca
n
a
perso
n
believ
e
i
n
th
e
forme
r
Scripture
s
i
f
thes
e
Scripture
s
canno
t
b
e
verified
?
2
4
Islah
i
ha
s
a
simila
r
assessmen
t
o
f
th
e
Tora
h
i
n
hi
s
discussio
n
o
f
vers
e
2
7
o
f
Sura
h
At
Maidah.
Th
e
vers
e
relate
s
th
e
narrativ
e
o
f
th
e
tw
o
son
s
o
f
Adam
,
Cai
n
an
d
Abe
l
fro
m
th
e
1 took
o
f
Genesis
.
O
n
th
e
basi
s
o
f
th
e
accoun
t
i
n
th
e
Qur'an
,
Islah
i
say
s
th
e
accoun
t
i
n
th
e
Tora
h
(kitah paidaish,
bah
?/
,
aval
1-12)
i
s
lackin
g
i
n
severa
l
way
s
(tanml
mein ye
musibal
hai
ke
na
to
waqe
'at link
thik
bayan
hue
hain
aur
na
in
se
wo
hibnat
o
nasihat
hi
wazeh
hoti
hai
jo
wazeh
honi
chahiye,
vol
.
2
,
p
.
496)
.
2
1

33. Next
,
Islah
i
appeal
s
t
o
"reaso
n
an
d
logic"
,
whic
h
h
e
say
s
wil
l
suppor
t
th
e
vie
w
tha
t
th
e
Qur'a
n
present
s
th
e
correc
t
versio
n
o
f
thes
e
event
s
(
'aq
l
aur
mantaq
ki
ran
se
bhi
wohi
bat
sahih
ma'lum
hod
hai
jo
quran
mein
bay
an
hui
hai,
ibid.
)
However
,
th
e
"reaso
n
an
d
logic
"
referre
d
t
o
b
y
Islah
i
i
s
a
reflectio
n
o
f
hi
s
ow
n
particula
r
wa
y
o
f
understandin
g
thes
e
events
.
H
e
proceed
s
t
o
quot
e
th
e
Boo
k
o
f
Samue
l
i
n
suppor
t
o
f
hi
s
vie
w
tha
t
th
e
Israelite
s
wer
e
totall
y
corrup
t
an
d
disorganize
d
a
t
thi
s
perio
d
o
f
thei
r
histor
y
(taurat
se
saf
ma'lum
hota
hai
ke
.
.
.
is
zamane
mein
bani
israil
'itiqadi
o
'amli
'itibar
se
bhi
bilkul
tabah
hai
they
aur
siyasi
'itibar
se
bhi
sakht
paragandagi
aur
intashar
mein
mubtala
they,
ibid)
.
Clearly
,
Islahi'
s
purpos
e
i
s
t
o
portra
y
th
e
Israelite
s
i
n
a
poo
r
ligh
t
an
d
thereb
y
t
o
confir
m
th
e
them
e
('uimid)
o
f
th
e
Sura
h
which
,
immediatel
y
afte
r
quotin
g
th
e
Boo
k
o
f
Samuel
,
h
e
say
s
i
s
base
d
o
n
th
e
contex
t
o
f
th
e
Qur'a
n
(quran
neyahi
kaha
hai
aur
ye
bat
har
'itibar
se
qarin
'aql
o
qiyas
ma'lum
hoti
hai,
ibid
.
p
.
576)
.
Islah
i
say
s
tha
t
th
e
Tora
h
canno
t
distinguis
h
th
e
tru
e
fro
m
th
e
fals
e
(is
ke
andar
haq
o
batil
ka
imtiyaz
na
mumkin
hai.
ye
quran
ka
ihsan
hai
ke
us
ne
ba
'z
waqe
'at
ke
sahih
pahlu
numayan
kiye,
ibid)
.
However
,
Islah
i
ha
d
sai
d
earlie
r
tha
t
th
e
wor
d
furqan
i
s
use
d
i
n
th
e
Qur'a
n
fo
r
bot
h
th
e
Qur'a
n
an
d
th
e
Tora
h
(furqan
ke
ma
'ni
hain
haq
o
batil
ke
darmiyan
farq
karne
wali
chiz
yahan
dau
bayan
aur
tafsir
ke
liye
hai
.
.
.
quran
majid
mein
quran
aur
taurat
donon
ke
liye
furqan
ki
ta'bir
isl'emal
hui
hai,
ibid
,
pp
.
212-213)
.
Furthermore
,
Islah
i
refer
s
t
o
th
e
Boo
k
o
f
Samue
l
t
o
illustrat
e
th
e
resemblanc
e
betwee
n
th
e
war
s
o
f
th
e
Israelite
s
an
d
th
e
battl
e
o
f
Badr.
H
e
point
s
ou
t
tha
t
ther
e
i
s
a
remarkabl
e
similarit
y
betwee
n
th
e
wa
y
th
e
battl
e
line
s
wer
e
draw
n
u
p
accordin
g
t
o
chapte
r
1
7
o
f
th
e
firs
t
Boo
k
o
f
Samue
l
an
d
th
e
wa
y
th
e
Prophe
t
Muhamma
d
(peac
e
b
e
upo
n
him
)
prepare
d
hi
s
arm
y
fo
r
th
e
battl
e
o
f
Badr
(ye
bilkul
jang-i-badr
ki
taswir
hai,
ibid
,
p
.
576)
.
Althoug
h
Islahi'
s
observatio
n
ma
y
wel
l
b
e
correct
,
h
e
understand
s
th
e
forme
r
Scripture
s
exclusivel
y
fro
m
th
e
Qur'ani
c
poin
t
o
f
vie
w
an
d
ther
e
i
s
n
o
evidenc
e
a
t
al
l
tha
t
h
e
ha
s
mad
e
a
n
exegetica
l
stud
y
o
f
th
e
narrativ
e
containe
d
i
n
th
e
Boo
k
o
f
Samuel
.
Moreover
,
th
e
struggl
e
betwee
n
Davi
d
an
d
Goliat
h
i
s
referre
d
t
o
bot
h
i
n
th
e
Qur'a
n
an
d
i
n
th
e
Boo
k
o
f
Samuel
.
Islah
i
refer
s
t
o
th
e
specifi
c
purpos
e
o
f
th
e
narrativ
e
i
n
th
e
Qur'a
n
(maqsud
imtehan
ka
zikr
hai,
ibid
.
p
.
577
)
bu
t
doe
s
no
t
tak
e
not
e
o
f
th
e
specifi
c
purpos
e
o
f
th
e
narrativ
e
i
n
th
e
Boo
k
o
f
Samuel
.
Instea
d
o
f
placin
g
th
e
narrativ
e
withi
n
th
e
tota
l
contex
t
o
f
th
e
2
2

34. reveale
d
Scriptur
e
(a
s
Islah
i
woul
d
d
o
fo
r
an
y
passag
e
take
n
fro
m
th
e
Qur'an)
,
Islah
i
limit
s
himsel
f
t
o
a
fe
w
verse
s
from
th
e
Boo
k
o
f
Samue
l
tha
t
agre
e
wit
h
verse
s
i
n
th
e
Qur'an
.
Fo
r
example
,
th
e
las
t
par
t
o
f
vers
e
24
9
i
n
Surahs
/
Baqarah
says
:
Ho
w
ofte
n
ha
s
a
smal
l
hos
t
overcom
e
a
grea
t
hos
t
b
y
God'
s
leave
!
Fo
r
Go
d
i
s
wit
h
thos
e
wh
o
ar
e
patien
t
i
n
adversity
.
Islah
i
find
s
a
simila
r
vers
e
i
n
1
Samuel
,
chapte
r
14
,
vers
e
6
:
Perhap
s
Yahwe
h
wil
l
d
o
somethin
g
fo
r
us
,
fo
r
nothin
g
ca
n
preven
t
Yahwe
h
from
givin
g
u
s
victory
,
whethe
r
ther
e
ar
e
man
y
o
r
fe
w
o
f
them
.
Suc
h
a
verse-by-vers
e
compariso
n
prevent
s
Islah
i
fro
m
understandin
g
th
e
narrativ
e
i
n
th
e
Boo
k
o
f
Samue
l
accordin
g
it
s
ow
n
contex
t
an
d
purpose
.
A
s
a
result
,
h
e
reject
s
th
e
Torah'
s
versio
n
a
s
totall
y
confuse
d
an
d
withou
t
purpos
e
(bilkul
maskh
aur
be
maqsud,
ibid
,
p
.
579)
.
Islah
i
conclude
s
hi
s
discussio
n
wit
h
th
e
characteristi
c
phras
e
tha
t
whoeve
r
i
s
sensitiv
e
t
o
th
e
tru
e
natur
e
o
f
th
e
Qur'a
n
wil
l
agre
e
tha
t
onl
y
th
e
Qur'ani
c
accoun
t
o
f
th
e
narrativ
e
demonstrate
s
clarit
y
o
f
purpose
,
fruitfulness
an
d
wisdo
m
(quran
ka
bay
an
bar
pahln
se
ba
maqsud,
natijah
khez
aur
pur
hikmat
hai,
ibid.)
.
I
n
contras
t
t
o
thes
e
negativ
e
remark
s
abou
t
th
e
Torah
,
Islah
i
find
s
importan
t
similaritie
s
betwee
n
th
e
narrativ
e
o
f
Davi
d
an
d
Goliat
h
i
n
th
e
Qur'a
n
an
d
i
n
th
e
Tora
h
(cf
.
ibid
.
p
.
580)
.
I
n
vers
e
25
1
o
f
th
e
Qur'an
,
defea
t
an
d
victor
y
bot
h
occu
r
"b
y
God'
s
leave
"
an
d
thi
s
show
s
tha
t
th
e
fundamenta
l
questio
n
i
s
no
t
abou
t
number
s
o
r
resource
s
bu
t
concern
s
one'
s
relationshi
p
wit
h
Go
d
(as
I
(a 'lluq
qillat
o
kasrat
aur
wasail
o
tadabir
se
nahin
balke
all
ah
la
'ala
se
hai,
ibid
.
p
.
581)
.
Accordin
g
t
o
Islahi
,
a
simila
r
trut
h
i
s
presente
d
i
n
th
e
Boo
k
o
f
Samue
l
(
1
Samuel
,
17
.
46-47
)
wher
e
Davi
d
proclaim
s
tha
t
h
e
wil
l
kil
l
th
e
Philistine
:
S
o
tha
t
al
l
th
e
eart
h
ma
y
kno
w
tha
t
ther
e
i
s
a
Go
d
i
n
Israel
,
an
d
tha
t
al
l
thi
s
assembl
y
ma
y
kno
w
tha
t
i
t
i
s
no
t
b
y
swor
d
o
r
b
y
spea
r
tha
t
Yahwe
h
give
s
th
e
victory
,
fo
r
Yahwe
h
i
s
lor
d
o
f
th
e
battl
e
an
d
h
e
wil
l
delive
r
yo
u
int
o
ou
r
power
.
Islah
i
quote
s
thi
s
passag
e
from
th
e
Tora
h
becaus
e
i
t
expresse
s
wha
t
th
e
Qur'a
n
mean
s
wit
h
th
e
word
s
"b
y
God'
s
leave"
.
I
n
hi
s
subsequen
t
discussio
n
o
f
vers
e
25
9
o
f
th
e
Surah
,
Islah
i
agai
n
ha
s
recours
e
t
o
th
e
forme
r
Scriptures
.
H
e
find
s
a
paralle
l
fo
r
th
e
Qur'ani
c
parabl
e
(misal)
i
n
th
e
Prophe
t
Ezekiel'
s
experienc
e
o
f
th
e
dr
y
bone
s
(cf
.
Ezekie
l
37
.
11-14)
.
I
n
thi
s
case
,
th
e
Tora
h
provide
s
mor
e
detai
l
than
th
e
Qur'a
n
an
d
ther
e
i
s
n
o
contradictio
n
betwee
n
th
e
tw
o
account
s
(ye
farq
tasad
2
3

35. ki
nauiyat
ka
nahin
balke
ajmal
o
tafsil
ki
nauiyal
ka
hai,
ibid
,
602)
.
Islah
i
state
s
tha
t
i
t
i
s
th
e
basi
c
purpose
o
f
th
e
tw
o
Scripture
s
tha
t
unite
s
the
m
despit
e
difference
s
i
n
detai
l
o
r
style
.
Thoug
h
th
e
tw
o
narrative
s
ar
e
base
d
o
n
differen
t
traditions
,
the
y
hav
e
onl
y
on
e
basi
c
purpos
e
(ek
hi
maqsud
ki
do
riwayat
me
in
pay
a
jata
hai
J
is
ko
tanaqaz
par
nahin
balke
ajmal
o
tafsil
par
mahmul
kiya
jata
hai,
ibid)
.
Th
e
purpos
e
o
f
Prophe
t
Ezekie
l
i
s
t
o
awake
n
th
e
hop
e
o
f
th
e
Israelite
s
fo
r
a
ne
w
lif
e
(in
ka
khas
maqsud
bani
israil
ko
az
sar-i-nau
zinda
karna
tha,
ibid
,
p
.
604
)
an
d
vers
e
25
9
o
f
th
e
Sura
h
ha
s
a
simila
r
purpos
e
wit
h
regar
d
t
o
th
e
believers
.
Althoug
h
th
e
purpos
e
o
f
thes
e
tw
o
narrative
s
ma
y
b
e
th
e
same
,
however
,
on
e
canno
t
presum
e
tha
t
th
e
purpos
e
o
f
al
l
narrative
s
i
n
thes
e
tw
o
Scripture
s
wil
l
b
e
th
e
same."
^
Th
e
Them
e
o
f
th
e
Sura
h
I
n
hi
s
introduction
s
t
o
som
e
o
f
th
e
earlie
r
group
s
o
f
verses
,
Islah
i
say
s
tha
t
th
e
Qur'a
n
present
s
detaile
d
account
s
o
f
ho
w
th
e
Jew
s
misbehave
d
an
d
rejecte
d
God'
s
covenant
.
H
e
state
s
tha
t
th
e
purpos
e
o
f
suc
h
detaile
d
account
s
i
n
th
e
Qur'a
n
i
s
t
o
explai
n
wh
y
th
e
Jews
'
positio
n
o
f
pre-eminenc
e
wa
s
transferre
d
t
o
th
e
communit
y
o
f
Muslims
.
Th
e
firs
t
3
9
verse
s
o
f
th
e
Sura
h
functio
n
a
s
a
prefac
e
fo
r
wha
t
follow
s
(mmhid
o
muqadamah,
ibid
,
p
.
174)
.
Althoug
h
thes
e
introductor
y
verse
s
ar
e
addresse
d
t
o
th
e
Prophet
,
ther
e
ar
e
man
y
reason
s
(isharal
o
kinayat,
ibid
)
t
o
conclud
e
tha
t
th
e
verse
s
concer
n
th
e
Jew
s
(wo
tamam
tar
yahud
hi
se
mutaJluq,
ibid)
.
Th
e
verse
s
tha
t
com
e
nex
t
ar
e
addresse
d
directl
y
t
o
th
e
Jews
.
Firstly
,
the
y
ar
e
reminde
d
o
f
th
e
responsibilitie
s
tha
t
th
e
Tora
h
an
d
th
e
explici
t
summon
s
o
f
th
e
las
t
Prophe
t
hav
e
place
d
upo
n
them
.
Next
,
a
detaile
d
accoun
t
i
s
give
n
o
f
thei
r
misdeed
s
o
n
accoun
t
o
f
whic
h
th
e
mandat
e
tha
t
ha
d
bee
n
entruste
d
t
o
the
m
wa
s
take
n
awa
y
fro
m
the
m
an
d
give
n
t
o
other
s
t
o
b
e
thei
r
guidin
g
la
w
(tafsil
ke
sath
in
ke
wo
juralm
bayan
hui
ham
jin
ke
sabab
se
wo
is
bat
ke
mustahaq
hain
ke
allah
la
'a/a
in
ko
mansub-i-
imamat
se
ma
'zul
kar
ke
dusron
ko
apni
hidayal
o
shah
'at
saunpe,
ibid)
.
Islah
i
say
s
tha
t
thi
s
topi
c
make
s
u
p
abou
t
hal
f
o
f
th
e
Sura
h
(cf
.
ibid)
.
Afte
r
'
"
A
s
Saec
d
says
:
"A
t
limes
,
th
e
Qur'a
n
repeat
s
th
e
sam
e
even
t
a
t
differen
t
place
s
wit
h
differen
t
wordin
g
fo
r
instance
,
th
e
stor
y
o
f
Noa
h
recur
s
wit
h
varyin
g
length
s
i
n
Q
.
7:59-64
,
9:70
.
11:25-48
.
14:9
.
22:42
.
25:37
,
26:105-122
,
38:12
,
40:5
,
31
,
50:12
,
51:46
,
53:5
2
an
d
54:9-17
.
Thes
e
text
s
i
n
differen
t
part
s
o
f
th
e
Qur'a
n
ar
e
neithe
r
contradictor)
-
no
r
repetitive
.
Th
e
verse
s
plac
e
emphasi
s
o
n
differen
t
aspect
s
o
f
th
e
even
t
dependin
g
o
n
it
s
particula
r
contex
t
i
n
th
e
Qur'an
,
largel
y
a
s
a
lesso
n
t
o
th
e
communit
y
oi'th
e
Prophe
t
Muhammad.
"
Saee
d
(2006)
,
p
.
95
.
I
n
a
simila
r
way
,
th
e
Bibl
e
an
d
th
e
Qur'a
n
relat
e
tir
e
sam
e
even
t
i
n
differen
t
way
s
accordin
g
t
o
thei
r
differen
t
contexts
.
I
t
canno
t
b
e
sai
d
tha
t
thes
e
tw
o
Scripture
s
contradic
t
eac
h
other
.
2
4

36. describin
g
God'
s
invitatio
n
t
o
th
e
Jews
,
th
e
Sura
h
provide
s
a
comprehensiv
e
accoun
t
o
f
th
e
reason
s
wh
y
th
e
Jew
s
wer
e
depose
d
fro
m
thei
r
pre-eminen
t
positio
n
(ma
'zuli
ke
waju
ki
puri
tafsil,
ibid)
.
Thi
s
overvie
w
o
f
th
e
Sura
h
present
s
th
e
basi
s
fo
r
Islahi'
s
formulatio
n
o
f
th
e
them
e
(
'umud
)
a
s
th
e
revelatio
n
o
f
Islami
c
la
w
{shari
'ah).
I
n
th
e
verse-by-vers
e
examinatio
n
o
f
th
e
verse
s
tha
t
follows
,
Islah
i
make
s
n
o
direc
t
referenc
e
t
o
th
e
depositio
n
o
f
th
e
Jews
.
However
,
Islah
i
understand
s
th
e
man
y
verse
s
dealin
g
wit
h
th
e
Jews
'
infidelit
y
an
d
th
e
subsequen
t
guidanc
e
tha
t
Go
d
bestowe
d
throug
h
th
e
Qur'a
n
i
n
th
e
ligh
t
o
f
vers
e
6
o
f
Sura
h
Al
Fatihah
(is
haqiqat
ki
raushni
me
in,
ibid
,
p
.
75)
.
Sura
h
A
I.
Baqarah
i
s
a
respons
e
t
o
th
e
praye
r
i
n
Sura
h
Al
Fatihah:
ihdina
siraf
almustaqim
(isi
du'a
ke
jawah
me
in
ye
surah
haqarah
q
it
ran
aur
nahi
sal
la
a/la/iu
alayhi
wa
sallam
par
iman
lane
ki
da'wat
de
rahi
hai,
ibid)
.
Th
e
infidelit
y
an
d
eventua
l
depositio
n
o
f
th
e
Jew
s
is
,
therefore
,
a
significan
t
lin
k
i
n
th
e
proces
s
tha
t
brough
t
th
e
revelatio
n
o
f
th
e
Qur'an
.
Islah
i
highlight
s
th
e
depositio
n
o
f
th
e
Jew
s
i
n
orde
r
t
o
prepar
e
th
e
wa
y
fo
r
th
e
Islami
c
la
w
(shari
'ah),
whic
h
i
s
th
e
them
e
(
'umud
)
o
f
Sura
h
Al
Baqarah.
Th
e
subsequen
t
grou
p
o
f
verse
s
(verse
s
63-82
)
remin
d
th
e
Israelite
s
o
f
th
e
man
y
way
s
i
n
whic
h
the
y
hav
e
broke
n
thei
r
covenan
t
wit
h
Go
d
an
d
explai
n
wh
y
th
e
specia
l
mandat
e
entruste
d
t
o
the
m
b
y
Go
d
shoul
d
no
w
b
e
take
n
awa
y
fro
m
the
m
an
d
transferre
d
t
o
a
ne
w
communit
y
wh
o
woul
d
exercis
e
i
t
wit
h
greate
r
responsibilit
y
(in
ko
imamat
ke
mansub
se
ma
'zul
kare
aur
in
ki
jaga
ek
dusre
ummat
ko
ufae
jo
is
ki
shari
'al
ko
az
sar-i-nau
tazah
sural
mein
dunya
ke
samne
pesh
kare,
ibid
,
p
.
237)
.
Islah
i
describe
s
th
e
fraud
,
decei
t
an
d
infidelit
y
o
f
th
e
Jew
s
i
n
grea
t
detai
l
i
n
orde
r
t
o
illustrat
e
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
an
d
t
o
suppor
t
hi
s
conclusio
n
tha
t
th
e
specia
l
mandat
e
give
n
t
o
th
e
Jew
s
wa
s
transferre
d
t
o
th
e
Musli
m
community
.
Accordin
g
t
o
Islahi
,
vers
e
10
7
i
s
a
direc
t
referenc
e
t
o
th
e
depositio
n
o
f
th
e
Jew
s
an
d
t
o
th
e
establishmen
t
o
f
th
e
ne
w
communit
y
o
f
believer
s
i
n
thei
r
place
:
Dos
t
tho
u
no
t
kno
w
tha
t
God'
s
i
s
th
e
dominio
n
ove
r
th
e
heaven
s
an
d
th
e
earth
,
an
d
tha
t
beside
s
Go
d
yo
u
hav
e
non
e
t
o
protec
t
yo
u
o
r
brin
g
yo
u
succour
?
Th
e
contex
t
o
f
thi
s
vers
e
i
s
th
e
politica
l
situatio
n
arisin
g
ou
t
o
f
th
e
precedin
g
vers
e
abou
t
abrogation
.
Islah
i
say
s
tha
t
th
e
fundamenta
l
reaso
n
wh
y
th
e
Jew
s
wer
e
raisin
g
th
e
questio
n
o
f
abrogatio
n
an
d
spreadin
g
disconten
t
2
5

37. amon
g
th
e
ordinar
y
peopl
e
wa
s
no
t
tha
t
the
y
resiste
d
th
e
abrogatio
n
o
f
th
e
Tora
h
bu
t
tha
t
th
e
mandat
e
entruste
d
t
o
the
m
b
y
Go
d
wa
s
bein
g
take
n
awa
y
fro
m
the
m
an
d
wa
s
bein
g
entruste
d
t
o
a
ne
w
communit
y
(yahud
ki
mansub
imamat
se
ma
'zuli
aur
in
ki
jaga
ek
dnsri
ummat
ke
nasab
o
taqarar
ka
paiyam
bhi
muzamar
hai,
ibid
,
p
.
297)
.
Th
e
Jew
s
use
d
th
e
issu
e
o
f
abrogatio
n
a
s
a
wa
y
o
f
dealin
g
wit
h
thei
r
sens
e
o
f
los
s
an
d
ange
r
a
t
th
e
ascendanc
y
o
f
th
e
Muslim
s
(MV
naskh
ke
sawal
ko
ek
pardah
ke
taw
par
iste
'mal
kar
rahe
they,
ibid)
.
Th
e
Qur'a
n
dismisse
s
th
e
Jews
'
dissatisfactio
n
a
t
th
e
ris
e
o
f
th
e
Musli
m
communit
y
b
y
remindin
g
them
,
i
n
vers
e
107
,
tha
t
Go
d
ha
s
dominio
n
ove
r
th
e
heaven
s
an
d
th
e
eart
h
an
d
tha
t
everythin
g
come
s
unde
r
hi
s
authorit
y
(cf
.
ibid)
.
Fro
m
th
e
wor
d
"dominion
"
i
n
th
e
abov
e
verse
,
Islah
i
draw
s
th
e
conclusio
n
tha
t
God
,
wh
o
ha
s
ful
l
dominio
n
an
d
authorit
y
ove
r
al
l
things
,
decide
d
t
o
dives
t
th
e
Jew
s
o
f
thei
r
specia
l
mandat
e
t
o
b
e
th
e
custodian
s
o
f
din
an
d
t
o
entrus
t
a
ne
w
communit
y
o
f
Muslim
s
wit
h
thi
s
mandate
.
Islah
i
say
s
tha
t
verse
s
142-16
2
announc
e
th
e
appearanc
e
o
f
a
ne
w
communit
y
tha
t
wil
l
replac
e
th
e
on
e
tha
t
wa
s
depose
d
[ab
goya
in
ko
ma
'zuli
kar
ke
ek
nayi
iimmat
ke
qayam
ka
e
'Ian
kiya
ja
raha
hai.
ye
ummat
ummat-i-wasat
hai,
ibid
,
p
.
355
)
Thi
s
ne
w
communit
y
wil
l
follo
w
th
e
tru
e
din
(din-i-haq,
ibid
)
an
d
religio
n
o
f
Abraha
m
(is
ki
millet,
millet
ibrahim,
ibid
)
an
d
accep
t
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
a
s
it
s
ne
w
directio
n
fo
r
praye
r
(is
ka
qib/a,
qibla
ibrahimi
bait
allah
alharam
hai,
ibid)
.
I
t
wil
l
b
e
th
e
specia
l
tas
k
o
f
thi
s
ne
w
communit
y
t
o
ac
t
a
s
a
witnes
s
t
o
th
e
origina
l
din
o
f
Go
d
(allah
ke
asli
din
ki
gawahi,
ibid)
.
Accordin
g
t
o
Islahi
,
vers
e
14
3
describe
s
th
e
situatio
n
o
f
th
e
Jew
s
an
d
th
e
ne
w
communit
y
o
f
Muslim
s
eve
n
mor
e
clearly
:
An
d
thu
s
hav
e
W
e
wille
d
yo
u
t
o
b
e
a
communit
y
o
f
th
e
middl
e
way
,
s
o
tha
t
(wit
h
you
r
lives
)
yo
u
migh
t
bea
r
witnes
s
t
o
th
e
trut
h
befor
e
al
l
mankind
,
an
d
tha
t
th
e
Apostl
e
migh
t
bea
r
witnes
s
t
o
i
t
befor
e
you
.
Th
e
Musli
m
communit
y
wa
s
name
d
th
e
"communit
y
o
f
th
e
middl
e
way
"
becaus
e
thi
s
communit
y
wa
s
committe
d
t
o
puttin
g
int
o
practic
e
th
e
din
tha
t
Go
d
ha
d
give
n
t
o
th
e
worl
d
b
y
mean
s
o
f
hi
s
Prophet
s
an
d
Apostle
s
(ye
ummat
thik
thik
din
ki
is
bich
shahirah
par
qaim
hai,
ibid
,
p
.
363
)
sinc
e
thi
s
was
,
fro
m
th
e
beginning
,
th
e
authenti
c
pat
h
(jo
ibtida
se
hidayat
ki
asli
shahirah
hai,
ibid)
.
Th
e
Jew
s
an
d
th
e
Christian
s
ha
d
forfeite
d
thi
s
specia
l
mandat
e
an
d
wer
e
no
w
exclude
d
fro
m
exercisin
g
th
e
specia
l
tas
k
o
f
guidanc
e
i
n
th
e
world
.
Islah
i
say
s
tha
t
th
e
sam
e
meanin
g
i
s
brough
t
ou
t
clearl
y
i
n
vers
e
159
:
2
6

38. Behold
,
a
s
fo
r
thos
e
wh
o
suppres
s
augh
t
o
f
th
e
evidenc
e
o
f
th
e
trut
h
an
d
o
f
th
e
guidanc
e
whic
h
W
e
hav
e
bestowe
d
fro
m
o
n
high
,
afte
r
W
e
hav
e
mad
e
i
t
clea
r
unt
o
mankin
d
throug
h
th
e
divin
e
wri
t
-
thes
e
i
t
i
s
who
m
Go
d
wil
l
reject
,
an
d
who
m
al
l
wh
o
ca
n
judg
e
wil
l
reject
.
Th
e
contex
t
make
s
i
t
clea
r
(mauqa'
kalam
dalil
hai,
ibid
,
p
.
388
)
tha
t
th
e
vers
e
point
s
t
o
th
e
evidenc
e
availabl
e
i
n
th
e
Tora
h
abou
t
th
e
comin
g
o
f
th
e
Las
t
Prophe
t
(wo
nishaniyan
mnrad
hainjo
taural
mein
.
.
.
yahud
ko
akhri
paighambar
ke
bah
mein
rahnumai
hasil
ho
sake,
ibid)
.
Instea
d
o
f
takin
g
not
e
o
f
thi
s
evidence
,
however
,
th
e
Jew
s
trie
d
t
o
hid
e
i
t
(cf
.
ibid)
.
Th
e
firs
t
par
t
o
f
th
e
Sura
h
end
s
wit
h
vers
e
162
.
Islah
i
say
s
tha
t
th
e
whol
e
o
f
th
e
firs
t
par
t
i
s
concerne
d
wit
h
th
e
depositio
n
o
f
th
e
Jew
s
fro
m
thei
r
pre
-
eminen
t
positio
n
{yahud
mansub-i-imamat
se
mazul
huey,
ibid
,
p
.
389
)
an
d
th
e
appearanc
e
o
f
a
ne
w
communit
y
wit
h
it
s
own
characteristic
s
(ek
nayi
ummat
apni
tamam
khiisusiyat
ke
sath
mimayan
hui,
ibid)
.
Th
e
secon
d
par
t
o
f
th
e
Sura
h
begin
s
from
vers
e
16
3
an
d
describe
s
ho
w
thi
s
ne
w
communit
y
appropriate
d
th
e
ne
w
la
w
(is
nayi
ummat
ke
liye
az
sar-i-nau
shah
'at-i-ilahi
ki
tajdid
ki
ja
rahi
hai,
ibid
)
accordin
g
t
o
th
e
circumstance
s
an
d
demand
s
o
f
th
e
perio
d
(surah
ke
zamanah
nazul
ke
hai
at
mutaqazi
they,
ibid
,
pp
.
389
-
390)
.
Th
e
las
t
tw
o
verse
s
o
f
th
e
Sura
h
(verse
s
285-286
)
repeatedl
y
refe
r
t
o
th
e
Musli
m
believers
'
willingnes
s
t
o
hea
r
an
d
obe
y
th
e
la
w
o
f
Go
d
(cf
.
ibid
,
pp
.
648-652)
.
Throug
h
th
e
praye
r
containe
d
i
n
thes
e
las
t
verses
,
th
e
ne
w
communit
y
o
f
Musli
m
believer
s
expresse
s
it
s
readines
s
t
o
tak
e
u
p
th
e
responsibilitie
s
tha
t
com
e
wit
h
obedienc
e
t
o
thi
s
la
w
(ahl-i-iman
ke
liye
.
.
.
ek
'azim
shah
'at
ki
zimmadahyan
daUi
ja
rahi
hain,
ibid
,
p
.
650)
.
Islah
i
ha
s
demonstrate
d
tha
t
th
e
them
e
('umud)
o
f
th
e
Sura
h
i
s
th
e
shah'ah
implemente
d
b
y
th
e
Musli
m
community
.
2
7

39. Conclusion
s
M
y
firs
t
remark
s
concer
n
th
e
introductio
n
tha
t
Islah
i
give
s
t
o
th
e
Surah
.
1
.
Fiv
e
o
r
si
x
Surah
s
wer
e
reveale
d
befor
e
Sura
h
Al
Fatihah
an
d
abou
t
eight
y
Surah
s
wer
e
reveale
d
afte
r
it
.
Hence
,
i
t
i
s
historicall
y
incorrec
t
t
o
say
,
a
s
Islah
i
does
,
tha
t
Sura
h
Al
Baqarah
i
s
linke
d
t
o
Sura
h
Al
Fatihah
i
n
th
e
wa
y
tha
t
a
n
answe
r
t
o
a
praye
r
i
s
linke
d
t
o
th
e
praye
r
itself
.
2
.
Althoug
h
Islah
i
say
s
tha
t
th
e
basi
c
topi
c
o
f
Sura
h
Al
Baqarah
i
s
th
e
cal
l
t
o
faith
,
on
e
coul
d
sa
y
thi
s
abou
t
man
y
o
f
th
e
othe
r
Surah
s
a
s
well
.
3
.
Sura
h
Al
Baqarah
i
s
no
t
addresse
d
primaril
y
t
o
th
e
Jews
.
Fo
r
example
,
vers
e
8
i
s
addresse
d
t
o
th
e
hypocrite
s
an
d
vers
e
4
0
mention
s
'"'haul israiF,
a
ter
m
tha
t
include
s
Jews
,
Christian
s
an
d
th
e
follower
s
o
f
othe
r
Prophet
s
a
s
well
.
Vers
e
10
4
i
s
addresse
d
t
o
th
e
Muslim
s
an
d
man
y
topic
s
raise
d
i
n
thi
s
Sura
h
concer
n
th
e
Muslim
s
-
fo
r
example
:
qibla,
haj,
ramzan,
zadaqat,
jihad,
nikah
an
d
fasting
.
4
.
Islah
i
accuse
s
th
e
Jew
s
o
f
bringin
g
corruptio
n
amon
g
th
e
Muslim
s
bu
t
th
e
Muslim
s
themselve
s
cause
d
som
e
o
f
thi
s
corruption
.
H
e
fail
s
t
o
distinguis
h
th
e
virtuou
s
Jew
s
fro
m
th
e
non-virtuou
s
ones
,
a
s
th
e
Qur'a
n
explicitl
y
does
.
Islah
i
indicate
s
tha
t
din
ha
s
graduall
y
develope
d
toward
s
perfectio
n
throughou
t
histor
y
(takmil-i-din,
ibid
,
p
.
377
)
bu
t
h
e
seem
s
t
o
giv
e
greate
r
emphasi
s
t
o
th
e
unchangeabl
e
an
d
permanen
t
qualit
y
o
f
th
e
"origina
l
din"
(allah
ke
asli
din,
ibid
,
p
.
355)
.
However
,
if
din
ha
s
existe
d
withi
n
histor
y
sinc
e
th
e
tim
e
o
f
Abraham
,
th
e
changin
g
circumstance
s
o
f
histor
y
woul
d
surel
y
hav
e
ha
d
som
e
influenc
e
o
n
it
s
expression
.
I
fin
d
tha
t
Islah
i
doe
s
no
t
giv
e
du
e
consideratio
n
t
o
th
e
changin
g
manifestation
s
o
f
din
i
n
history
.
Islah
i
stresse
s
tha
t
din
an
d
islam
ar
e
attribute
s
tha
t
ar
e
bestowe
d
b
y
Go
d
o
n
th
e
basi
s
o
f
fait
h
an
d
goo
d
work
s
an
d
no
t
o
n
th
e
basi
s
o
f
membershi
p
o
f
a
grou
p
o
r
family
.
Islah
i
contradict
s
himsel
f
b
y
elevatin
g
th
e
Musli
m
communit
y
abov
e
al
l
other
s
an
d
concludin
g
tha
t
Go
d
gav
e
th
e
tru
e
din
onl
y
t
o
th
e
Musli
m
communit
y
i
n
Medina
.
Islah
i
arrive
s
a
t
thi
s
exclusivis
t
clai
m
b
y
failin
g
t
o
mak
e
a
distinctio
n
betwee
n
din
an
d
th
e
particula
r
manifestatio
n
o
f
din
i
n
histor
y
tha
t
cam
e
t
o
b
e
know
n
a
s
Islam
.
2
8

40. Islah
i
say
s
tha
t
th
e
shari'ah
achieve
d
it
s
perfec
t
expressio
n
i
n
th
e
Musli
m
communit
y
(ab
is
ummal
ko
jo
shah
'ah
mili
hai
wo
khuda
ki
asl
hidayat
ko
is
ki
akhri
aur
mukamal
shakl
mein
pesh
karti
hai,
ibid
,
p
.
348)
.
Islah
i
ha
s
highlighte
d
th
e
Islami
c
governmen
t
i
n
Medina
,
whic
h
ha
d
th
e
authorit
y
t
o
interpre
t
an
d
t
o
enforc
e
Islami
c
punishments
,
a
s
th
e
perfec
t
expressio
n
o
f
din
an
d
o
f
th
e
shari'ah.
H
e
consider
s
th
e
Islami
c
societ
y
i
n
Medin
a
a
s
th
e
endurin
g
mode
l
fo
r
th
e
expressio
n
o
f
Isla
m
fo
r
al
l
times
.
B
y
restrictin
g
th
e
meanin
g
o
f
Isla
m
t
o
a
particula
r
situatio
n
i
n
th
e
past
,
Islah
i
undermine
s
th
e
universa
l
valu
e
o
f
th
e
Qur'an
.
Islah
i
compare
s
vers
e
5
4
o
f
thi
s
Sura
h
(abou
t
repentanc
e
fo
r
worshippin
g
th
e
calf
)
wit
h
th
e
narrativ
e
i
n
th
e
Boo
k
o
f
Exodu
s
(chapte
r
32
,
verse
s
25-30
)
withou
t
appreciatin
g
th
e
specifi
c
purpos
e
tha
t
thi
s
passag
e
ha
s
i
n
th
e
Boo
k
o
f
Exodus
.
No
r
i
s
h
e
awar
e
o
f
th
e
meanin
g
th
e
passag
e
ma
y
receiv
e
fro
m
it
s
positio
n
i
n
th
e
Bibl
e
a
s
a
whole
.
Moreover
,
sinc
e
th
e
Boo
k
o
f
Exodu
s
originate
d
i
n
a
differen
t
historica
l
perio
d
fro
m
tha
t
o
f
th
e
Qur'an
,
i
t
canno
t
b
e
use
d
t
o
illustrat
e
vers
e
5
4
o
f
Sura
h
Al
Baqarah
withou
t
a
profoun
d
exegetica
l
analysis
.
Furthermore
,
Islahi'
s
litera
l
interpretatio
n
o
f
bot
h
th
e
narrativ
e
i
n
th
e
Boo
k
o
f
Exodu
s
an
d
o
f
vers
e
5
4
o
f
Sura
h
Al
Baqarah
seem
s
t
o
encourag
e
th
e
us
e
o
f
simila
r
punishment
s
fo
r
criminal
s
today.
2
6
I
t
i
s
Islahi'
s
custo
m
t
o
focu
s
o
n
question
s
o
f
language
,
purpos
e
an
d
contex
t
wit
h
regar
d
t
o
a
passag
e
fro
m
th
e
Qur'an
.
However
,
h
e
doe
s
no
t
sho
w
th
e
sam
e
urgenc
y
wit
h
regar
d
t
o
passage
s
fro
m
th
e
Bibl
e
despit
e
th
e
fac
t
tha
t
a
correc
t
approac
h
t
o
th
e
Bibl
e
raise
s
simila
r
issue
s
o
f
language
,
purpos
e
an
d
context
.
Fo
r
example
,
Islahi'
s
verse-by-vers
e
compariso
n
o
f
verse
s
fro
m
Sura
h
Al
Baqarah
wit
h
th
e
Boo
k
o
f
Samue
l
prevent
s
hi
m
fro
m
understandin
g
th
e
narrativ
e
i
n
th
e
Boo
k
o
f
Samue
l
accordin
g
t
o
it
s
own
contex
t
an
d
purpose
.
Fo
r
simila
r
reasons
,
h
e
incorrectl
y
applie
s
th
e
parabl
e
o
f
th
e
te
n
foolis
h
virgin
s
fro
m
Matthew'
s
Gospe
l
t
o
th
e
Jew
s
(cf
.
ibid
,
p
.
270)
.
2
6
A
n
India
n
Biblica
l
schola
r
describe
s
a
n
approac
h
t
o
th
e
Bibl
e
resemblin
g
tha
t
o
f
Islahi
:
"Eve
r
sinc
e
th
e
scientifi
c
revolutio
n
o
f
th
e
16
t
h
an
d
17
t
h
centuries
,
whic
h
ushere
d
i
n
th
e
mode
m
era
,
i
t
wa
s
historica
l
criticis
m
tha
t
ha
s
bee
n
th
e
dominan
t
metho
d
o
f
biblica
l
exegesis
.
Sid
e
b
y
sid
e
wit
h
thi
s
scientifi
c
metho
d
ther
e
ha
s
bee
n
als
o
wha
t
i
s
know
n
a
s
th
e
fundamentalis
t
approac
h
t
o
th
e
interpretatio
n
o
f
th
e
Bibl
e
whereb
y
a
to
o
litera
l
sens
e
o
f
th
e
Bibl
e
wa
s
defended
:
an
d
i
t
wa
s
see
n
a
s
a
safeguar
d
agains
t
th
e
libera
l
interpretatio
n
o
f
the Bible
.
Bot
h
thes
e
approache
s
subscrib
e
t
o
a
n
objectivist
,
on
e
dimensiona
l
hermeneutics
,
whic
h
assume
s
ti
t
a
t
th
e
tex
t
o
f
th
e
Bibl
e
ha
s
onl
y
on
e
tru
e
meaning
,
wholl
y
independen
t
o
f
th
e
cultura
l
conditionin
g
o
f
th
e
reade
r
an
d
th
e
inteipreter.
"
Pathrapanka
l
(.2002)
,
p
.
167
.
2
9

41. Islahi'
s
attitud
e
t
o
th
e
forme
r
Scripture
s
remain
s
ambiguous
.
H
e
accept
s
th
e
forme
r
Scripture
s
[tamam
asmani
kitabon
par
iman
I
an
a
bhi
zaruri
hai,
ibid
,
p
.
648
)
bu
t
als
o
say
s
th
e
Tora
h
i
s
wron
g
(taurat
ka
bayan
ghalat
hai,
ibid
,
p
.
573
)
an
d
tha
t
i
t
i
s
withou
t
purpos
e
(bilkul
maskh
aur
bemaqsud,
ibid
,
p
.
579)
.
Islah
i
doe
s
no
t
giv
e
an
y
evidenc
e
o
f
havin
g
mad
e
a
seriou
s
exegetica
l
stud
y
o
f
th
e
forme
r
Scripture
s
an
d
make
s
selectiv
e
us
e
o
f
th
e
forme
r
Scripture
s
i
n
orde
r
t
o
illustrat
e
an
d
t
o
confir
m
hi
s
ow
n
formulatio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
I
n
othe
r
words
,
h
e
read
s
th
e
forme
r
Scripture
s
purel
y
fro
m
th
e
poin
t
o
f
vie
w
o
f
hi
s
understandin
g
o
f
th
e
Qur'an
.
Thi
s
i
s
t
o
limi
t
th
e
meanin
g
o
f
th
e
forme
r
Scripture
s
t
o
confor
m
t
o
hi
s
ow
n
particula
r
viewpoint
.
Furthermore
,
Islah
i
i
s
unclea
r
abou
t
th
e
nee
d
t
o
kno
w
th
e
contex
t
an
d
backgroun
d
o
f
th
e
verse
s
o
f
th
e
Sura
h
itself
.
Fo
r
instance
,
h
e
stresse
s
th
e
Arabi
c
contex
t
(
'ar
b
jahiliyat,
ibid
,
p
.
515
)
a
s
th
e
backgroun
d
fo
r
vers
e
219
,
whic
h
speak
s
abou
t
intoxicant
s
an
d
game
s
o
f
chance
.
Islah
i
say
s
tha
t
thi
s
vers
e
canno
t
b
e
understoo
d
fro
m
th
e
poin
t
o
f
vie
w
o
f
moder
n
societ
y
bu
t
mus
t
b
e
see
n
i
n
th
e
ligh
t
o
f
it
s
own
socia
l
context
.
Havin
g
sai
d
this
,
however
,
Islah
i
move
s
beyon
d
th
e
specifi
c
cultura
l
an
d
socia
l
contex
t
o
f
Arabi
c
societ
y
t
o
dra
w
a
conclusio
n
abou
t
intoxicant
s
an
d
game
s
o
f
chanc
e
tha
t
applie
s
i
n
ever
y
contex
t
an
d
i
n
ever
y
perio
d
o
f
history
.
Ther
e
ar
e
severa
l
example
s
i
n
Tadabbur-i-Onr'an
wher
e
Islah
i
move
s
directl
y
fro
m
th
e
specifi
c
contex
t
t
o
dra
w
a
universa
l
conclusion
.
Wh
y
i
s
Islah
i
s
o
concerne
d
t
o
understan
d
th
e
vers
e
i
n
th
e
limite
d
contex
t
o
f
Arabi
c
societ
y
i
f
th
e
meanin
g
o
f
th
e
vers
e
i
s
universal
?
Islah
i
unnecessaril
y
restrict
s
th
e
meanin
g
o
f
a vers
e
t
o
particula
r
addressee
s
i
n
th
e
past
.
Finally
,
i
n
orde
r
t
o
establis
h
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
Islah
i
take
s
a
politica
l
approac
h
t
o
vers
e
107
,
whic
h
refer
s
t
o
God'
s
"dominio
n
ove
r
th
e
heaven
s
an
d
th
e
earth"
.
Islah
i
say
s
tha
t
th
e
vers
e
i
s
a
respons
e
t
o
th
e
Jews
'
dissatisfactio
n
wit
h
th
e
ascendanc
y
o
f
th
e
Musli
m
communit
y
(cf
.
ibid
,
p
.
297
)
an
d
i
s
a
direc
t
referenc
e
t
o
th
e
depositio
n
o
f
th
e
Jew
s
an
d
t
o
th
e
establishmen
t
o
f
th
e
ne
w
communit
y
o
f
Muslim
s
i
n
thei
r
place
.
H
e
highlight
s
th
e
social
,
politica
l
an
d
religiou
s
weaknesse
s
o
f
th
e
Jewis
h
communit
y
i
n
orde
r
t
o
underlin
e
th
e
nee
d
fo
r
a
refor
m
i
n
societ
y
brough
t
abou
t
b
y
th
e
shari'ah.
I
n
othe
r
words
,
Islah
i
interpret
s
vers
e
10
7
t
o
sui
t
hi
s
ow
n
purposes
,
whic
h
i
s
t
o
develo
p
a
n
argumen
t
fo
r
th
e
themati
c
coherenc
e
o
f
th
e
Sura
h
i
n
term
s
o
f
th
e
shari'ah.
3
0

42. Sura
h
Al
'Imran
Introductio
n
1
.
Th
e
Them
e
o
f
th
e
Sura
h
an
d
it
s
Relatio
n
wit
h
th
e
Previou
s
Sura
h
Th
e
followin
g
fiv
e
reason
s
explai
n
th
e
intimat
e
connectio
n
betwee
n
Sura
h
Al
'Imran
an
d
Sura
h
Al
Baqarah:"
1
.
The
y
bot
h
shar
e
th
e
sam
e
subjec
t
matte
r
concernin
g
th
e
proof
s
fo
r
Prophethoo
d
(risalai
ka
is
bat,
ibid)
.
2
.
Bot
h
Surah
s
provid
e
a
detaile
d
expositio
n
o
f
din.
3
.
The
y
bot
h
shar
e
th
e
sam
e
Qur'ani
c
name
:
a
I
if,
lam,
man.
4
.
Eac
h
Sura
h
i
s
lik
e
a
large
,
thoug
h
separate
,
branc
h
sproutin
g
fro
m
a
singl
e
trunk
.
Th
e
Prophe
t
referre
d
t
o
th
e
first
on
e
a
s
th
e
su
n
an
d
t
o
th
e
secon
d
a
s
th
e
moon
.
5
.
Th
e
tw
o
Surah
s
fon
n
a
pai
r
(donon
me
in
zaujen
ki
si
nisbat
hai,
ibid)
.
Th
e
firs
t
Sura
h
i
s
brie
f
wherea
s
th
e
secon
d
Sura
h
i
s
mor
e
detailed
.
Th
e
secon
d
Sura
h
fill
s
i
n
wha
t
th
e
firs
t
Sura
h
lef
t
out
.
Togethe
r
the
y
for
m
a
complet
e
an
d
perfec
t
whole
.
2
.
Th
e
Difference
s
betwee
n
th
e
tw
o
Surah
s
Beside
s
th
e
aspect
s
the
y
shar
e
i
n
common
,
eac
h
Sura
h
ha
s
specia
l
characteristic
s
b
y
whic
h
on
e
ca
n
b
e
distinguishe
d
fro
m
th
e
other
.
Sura
h
Al
Baqarah
wa
s
reveale
d
a
t
th
e
tim
e
whe
n
th
e
Peopl
e
o
f
th
e
Boo
k
considere
d
Isla
m
t
o
b
e
a
genuin
e
religio
n
(islam
ek
sacha
din
hai,
ibid)
.
Subsequently
,
the
y
bega
n
t
o
oppos
e
Isla
m
becaus
e
o
f
thei
r
stubbornnes
s
an
d
jealous
y
(hasad
aur
zid
ke
ba'is,
ibid)
.
Differen
t
peopl
e
presente
d
differen
t
objections
.
Som
e
sai
d
tha
t
prophec
y
coul
d
aris
e
onl
y
fro
m
th
e
hous
e
o
f
Israel
.
Other
s
sai
d
tha
t
th
e
Tora
h
wa
s
sufficien
t
a
s
guidanc
e
an
d
ther
e
wa
s
n
o
nee
d
fo
r
furthe
r
revelation
.
Stil
l
other
s
presente
d
Judais
m
an
d
Christianit
y
a
s
a
unite
d
fron
t
an
d
denie
d
ther
e
coul
d
b
e
an
y
furthe
r
revelatio
n
outsid
e
thes
e
tw
o
religions
.
Anothe
r
grou
p
sai
d
tha
t
th
e
Muslim
s
coul
d
no
t
clai
m
a
monopol
y
o
n
faith
.
Sura
h
Al
'Imran
wa
s
reveale
d
i
n
thi
s
contex
t
(in
ha/at
mein
ye
surah
utri,
ibid
,
p
.
10)
.
Th
e
Sura
h
respond
s
t
o
al
l
th
e
objection
s
raise
d
b
y
th
e
Jew
s
an
d
show
s
ho
w
th
e
Las
t
Prophe
t
i
s
mentione
d
i
n
thei
r
ow
n
Scriptures
.
Finally
,
th
e
Sura
h
offer
s
th
e
guidanc
e
Al
l
th
e
five
point
s
mentione
d
her
e
ar
e
mentione
d
i
n
vol
.
2
,
p
.
9
.
3
1

43. provide
d
b
y
th
e
tru
e
religio
n
tha
t
wa
s
perfecte
d
b
y
th
e
Las
t
Prophe
t
(din
haq
ki
jo
tajdido
takmil
hui
thiy
is
ki
taraf
rahnumai
ki
gayi,
ibid)
.
Th
e
Sura
h
wa
s
reveale
d
a
t
a
tim
e
whe
n
Isla
m
ha
d
reache
d
suc
h
a
leve
l
o
f
acceptanc
e
tha
t
i
t
wa
s
n
o
longe
r
possibl
e
fo
r
th
e
Peopl
e
o
f
th
e
Boo
k
t
o
oppos
e
i
t
openl
y
(is
ki
e
'laniyah
mukhalafat
karna
mum
kin
nahin
raha,
ibid)
.
I
n
thi
s
situation
,
th
e
Peopl
e
o
f
th
e
Boo
k
wer
e
divide
d
int
o
tw
o
groups
.
Th
e
firs
t
grou
p
accepte
d
Isla
m
bu
t
onl
y
superficially
.
Th
e
secon
d
grou
p
di
d
no
t
accep
t
Isla
m
bu
t
trie
d
t
o
reac
h
a
compromis
e
solution
.
Accordin
g
t
o
thes
e
people
,
sinc
e
eac
h
religio
n
ha
s
it
s
own
trut
h
(in
ka
apna
din
haq
hai,
ibid)
,
th
e
Muslim
s
shoul
d
leav
e
Judais
m
an
d
Christianit
y
t
o
the
m
an
d
the
y
woul
d
leav
e
Isla
m
t
o
th
e
Muslim
s
(musalman
ham
ko
hamari
yahudiyal
o
nasraniyat
par
chaur
den
aur
ham
musalmanon
ko
in
ke
islam
par,
ibid)
.
I
n
thi
s
way
,
eac
h
religio
n
coul
d
liv
e
sid
e
b
y
sid
e
i
n
th
e
sam
e
countr
y
(ek
hi
mulk
mein,
ibid
)
accordin
g
t
o
it
s
ow
n
religion.
"
Islah
i
describe
s
bot
h
thes
e
group
s
a
s
opportunisti
c
(maslahat
parasti
par
imthni
thiy,
ibid
,
p
.
11)
.
Th
e
battl
e
o
f
Uhud
demonstrate
d
ho
w
thes
e
group
s
change
d
thei
r
wa
y
o
f
thinkin
g
t
o
sui
t
themselve
s
an
d
eventuall
y
cam
e
t
o
oppos
e
Isla
m
(islam
aur
musalmanon
ki
mukhalafat
ki
rah
par
chal
parey,
ibid)
.
Jus
t
a
s
the
y
themselve
s
wer
e
divide
d
int
o
sects
,
the
y
trie
d
t
o
destro
y
Isla
m
b
y
breakin
g
u
p
thei
r
unit
y
(cf
.
ibid)
.
I
n
thi
s
environment
,
i
t
wa
s
importan
t
tha
t
peopl
e
shoul
d
no
t
b
e
confuse
d
b
y
variou
s
religion
s
bu
t
kno
w
tha
t
th
e
tru
e
religio
n
wa
s
Isla
m
(kai
din
nahin
mile
hain
balke
ek
hi
din
mila
hai
j
is
ka
nam
islam
hai.
ibid)
.
I
t
shoul
d
no
t
b
e
acceptabl
e
t
o
pic
k
an
d
choos
e
an
y
par
t
o
f
Isla
m
tha
t
on
e
foun
d
suitabl
e
bu
t
on
e
shoul
d
hav
e
t
o
accep
t
o
r
t
o
rejec
t
th
e
whol
e
o
f
Islam
.
I
f
on
e
accepte
d
Islam
,
on
e
ha
d
t
o
b
e
faithfu
l
i
n
ba
d
time
s
a
s
wel
l
a
s
i
n
goo
d
times
.
Jus
t
a
s
th
e
battl
e
o
f
Badr
wa
s
a
snuggl
e
betwee
n
trut
h
an
d
falsity
,
s
o
th
e
battl
e
o
f
Uhud
becam
e
a
mean
s
b
y
whic
h
thos
e
o
f
wea
k
fait
h
wer
e
distinguishe
d
fro
m
thos
e
wh
o
wer
e
strong
.
Th
e
presen
t
Sura
h
wa
s
reveale
d
i
n
thi
s
context
.
I
t
describe
s
th
e
waywardnes
s
an
d
shortcoming
s
o
f
th
e
Peopl
e
o
f
th
e
Book
,
o
f
th
e
hypocrite
s
an
d
o
f
wea
k
Muslim
s
(kamzaur
qism
ke
musalmanon
ki
taraf
se
hua
tha,
ibid
,
p
.
12)
.
A
s
Sura
h
Al
Baqarah
revolve
s
aroun
d
th
e
battl
e
of
Badr,
s
o
th
e
O
Q
presen
t
Sura
h
revolve
s
aroun
d
th
e
battl
e
o
f
Uhud."
Moreover
,
a
s
Sura
h
Al
-
h
Accordin
g
t
o
Islahi
,
thi
s
i
s
precisel
y
th
e
viewpoin
t
o
f
thos
e
i
n
th
e
mode
m
worl
d
wh
o
suppor
t
th
e
concep
t
o
f
""unity o
f
religions
"
(wahdatadyan,
ibid
,
footnote)
.
29
live
n
thoug
h
Islah
i
say
s
tha
t
Sura
h
.1
/
Baqarah
revolve
s
aroun
d
th
e
battl
e
o
f
liadr.
1 fin
d
n
o
mentio
n
a
t
al
l
o
f
th
e
battl
e
o
f
Badr
i
n
Sura
h
Al
Baqarah.
3
2

44. Baqarah
deal
s
wit
h
faith
,
s
o
th
e
presen
t
Sura
h
deal
s
wit
h
Islam
.
I
n
othe
r
words
,
a
s
th
e
previou
s
Sura
h
i
s
a
n
invitatio
n
t
o
accep
t
th
e
Las
t
Prophet
,
th
e
presen
t
Sura
h
i
s
a
n
invitatio
n
t
o
ente
r
th
e
Islami
c
Stat
e
an
d
t
o
accep
t
th
e
sovereignt
y
o
f
Go
d
(islami
nizam
aur
allah
ki
hukumal
mein
dakhl
honey
ki
da'wat
hai,
ibid)
.
A
s
fa
r
a
s
th
e
them
e
('umud)
o
f
th
e
tw
o
Surah
s
i
s
concerned
,
th
e
previou
s
Sura
h
highlight
s
th
e
aspec
t
o
f
fait
h
wherea
s
th
e
presen
t
Sura
h
bring
s
ou
t
th
e
aspec
t
o
f
Islam
.
I
n
short
,
fait
h
lead
s
t
o
Isla
m
(iman
ka
lazmi
sumra
islam
hai,
ibid)
.
A
secon
d
poin
t
tha
t
distinguishe
s
th
e
tw
o
Surah
s
fro
m
eac
h
othe
r
i
s
th
e
fac
t
tha
t
whil
e
Sura
h
Al
Baqarah
i
s
addresse
d
mainl
y
t
o
th
e
Jew
s
(ziyadatar
khitab
yahud
se
hai,
ibid)
,
th
e
presen
t
Sura
h
i
s
addresse
d
directl
y
t
o
th
e
Christians
.
Th
e
Sura
h
open
s
wit
h
verse
s
tha
t
ar
e
directe
d
t
o
bot
h
th
e
Jew
s
an
d
th
e
Christian
s
bu
t
graduall
y
th
e
Sura
h
confront
s
th
e
Christian
s
(tadriji
(aur par
nisara
ki
tardid
mein
numayan
hota
gaya
hai,
ibid
,
p
.
13)
.
A
thir
d
distinctiv
e
poin
t
i
s
tha
t
Sura
h
Al
Baqarah
dre
w
o
n
th
e
evidenc
e
o
f
natur
e
(fitrat,
ibid
)
s
o
a
s
t
o
mak
e
a
n
appea
l
bot
h
t
o
th
e
unbeliever
s
a
s
wel
l
a
s
t
o
th
e
Peopl
e
o
f
th
e
Boo
k
(donon
par
yaksan
hujjat
ho
sakti
hai,
ibid)
.
I
n
contrast
,
th
e
presen
t
Sura
h
argue
s
fro
m
divin
e
attribute
s
(ziyadatar
istadlal
si
fat
ilahi
ya
aise
muslimat
se
hai,
ibid
)
tha
t
ar
e
mor
e
especiall
y
relate
d
t
o
th
e
Peopl
e
o
f
th
e
Book
.
A
fourt
h
mar
k
o
f
differenc
e
i
s
that
,
althoug
h
Go
d
reproache
s
th
e
Peopl
e
o
f
th
e
Boo
k
i
n
bot
h
Surahs
,
th
e
styl
e
i
n
whic
h
thi
s
i
s
don
e
differ
s
i
n
eac
h
Surah
.
I
n
Sura
h
Al
Baqarah,
th
e
reproac
h
i
s
mad
e
directl
y
t
o
thos
e
concerne
d
bu
t
i
n
th
e
presen
t
Surah
,
Go
d
direct
s
th
e
Prophe
t
t
o
reproac
h
th
e
Christians
.
Th
e
implicatio
n
i
s
tha
t
th
e
Christian
s
canno
t
b
e
addresse
d
directl
y
becaus
e
th
e
Prophe
t
ha
s
alread
y
presente
d
a
complet
e
an
d
perfec
t
messag
e
(hujjat
la
mam
ho
janey
ke
ba
'dye
log
laiq
khitab
nahin
hai,
ibid)
.
3
.
Th
e
Orde
r
i
n
whic
h
th
e
Surah
s
Appea
r
Islah
i
say
s
tha
t
th
e
abov
e
consideration
s
explai
n
wh
y
th
e
tw
o
Surah
s
appea
r
i
n
th
e
orde
r
i
n
whic
h
the
y
com
e
i
n
th
e
Qur'a
n
{yahi
tarlib
honi
chahie
thiy
jo
hai,
ibid)
.
Sinc
e
th
e
Jew
s
cam
e
befor
e
th
e
Christians
,
i
t
i
s
necessar
y
t
o
provid
e
the
m
wit
h
complet
e
evidenc
e
firs
t
(yahud
par
hujjat
taniam
ki
jaye,
ibid)
.
Th
e
Qur'a
n
begin
s
b
y
usin
g
argument
s
base
d
o
n
natur
e
(quran
ne
pahle
is
ko
isle
'mat
kiya,
ibid
)
becaus
e
suc
h
argument
s
ar
e
broade
r
i
n
scop
e
than
thos
e
base
d
o
n
th
e
divin
e
attributes
.
I
t
i
s
als
o
appropriat
e
tha
t
th
e
3
3

45. narrativ
e
concernin
g
th
e
Prophe
t
Abraha
m
preced
e
tha
t
o
f
th
e
Prophe
t
Mose
s
-
henc
e
th
e
orde
r
i
n
whic
h
thes
e
narrative
s
appea
r
i
n
th
e
tw
o
Surah
s

46. narrativ
e
concernin
g
th
e
Prophe
t
Abraha
m
preced
e
tha
t
o
f
th
e
Prophe
t
Mose
s
-
henc
e
th
e
orde
r
i
n
whic
h
thes
e
narrative
s
appea
r
i
n
th
e
tw
o
Surah
s
(cf
.
ibid)
.
Islah
i
disagree
s
wit
h
thos
e
wh
o
sa
y
th
e
orde
r
i
n
whic
h
th
e
Surah
s
appea
r
i
s
base
d
o
n
thei
r
length
.
I
n
fact
,
th
e
orde
r
depend
s
o
n
thei
r
meanin
g
(is
ka
ta'lluq
ma'ni
o
matalib
se
hai,
ibid)
.
Th
e
orde
r
i
n
whic
h
th
e
Surah
s
i
n
th
e
Qur'a
n
appea
r
i
s
base
d
o
n
th
e
wisdo
m
containe
d
i
n
thei
r
meanin
g
(hikmal
jis
tartib
ki
muqtazi
hui
hai wo
tartib
quran
mein
ikhliyar
farmai
gayi
hai,
ibid)
.
4
.
Th
e
Coherenc
e
o
f
th
e
Sura
h
Th
e
Sura
h
naturall
y
divide
s
int
o
tw
o
halves
.
Th
e
first
hal
f
consist
s
o
f
th
e
obedienc
e
tha
t
shoul
d
b
e
give
n
t
o
Go
d
an
d
th
e
waywardnes
s
o
f
th
e
Christians
.
Th
e
secon
d
hal
f
inform
s
th
e
Muslim
s
o
f
th
e
deviou
s
way
s
i
n
whic
h
th
e
Christian
s
wer
e
tryin
g
t
o
lur
e
the
m
awa
y
fro
m
th
e
righ
t
pat
h
(in
ko
rah-i-haq
se
hatane
ke
liye,
ibid
,
p
.
14)
.
Besides
,
th
e
Muslim
s
ar
e
encourage
d
t
o
hol
d
fas
t
t
o
thei
r
faith
,
t
o
becom
e
involve
d
i
n
th
e
struggl
e
(Jihad
karne,
ibid
)
an
d
t
o
b
e
certai
n
o
f
receivin
g
assistanc
e
i
n
time
s
o
f
trial
.
Thi
s
i
s
th
e
wa
y
Muslim
s
becom
e
th
e
follower
s
o
f
Isla
m
(islam
ki
pairwi.
ka
sahih
haq
ada kar
sakenge,
ibid)
.
Th
e
firs
t
hal
f
o
f
th
e
Sura
h
thu
s
form
s
th
e
prefac
e
(nisf
awwal
ki
haisiyai
lam
hid
ki
hai,
ibid
)
an
d
th
e
secon
d
hal
f
present
s
th
e
mai
n
purpos
e
o
f
th
e
Sura
h
(nisfsani
ki
haisiyai
maqsud ki,
ibid)
.
I
f
th
e
Sura
h
i
s
rea
d
i
n
thi
s
ligh
t
(is
roshni
mein,
ibid)
,
it
s
inter
-
connectednes
s
wil
l
b
e
obviou
s
(ayat
ka
bahimi
nazm
samajhne
mein
bah
asani
hogi,
ibid
)
an
d
th
e
prefac
e
wil
l
achiev
e
it
s
purpos
e
(lamhid
se
asli
maqsud
yahi
hai,
ibid)
.
Furthe
r
investigatio
n
int
o
th
e
Sura
h
accordin
g
t
o
th
e
wa
y
it
s
verse
s
ar
e
groupe
d
int
o
cluster
s
o
f
verse
s
wil
l
thro
w
ligh
t
o
n
thei
r
correc
t
interpretatio
n
(ajaza
ko
bhi
alag
a
lag
majmu
'on
ki
shakl
mein
le
kar
in
ki
tafsir
karenge,
ibid)
.
3
4

47. Th
e
Them
e
o
f
th
e
Sura
h
I
n
hi
s
introductor
y
remarks
,
Islah
i
presente
d
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
b
y
sayin
g
tha
t
th
e
cal
l
t
o
fait
h
(mad
e
i
n
Sura
h
AI
Baqarah)
lead
s
t
o
a
cal
l
t
o
Isla
m
i
n
Sura
h
Al
'Imran.
Islah
i
put
s
i
t
quit
e
clearl
y
whe
n
h
e
say
s
tha
t
th
e
them
e
(
'umud
)
o
f
thi
s
Sura
h
i
s
Isla
m
(is
surah
ka
'umud
islam
hai,
ibid
,
p
.
100)
.
Islah
i
understand
s
Sura
h
Al
'Imran
a
s
a
n
invitatio
n
t
o
ente
r
Islami
c
societ
y
(islami
nizam,
ibid
,
p
.
12
)
an
d
t
o
establis
h
th
e
sovereignt
y
o
f
Go
d
(allah
ki
hukumat,
ibid)
.
Vers
e
10
3
i
s
a
n
illustratio
n
o
f
thi
s
them
e
('umud)
sinc
e
i
t
present
s
th
e
"develope
d
meaning
"
o
f
th
e
phras
e
"bon
d
wit
h
God
1
1
(apne
isi
ma'ni
se
taraqi
kar
ke,
ibid
,
p
.
153)
:
An
d
hol
d
fast
,
al
l
together
,
unt
o
th
e
bon
d
wit
h
God
,
an
d
d
o
no
t
dra
w
apar
t
fro
m
on
e
another
.
An
d
remembe
r
th
e
blessing
s
whic
h
Go
d
ha
s
bestowe
d
upo
n
you
;
how
,
whe
n
yo
u
wer
e
enemies
,
H
e
brough
t
you
r
heart
s
together
,
s
o
tha
t
throug
h
Hi
s
blessin
g
yo
u
becam
e
brethren
;
an
d
(how
,
when
)
yo
u
wer
e
o
n
th
e
brin
k
o
f
a
fier
y
abyss
,
H
e
save
d
yo
u
fro
m
it
.
Islah
i
translate
s
th
e
Arabi
c
phrase
:
hahl
ilahi
a
s
"
th
e
rop
e
o
f
God
"
(aur
allah
ke
rassi
ko
sab
mil
kar
mazhuli
se
pakro,
ibid
,
p
.
150
)
an
d
say
s
tha
t
th
e
"develope
d
meaning
"
o
f
thi
s
phras
e
allow
s
u
s
t
o
understan
d
i
t
accordin
g
t
o
th
e
sens
e
o
f
"relationship
"
o
r
"connection
"
betwee
n
people
.
Develope
d
eve
n
further
,
th
e
wor
d
come
s
t
o
mea
n
covenan
t
o
r
agreemen
t
betwee
n
peopl
e
o
r
nations
.
I
n
thi
s
particula
r
verse
,
Islah
i
say
s
th
e
wor
d
refer
s
t
o
th
e
Qur'a
n
itsel
f
becaus
e
th
e
Qur'a
n
bind
s
u
s
wit
h
on
e
anothe
r
an
d
wit
h
Go
d
a
s
i
n
a
covenan
t
(hahl
se
murad
quran
hai
is
liye
ke
yahi
hamari
rah
aur
hamari
darmiyan
ek
ahd
o
misaq
hai,
ibid)
.
Th
e
phras
e
canno
t
hav
e
a
physica
l
understandin
g
(zahiri
mafhum,
ibid
)
sinc
e
th
e
lin
k
betwee
n
mankin
d
an
d
Go
d
ca
n
b
e
establishe
d
onl
y
b
y
takin
g
hol
d
o
f
th
e
Boo
k
(goya
yahi
chize
hai
jo
bandon
ko
khuda
se
jorti
hai.
jis
ne
is
ko
tham
liya,
goya
khuda
ko
tham
liya,
ibid)
.
Moreover
,
Islah
i
urge
s
th
e
Musli
m
communit
y
neve
r
t
o
le
t
g
o
o
f
thei
r
bon
d
wit
h
Go
d
i
n
orde
r
t
o
avoi
d
th
e
disorde
r
tha
t
cam
e
t
o
exis
t
amon
g
th
e
Jew
s
an
d
Christian
s
becaus
e
the
y
neglecte
d
t
o
hol
d
ont
o
thei
r
covenan
t
wit
h
Go
d
(isi
tarah
paragandah
ho
jayenge
jis
la
rah
yahudo
nisara
paragandah
ho
gaye,
ibid)
.
3
5

48. Islah
i
develop
s
th
e
meanin
g
o
f
vers
e
10
3
i
n
th
e
directio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
whic
h
i
s
th
e
developmen
t
o
f
Islami
c
societ
y
base
d
o
n
th
e
Qur'an
.
H
e
say
s
tha
t
th
e
vers
e
refer
s
t
o
th
e
organizatio
n
tha
t
shoul
d
exis
t
amon
g
Muslim
s
(musalmanon
ki
shirazah
bandi,
ibid
,
p
.
154)
.
Furthermore
,
i
t
i
s
clea
r
fro
m
verse
s
104-10
5
tha
t
powe
r
an
d
forc
e
shoul
d
b
e
use
d
t
o
establis
h
th
e
Musli
m
societ
y
becaus
e
preachin
g
alon
e
wil
l
no
t
achiev
e
i
t
(ikhtiyar
aur
quwwat
se
is
ko
nafiz
karna
hai
jo
baghair
is
ke
mumkin
nahin
ke
ye
groh
ummat
ki
taraf
se
siyasi
iqtidar
o
ikhtiyar
ka
hamil
ho,
ibid
,
p
.
155)
.
Thi
s
bring
s
a
politica
l
dimensio
n
t
o
th
e
establishmen
t
o
f
Isla
m
an
d
t
o
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
However
,
Islah
i
seem
s
t
o
b
e
limitin
g
hi
s
discussio
n
t
o
th
e
perio
d
o
f
th
e
Rightl
y
Guide
d
Caliph
s
(khilafat
rashidah
ke
daur
mein,
ibid)
.
Furthermore
,
vers
e
12
4
says
:
(An
d
remember
)
whe
n
tho
u
dids
t
sa
y
unt
o
th
e
believers
:
"I
s
i
t
no
t
enoug
h
fo
r
yo
u
(t
o
know
)
tha
t
you
r
Sustaine
r
wil
l
ai
d
yo
u
wit
h
thre
e
thousan
d
angel
s
sen
t
dow
n
(fro
m
o
n
high)?
"
Islah
i
say
s
tha
t
i
t
wa
s
probabl
y
durin
g
th
e
battl
e
o
f
Uhud
tha
t
Go
d
fulfille
d
thi
s
promis
e
(jang-i-uhud
ke
waqiy
'ah
shahid
ham
ke
allah
la
'a/a
ne
apne
is
wa'de
ko
pnra
farmaya,
ibid
,
172)
.
Th
e
weaknes
s
o
f
som
e
o
f
th
e
believer
s
resulte
d
i
n
thei
r
victor
y
turnin
g
int
o
failur
e
(sabr
o
taqwa
ki
kamzauri
ke
sabah
se
shikast
mein
labdili
ho
gayi,
ibid)
.
Interprete
d
figuratively,
th
e
referenc
e
t
o
"thre
e
thousan
d
angels
"
a
t
Uhud
an
d
"on
e
thousan
d
angels
"
a
t
Badr
(cf
.
verse
s
9-1
0
i
n
Sura
h
AI
Anfal)
coul
d
b
e
sign
s
o
f
God'
s
desir
e
t
o
strengthe
n
th
e
believers
'
heart
s
throug
h
spiritua
l
force
s
comin
g
fro
m
God
;
However
,
Islah
i
prefer
s
th
e
physica
l
o
r
litera
l
meanin
g
o
f
thes
e
event
s
becaus
e
i
t
illustrate
s
th
e
them
e
('umud)
o
f
th
e
Sura
h
regardin
g
th
e
developmen
t
o
f
a
ne
w
community
,
a
n
Islami
c
societ
y
an
d
government
.
Islah
i
recognize
s
th
e
symboli
c
natur
e
o
f
event
s
lik
e
th
e
battl
e
o
f
Badr
an
d
Uhud,
sayin
g
tha
t
the
y
demonstrat
e
characteristic
s
o
f
th
e
allegorica
l
(mutashaba,
ibid
,
p
.
30)
,
a
wor
d
use
d
t
o
describ
e
al
l
kind
s
o
f
languag
e
tha
t
transcen
d
th
e
power
s
o
f
reaso
n
an
d
whos
e
meanin
g
th
e
Qur'a
n
communicate
s
b
y
wa
y
o
f
parable
s
an
d
similaritie
s
(tamsili
o
tashbihi
rang
'
Muhamma
d
Asa
d
note
s
tha
t
th
e
referenc
e
t
o
grea
t
number
s
o
f
angel
s
"woul
d
see
m
t
o
indicat
e
th
e
unlimite
d
natur
e
o
f
God'
s
ai
d
t
o
thos
e
wh
o
ar
e
'patien
t
i
n
adversit
y
an
d
consciou
s
o
f
1 Inn"
.
I
t
i
s
reasonabl
e
t
o
assum
e
tha
t
th
e
Prophe
t
thu
s
exhorte
d
hi
s
follower
s
immediatel
y
befor
e
th
e
battl
e
o
f
Uhud"
Asa
d
(1980)
,
p
.
87
,
not
e
93
.
Asa
d
thu
s
provide
s
a
mor
e
genera
l
interpretatio
n
o
f
thi
s
event
.
3
6

49. mein
quran
ne
baiai
hai,
ibid
.
p
.
25)
.
Consequently
,
jus
t
a
s
th
e
battl
e
o
f
Badr
represent
s
th
e
judgmen
t
betwee
n
trut
h
an
d
falsehood
,
th
e
battl
e
o
f
Uhudhas
th
e
natur
e
o
f
on
e
o
f
th
e
allegorica
l
verse
s
o
f
th
e
Qur'a
n
becaus
e
i
t
demonstrate
d
th
e
victor
y
o
f
trut
h
ove
r
falsehoo
d
(Jis
tarah
ghazwa
badr
haq
o
batil
ke
darmiyan
ek
yaumi
furqan
tha
.
.
.
isi
tarah
ghazwa
uhud
ki
haisiyat
ek
ay
at
mutashaba
ki
hai,
ibid
.
p
.
30)
.
I
n
othe
r
words
,
Go
d
mad
e
th
e
battl
e
o
f
Badr
int
o
a
symboli
c
messag
e
fo
r
th
e
thre
e
group
s
opposin
g
Islam
:
th
e
Jews
,
th
e
Christian
s
an
d
th
e
Qurays
h
(in
tinon
jama
'ton
ki
ankhen
khulne
ke
liye
allah
la
'ala
ne
badr
ke
ma
'rake
ko
ek
nishani
banaya,
ibid
,
p
.
36)
,
thereb
y
underlinin
g
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
onc
e
again
.
Moreover
,
Islah
i
assert
s
tha
t
th
e
symboli
c
similarit
y
betwee
n
Badr
an
d
th
e
struggl
e
betwee
n
Davi
d
an
d
Goliat
h
wa
s
quit
e
clea
r
t
o
th
e
Jew
s
(in
donon
jangon
ki
ye
hairat
angez
mushabahat
yahud
par
bilkul
wazeh
thiy,
ibid)
.
Bot
h
event
s
wer
e
no
t
jus
t
a
tes
t
o
f
physica
l
strengt
h
bu
t
als
o
a
struggl
e
betwee
n
trut
h
an
d
falsehoo
d
(badr
ke
maidan
me
in
hathiyaron
ki
larai
nahin
thiy
balke
haq
o
batil
ki
Jang
thiy,
ibid)
.
I
n
spit
e
o
f
th
e
fac
t
tha
t
the
y
recognize
d
th
e
spiritua
l
natur
e
o
f
th
e
battle
,
th
e
Jew
s
coul
d
no
t
appreciat
e
th
e
valu
e
o
f
th
e
symbo
l
provide
d
fo
r
the
m
b
y
th
e
Las
t
Prophe
t
an
d
continue
d
t
o
oppos
e
Isla
m
(unhone
nabi
akhir
alzaman
sal
la
allahu
a
lay
hi
wa
sal
lam
ki
is
nishani
ki
koi
qadr
nahin
ki
aur
barabar
islam
ki
mukhalafat
hi
karte
rahey,
ibid
,
p
.
37)
.
Suc
h
oppositio
n
serve
s
t
o
confir
m
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
tha
t
Isla
m
wa
s
i
n
th
e
ascendancy
.
Accordin
g
t
o
Islahi
,
verse
s
26-2
7
mak
e
th
e
proclamation
,
i
n
th
e
for
m
o
f
a
prayer
,
tha
t
th
e
mandat
e
hithert
o
entruste
d
t
o
th
e
Israelites
,
wil
l
soo
n
b
e
transferre
d
t
o
th
e
Ismaelis
(imamat
o
siyadat
ka
wo
mansub
jis
par
bani
israil
ab
takfaiz
rahe
hain
ab
wo
bani
isma
'il
ki
taraf
muniaqil
ho
raha
hai,
ibid
,
p
.
63)
.
Vers
e
2
6
reads
:
Say
:
'
O
God
,
Lor
d
o
f
al
l
dominion
!
Tho
u
grantes
t
dominio
n
unt
o
who
m
Tho
u
wiliest
,
an
d
takes
t
awa
y
dominio
n
fro
m
who
m
Tho
u
wiliest
;
an
d
Tho
u
exaltes
t
who
m
Tho
u
wiliest
,
an
d
abases
t
who
m
Tho
u
wiliest
.
I
n
Th
y
han
d
i
s
al
l
good
.
Verily
,
Tho
u
has
t
th
e
powe
r
t
o
wil
l
anything.
'
Islah
i
repeat
s
agai
n
an
d
agai
n
tha
t
thes
e
verse
s
indicat
e
th
e
depositio
n
o
f
th
e
Jew
s
an
d
th
e
ascendanc
y
o
f
th
e
Musli
m
communit
y
(ye
ayat
dar
haqiqat
yahud
ke
'azl
ka
e'lan
aur
ummat-i-muslimah
ke
nasb
ki
basharat
hain,
ibid)
.
Thi
s
them
e
('umud)
i
s
give
n
variou
s
mean
s
o
f
expressio
n
throughou
t
th
e
entir
e
Surah
.
3
7

50. Islah
i
explain
s
wh
y
thi
s
them
e
(
K
umud
)
take
s
th
e
for
m
o
f
a
praye
r
i
n
verse
s
26-27
.
Since
,
a
t
th
e
tim
e
o
f
revelation
,
th
e
believer
s
di
d
no
t
hav
e
ful
l
knowledg
e
o
f
wha
t
woul
d
happen
,
th
e
announcemen
t
o
f
thei
r
eventua
l
ascendanc
y
take
s
th
e
for
m
o
f
a
praye
r
tha
t
the
y
themselve
s
expres
s
(ay
at
ke
nazul
ke
waqt
tak
halat
abhi
parde
mein
they
aurjo
chiz
parde
mein
ho
is
ke
muta'lliq
yahi
uslub
mauzu
hai
ke
ummat
is
ke
liye
du'a
kare,
ibid)
.
Th
e
praye
r
als
o
contain
s
th
e
implicatio
n
o
f
th
e
comin
g
migratio
n
(is
du'a
mem
hijrat
ki
khabar
bhi
hai,
ibid
,
p
.
64)
.
Islah
i
read
s
thes
e
verse
s
i
n
th
e
ligh
t
o
f
subsequen
t
history
.
I
n
th
e
nex
t
verse
,
th
e
ne
w
communit
y
expresse
s
it
s
readines
s
fo
r
th
e
ne
w
tas
k
give
n
t
o
the
m
i
n
th
e
for
m
o
f
a prayer
.
Vers
e
2
7
reads
:
"Tho
u
makes
t
th
e
nigh
t
gro
w
longe
r
b
y
shortenin
g
th
e
day
,
an
d
Tho
u
makes
t
th
e
da
y
gro
w
longe
r
b
y
shortenin
g
th
e
night
.
An
d
Tho
u
bringes
t
fort
h
th
e
livin
g
ou
t
o
f
tha
t
whic
h
i
s
dead
,
an
d
Tho
u
bringes
t
fort
h
th
e
dea
d
ou
t
o
f
tha
t
whic
h
i
s
alive
.
An
d
Tho
u
grantes
t
sustenanc
e
unt
o
who
m
Tho
u
wiliest
,
beyon
d
al
l
reckoning.
"
Accordin
g
t
o
Islahi
,
th
e
praye
r
implie
s
tha
t
Go
d
ha
s
th
e
powe
r
t
o
besto
w
responsibilit
y
fo
r
th
e
sharVah
o
r
t
o
tak
e
tha
t
responsibilit
y
awa
y
agai
n
(shari'ah-i-ilahi
ki
ye
amanal
is
ummat
ke
supurd
ki ja
rahi
hai
j
is
ko
khuda
ne
is
amanal
ka
ahl
paya
hai,
ibid
,
p
.
58)
.
Th
e
vers
e
say
s
tha
t
Go
d
ha
s
th
e
powe
r
t
o
giv
e
lif
e
an
d
t
o
tak
e
i
t
bac
k
again
.
Islah
i
conclude
s
tha
t
Go
d
ca
n
depos
e
on
e
communit
y
an
d
rais
e
u
p
anothe
r
an
d
say
s
tha
t
th
e
vers
e
refer
s
t
o
th
e
depositio
n
o
f
th
e
Jew
s
an
d
th
e
comin
g
t
o
powe
r
o
f
th
e
Muslim
s
(yahud
ke
'azl
ka
e
'Ian
aur
ummat-i-muslimah
ke
nasb
ki
basharat
hai,
ibid
,
p
.
63)
.
I
n
fact
,
Islah
i
say
s
th
e
vers
e
describe
s
th
e
deat
h
o
f
th
e
Jew
s
an
d
th
e
lif
e
o
f
th
e
Musli
m
communit
y
(ye
ek
latif
ta
'riz
is
sural-i-hal
par
bhi
hai
jo
bani
israil
ki
maut
aur
bani
isma'il
ki
zindagi
se
numayan
ho
rahi
thiy,
ibid
,
pp
.
64-65)
.
Islah
i
bring
s
verse
s
45-6
3
togethe
r
int
o
on
e
grou
p
becaus
e
thes
e
verse
s
dea
l
wit
h
th
e
Christian
s
an
d
provid
e
a
n
exampl
e
o
f
th
e
them
e
o
f
th
e
Sura
h
(ab
ye
wo
asl
bat
a
rahi
hai
jo
dar
haqiqat
surah
ka
'umud
hai,
ibid
,
p
.
85)
.
Islah
i
place
s
th
e
narrativ
e
i
n
whic
h
th
e
Prophe
t
Jesu
s
approache
s
th
e
Jewis
h
leader
s
int
o
th
e
contex
t
o
f
th
e
tim
e
th
e
Qur'a
n
wa
s
reveale
d
an
d
say
s
tha
t
i
t
i
s
addresse
d
t
o
th
e
Christian
s
o
f
tha
t
tim
e
(is
surah
mein
khitab
nisara
se
hai,
ibid
,
p
.
86)
.
Th
e
verse
s
describ
e
ho
w
th
e
Prophe
t
Jesu
s
mad
e
a
fina
l
appea
l
t
o
th
e
Pharisee
s
an
d
leadef
s
o
f
th
e
Jewis
h
peopl
e
(is
akhri
koshish
ka
bani
israil
ke
lidaron,
faqihon,
aur
farisiyon
par
hua,
ibid)
.
Th
e
vers
e
3
8

51. instruct
s
th
e
las
t
Prophe
t
t
o
conside
r
th
e
Christian
s
a
s
unbeliever
s
i
f
the
y
d
o
no
t
accep
t
hi
m
despit
e
th
e
clarificatio
n
give
n
i
n
thi
s
narrativ
e
(nisara
turn se
.
.
.
grez
karen
to
samjh
to
ke
ye
pake
mufsid
hain,
ibid)
.
I
n
othe
r
words
,
Islah
i
i
s
presentin
g
th
e
Christian
s
a
s
a
grou
p
that
,
accordin
g
t
o
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
i
s
displace
d
b
y
th
e
comin
g
o
f
Islam
.
Anothe
r
vers
e
tha
t
give
s
a
clea
r
expressio
n
o
f
th
e
them
e
(
'umud
)
i
s
vers
e
110
:
Yo
u
ar
e
indee
d
th
e
bes
t
communit
y
tha
t
ha
s
eve
r
bee
n
brough
t
fort
h
fo
r
(th
e
goo
d
of
)
mankind
:
yo
u
enjoi
n
th
e
doin
g
o
f
wha
t
i
s
righ
t
an
d
forbi
d
th
e
doin
g
o
f
wha
t
i
s
wrong
,
an
d
yo
u
believ
e
i
n
God
.
No
w
i
f
th
e
follower
s
o
f
earlie
r
revelatio
n
ha
d
attaine
d
t
o
(thi
s
kin
d
of
)
faith
,
i
t
woul
d
hav
e
bee
n
fo
r
thei
r
ow
n
good
;
(bu
t
onl
y
few
)
amon
g
them
ar
c
believes
,
whil
e
mos
t
o
f
them
ar
e
iniquitous
.
Islah
i
say
s
that
,
fro
m
th
e
poin
t
o
f
vie
w
o
f
coherenc
e
(nazm)
thi
s
vers
e
i
s
i
n
lin
e
wit
h
th
e
mai
n
topi
c
concernin
g
th
e
depositio
n
o
f
th
e
Peopl
e
o
f
th
e
Boo
k
an
d
th
e
ris
e
o
f
th
e
Musli
m
communit
y
(nazm
ke
'Hibar
se
ye
ayat
.
.
.
is
ummaf
ke
mansub-imamat
ka
e'lan
hai,
ibid
,
p
.
161)
.
Th
e
vers
e
announce
s
th
e
mandat
e
entruste
d
t
o
th
e
Musli
m
community
,
a
communit
y
tha
t
i
s
considere
d
"best
"
fo
r
th
e
goo
d
o
f
mankin
d
because
,
unlik
e
th
e
Jew
s
an
d
th
e
Christians
,
thi
s
communit
y
accepte
d
th
e
Prophe
t
an
d
th
e
Qur'a
n
(ab
khair
ummat
ke
mansub
ke
haqdar
ye
ah
I
iman
hain
na
ke
yahud
o
nisara,
ibid)
.
Sinc
e
th
e
Jew
s
an
d
th
e
Christian
s
hav
e
no
t
kep
t
thei
r
covenan
t
(yahud
o
nisara
donon
ki
bad
ahdian
wazeh
kar
chukne
ke
ba
'd,
ibid)
,
i
t
i
s
onl
y
fittin
g
that
,
henceforward
,
th
e
Musli
m
communit
y
b
e
entruste
d
wit
h
thi
s
responsibility
.
Island
s
interpretatio
n
o
f
vers
e
11
0
ha
s
clearl
y
demonstrate
d
ho
w
th
e
vers
e
contribute
s
t
o
th
e
coherenc
e
(nazm,
ibid
)
o
f
th
e
Sura
h
an
d
i
s
a
n
expressio
n
o
f
it
s
basi
c
them
e
(
'umud)
.
Th
e
Wa
y
o
f
Go
d
Islah
i
argue
s
tha
t
i
t
i
s
essentia
l
fo
r
Go
d
t
o
punis
h
thos
e
wh
o
oppos
e
hi
s
syste
m
o
f
justic
e
(nizam-i-
'adl
o
qist
ke
dushman,
ibid
,
p
.
19)
.
No
t
t
o
punis
h
thes
e
peopl
e
woul
d
mea
n
tha
t
Go
d
abandon
s
th
e
worl
d
t
o
it
s
ow
n
destructio
n
(agar
allah
ta
'ala
aisey
logon
ko
chaur
de
,
.
.
to
is
ke
ma
'ni
ye
hue
ke
us
ne
apni
dunya
ko
tabahi
ke
liye
chaur
dia,
ibid)
.
Th
e
fac
t
tha
t
Go
d
i
s
almight
y
implie
s
tha
t
Go
d
wil
l
tak
e
reveng
e
o
n
thos
e
wh
o
oppos
e
th
e
trut
h
(wo
is
qist
ke
dusmanon
se
intiqam
!e,
ibid)
.
Fo
r
Islahi
,
thi
s
i
s
th
e
meanin
g
o
f
vers
e
4
:
I
t
i
s
M
e
wh
o
ha
s
bestowe
d
(upo
n
man
)
th
e
standar
d
b
y
whic
h
t
o
discer
n
th
e
tru
e
from
th
e
false
.
3
9

52. Behold
,
a
s
fo
r
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
God'
s
message
s
-
grievou
s
sufferin
g
await
s
them
:
fo
r
Go
d
i
s
almighty
,
a
n
avenge
r
o
f
evil
.
Islah
i
say
s
tha
t
suc
h
divin
e
retributio
n
i
s
accordin
g
t
o
"th
e
wa
y
o
f
God
"
(apni
isi
sunnat
ko
yahan
intiqam
se
ta
'bir
farmaya
hai,
ibid)
.
Afte
r
allowin
g
suc
h
group
s
o
r
nation
s
t
o
g
o
thei
r
ow
n
wa
y
fo
r
a
n
allotte
d
perio
d
o
f
tim
e
(in
ko
muhlat.
dene
ke
ba
'd,
ibid)
,
Go
d
destroy
s
the
m
an
d
allow
s
othe
r
nation
s
t
o
emerg
e
an
d
t
o
develop
.
Th
e
sam
e
notio
n
i
s
expresse
d
i
n
th
e
word
s
o
f
vers
e
1
8
tha
t
describ
e
Go
d
a
s
"th
e
Upholde
r
o
f
Equity
"
(qaiman
bilqisl).
Th
e
natio
n
tha
t
doe
s
no
t
repen
t
durin
g
th
e
tim
e
allotte
d
t
o
i
t
i
s
replace
d
b
y
anothe
r
natio
n
(ek
khas
had
tak
muhlat
de
chukne
ke
ba
'd
wo
is
kofana
kar
deta
hai
aur
dusri
qaum
ko
is
ki
waris
banala
hai,
ibid
,
p
.
48)
.
O
n
th
e
basi
s
o
f
vers
e
6
,
whic
h
describe
s
Go
d
a
s
"th
e
Almighty
,
th
e
Trul
y
Wise
"
(at
'azizu
al
hakimu),
Islah
i
argue
s
tha
t
Go
d
mus
t
aveng
e
evildoer
s
-
otherwis
e
Go
d
i
s
neglectin
g
hi
s
rol
e
i
n
th
e
univers
e
(to
ye
kis
farah
mumkin
hai
ke
wo
in
logon
se
intiqam
na
lega
jo
allah
ki
is
kitab
ka
in
kar
kar
en
ge
jo
is
ne
dunya
mein
az
sar-i-nau
haq
o
'adl
ke
asar
o
'alam
ko
ujagar
karne
ke
liye
nazil
farmai
hai,
ibid
,
p
.
20)
.
Islah
i
seem
s
t
o
b
e
implyin
g
tha
t
Go
d
mus
t
punis
h
th
e
opponent
s
o
f
Islam
.
W
e
hav
e
her
e
a
n
exampl
e
o
f
th
e
wa
y
Islah
i
read
s
th
e
Sura
h
i
n
th
e
ligh
t
(is
roshni
mein,
ibid
,
p
.
14
)
o
f
th
e
them
e
(
'umud
)
tha
t
h
e
formulate
d
i
n
th
e
introductio
n
(ham
surah
ke
tamhidi
mubahas
mein
wazeh
kar
chuke
hain
ke
is
surah
ka
'umud
islam
hai,
ibid
,
p
.
100)
.
Th
e
Qur'a
n
give
s
a
ver
y
clea
r
presentatio
n
o
f
th
e
wa
y
Go
d
deal
s
wit
h
nation
s
i
n
histor
y
(quran
ne
is
sunnat
ko
bari
wazahat
ke
sath
bay
an
farmaya
hai,
ibid
,
p
.
48)
/
Surah
s
fro
m
othe
r
Sura
h
Group
s
describ
e
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
i
n
th
e
sam
e
way
.
Islahi'
s
rationa
l
approac
h
t
o
God'
s
wa
y
o
f
dealin
g
wit
h
th
e
nation
s
support
s
hi
s
presentatio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
accordin
g
t
o
whic
h
th
e
Musli
m
communit
y
displace
s
th
e
Jewis
h
nation
.
?
Accordin
g
t
o
Islahi
,
vers
e
5
5
refer
s
t
o
th
e
deat
h
o
f
Jesu
s
i
n
term
s
o
f
"migration
"
i
n
accordanc
e
wit
h
"th
e
wa
y
o
f
God
"
(sunnat-i-Hahi,
ibid
,
p
.
105)
.
Verse
s
137-13
8
ar
e
als
o
explaine
d
accordin
g
t
o
thi
s
concep
t
(e
f
ibid
,
p
.
179)
.
Similarly
,
vers
e
15
3
i
s
a
n
illustratio
n
o
f
th
e
wa
y
Go
d
deal
s
wit
h
nation
s
(qamm-i-i/ahi,
ibid
,
p
.
194
)
b
y
allowin
g
the
m
t
o
experienc
e
test
s
an
d
trial
s
(c
f
ibid
,
p
.
218)
.
4
0

53. Transcendin
g
th
e
Specifi
c
Contex
t
I
n
th
e
introductio
n
t
o
thi
s
Surah
,
Islah
i
say
s
tha
t
i
t
wa
s
reveale
d
a
t
a
tim
e
whe
n
Isla
m
ha
d
establishe
d
itsel
f
(is
daur
mein
nazil
hid
hai
jab
ufuq
par
islam
ke
ghalbah
aur
is
ki
sadaqat
ke
asar
ilne
numayan
ho
chuke
hai,
ibid
,
p
.
10)
.
However
,
i
n
hi
s
discussio
n
o
f
verse
s
196-198
,
Islah
i
describe
s
th
e
situatio
n
o
f
th
e
Muslim
s
a
s
wea
k
an
d
oppresse
d
(is
waqt
tak
musalman
abhi
kamzaur
aur
mazlum
they,
ibid
,
p
.
232)
.
"
Accordin
g
t
o
th
e
contex
t
(mauqa'
kalam
dalil
hai,
ibid)
,
th
e
addresse
s
o
f
thes
e
verse
s
wer
e
th
e
Muslim
s
livin
g
i
n
tha
t
environmen
t
(khitab
'am
musalmanon
se
hai,
ibid)
.
Islah
i
explain
s
ho
w
th
e
singula
r
pronou
n
use
d
i
n
vers
e
19
6
applie
s
t
o
everyon
e
(cf
.
ibid)
.
Severa
l
o
f
th
e
verse
s
o
f
thi
s
Sura
h
ar
e
place
d
i
n
th
e
contex
t
o
f
th
e
battl
e
o
f
Uhud
(qarina
maujud ho
.
.
. Jang
uhud
ke
waqiy'ah
aur
in
se
paida
shuda
asrat
par,
ibid
,
p
.
169)
.
Hence
,
thes
e
verse
s
ar
e
addresse
d
t
o
th
e
Muslim
s
wh
o
wer
e
involve
d
i
n
thes
e
struggle
s
(jo
musalman
all
ah
ki
rah
mein
jihad
ke
liye
nikalte
hain,
ibid
,
p
.
171
)
an
d
th
e
angel
s
wh
o
cam
e
t
o
hel
p
the
m
(accordin
g
t
o
verse
s
124-125
)
wer
e
sen
t
t
o
encourag
e
these
Muslims
(wo
khas
is
fang
ke
liye,
ibid)
,
wh
o
wer
e
fightin
g
a
t
thi
s
specifi
c
tim
e
(is
waqt,
ibid)
.
Ye
t
thes
e
event
s
ar
e
a
symbo
l
o
r
a
lesso
n
fo
r
al
l
Muslim
s
(jang-i-uhud
ke
waqiy'ah
shahidhain,
ibid
,
p
.
172)
.
Islah
i
stresse
s
th
e
specifi
c
addressee
s
o
f
th
e
certai
n
verses
.
Fo
r
example
,
h
e
say
s
tha
t
althoug
h
verse
s
130-14
3
ar
e
addresse
d
t
o
everyon
e
i
n
general
,
thes
e
verse
s
hav
e
a
ver
y
specifi
c
contex
t
(khitab
agarche
'am
hai
lekin
siyaq
o
sabaq
dalil
hai
ke
rue
sakhan
khas
law
par
inhi
musalmanon
ke
taraf
hai
jin
se
is jang
ke
dauran
mein
koi
kamzauri
sadir
hui
thiy,
ibid
,
p
.
173)
.
Th
e
perio
d
i
s
clearl
y
th
e
tim
e
o
f
revelatio
n
(ah
waqt
a
gaya
tha,
ibid)
.
A
t
th
e
sam
e
time
,
however
,
Islah
i
refer
s
t
o
peopl
e
i
n
a
genera
l
wa
y
a
s
i
f
t
o
includ
e
peopl
e
livin
g
i
n
ever
y
perio
d
an
d
circumstance
.
I
n
hi
s
discussio
n
o
f
verse
s
137-138
,
fo
r
example
,
Islah
i
seem
s
t
o
includ
e
everyon
e
(in
logon
ke
liye
r
-
Muhamma
d
Yasi
n
Mazha
r
Siddiq
i
write
s
thai
:
"Th
e
Qurays
h
chief
s
an
d
othe
r
Makkan
s
generall
y
treate
d
Makka
n
Muslim
s
well
,
excep
t
i
n
religiou
s
matter
s
. .
. Th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
th
e
Companion
s
live
d
i
n
th
e
mids
t
o
f
non-Muslims
.
I
t
i
s
wron
g
t
o
assum
e
tha
t
ther
e
wa
s
tota
l
segregatio
n
betwee
n
Muslim
s
an
d
non-Muslims.
"
p
.
106
.
I I
e
goe
s
o
n
t
o
say
:
"Th
e
Prophe
t
(peac
e
b
e
upo
n
him)
.
.
.
maintaine
d
norma
l
socia
l
relation
s
eve
n
wit
h
hi
s
enemie
s
Accordingly
,
Muslim
s
followe
d
thi
s
practic
e
o
f
th
e
Prophe
t
an
d
ha
d
excellen
t
socia
l
relation
s
wit
h
thei
r
non-Musli
m
neighbours
,
relative
s
an
d
resident
s
o
f
the town/
'
Siddiq
i
(2006)
,
p
.
107
.
4
1

54. hidayat
o
nasihat
ka
pur
a
saman
maujud
hai
jin
ke
andar
khuda
ka
khauf
hai,
ibid
,
p
.
180)
.
Islah
i
doe
s
no
t
explai
n
th
e
lin
k
betwee
n
th
e
specifi
c
contex
t
o
f
th
e
pas
t
an
d
ne
w
situation
s
tha
t
cam
e
later
.
Fo
r
example
,
th
e
parabl
e
i
n
vers
e
11
2
i
s
clearl
y
a
parabl
e
abou
t
th
e
Jew
s
(quran
ne
ahl
kitab
past
himmati
ko
nihayat
haqiqat
afroz
tarns
Hon
se
jagah
jagah
wazeh
farmaya
hai,
ibid
,
162)
.
S
o
i
s
th
e
parabl
e
o
f
th
e
do
g
i
n
vers
e
17
6
o
f
Sura
h
Al
A
'raf
(kutte
wall
tamsil
in
ki
past
himmati
hi
ki
tarnsil
hai,
ibid)
.
Th
e
questio
n
i
s
ho
w
thes
e
parable
s
ca
n
hav
e
an
y
meanin
g
beyon
d
th
e
contex
t
o
f
th
e
Jews
.
Furthermore
,
th
e
phras
e
fro
m
vers
e
11
2
tha
t
i
s
repeate
d
i
n
vers
e
18
1
describe
s
th
e
Jew
s
a
s
peopl
e
wh
o
sla
y
th
e
prophet
s
(zahir
hai
ke
yahud
ka
hai,
ibid
,
p
.
219)
:
A
s
wel
l
a
s
thei
r
slayin
g
o
f
prophet
s
agains
t
al
l
right
.
Similarly
,
vers
e
18
7
refer
s
t
o
th
e
Peopl
e
o
f
th
e
Boo
k
bu
t
vers
e
19
0
draw
s
a
conclusio
n
tha
t
i
s
mor
e
universa
l
(matlab
ye
hai
ke
.
.
. jo
log
khuda
se
sar
kushi
kar
rahe
hain,
ibid
,
p
.
223)
.
Likewise
,
th
e
praye
r
i
n
vers
e
19
3
refer
s
t
o
th
e
Peopl
e
o
f
th
e
Boo
k
(yahan
kalam
mein
pesh-i-nazr
ahl
kitab
hi
hain,
ibid
,
p
.
230)
:
Le
t
u
s
di
e
th
e
deat
h
o
f
th
e
trul
y
virtuous
.
However
,
Go
d
give
s
a
n
answe
r
i
n
vers
e
19
5
tha
t
ha
s
a
universa
l
application
:
An
d
thu
s
doe
s
thei
r
Sustaine
r
answe
r
thei
r
prayer
:
"
I
shal
l
no
t
los
e
sigh
t
o
f
th
e
labou
r
o
f
an
y
o
f
yo
u
wh
o
labour
s
(i
n
M
y
way)
,
b
e
i
t
ma
n
o
r
woman.
"
I
n
contrast
,
Islah
i
limit
s
th
e
scop
e
o
f
th
e
phras
e
b
y
sayin
g
tha
t
i
t
i
s
a
n
expressio
n
o
f
encouragemen
t
fo
r
al
l
Musli
m
believer
s
a
t
th
e
tim
e
o
f
revelatio
n
(tamam
ahl-i-iman
ki
hauslah
afzai
hai
jo
da
'wat
islami
ke
is
nazuk
marhale
mein
.
. . lit
khare
huey
they,
ibid)
.
Moreover
,
Islah
i
limit
s
verse
s
118-12
0
t
o
thei
r
specifi
c
contex
t
b
y
sayin
g
tha
t
thes
e
verse
s
ar
e
directe
d
i
n
a
genera
l
wa
y
t
o
al
l
Muslim
s
bu
t
hav
e
a
specifi
c
referenc
e
t
o
thos
e
Muslim
s
wh
o
di
d
no
t
pa
y
hee
d
t
o
th
e
design
s
o
f
th
e
Jew
s
o
r
wh
o
wante
d
t
o
maintai
n
th
e
relationship
s
the
y
wer
e
enjoyin
g
i
n
societ
y
a
t
tha
t
tim
e
(khitab
agarche
'am
hai
lekin
pesh-i-nazr
.
.
.
wo
musalman
hain
jo
.
.
. ahl
kitab
ki
chalon
ko
achhi
tarah
samajhte
nahin
they,
ibid
,
p
.
166)
.
Islah
i
describe
s
th
e
contex
t
o
f
th
e
perio
d
i
n
som
e
detail
,
leavin
g
th
e
reade
r
t
o
find
th
e
meanin
g
fo
r
th
e
change
d
condition
s
o
f
today
.
I
n
th
e
sam
e
way
,
Islah
i
describe
s
th
e
situatio
n
o
f
a
t
leas
t
thre
e
Musli
m
group
s
livin
g
a
t
th
e
tim
e
o
f
th
e
battl
e
o
f
Uhud
i
n
orde
r
t
o
provid
e
th
e
backgroun
d
fo
r
vers
e
15
3
(in
tamam
grohon
ki
(a
raf
age
ki
ay
at
mein
isharat
4
2

55. a
rahi
hain,
ibid
,
p
.
195)
.
Beside
s
findin
g
thi
s
backgroun
d
materia
l
existin
g
i
n
th
e
tex
t
itsel
f
{ayat
mein
isharat
a
rahi
hain),
Islah
i
consult
s
book
s
o
f
histor
y
an
d
th
e
Sirah
t
o
develo
p
th
e
contex
t
o
f
thes
e
verse
s
i
n
mor
e
detai
l
(tarikh
aur
sirat
ki
kitabon
mein
bhi
hai
aur
quran
ki
is
ayat
se
bhi
is
ka
isharah
nikalta
hai,
ibid
,
p
.
193)
.
"
Afte
r
givin
g
a
detaile
d
descriptio
n
o
f
th
e
specifi
c
contex
t
o
f
th
e
Peopl
e
o
f
th
e
Boo
k
i
n
orde
r
t
o
provid
e
th
e
backgroun
d
o
f
th
e
Surah
,
Islah
i
conclude
s
hi
s
discussio
n
b
y
mentionin
g
th
e
qualitie
s
o
f
"al
l
wh
o
ar
e
endowe
d
wit
h
insight
"
(//
'
ulilalbab,
a
phras
e
tha
t
Islah
i
translate
s
a
s
ahl
'aql,
ibid
,
p
.
225)
.
I
n
othe
r
words
,
h
e
move
s
fro
m
th
e
specifi
c
contex
t
int
o
a
genera
l
descriptio
n
o
f
al
l
peopl
e
wh
o
us
e
thei
r
mind
s
{insan
ke
andar
agar
'aql-i-salim
ho,
ibid
,
p
.
229)
.
Usin
g
all-inclusiv
e
language
,
Islah
i
say
s
i
t
i
s
enoug
h
fo
r
anyon
e
wh
o
want
s
t
o
fin
d
Go
d
t
o
simpl
y
remembe
r
hi
m
{khuda
ko
paney
ke
liye
ye
kafi
hai
ke
insan
is
ko
yad
rakhe,
ibid)
.
Islah
i
proceed
s
t
o
giv
e
fiv
e
genera
l
conclusion
s
tha
t
appl
y
t
o
an
y
perso
n
wh
o
i
s
endowe
d
wit
h
insigh
t
{ululalbab,
ibid
,
pp
.
228-229)
.
Differen
t
Kind
s
o
f
Languag
e
Islah
i
say
s
tha
t
allegorica
l
verse
s
i
n
th
e
Qur'a
n
ar
e
addresse
d
i
n
a
genera
l
wa
y
t
o
al
l
people
.
Accordin
g
t
o
vers
e
7
:
H
e
i
t
i
s
wh
o
ha
s
bestowe
d
upo
n
the
e
fro
m
o
n
hig
h
thi
s
divin
e
writ
,
containin
g
message
s
tha
t
ar
e
clea
r
i
n
an
d
b
y
themselve
s
-
an
d
thes
e
ar
e
th
e
essenc
e
o
f
th
e
divin
e
wri
t
-
a
s
wel
l
a
s
other
s
tha
t
ar
e
allegorical
.
Sinc
e
th
e
vers
e
intend
s
t
o
addres
s
a
wid
e
audience
,
ther
e
i
s
n
o
explici
t
mentio
n
o
f
th
e
Jew
s
an
d
th
e
Christians
.
Islah
i
say
s
tha
t
thos
e
wh
o
ar
e
sensitiv
e
t
o
th
e
styl
e
o
f
th
e
Qur'a
n
wil
l
b
e
abl
e
t
o
conclud
e
tha
t
th
e
vers
e
i
s
directe
d
t
o
th
e
Jew
s
{lekin
quran
ka
zauq
rakhne
wale
jante
hai
ke
ishara
inhi
ki
tarqf
hai,
ibid
,
p
.
31)
.
Th
e
wides
t
sens
e
o
f
th
e
vers
e
i
s
expresse
d
precisel
y
b
y
leavin
g
ou
t
an
y
mentio
n
o
f
th
e
Jew
s
an
d
th
e
Christian
s
{quran
ne
uslub-i-bayan
'am
hi
rakha
hai
ta
ke
kalam
mein
wusa'i'
paida
ho
sake,
ibid)
.
Similarly
,
th
e
las
t
vers
e
o
f
Sura
h
Al
Fatihah
i
s
addresse
d
i
n
a
genera
l
wa
y
t
o
everyon
e
sinc
e
tha
t
i
s
th
e
intentio
n
o
f
th
e
vers
e
bu
t
th
e
word
s
o
f
thi
s
vers
e
hav
e
a
particula
r
bearin
g
o
n
th
e
Jew
s
an
d
th
e
Christian
s
{quran
ke
alfaz
har
chand
'am
hai
aur
in
ke
'am
honey
ke
wajh
se
in
mein
bari
wusa
'
/
"
v
Furthe
r
reference
s
t
o
tir
e
book
s
o
f
histor
y
an
d
t
o
th
e
sirah
{tarikh o
sirat
ki
kitahon)
ca
n
b
e
[bun
d
o
n
p
.
20
9
an
d
o
n
p
.
216
.
4
3

56. paida
ho
gayi
hai
lekin
in
ka
khas
isharah
yahud
o
nisara
ki
tarafhat,
ibid)
.
I
t
seem
s
tha
t
Islah
i
i
s
referrin
g
t
o
th
e
Jew
s
an
d
th
e
Christian
s
livin
g
a
t
th
e
tim
e
o
f
revelation
.
Furthermore
,
Islahi'
s
remar
k
o
n
vers
e
20
0
i
s
significant
:
O
yo
u
wh
o
hav
e
attaine
d
t
o
faith
!
B
e
patien
t
i
n
adversity
,
an
d
vi
e
i
n
patienc
e
wit
h
on
e
another
,
an
d
b
e
eve
r
read
y
(t
o
d
o
wha
t
i
s
right)
,
an
d
remai
n
consciou
s
o
f
God
,
s
o
tha
t
yo
u
migh
t
attai
n
t
o
a
happ
y
state
!
Th
e
origina
l
meanin
g
o
f
th
e
wor
d
translate
d
a
s
"b
e
eve
r
ready
"
(rahi(u)
fro
m
thi
s
vers
e
concern
s
th
e
nee
d
t
o
hav
e
stron
g
horse
s
read
y
fo
r
battle
.
Islah
i
ha
s
interprete
d
th
e
wor
d
i
n
th
e
contex
t
o
f
th
e
Musli
m
communit
y
facin
g
oppositio
n
fro
m
othe
r
group
s
i
n
society
.
Accordin
g
t
o
Islahi
,
thi
s
wor
d
fro
m
th
e
Qufa
n
instruct
s
th
e
Muslim
s
(
o
fac
e
thei
r
enemies
,
no
t
onl
y
wit
h
intellectua
l
resource
s
(akhlaqi
tayyari)
bu
t
als
o
wit
h
materia
l
equipmen
t
(madi
tayyari,
ibid)
.
Mor
e
significantly
,
Islah
i
say
s
tha
t
tank
s
an
d
airplane
s
hav
e
replace
d
horse
s
i
n
today'
s
worl
d
an
d
s
o
th
e
meanin
g
o
f
thi
s
wor
d
wil
l
chang
e
furthe
r
becaus
e
o
f
th
e
chang
e
tha
t
ha
s
take
n
plac
e
i
n
societ
y
(halat
ki
tabdili
se
is
lafz
ka
mafhum
bhi
tabdil
ho
jayega,
ibid
.
p
.
233)
.
I
t
seem
s
tha
t
Islah
i
want
s
t
o
tak
e
th
e
meanin
g
o
f
th
e
wor
d
fro
m
th
e
moder
n
contex
t
o
f
society
.
Doe
s
thi
s
principl
e
o
f
interpretatio
n
exten
d
t
o
othe
r
word
s
i
n
th
e
Qur'an
?
Islah
i
say
s
tha
t
th
e
correc
t
meanin
g
o
f
a
wdr
d
tha
t
ha
s
a
factua
l
an
d
a
metaphorica
l
sens
e
i
s
t
o
b
e
determine
d
fro
m
th
e
contex
t
(sahih
mahfum
ke
ta'yyan
me
in
qarain
ke
muhtaj
hole
hain,
ibid
,
p
.
103)
.
Fo
r
example
,
vers
e
5
5
reads
,
Lo
!
Go
d
said
:
'
0
Jesus
!
Verily
,
I
shal
l
caus
e
the
e
t
o
die
,
an
d
shal
l
exal
t
the
e
unt
o
Me
,
an
d
cleans
e
the
e
o
f
(th
e
presenc
e
of
)
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
truth
:
an
d
I
shal
l
plac
e
thos
e
wh
o
follo
w
the
e
(far
)
abov
e
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
truth
,
unt
o
th
e
Da
y
o
f
Resurrection
.
I
n
th
e
end
,
unt
o
M
e
yo
u
al
l
mus
t
return
,
an
d
I
shal
l
judg
e
betwee
n
yo
u
wit
h
regar
d
t
o
al
l
o
n
whic
h
yo
u
wer
e
won
t
t
o
differ
.
Islah
i
explain
s
tha
t
th
e
ver
b
"t
o
die
"
i
s
no
t
use
d
i
n
a
factua
l
bu
t
i
n
a
metaphorica
l
sens
e
(maut
dene
ke
ma
'ni
me
in
is
lafz
ka
isle
'mat
haqiqatan
nahin
balke
mujazan
hua
hai,
ibid)
.
Islah
i
develop
s
fou
r
argument
s
wh
y
th
e
factua
l
interpretatio
n
o
f
th
e
ver
b
"t
o
die
"
i
n
thi
s
vers
e
shoul
d
b
e
rejected
.
Th
e
argument
s
ar
e
al
l
base
d
o
n
textua
l
evidenc
e
fro
m
differen
t
part
s
o
f
th
e
Qur'a
n
(siyaq
o
sabaq,
ibid
)
an
d
o
n
rationa
l
argument
s
(mauqa'
dalil,
ibid)
.
4
4

57. Instea
d
o
f
examinin
g
th
e
evidenc
e
fo
r
o
r
agains
t
hi
s
view
,
Islah
i
present
s
al
l
th
e
argument
s
tha
t
suppor
t
hi
s
own
vie
w
an
d
appeals
,
ultimately
,
t
o
th
e
goo
d
sens
e
o
f
th
e
reade
r
t
o
establis
h
hi
s
argumen
t
a
s
th
e
correc
t
on
e
(bar
scthib-i-
zauq
andaza
kar
sakta
hai,
ibid
,
p
.
104)
.
Instea
d
o
f
examinin
g
th
e
Surah
,
Islah
i
seem
s
t
o
b
e
provin
g
a
point
.
Din
an
d
th
e
Religion
s
I
n
hi
s
discussio
n
o
f
vers
e
19
,
Islah
i
accuse
s
Judais
m
an
d
Christianit
y
o
f
creatin
g
tw
o
separat
e
religions
:
Behold
,
th
e
onl
y
(true
)
religio
n
i
n
th
e
sigh
t
o
f
Go
d
i
s
(man's
)
self
-
surrende
r
unt
o
Him
;
an
d
thos
e
wh
o
wer
e
vouchsafe
d
revelatio
n
aforetim
e
took
,
ou
t
o
f
mutua
l
jealousy
,
t
o
divergen
t
view
s
(o
n
thi
s
point
)
onl
y
afte
r
knowledg
e
(thereof
)
ha
d
com
e
unt
o
them
.
Bu
t
a
s
fo
r
hi
m
wh
o
denie
s
th
e
trut
h
o
f
God'
s
message
s
-
behold
,
Go
d
i
s
swif
t
i
n
reckoning
!
Despit
e
th
e
fac
t
tha
t
th
e
Prophe
t
Jesu
s
wa
s
give
n
th
e
din
o
f
Go
d
(allah
ke
din,
ibid
,
p
.
86
)
an
d
tha
t
h
e
instructe
d
hi
s
disciple
s
t
o
g
o
an
d
t
o
preac
h
thi
s
for
m
o
f
din
(tabligh-i-din
ki
muhim
par
rauwana
kiya,
ibid)
,
Islah
i
say
s
th
e
Jew
s
an
d
th
e
Christian
s
create
d
tw
o
separat
e
form
s
o
f
din
ou
t
o
f
th
e
on
e
religio
n
o
f
Abraha
m
tha
t
th
e
abov
e
vers
e
describe
s
a
s
"self-surrende
r
unt
o
Him"
.
Islah
i
doe
s
no
t
sa
y
tha
t
Judais
m
an
d
Christianit
y
becam
e
tw
o
differen
t
religion
s
(mazahab),
bu
t
say
s
tha
t
the
y
becam
e
tw
o
separat
e
din
(yahudiyat
o
nasraniyat
ke
namon
se
apne
a
lag
a
lag
din
khare
kar
liye,
ibid
,
p
.
52)
.
However
,
i
n
th
e
introductio
n
t
o
th
e
Surah
,
Islah
i
sa
y
tha
t
din
canno
t
b
e
divide
d
(is
din
mein
taqsim
o
iajziah
ki
koi
gunjaish
nahin
hai
ke
is
ke
kuch
hisse
ko
to
mana
jaye
aur
kuch
ko
na
mana
/aye,
ibid
,
p
.
11)
.
Furthermore
,
i
n
hi
s
discussio
n
o
f
Sura
h
Al
An'am,
Islah
i
say
s
tha
t
din
i
s
basicall
y
on
e
an
d
th
e
sam
e
(as!
din
bunyadi
taur
par
ek
hi
hai,
vol
.
3
,
p
.
205)
.
Th
e
nex
t
vers
e
ask
s
thos
e
wh
o
hav
e
receive
d
revelatio
n
aforetim
e
whethe
r
the
y
hav
e
surrendere
d
themselve
s
unt
o
God
.
Vers
e
2
0
says
:
Thus
,
(
O
Prophet,
)
i
f
the
y
argu
e
wit
h
thee
,
say
,
"
I
hav
e
surrendere
d
m
y
whol
e
bein
g
unt
o
God
,
an
d
(s
o
have
)
al
l
wh
o
follo
w
me!
"
-
an
d
as
k
thos
e
wh
o
hav
e
bee
n
vouchsafe
d
revelatio
n
aforetime
,
a
s
wel
l
a
s
1
1
Islah
i
use
s
th
e
wor
d
mazhab
i
n
hi
s
referene
e
t
o
th
e
erime
s
o
f
the Jew
s
i
n
th
e
histor
v
o
f
religion
s
{mazahab ki
tariklu
ibid
,
p
.
100)
.
M
e
refer
s
t
o
th
e
histor
y
o
f
religion
s
agai
n
o
n
p
.
12
0
an
d
o
n
p
.
144
.
4
5

58. al
l
unlettere
d
people
,
"Hav
e
yo
u
(too
)
surrendere
d
yourselve
s
unt
o
Him?
"
An
d
i
f
the
y
surrende
r
themselve
s
unt
o
Him
,
the
y
ar
e
o
n
th
e
righ
t
path
;
bu
t
i
f
the
y
tur
n
awa
y
-
behold
,
th
y
dut
y
i
s
n
o
mor
e
tha
n
t
o
delive
r
th
e
message
:
fo
r
Go
d
see
s
al
l
tha
t
i
s
i
n
(th
e
heart
s
of
)
Hi
s
creatures
.
Th
e
vers
e
invite
s
thos
e
wh
o
receive
d
revelatio
n
aforetime
,
includin
g
th
e
Jew
s
an
d
th
e
Christians
,
t
o
com
e
bac
k
t
o
th
e
origina
l
din
o
f
self-surrende
r
t
o
God
.
Islahi
,
however
,
say
s
th
e
vers
e
indicate
s
tha
t
th
e
Jew
s
an
d
th
e
Christian
s
hav
e
deliberatel
y
mutilate
d
din
(ayat
ka
matlab
ye
hai
ke
yahud
o
nisara
ne
jis
waqt
all
ah
ke
din
islam
-
ko
yahudiyai
o
nasraniyai
ki
sural
mein
maskh
kiya
jan
bujh
kar
maskh
kiya,
ibid
,
p
.
54)
.
Islah
i
doe
s
no
t
conside
r
th
e
possibilit
y
tha
t
th
e
Jew
s
an
d
th
e
Christian
s
wer
e
no
t
arguin
g
abou
t
"self-surrende
r
t
o
God
"
{din
o
r
islam)
bu
t
abou
t
political
matter
s
an
d
abou
t
th
e
histor
y
o
f
religio
n
{mazhab).
I
n
th
e
Qur'an
,
th
e
vers
e
i
s
a
cal
l
t
o
din.
However
,
Islah
i
turn
s
i
t
int
o
a
statemen
t
abou
t
th
e
religio
n
(mazhab)
o
f
th
e
Jew
s
an
d
th
e
Christians
.
Islahr
s
discussio
n
o
f
vers
e
8
5
als
o
implie
s
tha
t
Judais
m
an
d
Christianit
y
ar
e
separat
e
religions
.
Vers
e
8
5
says
:
For
,
i
f
on
e
goe
s
i
n
searc
h
o
f
a
religio
n
othe
r
tha
n
self-surrende
r
unt
o
God
,
i
t
wil
l
neve
r
b
e
accepte
d
fro
m
him
,
an
d
i
n
th
e
lif
e
t
o
com
e
h
e
shal
l
b
e
amon
g
th
e
lost
.
Islah
i
doe
s
no
t
differentiat
e
betwee
n
th
e
wor
d
mazhab
an
d
th
e
wor
d
din
an
d
say
s
tha
t
Judais
m
an
d
Christianit
y
ar
e
example
s
o
f
suc
h
religion
s
{islam
ke
siM'a kisi
aur
din
ke
ialib
banenge
.
. .
'am
is
se
ke
wo
yahudiyai
ho
ya
nasraniyai
ya
koi
aur
din,
ibid
,
p
.
137)
.
Islah
i
give
s
th
e
impressio
n
tha
t
ther
e
ar
e
severa
l
kind
s
of
din
fro
m
whic
h
on
e
ca
n
choose
.
Furthermore
,
th
e
referenc
e
Islah
i
make
s
t
o
"th
e
las
t
din"
(akhri
din,
ibid
,
p
.
82)'
°
point
s
t
o
th
e
developmen
t
o
f
din
i
n
history
.
Islah
i
describe
s
th
e
quarrel
s
tha
t
th
e
opponent
s
o
f
Isla
m
wer
e
havin
g
a
t
tha
t
time
,
eac
h
part
y
claimin
g
tha
t
i
t
possesse
d
th
e
tru
e
religio
n
o
f
Abraha
m
{as!
din-i-ibrahim
ke
hamii
ham
hain,
ibid
,
p
.
114)
.
But
,
a
s
vers
e
6
7
says
:
Abraha
m
wa
s
neithe
r
a
"Jew
"
no
r
a
"Christian"
,
bu
t
wa
s
on
e
wh
o
turne
d
awa
y
fro
m
al
l
tha
t
i
s
false
,
havin
g
surrendere
d
himsel
f
unt
o
God
;
an
d
h
e
wa
s
no
t
o
f
thos
e
wh
o
ascrib
e
divinit
y
t
o
augh
t
besid
e
Him
.
J
>
Islah
i
use
s
th
e
sam
e
expressio
n
(akhri
din)
agai
n
o
n
p
.
121
.
4
6

59. Th
e
vers
e
implie
s
tha
t
din
i
s
th
e
commo
n
possessio
n
o
f
th
e
Jews
,
th
e
Christian
s
an
d
th
e
Muslim
s
sinc
e
al
l
thes
e
group
s
inherite
d
din
fro
m
thei
r
commo
n
ancestor
,
Abraha
m
an
d
could
,
therefore
,
b
e
calle
d
hem
if
(hanif
muslim
they,
ibid
,
p
.
115)
.
I
n
contrast
,
Islah
i
dwell
s
o
n
th
e
wa
y
th
e
Jew
s
an
d
th
e
Christian
s
hav
e
diverte
d
fro
m
din
(yahudiyat
aur
nasraniyat
lauhid
se
hati
hui,
ibid)
.
Islah
i
say
s
tha
t
eve
n
th
e
unbeliever
s
amon
g
th
e
Qurays
h
claime
d
tha
t
the
y
wer
e
follower
s
o
f
th
e
din
o
f
Abraha
m
{quraysh
ke
mushrikin
.
.
. in
ka
to
ye
da'wet
tha
ke
jis
din
par
wo
hain,
ye
din
un
ko
hazrat
ibrahim
hi
se
warasat
mein
mila
hai,
ibid)
.
I
n
othe
r
words
,
man
y
group
s
throughou
t
histor
y
hav
e
claime
d
tha
t
the
y
ar
e
follower
s
of
din.
I
n
fact
,
sinc
e
th
e
create
d
worl
d
obey
s
th
e
law
s
o
f
God
,
i
t
als
o
i
s
a
n
expressio
n
of
din
{yahi
din
is
puri
kainat
ka
din
hai,
ibid
,
p
.
136
)
an
d
anyon
e
wh
o
live
s
accordin
g
t
o
reaso
n
an
d
natur
e
(din-
i-fitraf,
ibid
)
i
s
a
followe
r
o
f
din
(suraj,
chand,
abr,
hawa
aur
as
man
o
zamin
sab
is
din
ke
pairo
hain,
ibid)
.
I
n
thi
s
case
,
ho
w
ca
n
din
b
e
th
e
prerogativ
e
o
f
an
y
on
e
particula
r
grou
p
i
n
history
?
Islah
i
ha
s
no
t
deal
t
wit
h
th
e
basi
c
proble
m
o
f
"th
e
unit
y
o
f
religions
"
tha
t
h
e
presente
d
i
n
th
e
introductio
n
t
o
th
e
Surah
.
Accordin
g
t
o
Islahi
,
ther
e
wer
e
variou
s
response
s
t
o
th
e
emergenc
e
o
f
th
e
Musli
m
communit
y
a
t
th
e
tim
e
o
f
revelation
.
Islah
i
say
s
tha
t
on
e
grou
p
argue
d
fo
r
a
compromis
e
base
d
o
n
th
e
fac
t
tha
t
th
e
follower
s
o
f
ever
y
religio
n
clai
m
the
y
ar
e
followin
g
th
e
trut
h
{bar
mazhab
ke
patron
ke
liye
in
ka
apna
din
haq
hai,
ibid)
.
Fo
r
thi
s
reason
,
th
e
member
s
o
f
thi
s
grou
p
argue
d
tha
t
th
e
Muslim
s
shoul
d
leav
e
the
m
alon
e
t
o
follo
w
Judais
m
o
r
Christianity
.
Correspondingly
,
th
e
Jew
s
an
d
th
e
Christian
s
woul
d
leav
e
th
e
Muslim
s
alon
e
t
o
follo
w
Isla
m
{musalman
ham
ko
hamari
yahudiyat
o
nasraniyat
par
chaur
den
aur
ham
musalmanon
ko
in
ke
islam
par.
is
la
rah
donon
apne
apne
din
par
qaim
rahte
hue
ek
hi
mulk
mein
ek
sath
aman
ki
zindagi
basar
kar
sakenge,
ibid)
.
Islah
i
say
s
tha
t
man
y
peopl
e
i
n
th
e
moder
n
worl
d
wh
o
promot
e
"th
e
unit
y
o
f
religions
"
(wahdat
adyan,
ibid
,
p
.
10
,
footnote)
hol
d
thi
s
view
.
Hence
,
Islah
i
shoul
d
hav
e
mad
e
a
mor
e
satisfactor
y
respons
e
t
o
it
.
4
7

60. Conclusion
s
Th
e
concep
t
o
f
a
final
,
perfec
t
for
m
o
f
din
{akhri
din,
ibid
,
p
.
82
)
implie
s
tha
t
din
graduall
y
becam
e
mor
e
complet
e
i
n
th
e
cours
e
o
f
history
.
O
n
th
e
basi
s
o
f
Islahi'
s
historica
l
approac
h
t
o
din,
I
dra
w
th
e
followin
g
conclusions
:
1
.
Sinc
e
din
i
s
on
e
an
d
undivide
d
{din
mein
taqsim
o
tajziah
ki
koi
gunjaish
nahin
hai,
ibid
,
p
.
11)
,
th
e
earlie
r
form
s
o
f
din
ar
e
no
t
necessaril
y
wron
g
o
r
corrupt
,
a
s
Islah
i
maintains
.
I
t
i
s
mor
e
correc
t
t
o
refe
r
t
o
differen
t
historica
l
manifestation
s
of
din.
2.
A
distinctio
n
mus
t
b
e
mad
e
betwee
n
islam
a
s
th
e
ac
t
o
f
self-surrende
r
t
o
Go
d
an
d
Islam,
i
n
th
e
sens
e
o
f
a
communit
y
on
e
joins
.
Th
e
clai
m
tha
t
islam
i
s
th
e
onl
y
tru
e
for
m
o
f
din
(a/lah
ka
din
to
islam
hai
aur
yahi
din
is
lamam
kainat
ka
din
hai,
ibid
,
p
.
130
)
refer
s
t
o
th
e
ac
t
o(
"
self-surrende
r
t
o
Go
d
an
d
no
t
t
o
th
e
religio
n
o
f
Isla
m
a
s
a
communit
y
wit
h
it
s
ow
n
law
s
an
d
doctrines
/
B
y
failin
g
t
o
mak
e
thi
s
distinctio
n
clearly
,
Islah
i
ofte
n
confuse
s
Isla
m
wit
h
th
e
origina
l
religio
n
o
f
Abraha
m
(din-i-ibrahimi).
3
.
Din
i
s
th
e
commo
n
possessio
n
o
f
th
e
Jews
,
th
e
Christian
s
an
d
th
e
Muslim
s
sinc
e
al
l
thes
e
group
s
inherite
d
din
fro
m
thei
r
commo
n
ancestor
,
Abraham
.
However
,
Islah
i
highlight
s
th
e
wa
y
th
e
Jew
s
an
d
th
e
Christian
s
mutilate
d
din
(yahudiyat
o
nasraniyat
ki
sural
mein
maskh
kiya,
ibid
,
p
.
54)
.
Consequently
,
h
e
stresse
s
th
e
differences
tha
t
separat
e
th
e
variou
s
religiou
s
communitie
s
rathe
r
than
th
e
man
y
aspect
s
the
y
hav
e
i
n
common
.
I
n
orde
r
t
o
brin
g
ou
t
th
e
them
e
('itniud)
o
f
th
e
Sura
h
abou
t
th
e
establishmen
t
o
f
Islami
c
societ
y
an
d
government
,
Islah
i
ha
s
selecte
d
certai
n
verse
s
o
f
th
e
Sura
h
an
d
interprete
d
the
m
i
n
a
particula
r
way
.
Fo
r
instance
,
h
e
say
s
tha
t
th
e
"bon
d
wit
h
God
"
mentione
d
i
n
vers
e
10
3
refer
s
t
o
th
e
inter-relationshi
p
an
d
organizatio
n
tha
t
develope
d
withi
n
th
e
Musli
m
communit
y
an
d
pave
d
th
e
wa
y
fo
r
th
e
covenan
t
tha
t
Go
d
mad
e
wit
h
th
e
Muslim
s
t
o
uphol
d
th
e
syste
m
o
f
equit
y
i
n
th
e
world
.
However
,
thi
s
i
s
no
t
th
e
onl
y
interpretatio
n
thi
s
vers
e
ca
n
have
.
"
'
A
s
Waardenbur
g
says
:
"Fo
r
a
lon
g
time
,
dee
p
int
o
th
e
Mcdina
n
period
,
islam
i
s
th
e
ac
t
o
f
self-surrende
r
t
o
th
e
divin
e
will
,
steppin
g
ou
t
o
f
th
e
statu
s
o
f
ujahil
int
o
tha
i
o
f
a mitslim,
whic
h
remain
s
fo
r
a
lon
g
tim
e
a
n
activ
e
participl
e
befor
e
bein
g
use
d
a
s
a
noun
.
Accordin
g
t
o
Sura
h
51.36
,
ther
e
wer
e
als
o
musliimtn
befor
e
th
e
emergenc
e
o
f
th
e
historica
l
religio
n
o
f
Islam
.
Onl
y
muc
h
late
r
doe
s
islam
becom
e
a
ful
l
nou
n
an
d
th
e
nam
e
o
f
th
e
ne
w
religion
,
bil
l
eve
n
llie
u
i
t
retain
s
t
o
som
e
exten
d
it
s
masrfar aspect
.
Late
r
oslama.
too
,
acquire
s
th
e
technica
l
meanin
g
o
f
loinin
g
th
e
communit
y
i
n
a
n
externa
l
wa
v
(S
,
49.14
)
withou
t
cerlaint
v
abou
t
th
e
inne
r
convictio
n
o
f
th
e
convert;
'
Waardenbur
g
(2003)
,
p
.
105
.
4
8

61. I
n
orde
r
t
o
consolidat
e
th
e
basi
c
them
e
(
'umud
)
o
f
th
e
Surah
,
Islah
i
interpret
s
verse
s
26-2
7
i
n
th
e
ligh
t
o
f
th
e
mandat
e
tha
t
wil
l
soo
n
b
e
transferre
d
fro
m
th
e
Jew
s
t
o
th
e
Muslims
.
Hence
,
vers
e
2
6
refer
s
t
o
th
e
depositio
n
o
f
th
e
Jew
s
an
d
t
o
th
e
ascendanc
y
o
f
th
e
Muslim
s
(yahud
ke
'azl
ka
e
'Ian aur
ummat-i-muslimah
ke
nasb
ki
basharat
hai,
ibid
,
p
.
63)
.
I
n
th
e
sam
e
way
,
Islah
i
connect
s
vers
e
2
7
(regardin
g
th
e
powe
r
o
f
Go
d
t
o
lengthe
n
th
e
nigh
t
an
d
shorte
n
th
e
day
)
wit
h
th
e
sam
e
them
e
concernin
g
th
e
annihilatio
n
o
f
th
e
Jewis
h
communit
y
an
d
th
e
comin
g
t
o
lif
e
o
f
th
e
Musli
m
communit
y
{bani
israil
ki
maut
aur
bani
isma
11 ki
zindagi,
pp
.
64-65)
.
I
n
fact
,
Islah
i
say
s
tha
t
vers
e
11
0
describe
s
th
e
Muslim
s
a
s
"th
e
bes
t
community"
.
H
e
ha
s
restricte
d
th
e
meanin
g
o
f
al
l
thes
e
verse
s
t
o
th
e
particula
r
communit
y
o
f
Muslim
s
i
n
Medin
a
an
d
ha
s
faile
d
t
o
brin
g
ou
t
thei
r
universality
.
Fo
r
Islahi
,
al
l
thes
e
verse
s
demonstrat
e
tha
t
th
e
Qur'a
n
i
s
thematicall
y
coheren
t
becaus
e
the
y
al
l
reiterat
e
th
e
them
e
(
'umud
)
tha
t
h
e
formulate
s
a
t
th
e
outse
t
(is
roshni
me
in
puri
surah
ki
tilawat
kijiye
to
ayat
ka
bahimi
nazm
samajhne
mein
bah
asani
hogi,
ibid
,
p
.
14)
.
I
n
th
e
prefac
e
t
o
Sura
h
An
Nisa,
fo
r
example
,
Islah
i
remind
s
th
e
reade
r
o
f
th
e
Sura
h
t
o
kee
p
i
n
min
d
th
e
inter
-
connectednes
s
expresse
d
i
n
th
e
las
t
vers
e
o
f
Sura
h
Al
'Imran
(is
roshni
mein
ghaur
kijiye
to
is
surah
mein
goya
is
irtabat
bahimi
ki
buniyaden
ustawar
ki
gai
ham
jis
ki
hidayat
par
sahiq
surah
khatam
hui
thiy,
vol
.
2
,
p
.
238)
.
Similarly
,
Islah
i
highlight
s
th
e
themati
c
coherenc
e
o
f
th
e
Sura
h
i
n
th
e
prefac
e
t
o
Sura
h
Al
Baqarah
(is
haqiqat
ki
roshni
mein
agar
ghaur
kijiye,
vol
.
1
,
p
.
75
)
an
d
als
o
i
n
th
e
prefac
e
t
o
Sura
h
Al
Maidah
{surah
ke
nazam
ko
samajhne
ke
liye
ye
isharaf
bhi
kafi
hain,
ibid
,
p
.
444
)
I
n
ever
y
case
,
Islah
i
develop
s
hi
s
argumen
t
abou
t
th
e
themati
c
coherenc
e
o
f
th
e
Qur'a
n
b
y
selectin
g
an
d
interpretin
g
certai
n
verse
s
i
n
th
e
ligh
t
o
f
th
e
them
e
(
'umud
)
h
e
ha
s
formulated
.
B
y
doin
g
so
,
h
e
misse
s
th
e
mor
e
universa
l
o
r
eterna
l
"}*
7
meanin
g
o
f
th
e
Qur'an.
"
Islah
i
say
s
th
e
las
t
vers
e
o
f
Sura
h
Al
Fatihah
i
s
addresse
d
i
n
a
genera
l
wa
y
t
o
everyon
e
bu
t
tha
t
i
t
ha
s
a
particula
r
bearin
g
o
n
th
e
Jew
s
an
d
th
e
Christian
s
?
"
1 Ianal'
i
discusse
s
th
e
inheren
t
danger
s
o
f
a themati
c
approac
h
t
o
th
e
Qur'an
.
I l
e
writes
:
"Themati
c
interpretatio
n
i
s
a
relativis
t
approac
h
t
o
th
e
Qur'a
n
tex
t
whic
h
denie
s
th
e
existenc
e
o
f
a tru
e
interpretation
,
whic
h
woul
d
b
e
vali
d
fo
r
al
l
time
s
an
d
spaces
.
Onc
e
ever
y
interprete
r
o
r
ever
y
generatio
n
ha
s
th
e
right
t
o
interpre
t
th
e
Qur'a
n
accordin
g
t
o
hi
s
o
r
thei
r
interest
,
th
e
eterna
l
meanin
g
o
f
th
e
Qur'a
n
wil
l
disappear
.
1 luma
n
passion
s
mi
d
mood
s
woul
d
destro
y
th
e
objectivit
y
o
f
th
e
meanin
g
o
f
th
e
text
.
Woul
d
ther
e
b
e
an
v
criterio
n
o
f
validit
y
i
n
th
e
even
t
o
f
contradictor
y
an
d
mutuall
y
exclusiv
e
interpretations
?
Th
e
answe
r
is
:
a
n
eterna
l
meanin
g
o
f
the Qur'a
n
i
s
a
hypothesi
s
an
d
a
presuppositio
n
fo
r
whic
h
ther
e
i
s
n
o
proof.
"
Hanaf
i
i
n
Wil
d
(1996)
,
p
.
210
.
4
9

62. (in
ka
klias
isharah
yahud
o
nisara
ki
larafhai,
ibid
,
p
.
31)
.
Wha
t
purpos
e
i
s
serve
d
b
y
rememberin
g
tha
t
thi
s
vers
e
ma
y
originall
y
hav
e
referre
d
t
o
th
e
Jew
s
an
d
Christians
?
Th
e
issu
e
i
s
ho
w
th
e
moder
n
believer
,
wh
o
recite
s
thi
s
vers
e
everyday
,
shoul
d
understan
d
it
.
Moreover
,
Islah
i
restrict
s
th
e
meanin
g
o
f
th
e
parabl
e
i
n
vers
e
11
2
o
f
Sura
h
Al
'Imran
t
o
th
e
Jew
s
livin
g
a
t
th
e
tim
e
o
f
revelation/
8
However
,
thes
e
parable
s
hav
e
a
muc
h
wide
r
connotation
.
Islah
i
hint
s
a
t
a
principl
e
o
f
interpretatio
n
tha
t
coul
d
hav
e
far-reachin
g
implication
s
fo
r
understandin
g
th
e
Qur'an
.
Reflectin
g
o
n
th
e
meanin
g
o
f
th
e
wor
d
rabitu
(b
e
eve
r
ready
)
fro
m
vers
e
200
,
h
e
recognize
s
th
e
change
s
tha
t
hav
e
take
n
plac
e
i
n
moder
n
method
s
o
f
warfar
e
an
d
indicate
s
tha
t
th
e
meanin
g
o
f
a
wor
d
wil
l
chang
e
becaus
e
o
f
th
e
change
s
tha
t
ar
e
takin
g
plac
e
i
n
societ
y
(halat
ki
tabdili
se
is
lafz
ka
maflnim
hhi
lahdil
hojacga,
ibid
,
p
.
233)
.
However
,
Islah
i
doe
s
no
t
appl
y
thi
s
principl
e
beyon
d
a
few
word
s
o
f
th
e
Sura
h
becaus
e
h
e
remain
s
preoccupie
d
wit
h
th
e
pas
t
contex
t
an
d
backgroun
d
o
f
revelation
,
whic
h
h
e
discover
s
i
n
th
e
tex
t
o
f
th
e
Sura
h
(ayat
mein
isharah
a
rahi
hai,
ibid
,
p
.
193
)
a
s
wel
l
a
s
i
n
th
e
book
s
o
f
histor
y
(tarikh
o
sirat
ki
kitabon
mein,
ibid).
3
9
I
n
othe
r
words
,
Islah
i
doe
s
no
t
demonstrat
e
ho
w
thi
s
principl
e
ca
n
b
e
use
d
effectively
.
?b
Inm
y
discussio
n
o
n
Sura
h
.4/.
4
'raf,
I
wil
l
discus
s
ho
w
Islah
i
restrict
s
th
e
meanin
g
o
f
th
e
parabl
e
abou
t
th
e
do
g
i
n
vers
e
17
6
t
o
th
e
Jews
.
CI*
,
vol
.
3
,
p
.
397
.
w
Islah
i
refer
s
t
o
th
e
sam
e
nee
d
fo
r
adaptatio
n
t
o
th
e
changin
g
condition
s
o
f
moder
n
societ
y
i
n
hi
s
discussio
n
o
f
vers
e
10
2
o
f
Sura
h
.4;? Nisa
(Cf
.
vol
.
2
,
p
.
372
)
an
d
agai
n
i
n
verse
s
15-1
6
o
f
Sura
h
AL
4
nfal
(Cf
,
vol
.
3,p.450)
.
I
discus
s
thes
e
verse
s
i
n
u\
e
relevan
t
section
s
o
f
my study
.
5
0

63. Sura
h
An
Nisa
Introduction
:
th
e
Them
e
o
f
th
e
Sura
h
an
d
it
s
Lin
k
wit
h
th
e
Previou
s
Sura
h
Th
e
openin
g
word
s
o
f
thi
s
Sura
h
indicat
e
tha
t
i
s
shoul
d
b
e
considere
d
a
natura
l
complemen
t
t
o
it
s
predecesso
r
{al
'imran
ka
takmila
o
tamtamah
hai,
vol
.
2
,
p
.
237)
.
Indeed
,
th
e
fina
l
topi
c
o
f
Sura
h
Al
'Imran
form
s
th
e
prefac
e
(tamhid,
ibid
)
o
f
Sura
h
An
Nisa,
revealin
g
a
subtl
e
lin
k
(halqah
ittisal,
ibid
)
betwee
n
th
e
closin
g
o
f
th
e
forme
r
Sura
h
an
d
openin
g
o
f
th
e
presen
t
one
.
Islah
i
refer
s
t
o
vers
e
20
0
o
f
Sura
h
Al
'Imran:
0
yo
u
wh
o
hav
e
attaine
d
t
o
faith
!
B
e
patien
t
i
n
adversity
,
an
d
vi
e
i
n
patienc
e
wit
h
on
e
another
,
an
d
b
e
eve
r
read
y
(t
o
d
o
wha
t
i
s
right)
,
remai
n
consciou
s
o
f
God
,
s
o
tha
t
yo
u
migh
t
attai
n
t
o
a
happ
y
state
!
Islahi'
s
Urd
u
translatio
n
o
f
th
e
abov
e
vers
e
bring
s
ou
t
a
differen
t
emphasi
s
fro
m
Asad'
s
Englis
h
translation
:
ai
imanwa/o,
sabr
karo,
sabit
qadam
raho,
muqable
ke
liye
taiyyar
raho
aur
allah
se
darte
raho
ta
ke
turn
kamyab
raho!
Islah
i
highlight
s
th
e
nee
d
t
o
b
e
firml
y
unite
d
i
n
confrontin
g
th
e
enem
y
{apes
mein
jure,
dushman
ke
muqabil
mein
date,
ibid)
.
Th
e
first
vers
e
o
f
Sura
h
An
Nisa
begin
s
wit
h
a
simila
r
injunction
:
O
mankind
!
B
e
consciou
s
o
f
you
r
Sustainer
.
Islah
i
say
s
tha
t
Sura
h
An
Nisa,
lik
e
th
e
previou
s
Surah
,
proceed
s
t
o
encourag
e
th
e
believer
s
t
o
remai
n
unite
d
i
n
th
e
confrontatio
n
o
f
thei
r
opponent
s
{apes
mein
jure
rahna
aur
mukhalafin
ke
muqabil
sabit
qadam
i,
ibid)
.
Moreover
,
Islah
i
stresse
s
th
e
nee
d
t
o
remai
n
unite
d
a
s
a
grou
p
(ijtima'i
sabit
qadami
baghair
mazbut
jama'ti
ittisal
ke
mumkin
nahin
hai,
ibid)
.
Suc
h
unit
y
doe
s
no
t
com
e
accidentall
y
bu
t
need
s
carefu
l
plannin
g
{masbat
tadabir
ka
bhi
mutaqazi
hai,
ibid)
.
Consequently
,
Sura
h
An
Nisa
explain
s
everythin
g
tha
t
i
s
necessar
y
fo
r
th
e
developmen
t
an
d
maintenanc
e
o
f
Islami
c
societ
y
an
d
governmen
t
{islami
mu'sharah
aur
is
ke
fitri
natijah
is/ami
hukumat
ko
mustahakam
rakhne
aur
is
ko
intishar
se
bachane
ke
liye
zaruri
hai,
ibid)
.
Furthermore
,
a
n
overvie
w
o
f
th
e
meaning
s
o
f
th
e
Sura
h
{is
surah
ke
mata/ab,
ibid
)
wil
l
sho
w
tha
t
Islami
c
governmen
t
i
s
base
d
o
n
th
e
principl
e
tha
t
on
e
Go
d
create
d
bot
h
ma
n
an
d
woman
.
Th
e
Sura
h
als
o
present
s
th
e
5
1

64. right
s
o
f
th
e
mos
t
vulnerabl
e
section
s
o
f
society
,
namely
,
orphan
s
an
d
wome
n
an
d
stresse
s
tha
t
thei
r
rights
,
includin
g
thei
r
righ
t
t
o
inherit
,
mus
t
b
e
respecte
d
(cf
.
ibid)
.
Next
,
th
e
Sura
h
emphasize
s
th
e
mutua
l
right
s
tha
t
Muslim
s
hav
e
wit
h
respec
t
t
o
on
e
anothe
r
an
d
focuse
s
o
n
th
e
ver
y
basi
s
o
f
Islami
c
governmen
t
(is/ami
hukumat
ki
bunyad,
ibid
,
p
.
238)
,
whic
h
i
s
th
e
commo
n
agreemen
t
t
o
obe
y
God
,
hi
s
Messenge
r
an
d
th
e
elder
s
(allah,
rasul
aitr
aululamr
ki
ita
'at
par
sab
ko
mujtama'
o
muttafiq
rahne
ki
takid
farmai,
ibid)
.
Finally
,
th
e
Sura
h
give
s
detaile
d
attentio
n
t
o
th
e
machination
s
o
f
th
e
hypocrites
,
whic
h
feste
r
lik
e
a
n
ulce
r
withi
n
Islami
c
society
.
Islah
i
say
s
tha
t
th
e
Jew
s
an
d
th
e
Christian
s
acte
d
a
s
agent
s
fo
r
thes
e
enemie
s
o
f
th
e
Muslim
s
(miisalmanon
kc
andar
in
kc
duslimaiioii
yalind
o
msara
kc
agent
kc
laur
par
kam
kar
rahe
they,
ibid)
.
See
n
i
n
thi
s
ligh
t
(is
raushni
mein,
ibid)
,
th
e
Sura
h
strengthen
s
th
e
interrelationship
,
(irlabat
bahimi,
ibid
)
tha
t
th
e
previou
s
Sura
h
mentione
d
i
n
it
s
las
t
verse
.
Identifyin
g
th
e
Addressee
s
Farah
i
sai
d
ver
y
clearl
y
tha
t
th
e
addresse
e
i
s
a
n
importan
t
ke
y
t
o
understandin
g
th
e
Qur'an.
4
0
Islah
i
illustrate
s
th
e
significanc
e
o
f
th
e
addresse
e
i
n
hi
s
discussio
n
o
f
thi
s
Surah
.
Fo
r
instance
,
vers
e
10
2
begin
s
wit
h
th
e
followin
g
sentence
:
Thus
,
whe
n
tho
u
ar
t
amon
g
th
e
believer
s
an
d
abou
t
t
o
lea
d
the
m
i
n
prayer
,
le
t
(only
)
par
t
o
f
the
m
stan
d
u
p
wit
h
thee
,
retainin
g
thei
r
arms
.
Th
e
secon
d
perso
n
pronou
n
i
n
thi
s
sentenc
e
refer
s
primaril
y
t
o
th
e
Prophe
t
becaus
e
th
e
for
m
tha
t
praye
r
shoul
d
tak
e
i
n
tim
e
o
f
wa
r
wa
s
speciall
y
relate
d
t
o
th
e
presenc
e
o
f
th
e
Prophe
t
(nabi
salla
allahu
alayhi
wa
sallam
ki
manjudgi
se
(ha,
ibid
,
p
.
372)
.
I
n
moder
n
times
,
wa
r
ha
s
completel
y
change
d
it
s
mod
e
o
f
operatio
n
an
d
th
e
presenc
e
o
f
th
e
Prophe
t
i
s
n
o
longe
r
a
n
issue
.
Accordingly
,
t
o
sui
t
th
e
need
s
o
f
th
e
situation
,
an
y
for
m
o
f
praye
r
ca
n
b
e
adopte
d
(is
zamane
mein
awwal
to
Jang
ki
sural
hi
bilkul
tabdil
ho
chuki
hai.
dusre
hazur
ki
maujudgi
ka
sawal
bhi
nahin
hai,
ibid)
.
Islah
i
view
s
th
e
addressee
s
i
n
thei
r
historica
l
contex
t
b
y
highlightin
g
th
e
perio
d
i
n
whic
h
th
e
verse
s
wer
e
reveale
d
an
d
concludin
g
tha
t
th
e
change
d
condition
s
i
n
th
e
worl
d
d
o
no
t
permi
t
a
litera
l
understandin
g
o
f
th
e
directiv
e
mad
e
i
n
th
e
Qur'an
.
Mor
e
often
,
however
,
Islah
i
i
s
contex
t
t
o
identif
y
th
e
specifi
c
0
Tafsir-i-Our'an
he
Usui
b
y
Ima
m
Hami
d
Udi
n
Farahi
,
edite
d
b
y
Khali
d
Masud
,
Lahore
,
1999
.
Cf
.
th
e
chapter
:
kalam
mein
nmkhatab
ki
sahih
la
'in,
pp
.
165-177
.
5
2

65. addressee
s
o
f
a
vers
e
withou
t
makin
g
an
y
furthe
r
commen
t
o
n
th
e
change
d
condition
s
i
n
society
.
Vers
e
10
5
i
s
als
o
addresse
d
t
o
other
s
throug
h
th
e
Prophet
:
Behold
,
W
e
hav
e
bestowe
d
upo
n
the
e
fro
m
o
n
hig
h
thi
s
divin
e
writ
,
settin
g
fort
h
th
e
truth
,
s
o
tha
t
tho
u
mayes
t
judg
e
betwee
n
peopl
e
i
n
accordanc
e
wit
h
wha
t
Go
d
ha
s
taugh
t
thee
.
Hence
,
d
o
no
t
conten
d
wit
h
thos
e
wh
o
ar
e
fals
e
t
o
thei
r
trust
.
Islah
i
say
s
that
,
thoug
h
th
e
vers
e
i
s
addresse
d
t
o
th
e
Prophet
,
Go
d
intend
s
t
o
rebuk
e
al
l
Muslim
s
wh
o
associat
e
themselve
s
wit
h
th
e
hypocrite
s
(is
mein
khilah
ka
rukh
in
musalmanon
ki
taraf
hatjo
munafikin
ki
himayal
karle
they,
ibid
.
p
.
378)
.
Th
e
Prophe
t
i
s
addresse
d
i
n
hi
s
rol
e
a
s
representativ
e
o
f
th
e
communit
y
(bahaisiyat
uminal
kc
wakil,
ibid
)
becaus
e
th
e
peopl
e
who
m
th
e
vers
e
intend
s
t
o
rebuk
e
d
o
no
t
deserv
e
t
o
b
e
addresse
d
directl
y
(goya
wo
laiq
khitab
nahin,
ibid)
.
Islah
i
explain
s
that
,
thoug
h
th
e
addresse
e
ma
y
b
e
th
e
Prophet
,
i
t
usuall
y
become
s
clea
r
throug
h
th
e
gradua
l
evolutio
n
o
f
th
e
tex
t
t
o
who
m
th
e
vers
e
i
s
addresse
d
(ka/am
ke
tadriji
irtiqa
se
un
ka
ash
rukh
bhi
wazeh
ho
gaya
hai
ke
khitab
fit
haqiqat
kin
se
hai,
ibid)
.
Anothe
r
illustratio
n
i
s
availabl
e
i
n
th
e
followin
g
word
s
from
th
e
sam
e
verse
:
S
o
tha
t
tho
u
mayes
t
judg
e
betwee
n
peopl
e
i
n
accordanc
e
wit
h
wha
t
Go
d
ha
s
taugh
t
thee
.
Islah
i
say
s
thes
e
word
s
ar
e
directe
d
t
o
th
e
Prophe
t
and
,
throug
h
hi
m
t
o
th
e
group
s
abou
t
who
m
h
e
ha
d
t
o
mak
e
a
judgmen
t
(is
mein
isharah
kin
ki
taraf
hai,
ibid
.
p
.
379)
.
Similarly
,
verse
s
109-11
2
an
d
man
y
othe
r
verse
s
ar
e
addresse
d
t
o
th
e
Prophet
,
no
t
a
s
a
n
individua
l
bu
t
a
s
representin
g
certai
n
member
s
o
f
th
e
Musli
m
communit
y
(mukhatab
.
.
.
shakhsan
nahin
hai
balke
musalmanon
mein
se
wo
log
ham,
ibid
,
p
.
380)
.
B
y
emphasizin
g
specifi
c
member
s
o
f
th
e
communit
y
livin
g
i
n
tha
t
period
,
Islah
i
ha
s
exclude
d
othe
r
addressee
s
from
subsequen
t
period
s
o
f
time
.
Islah
i
say
s
tha
t
vers
e
1
9
an
d
vers
e
2
2
refe
r
t
o
particula
r
classe
s
o
f
Arabi
c
societ
y
(
'arabjahiliya
t
ke
ba
z
tabqat,
ibid
,
p
.
272
)
bu
t
th
e
word
s
use
d
i
n
th
e
vers
e
indicat
e
tha
t
i
t
ha
s
universa
l
significanc
e
(khitab
'am
hota
hai.
yahan
is
burai
ke
liye
jo
alfaz
iste'mal
farmaye
hai
wo
khud
shahid
hain,
ibid)
.
Similarly
,
Islah
i
say
s
verse
s
174-17
5
ar
e
addresse
d
i
n
a
genera
l
wa
y
t
o
al
l
peopl
e
livin
g
a
t
th
e
tim
e
o
f
revelation
:
O
mankind
!
A
manifestatio
n
o
f
th
e
trut
h
ha
s
no
w
com
e
unt
o
yo
u
fro
m
yo
u
Sustainer
,
an
d
W
e
hav
e
sen
t
dow
n
unt
o
yo
u
a
clea
r
light
.
An
d
a
s
fo
r
thos
e
wh
o
hav
e
attaine
d
t
o
fait
h
i
n
Go
d
an
d
hol
d
fas
t
unt
o
Hi
m
-
5
3

66. H
e
wil
l
enfol
d
the
m
withi
n
Hi
s
'grac
e
an
d
bounty
,
an
d
guid
e
the
m
unt
o
Himsel
f
b
y
a
straigh
t
way
.
Th
e
ligh
t
mentione
d
i
n
thi
s
vers
e
i
s
th
e
Qur'a
n
(
'nu
r
mubin
' se
murad
quran
majid
hai,
ibid
,
p
.
438
)
an
d
th
e
vers
e
intend
s
t
o
includ
e
al
l
people
:
th
e
Muslims
,
th
e
Peopl
e
o
f
th
e
Boo
k
an
d
th
e
Arab
s
(is
ayat
ka
khitab
'am
haijis
me
in
musalman,
ahl
kitab
aur
ahl
'arab
sab
a
gaye
hain,
ibid)
.
Islah
i
doe
s
no
t
mak
e
i
t
clea
r
whethe
r
th
e
vers
e
i
s
addresse
d
t
o
a
n
eve
n
wide
r
audience
,
includin
g
th
e
moder
n
reader
.
Th
e
Shap
e
o
f
D
m
I
n
Sura
h
Al
Baqarah,
Islah
i
use
d
variou
s
phrase
s
t
o
describ
e
th
e
developmen
t
o
f
din
i
n
history
.
Now
,
i
n
Sura
h
An
Nisa,
h
e
refer
s
t
o
th
e
huma
n
element
s
tha
t
hav
e
corrupte
d
din
s
o
tha
t
th
e
tru
e
din
ca
n
n
o
longe
r
b
e
recognized
.
Islah
i
say
s
tha
t
vers
e
17
0
i
s
directe
d
t
o
th
e
Christian
s
wh
o
ar
e
responsibl
e
fo
r
thi
s
corruption
:
0
mankind
!
Th
e
Apostl
e
ha
s
no
w
com
e
unt
o
yo
u
wit
h
th
e
trut
h
fro
m
you
r
Sustainer
:
believe
,
then
,
fo
r
you
r
ow
n
good
!
An
d
i
f
yo
u
den
y
th
e
trut
h
-
behold
,
unt
o
Go
d
belong
s
al
l
tha
t
i
s
i
n
th
e
heaven
s
an
d
al
l
tha
t
i
s
o
n
earth
,
an
d
Go
d
i
s
indee
d
all-knowing
,
wise
!
Islah
i
state
s
tha
t
th
e
abov
e
vers
e
mus
t
b
e
directe
d
t
o
th
e
Christian
s
becaus
e
th
e
nex
t
vers
e
(vers
e
171
)
i
s
addresse
d
t
o
th
e
Christian
s
(rue
sakhan
ahl
kitab
bilkhusus
nisara
ke
taraf
hai,
ibid
,
p
.
434)
.
However
,
onl
y
a
fe
w
verse
s
late
r
i
n
vers
e
174
,
th
e
sam
e
phras
e
"
O
mankind!
"
occur
s
an
d
Islah
i
say
s
th
e
vers
e
i
s
directe
d
t
o
all
:
Muslims
,
th
e
Peopl
e
o
f
th
e
Boo
k
an
d
th
e
Arab
s
(is
ayat
ka
khitab
'am
hai
jis
mein
musalman,
ahl
kitab
aur
ahl
'arb
sab
a
gaye
hain,
ibid
,
p
.
438)
.
I
f
th
e
phras
e
"
O
mankind
"
ha
s
a
universa
l
connotatio
n
i
n
vers
e
174
,
coul
d
i
t
no
t
als
o
hav
e
a
universa
l
connotatio
n
i
n
vers
e
170
?
Vers
e
17
0
say
s
tha
t
th
e
shap
e
o
f
th
e
perfec
t
din
ha
s
finally
appeare
d
(ab
in
tamam
malawaton
se
pak
ho
kar
din
az
sar-i-nau
apni
kamil
shakl
mein
turn
hare
pas
a
gaya
hai,
ibid
,
p
.
434)
.
Islah
i
doe
s
no
t
investigat
e
wha
t
h
e
mean
s
b
y
th
e
shape
o
f
th
e
perfec
t
din.
Sinc
e
vers
e
17
1
refer
s
t
o
th
e
excesse
s
tha
t
wer
e
commo
n
amon
g
Christians
,
verse
s
170-17
1
see
m
t
o
urg
e
th
e
refor
m
o
f
Christianity
.
I
n
fact
,
Islah
i
say
s
tha
t
corruptio
n
i
n
th
e
are
a
o
f
d
m
i
s
presen
t
i
n
al
l
religiou
s
communities
,
includin
g
th
e
Muslim
s
(ghalu
mein
tamam
ahl
mazahab
mubtala
huey
hain,
yahan
tak
ke
ham
musalman
bhi,
/in
ko
'ad!
o
qist
par
qaim
rahne
ki
sab
se
ziyadah
takid
hiii
hai,
is
fitne
mein
5
4

67. mubtala
ho
gaye,
ibid
,
p
.
435)
.
Th
e
mai
n
po%t:t©
v
b
e
drawn
-
i
s
^J*a
t
n
o
religiou
s
communit
y
ca
n
clai
m
i
t
possesse
s
th
e
pefc&c
t
for
m
oJ^$
$
(kamil
shakl)
becaus
e
ever
y
expressio
n
o
f
din
ha
s
a
huma
n
and
,
therefore
,
a
limite
d
shap
e
o
r
expression
.
Th
e
bes
t
shap
e
o
r
expressio
n
o
f
din
i
s
t
o
surrende
r
one'
s
whol
e
bein
g
unt
o
God
,
i
n
th
e
word
s
o
f
vers
e
12
5
(wa
man
ahsanu
dinan
mi
man
as
lama
wajhahu
lilahi
wa
hua
muhsinun):
An
d
wh
o
coul
d
b
e
o
f
bette
r
fait
h
tha
n
h
e
wh
o
surrender
s
hi
s
whol
e
bein
g
unt
o
Go
d
an
d
i
s
a
doe
r
o
f
goo
d
withal
,
an
d
follow
s
th
e
cree
d
o
f
Abraham
,
wh
o
turne
d
awa
y
fro
m
al
l
tha
t
i
s
fals
e
-
seein
g
tha
t
Go
d
exalte
d
Abraha
m
wit
h
hi
s
love
?
lslah
i
say
s
tha
t
th
e
abov
e
vers
e
expresse
s
th
e
religio
n
o
f
Abraha
m
{yahi
millet
ibrahim
hai,
p
.
392)
.
Furthermore
,
th
e
previou
s
vers
e
doe
s
no
t
refe
r
t
o
an
y
particula
r
grou
p
bu
t
say
s
tha
t
anyon
e
wh
o
believe
s
an
d
doe
s
goo
d
deed
s
shal
l
ente
r
paradise
.
Vers
e
12
4
says
:
Wherea
s
anyon
e
-
b
e
i
t
ma
n
o
r
woma
n
-
wh
o
doe
s
(whateve
r
h
e
can
)
o
f
goo
d
deed
s
an
d
i
s
a
believe
r
withal
,
shal
l
ente
r
paradise
,
an
d
shal
l
no
t
b
e
wronge
d
b
y
a
s
muc
h
a
s
(woul
d
fill
)
th
e
groov
e
o
f
a
date-stone
.
lslah
i
say
s
tha
t
th
e
abov
e
vers
e
make
s
n
o
distinctio
n
betwee
n
me
n
an
d
women
,
Israel
i
o
r
Ismaeli,
Ara
b
o
r
non-Ara
b
(khwa
wo
mard
ho
ya
'aurat,
israili
hai
ya
ismaili,
'arab
hai
ya
'ajmi,
ibid)
.
Th
e
vers
e
seem
s
t
o
impl
y
tha
t
n
o
distinctio
n
nee
d
b
e
mad
e
betwee
n
Je
w
an
d
non-Jew
,
Christia
n
an
d
non-Christian
.
Tru
e
din
i
s
no
t
a
questio
n
o
f
grou
p
identit
y
bu
t
o
f
fait
h
an
d
goo
d
deeds
.
Ye
t
lslah
i
seem
s
t
o
retur
n
t
o
th
e
ide
a
o
f
"grou
p
membership
"
whe
n
h
e
say
s
tha
t
tru
e
din
belong
s
t
o
thos
e
wh
o
accep
t
Isla
m
(asI
din
un
logon
ka
hai
jo
islam
ke
pairo
hain,
ibid
,
p
.
384)
.
I
f
din
i
s
th
e
attitud
e
o
f
on
e
wh
o
"surrender
s
hi
s
whol
e
bein
g
unt
o
God
"
(i
n
th
e
word
s
o
f
vers
e
125)
,
however
,
i
t
canno
t
b
e
th
e
possessio
n
o
f
an
y
grou
p
o
r
religion
.
Th
e
Jew
s
a
s
a
Grou
p
I
n
contras
t
t
o
thes
e
conclusion
s
abou
t
din,
lslah
i
highlight
s
th
e
existenc
e
o
f
variou
s
group
s
a
t
th
e
tim
e
o
f
revelation
.
Fo
r
instance
,
lslah
i
link
s
verse
s
48
-
5
2
o
f
Sura
h
An
Nisa
wit
h
verse
s
286-28
8
o
f
Sura
h
Al
Baqarah
an
d
conclude
s
tha
t
thes
e
verse
s
concer
n
th
e
Jew
s
(cf
.
ibid
,
p
.
312)
.
lslah
i
describe
s
th
e
Jew
s
i
n
a
genera
l
wa
y
a
s
peopl
e
wh
o
considere
d
themselve
s
th
e
belove
d
o
f
Go
d
(ye
apne
ap
ko
ek bartar
aur
barguzidah
groh
samajhle
hain,
ibid
,
p
.
313
)
bu
t
als
o
a
s
th
e
opponent
s
o
f
Isla
m
(yalnid
islam
la
5
5

68. mukhalafat
mein,
ibid
,
p
.
314)
.
Furthermore
,
Islah
i
refer
s
t
o
th
e
Jew
s
t
o
illustrat
e
th
e
followin
g
word
s
from
vers
e
135
:
D
o
not
,
then
,
follo
w
you
r
own
desires
,
les
t
yo
u
swerv
e
fro
m
justice
:
fo
r
i
f
yo
u
distor
t
(th
e
truth)
,
behold
,
Go
d
i
s
indee
d
awar
e
o
f
al
l
tha
t
yo
u
do
!
Althoug
h
ther
e
i
s
n
o
clea
r
indicatio
n
from
th
e
contex
t
(qarina),
Islah
i
state
s
tha
t
th
e
abov
e
word
s
refe
r
t
o
th
e
Jew
s
(yahud
ko
.
. . wo
baten
to
mante
they
jo
apni
khawahishon
ke
mutabiq
pate
lekin
jo
baten
in
ki
khawahishon
ke
khilaf
parten
in
se
kini
katjatey,
ibid
,
p
.
406)
.
However
,
thes
e
word
s
coul
d
hav
e
a
fa
r
wide
r
scop
e
tha
n
th
e
Jews
.
Islah
i
say
s
tha
t
vers
e
13
7
refer
s
t
o
a
n
actua
l
even
t
(ye
bayan
waqiy'ah
hai,
ibid
,
p
.
409)
.
Hi
s
reaso
n
fo
r
sayin
g
thi
s
i
s
tha
t
th
e
Jew
s
wer
e
doin
g
precisel
y
wha
t
thi
s
vers
e
describe
s
(ye
munafikin
ziyadatar
a
I.
kitab
bit
khusus
yahud
me
in
se
they,
ibid)
:
Behold
,
a
s
fo
r
thos
e
wh
o
com
e
t
o
believe
,
an
d
the
n
den
y
th
e
truth
,
an
d
agai
n
com
e
t
o
believe
,
an
d
agai
n
den
y
th
e
truth
,
an
d
thereafte
r
gro
w
stubbor
n
i
n
thei
r
denia
l
o
f
th
e
trut
h
-
Go
d
wil
l
no
t
forgiv
e
them
,
no
r
wil
l
H
e
guid
e
the
m
i
n
an
y
way
.
Accordin
g
t
o
Islahi
,
th
e
Jew
s
ar
e
peopl
e
wh
o
wil
l
no
t
b
e
forgive
n
becaus
e
the
y
hav
e
bee
n
grante
d
sufficien
t
evidenc
e
fo
r
belie
f
i
n
th
e
messag
e
(ab
in
par
hujjat
tamam
ho
chuki
hai,
ibid)
.
Th
e
Jew
s
ar
e
thos
e
tha
t
wil
l
no
t
b
e
forgiven
,
accordin
g
t
o
i
n
verse
s
167-168
:
Behold
,
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
an
d
o
n
turnin
g
other
s
awa
y
from
th
e
pat
h
o
f
Go
d
hav
e
indee
d
gon
e
fa
r
astra
y
...
.
Go
d
wil
l
indee
d
no
t
forgiv
e
the
m
no
r
wil
l
H
e
guid
e
the
m
ont
o
an
y
road
.
I
t
seem
s
tha
t
Islahi'
s
descriptio
n
o
f
th
e
Jew
s
demonstrate
s
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
abou
t
th
e
nee
d
t
o
replac
e
th
e
Jew
s
b
y
th
e
shari
'ah
an
d
th
e
Musli
m
community
.
Furthermore
,
Islah
i
say
s
tha
t
verse
s
150-152
,
whic
h
spea
k
o
f
thos
e
wh
o
den
y
Go
d
an
d
hi
s
apostles
,
poin
t
t
o
th
e
Peopl
e
o
f
th
e
Boo
k
a
s
example
s
o
f
thos
e
wh
o
d
o
no
t
believ
e
(pakke
kafir
to
dar
haqiqat
ye
ahl
kitab
hi
hai,
ibid
,
p
.
415)
.
Islah
i
ha
s
use
d
thes
e
an
d
simila
r
verse
s
t
o
describ
e
th
e
constan
t
behaviou
r
o
f
a
whol
e
grou
p
o
r
nation
.
Finally
,
vers
e
15
9
refer
s
t
o
th
e
Peopl
e
o
f
th
e
Boo
k
collectively
:
Ye
t
ther
e
i
s
no
t
on
e
o
f
th
e
follower
s
o
f
earlie
r
revelatio
n
wh
o
doe
s
not
,
a
t
th
e
momen
t
o
f
hi
s
death
,
gras
p
th
e
trut
h
abou
t
Jesus
;
an
d
o
n
th
e
Islah
i
use
s
precisel
y
th
e
sam
e
word
s
for
th
e
.lew
s
an
d
th
e
Christian
s
o
n
p
.
424
.
5
6

69. Da
y
o
f
Resurrectio
n
h
e
(himself
)
shal
l
bea
r
witnes
s
t
o
th
e
trut
h
agains
t
them
.
Islah
i
say
s
tha
t
th
e
Jew
s
an
d
th
e
Christian
s
ar
e
referre
d
t
o
a
s
a
group
,
no
t
a
s
individual
s
(yahan
jo
bat
bayan
hid
hai wo
donon
grohon
se
bahaisiyat
groh
ke
muta
Jluq
hai,
bahaisiyat
afrad
ke
nahin,
ibid
,
p
.
422)
.
Islah
i
implie
s
tha
t
al
l
verse
s
tha
t
spea
k
o
f
th
e
Jew
s
an
d
th
e
Christian
s
conside
r
the
m
a
s
a
group
.
Th
e
Muslim
s
a
s
a
Grou
p
I
n
hi
s
introduction
,
Islah
i
explaine
d
tha
t
Sura
h
An
Nisa
describe
s
th
e
developmen
t
o
f
th
e
Musli
m
communit
y
an
d
th
e
ris
e
o
f
Islami
c
society
.
Consequently
,
Islah
i
describe
s
th
e
Muslim
s
a
s
a
separat
e
communit
y
o
r
societ
y
livin
g
i
n
th
e
dar
id
islam
a
s
oppose
d
t
o
th
e
dar
al
harb
i
n
orde
r
t
o
illustrat
e
th
e
them
e
('umud)
o
f
th
e
Sura
h
(ab
in
tamam
ghair
ma'zur
musalmanon
ko
jo
ab
tak
dar
ul
harb
mein
pare
huey
they,
hijrat
par
ubhara
hai,
ibid
,
p
.
365)
.
Fo
r
example
,
Islah
i
discusse
s
verse
s
92-9
3
concernin
g
th
e
killin
g
o
f
a
believe
r
livin
g
outsid
e
th
e
securitie
s
provide
d
withi
n
Islami
c
societ
y
(jo
dar
id
kufr
aur
dar
ul
harb
mein
ghire
hue
hone
ki
wajh
se
islami
shari'al
ke
in
tahaffuzzat
se
bhi
mahrum
tha
jo
dar
id
islam
mein
ek
musalman
ko
hasil
hoti
hain,
ibid
,
p
.
361)
.
Islah
i
highlight
s
th
e
boundarie
s
betwee
n
th
e
Muslim
s
an
d
th
e
non-Muslims
.
Islah
i
say
s
tha
t
on
e
o
f
th
e
verse
s
tha
t
addresse
s
th
e
Muslim
s
a
s
a
grou
p
i
s
vers
e
136
:
O
yo
u
wh
o
hav
e
attaine
d
t
o
faith
!
Hol
d
fas
t
unt
o
you
r
belie
f
i
n
Go
d
an
d
i
n
Hi
s
Apostl
e
an
d
i
n
th
e
divin
e
wri
t
whic
h
H
e
ha
s
bestowe
d
fro
m
o
n
hig
h
upo
n
Hi
s
Apostle
,
ste
p
b
y
step
,
a
s
wel
l
a
s
i
n
th
e
revelatio
n
whic
h
H
e
ha
s
sen
t
dow
n
aforetime
.
Islah
i
say
s
thes
e
word
s
ar
e
addresse
d
t
o
th
e
Muslim
s
a
s
a
grou
p
(yahan
musalmanon
min
hais
aljama't
mukhatab
hai,
ibid
,
p
.
408)
.
Islah
i
use
s
th
e
wor
d
Islam
i
n
th
e
sens
e
o
f
Musli
m
societ
y
whe
n
h
e
refer
s
t
o
th
e
thre
e
source
s
o
f
authorit
y
i
n
Isla
m
{islam
mein
amr
o
ta
'at
ke
markaz
tin
hain.
allah,
rasul,
ululamr,
ibid
,
p
.
324)
.
Moreover
,
Islah
i
say
s
th
e
guidanc
e
containe
d
i
n
vers
e
5
9
i
s
intende
d
fo
r
th
e
Musli
m
communit
y
a
s
a
whol
e
(ye
hidayat
ummal
ko
bahaisiyat
ummal
di
gayi
hai,
ibid
,
p
.
325)
.
5
7

70. Moreover
,
vers
e
9
5
i
s
addresse
d
t
o
"th
e
believers'
1
an
d
"thos
e
wh
o
striv
e
hard
"
i
n
contras
t
t
o
"thos
e
wh
o
remai
n
passive"
:
Suc
h
o
f
th
e
believer
s
a
s
remai
n
passiv
e
-
othe
r
tha
n
th
e
disable
d
-
canno
t
b
e
deeme
d
equa
l
t
o
thos
e
wh
o
striv
e
har
d
i
n
God'
s
caus
e
wit
h
thei
r
possession
s
an
d
thei
r
lives
.
Go
d
ha
s
exalte
d
thos
e
wh
o
striv
e
har
d
wit
h
thei
r
possession
s
an
d
thei
r
live
s
fa
r
abov
e
thos
e
wh
o
remai
n
passive
.
Islah
i
seem
s
t
o
limi
t
th
e
scop
e
o
f
th
e
vers
e
b
y
discussin
g
i
t
i
n
term
s
o
f
th
e
Muslim
s
{ab
ye
tamam
ghair
ma
zur
musalmanon
ho
jihad
par
ubhara
hai,
ibid
,
p
.
363)
,
usin
g
th
e
word
s
"believers
"
an
d
"Muslims
"
interchangeabl
y
withou
t
investigatin
g
th
e
impac
t
thi
s
ma
y
hav
e
o
n
th
e
wa
y
th
e
Sura
h
i
s
understood
.
Islah
i
refer
s
t
o
th
e
lif
e
o
f
a
believe
r
(mnmiii
hi
jhan,
ibid
,
p.363
)
an
d
th
e
lif
e
o
f
a
Musli
m
{musalman
hi
jhan,
ibid
)
a
s
i
f
thes
e
term
s
ar
e
identical
.
However
,
Islah
i
als
o
say
s
tha
t
believer
s
ar
e
peopl
e
wh
o
ar
e
o
f
soun
d
min
d
{salim
al
fitral
log
hain,
ibid
,
p
.
425
)
an
d
wh
o
ar
e
prominen
t
i
n
societ
y
{tamam
sosaifi
mein
mumtaz,
ibid)
,
thereb
y
broadenin
g
th
e
identit
y
o
f
a
believer
.
'
I
n
lin
e
wit
h
thi
s
broade
r
concep
t
o
f
faith
,
Islahi'
s
emphasi
s
o
n
th
e
intention
wit
h
whic
h
on
e
perform
s
hi/rah
(accordin
g
t
o
verse
s
97-100
)
implie
s
tha
t
al
l
believers
,
bot
h
Muslim
s
an
d
non-Muslims
,
coul
d
b
e
include
d
an
d
coul
d
practic
e
hijrah.
Islah
i
say
s
that
,
i
n
orde
r
t
o
attai
n
th
e
reward
s
o
f
hijrah,
i
t
i
s
no
t
necessar
y
t
o
ente
r
th
e
domai
n
o
f
hijrah.
I
t
woul
d
b
e
enoug
h
t
o
sho
w
one'
s
intentio
n
t
o
perfor
m
hijrah
i
n
th
e
wa
y
o
f
Go
d
an
d
Hi
s
Apostl
e
b
y
standin
g
outsid
e
one'
s
hous
e
{zaruri
nahin
ke
admi
dar
alhijral
mein
pa
hunch
hi
jay
e
balke
sirfye
kafi
hai
ke
al/ah
o
rasul
ki
taraf
hijral
ke
trade
se
admi
ghar
se
nikl
khara
ho,
ibid
,
p
.
365)
.
Hijral
is
,
therefore
,
primaril
y
a
matte
r
o
f
persona
l
attitud
e
o
r
intention
.
O
n
th
e
othe
r
hand
,
Islah
i
als
o
describe
s
hijrah
i
n
term
s
o
f
a
Musli
m
believe
r
{hijratye
hai
ke
musalman
.
. .
apne
din
o
iman
par
qaim
rahna,
ibid
)
an
d
i
n
term
s
o
f
th
e
domai
n
o
f
Isla
m
{dar
al
islam,
p
.
366
)
an
d
th
e
domai
n
o
f
non
-
Isla
m
{dar
al
harb,
ibid
,
p
.
350
)
a
s
wel
l
a
s
th
e
domai
n
o
f
th
e
unbeliever
s
{dar
al
kufr,
ibid
,
p
.
365)
.
Islah
i
presume
s
tha
t
th
e
traditiona
l
understandin
g
o
f
thes
e
term
s
i
s
stil
l
vali
d
bu
t
the
y
refe
r
t
o
th
e
physica
l
boundarie
s
o
f
Islami
c
societ
y
i
n
th
e
past
.
Thes
e
term
s
nee
d
t
o
b
e
adjuste
d
t
o
condition
s
i
n
th
e
mode
m
worl
d
accordin
g
t
o
th
e
direction
s
tha
t
Islah
i
give
s
fo
r
verse
s
92
-
93
,
whic
h
concer
n
th
e
la
w
o
f
indemnit
y
i
n
th
e
cas
e
o
f
manslaughte
r
{wo
5
8

71. zamanah
aur
halat
ke
taghayyar
se
apne
asl
maqsud
ko
baqi
rakhte
Imey
mutaghayyar
ho
jate
hain
.
.
.
is
taghayyar
ki
nan
'yat
ko
te
karna
arbab-i-
ijtihad
ka
kam
hai,
ibid
,
p
.
361)
.
Accordin
g
t
o
thi
s
principle
,
th
e
mai
n
purpose
(as/
maqsud)
o
f
an
y
directiv
e
i
n
th
e
Qura
n
shoul
d
b
e
kep
t
i
n
min
d
i
n
orde
r
t
o
discove
r
it
s
meanin
g
i
n
th
e
change
d
circumstance
s
o
f
th
e
world
.
Th
e
Christian
s
a
s
a
Grou
p
Islah
i
refer
s
t
o
th
e
Christian
s
a
s
on
e
group
,
withou
t
recognizin
g
th
e
significan
t
difference
s
tha
t
exis
t
amon
g
them
.
I
t
i
s
no
t
clea
r
t
o
whic
h
grou
p
o
f
Christian
s
h
e
i
s
referrin
g
whe
n
h
e
describe
s
the
m
a
s
havin
g
a
positio
n
o
f
powe
r
(nisara
ko
to
yun
samjhe
ke
is
fas
ad
mein
i
ma
mat
ka
darja
hasil
hai,
ibid
,
p
.
435)
.
Islah
i
use
s
th
e
wor
d
nisara
(cf
.
ibid
)
an
d
anothe
r
wor
d
'esaiyon
(cf
.
ibid
,
p
.
437
)
t
o
refe
r
t
o
Christian
s
livin
g
a
t
th
e
tim
e
th
e
Qur'a
n
wa
s
reveale
d
an
d
t
o
Christian
s
livin
g
a
t
th
e
tim
e
o
f
Christ
.
Thes
e
term
s
ar
e
use
d
eve
n
fo
r
Christian
s
livin
g
today
.
Islah
i
assume
s
tha
t
Christian
s
fro
m
differen
t
historica
l
period
s
ca
n
b
e
classifie
d
togethe
r
a
s
on
e
grou
p
wit
h
th
e
sam
e
wa
y
o
f
thinking
.
Furthermore
,
Islah
i
show
s
n
o
awarenes
s
o
f
th
e
severa
l
theologie
s
i
n
th
e
Ne
w
Testamen
t
tha
t
ar
e
non-Pauline
.
H
e
say
s
tha
t
al
l
Christian
s
hav
e
gon
e
astra
y
becaus
e
o
f
St
.
Pau
l
(asl
gumrahi
ka
mauad
paul
ki
ta'limat
mein
hai,
ibid
,
p
.
435
)
an
d
describe
s
th
e
din
o
f
al
l
Christians
,
bot
h
thos
e
o
f
th
e
pas
t
a
s
wel
l
a
s
thos
e
o
f
th
e
present
,
a
s
worthles
s
(unhone
apne
is
ghalu
ke
sabab
se
pure
din
ka
hidiyah
bigar
kar
rakh
dia,
ibid)
.
I
n
fact
,
al
l
responsibilit
y
ha
s
been
take
n
awa
y
fro
m
th
e
Christian
s
(nisara
.
. .
'amal
o
a
la
'at
ki
la
mam
zimmadariyon
se
subkadosh
hain,
ibid
,
p
.
390)
.
Thi
s
leave
s
th
e
wa
y
ope
n
fo
r
th
e
comin
g
o
f
th
e
Musli
m
community
,
accordin
g
t
o
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Th
e
Nation
s
Th
e
Qur'a
n
refer
s
t
o
nation
s
rathe
r
tha
n
t
o
individuals
.
Fo
r
example
,
Go
d
provide
s
sufficien
t
evidenc
e
fo
r
al
l
th
e
nation
s
referre
d
t
o
i
n
verse
s
41-4
2
(in
par
ilmam-i-hujjat
kar
di
.
.
.
allah
la
'ala
ummaton
aur
in
ke
paighambaron
ko
jama'
kar
ke,
ibid
,
p
.
300)
.
Furthermore
,
vers
e
16
5
say
s
tha
t
Go
d
doe
s
no
t
punis
h
an
y
peopl
e
befor
e
sendin
g
the
m
a
Prophe
t
wit
h
complet
e
argument
s
fo
r
fait
h
(wo
kisi
ko
saza
de
to
itmam-i-hujjat
ke
ba
'd
hi
de,
ibid
,
p
.
432)
.
Islah
i
understand
s
vers
e
16
8
i
n
th
e
sam
e
way
:
5
9

72. Behold
,
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
an
d
o
n
evildoin
g
-
Go
d
wil
l
indee
d
no
t
forgiv
e
them
,
no
t
wil
l
H
e
guid
e
the
m
ont
o
an
y
road
.
Ther
e
i
s
n
o
possibilit
y
o
f
forgivenes
s
fo
r
thes
e
peopl
e
becaus
e
the
y
hav
e
refuse
d
t
o
believ
e
afte
r
Go
d
ha
s
tol
d
the
m
everythin
g
the
y
nee
d
t
o
kno
w
throug
h
th
e
Prophet
s
(ab
in
ke
liye
rah-i-haq
ki
iaraf
morne
ka
koi
imkan
hi
baqi
nahin
raha
hai.
.
. us
ne
in
par
hujjat
(amam
kar
di,
ibid
,
p
.
433)
.
Th
e
Them
e
o
f
th
e
Sura
h
Accordin
g
t
o
Islahi
,
th
e
coherenc
e
o
f
thi
s
Sura
h
i
s
quit
e
clea
r
{nazmi-i-katam
bilkul
wazeh
hai,
ibid
,
p
.
401
)
an
d
h
e
demonstrate
s
it
s
coherenc
e
b
y
showin
g
ho
w
th
e
verse
s
expres
s
th
e
them
e
('umucP)
o
f
(h
e
Surah
.
Fo
r
instance
,
vers
e
2
6
speak
s
o
f
God'
s
wish
t
o
for
m
a
ne
w
community
:
Go
d
want
s
t
o
mak
e
(al
l
this
)
clea
r
unt
o
you
,
an
d
t
o
guid
e
yo
u
ont
o
th
e
(righteous
)
way
s
o
f
lif
e
o
f
thos
e
wh
o
precede
d
you
,
an
d
t
o
tur
n
unt
o
yo
u
i
n
Hi
s
mercy
;
fo
r
Go
d
i
s
all-knowing
,
wise
.
Sinc
e
Go
d
woul
d
no
t
abando
n
hi
s
peopl
e
withou
t
guidanc
e
(gumrah
i
me
in
bhatakne
ke
liye
chaur
de,
ibid)
,
Go
d
choose
s
t
o
for
m
a
communit
y
o
f
Muslim
s
(lumhen
is
maqsud
ke
liye
muntakhab
farmaya
hai,
ibid
,
p
.
282
)
"
tha
t
wil
l
liv
e
accordin
g
t
o
th
e
la
w
o
f
Go
d
(akhri
hi'sat
ke
zariy'ah
se
ek
aisi
ummat
ka
barpa
karna
jo
purey
din
o
shari'af
ki
hamil.
.
.
ho,
ibid)
.
Islah
i
ha
s
understoo
d
th
e
vers
e
i
n
th
e
ligh
t
o
f
th
e
them
e
(
'unnid
)
o
f
th
e
Surah
.
Furthermore
,
i
n
lin
e
wit
h
th
e
them
e
('umud)
o
f
th
e
Surah
,
Islah
i
highlight
s
th
e
wor
d
"dominion"
,
whic
h
appear
s
i
n
bot
h
verse
s
5
3
an
d
vers
e
54
:
Hav
e
they
,
perchance
,
a
shar
e
i
n
(God's
)
dominion
?
Bu
t
(i
f
the
y
had)
,
lo
,
the
y
woul
d
no
t
giv
e
t
o
othe
r
peopl
e
a
s
muc
h
a
s
(woul
d
fill
)
th
e
groov
e
o
f
a
date-stone
!
D
o
they
,
perchance
,
env
y
othe
r
peopl
e
fo
r
wha
t
Go
d
ha
s
grante
d
the
m
ou
t
o
f
Hi
s
bounty
?
Bu
t
then
,
W
e
di
d
gran
t
revelatio
n
an
d
wisdo
m
unt
o
th
e
Hous
e
o
f
Abraham
,
an
d
W
e
di
d
besto
w
o
n
the
m
a
might
y
dominion
.
I
n
vers
e
53
,
th
e
wor
d
"dominion
"
refer
s
t
o
God'
s
powe
r
an
d
authorit
y
(khudai
iqlidar
o
ikhliyar,
ibid
,
p
.
315
)
an
d
th
e
wor
d
fo
r
"people
"
signifie
s
th
e
Muslim
s
(musalman
hain,
ibid)
.
Th
e
contex
t
indicate
s
tha
t
th
e
referenc
e
t
o
"th
e
Hous
e
o
f
Abraham"
,
mentione
d
i
n
vers
e
54
,
denote
s
th
e
Ismaelis
a
s
a
'
'
Islah
i
describe
s
th
e
Musli
m
communit
y
a
s
a
communit
y
chose
n
b
y
God
,
1 lo
w
ever
,
th
e
Jew
s
als
o
though
t
o
f
themselve
s
a
s
th
e
chose
n
an
d
belove
d
peopl
e
o
f
Go
d
{apne ap
ko
ek
bartar
aur
barguzidah groh
samajhte hai,
ibid
,
p
.
313)
.
6
0

73. cla
n
(ahl-i-ibrahim
agarche
'am
hain
lekin
yahan
murad
bani
isma
';'/
hain.
qarina
is
par
dalil
hai,
ibid)
.
Th
e
vers
e
ask
s
whethe
r
thos
e
withou
t
powe
r
an
d
authorit
y
wis
h
t
o
depriv
e
th
e
Muslim
s
o
f
thi
s
powe
r
an
d
authorit
y
(apne
isi
ikhtiyar
ki
bina
par
wo
musalmanon
ko
khuda
ke
fazal
o
karam
se
mahrum
rak/ma
chahte
hain?
ibid)
.
Th
e
implicatio
n
i
s
tha
t
thes
e
verse
s
suppor
t
th
e
view
,
expresse
d
i
n
th
e
them
e
(
'urnud
)
o
f
th
e
Surah
,
tha
t
Go
d
i
s
encouragin
g
th
e
Muslim
s
t
o
develo
p
a
n
Islami
c
societ
y
an
d
government
.
Th
e
abov
e
verse
s
provid
e
furthe
r
suppor
t
fo
r
th
e
them
e
(
'urnud
)
becaus
e
the
y
contai
n
th
e
promis
e
mad
e
b
y
Go
d
t
o
Abraha
m
an
d
t
o
hi
s
descendant
s
tha
t
h
e
woul
d
mak
e
the
m
a
might
y
natio
n
(allah
(a
'a/a
in
ko
ek
'azim
ummal
banayega,
ibid
,
p
.
316)
.
Th
e
promis
e
consist
s
o
f
th
e
followin
g
thre
e
aspects
:
1
.
Go
d
wil
l
mak
e
the
m
int
o
a
grea
t
natio
n
(ck
'azim
ummal
banayega,
ibid)
.
2
.
The
y
wil
l
mak
e
grea
t
conquest
s
('azim
futuhat
hasil
hongi,
ibid
)
an
d
tak
e
contro
l
o
f
thei
r
enemies
'
ramparts
.
3
.
Thei
r
descendant
s
wil
l
b
e
a
blessin
g
fo
r
al
l
th
e
nation
s
o
f
th
e
worl
d
(zamin
ki
sab
qaumen
barkat
payengi,
ibid)
.
Islah
i
quote
s
th
e
passag
e
fro
m
Genesi
s
2
2
t
o
thi
s
effec
t
(c
f
ibid
)
an
d
say
s
tha
t
Go
d
fulfille
d
ever
y
aspec
t
o
f
th
e
promis
e
throug
h
th
e
appearanc
e
o
f
th
e
Las
t
Prophe
t
(ye
tinon
wa
'de
anhazrat
salla
all
aha
alayhi
wa
sal/am
ki
bi
'sat
se
pure
huey,
ibid)
.
I
t
i
s
clea
r
tha
t
Islah
i
understand
s
thi
s
vers
e
a
s
a
referenc
e
t
o
th
e
comin
g
t
o
powe
r
o
f
th
e
Musli
m
community
,
whic
h
ha
d
no
t
ye
t
take
n
plac
e
a
t
th
e
tim
e
th
e
vers
e
wa
s
reveale
d
(agarche
jis
waqt
ye
ayat
nazil
hid
hain
is
waqt
lak
ye
w>a 'dah
mukamil
taur
par
zahir
nahin
hua
tha,
ibid)
.
Th
e
styl
e
o
f
th
e
Qur'a
n
(is
uslub
bayan,
ibid
)
indicate
s
tha
t
Go
d
decide
s
t
o
mak
e
thi
s
happe
n
befor
e
th
e
even
t
actuall
y
take
s
place
.
Hence
,
thes
e
verse
s
indicat
e
ho
w
Go
d
fashion
s
th
e
ne
w
communit
y
o
f
Muslim
s
int
o
leader
s
an
d
vice-gerent
s
(is
ko
imamat
o
khilafal
ka
mansub
bhi
saunp
dia
gaya,
ibid
,
p
.
317)
.
Th
e
Jew
s
fel
t
jealou
s
o
f
thi
s
ne
w
communit
y
(yahud
ka
sara
hasad,
ibid
)
becaus
e
the
y
kne
w
Go
d
ha
d
give
n
th
e
Muslim
s
"
a
might
y
sovereignty
"
(ham
ne
na
sir/ki
tab
o
hikmat
in
ko
di
ba/ke
is
ke
sath
hi
ek
'azim
sultanal
bhi
in
ko
di,
ibid)
.
I
t
i
s
clea
r
tha
t
Islah
i
ha
s
interprete
d
th
e
vers
e
i
n
lin
e
wit
h
th
e
them
e
(
'urnud
)
o
f
th
e
Sura
h
abou
t
th
e
religiou
s
an
d
even
political
displacemen
t
o
f
th
e
Jew
s
b
y
th
e
Musli
m
community
.
A
s
become
s
clea
r
below
,
Islah
i
give
s
Isla
m
a
politica
l
rol
e
(islam
mein
mazhabi
o
siyasi
qiyadat,
ibid
,
p
.
324)
.
6
1

74. I
n
th
e
introductio
n
t
o
verse
s
58-70
,
Islah
i
remind
s
th
e
reade
r
t
o
rea
d
thes
e
verse
s
i
n
th
e
ligh
t
o
f
th
e
subjec
t
o
f
th
e
Sura
h
(is
raushni
mein
age
ki
ayai
tilawatfarmaiye,
ibid
,
p
.
319)
.
Verse
s
58-5
9
say
:
Behold
,
Go
d
bid
s
yo
u
t
o
delive
r
al
l
tha
t
yo
u
hav
e
bee
n
entruste
d
wit
h
unt
o
thos
e
wh
o
ar
e
entitle
d
thereto
,
an
d
wheneve
r
yo
u
judg
e
betwee
n
people
,
t
o
judg
e
wit
h
justice
.
Verily
,
mos
t
excellen
t
i
s
wha
t
Go
d
exhort
s
yo
u
t
o
do
:
verily
,
Go
d
i
s
all-hearing
,
all-seeing
!
O
yo
u
wh
o
hav
e
attaine
d
t
o
faith
!
Pa
y
hee
d
unt
o
God
,
an
d
pa
y
hee
d
unt
o
th
e
Apostl
e
an
d
unt
o
thos
e
fro
m
amon
g
yo
u
wh
o
hav
e
bee
n
entruste
d
wit
h
authority
;
an
d
i
f
yo
u
ar
e
a
t
varianc
e
ove
r
an
y
matter
,
refe
r
i
t
unt
o
Go
d
an
d
th
e
Apostle
,
i
f
yo
u
(truly
)
believ
e
i
n
Go
d
an
d
th
e
Las
t
Day
.
Thi
s
i
s
th
e
bes
t
(fo
r
you)
,
an
d
bes
t
i
n
th
e
end
.
Hence
,
i
n
th
e
ligh
t
o
f
th
e
subjec
t
o
f
th
e
Surah
,
thes
e
verse
s
ar
e
addresse
d
t
o
th
e
Muslim
s
(musalmcmon
ko
khitab
kar
ke,
ibid
,
p
.
318
)
t
o
tel
l
the
m
tha
t
th
e
la
w
o
f
Go
d
ha
s
bee
n
take
n
awa
y
fro
m
th
e
Jew
s
an
d
entruste
d
t
o
th
e
Muslim
s
(shari'ah
ilahi
ki
ye
amanatyahud.se
chin
kar
ab
tumhare
hawalah
kiya
ja
rain
hai,
ibid)
.
Th
e
Muslim
s
ar
e
abou
t
t
o
becom
e
a
grea
t
natio
n
(ek
mulk
'azim
ke
waris
bhi
banae
ja
rahe
ho,
ibid)
.
Furthermore
,
th
e
Muslim
s
ar
e
tol
d
t
o
organiz
e
themselve
s
int
o
a
natio
n
(musalman
bahaisiyat
ummat
muslimah
ke
munazzam
o
miistahakam
.
.
.
goya
in
asasat
ki
tafsil
hai
jin
par
is/ami
nazam-i-hukumat
mabni
hai,
ibid)
.
I
t
i
s
clea
r
tha
t
Islah
i
read
s
thes
e
verse
s
i
n
th
e
ligh
t
o
f
th
e
them
e
(
'umnd
)
o
f
th
e
Surah
.
A
s
i
f
t
o
stres
s
th
e
poin
t
eve
n
further
,
Islah
i
list
s
th
e
misdeed
s
o
f
th
e
Jew
s
o
n
accoun
t
o
f
whic
h
thi
s
responsibilit
y
ha
s
bee
n
take
n
awa
y
fro
m
the
m
an
d
entruste
d
t
o
th
e
Muslim
s
wh
o
wil
l
perfor
m
thei
r
ne
w
duty
,
no
t
lik
e
th
e
Jew
s
use
d
t
o
do
,
bu
t
i
n
a
jus
t
way
,
respectin
g
th
e
right
s
o
f
all
.
Fo
r
example
,
th
e
Jew
s
corrupte
d
th
e
Tora
h
an
d
create
d
division
s
base
d
o
n
thei
r
understandin
g
o
f
th
e
la
w
(jo
kitab
in
ki
tahwil
mein
di
gayi
is
mein
unhone
tain-if
ki,
jis
shari'ah
ka
in
ko
hamil
banaya
gaya
is
mein
unhone
ikhiiiufpaida
kiya,
ibid
.
p
.
322)
.
Fo
r
thes
e
reasons
,
th
e
la
w
i
s
take
n
ou
t
o
f
thei
r
car
e
an
d
entruste
d
t
o
th
e
leader
s
o
f
th
e
Musli
m
community
,
wh
o
wil
l
administe
r
th
e
la
w
responsibl
y
an
d
justl
y
(musalmanon
ko
shari'ah
aur
iqtidar
ki
amanal
supurd
karne
ke
ba
'd
ijtima
7 haisiyat
se
sab
se
pahle
jo
hidayat
Inn
wo
ye
hai
ke
turn jin
huquq
o
faraiz
ke
zimmadar
banae
ja
rahe
ho
in
ko
thik
thik
ada
karna,
ibid)
.
I
t
i
s
th
e
tas
k
o
f
th
e
Muslim
s
t
o
administe
r
justice
.
A
s
vers
e
13
5
says
:
6
2

75. 0
yo
u
wh
o
hav
e
attaine
d
t
o
faith
!
B
e
eve
r
steadfas
t
i
n
upholdin
g
equity
,
bearin
g
witnes
s
t
o
th
e
trut
h
fo
r
th
e
sak
e
o
f
God
,
eve
n
thoug
h
i
t
b
e
agains
t
you
r
ow
n
selve
s
o
r
you
r
parent
s
an
d
kinsfolk
.
Whethe
r
th
e
perso
n
concerne
d
b
e
ric
h
o
r
poor
,
God'
s
clai
m
take
s
precedenc
e
ove
r
(th
e
claim
s
of
)
eithe
r
o
f
them
.
D
o
not
,
then
,
follo
w
you
r
ow
n
desires
,
les
t
yo
u
swerv
e
fro
m
justice
:
fo
r
i
f
yo
u
distor
t
(th
e
truth)
,
behold
,
Go
d
i
s
indee
d
awar
e
o
f
al
l
tha
t
yo
u
do
!
If
,
instea
d
o
f
followin
g
God'
s
invitatio
n
t
o
uphol
d
equity
,
th
e
Muslim
s
follo
w
thei
r
ow
n
wishe
s
an
d
desires
,
the
y
wil
l
destro
y
th
e
syste
m
o
f
equity
,
whic
h
Go
d
ha
s
calle
d
the
m
t
o
establis
h
i
n
th
e
worl
d
(is
qisl.
.
.
/is
hi
da'wal
aur
shahadat
par
turn
mamur
kiye
gaye
ho,
ibid
,
p
.
407)
.
Islah
i
accuse
s
th
e
Jew
s
o
f
destroyin
g
thi
s
syste
m
o
f
equit
y
(nizam-i-qisl
ko.
.
.
bigarne
aur
maskh
karnc
ki
koshish
ki
jaye
jaisa
keyahucl
ne
kiya,
ibid)
.
Althoug
h
Isla
m
reject
s
slavery
,
Islami
c
societ
y
wa
s
developin
g
i
n
a
n
environmen
t
tha
t
coul
d
no
t
tolerat
e
th
e
immediat
e
abolitio
n
o
f
slaver
y
(gfnilam
aur
laiindiyan
islam
ke
apne
nizam
mu
'sharat
ka
koijuzu
nahin
hai
halke
ye
chiz
is
waqt
ke
bain
al
aqwami
halat
.
.
.
maujud
thiy,
ibid
,
pp
.
279
-
280)
.
Slave
s
woul
d
eventuall
y
b
e
recognize
d
a
s
equa
l
citizen
s
i
n
Islami
c
societ
y
(wo
biltadrij
islami
mu'share
mein
musawi
darje
ke
rnkn
ban
jayen,
ibid
,
p
.
298)
.
Islah
i
refer
s
t
o
th
e
protectio
n
tha
t
Islami
c
shah
'ah
afforde
d
t
o
thos
e
wh
o
wer
e
livin
g
i
n
th
e
are
a
o
f
Islami
c
societ
y
an
d
governmen
t
(islami
shari
'ah
ke
in
lahaffuzzat
se
bhi
mahrum
tha
jo
da
ml
islam
mein
ek
musalman
ko
hasil
hoti
ham,
ibid
,
p
.
361)
.
Thos
e
outsid
e
thi
s
are
a
(darul
harb.
ibid
,
p
.
363
;
darul
kuf)\
ibid
,
p
.
365
)
coul
d
no
t
enjo
y
th
e
sam
e
privileges
.
A
Mandat
e
t
o
Gover
n
Islah
i
say
s
tha
t
th
e
formatio
n
o
f
ever
y
socia
l
an
d
politica
l
syste
m
demand
s
obedienc
e
t
o
authority
.
Islah
i
implie
s
tha
t
Isla
m
i
s
suc
h
a
syste
m
whe
n
h
e
say
s
tha
t
th
e
focu
s
o
f
obedienc
e
i
n
Isla
m
i
s
God
,
th
e
Apostl
e
an
d
thos
e
i
n
authorit
y
(islam
mein
amr
o
ta
'at
ke
markaz
tin
ham
-
all
ah,
rasul,
idulamr,
ibid
,
p
.
324)
.
Thos
e
i
n
authorit
y
hav
e
th
e
responsibilit
y
t
o
refe
r
al
l
matter
s
i
n
th
e
communit
y
t
o
th
e
Qur'a
n
an
d
th
e
Sunna
(ummat
ke
arbab-i-hal
o
'aqd
.
.
.
ki
zimmadari
hai,
ibid
,
p
.
325)
.
A
s
vers
e
8
3
says
,
question
s
concernin
g
peac
e
an
d
wa
r
shoul
d
b
e
referre
d
t
o
th
e
Apostl
e
o
r
t
o
thos
e
i
n
authority
:
An
d
i
f
an
y
(secret
)
matte
r
pertainin
g
t
o
peac
e
o
r
wa
r
come
s
withi
n
thei
r
ken
,
the
y
sprea
d
i
t
abroa
d
-
whereas
,
i
f
the
y
woul
d
bu
t
refe
r
i
t
unt
o
th
e
Apostl
e
an
d
unt
o
thos
e
fro
m
amon
g
th
e
believer
s
wh
o
hav
e
6
3

76. bee
n
entruste
d
wit
h
authority
,
suc
h
o
f
the
m
a
s
ar
e
engage
d
i
n
obtainin
g
intelligenc
e
woul
d
indee
d
kno
w
(wha
t
t
o
d
o
with
)
it
.
Afte
r
placin
g
thes
e
matter
s
i
n
th
e
righ
t
context
,
thos
e
i
n
authorit
y
decid
e
o
n
th
e
righ
t
cours
e
o
f
actio
n
(in
ke
maiiqa'
o
mahal
ka
ta
'yyan
karte
aur
in
ke
bab
mein
sahih
policy
ikhtiyar
karte,
ibid
,
p
.
348)
.
Islah
i
say
s
tha
t
thi
s
vers
e
indicate
s
th
e
significanc
e
o
f
Isla
m
a
s
a
politica
l
syste
m
(is
ay
at
se
is
lam
mein
siyasi
nizam
ki
ehmiyat
o
'azmat
wazeh
hoti
hai,
ibid)
.
Th
e
sam
e
poin
t
i
s
develope
d
fro
m
th
e
word
s
o
f
vers
e
58
:
Behold
,
Go
d
bid
s
yo
u
t
o
delive
r
al
l
tha
t
yo
u
hav
e
bee
n
entruste
d
wit
h
unt
o
thos
e
wh
o
ar
e
entitle
d
thereto
,
an
d
wheneve
r
yo
u
judg
e
betwee
n
people
,
t
o
judg
e
wit
h
justice
.
Verily
,
mos
t
excellen
t
i
s
wha
t
Go
d
exhort
s
yo
u
t
o
do
:
verily
,
Go
d
i
s
all-hearing
,
all-seeing
.
Thi
s
mean
s
tha
t
Go
d
ha
s
give
n
powe
r
an
d
responsibilit
y
t
o
th
e
Musli
m
communit
y
(Jin
ko
allah
ta
'a/a
apni
zamin
mein
iqtidar
bakhshta
hai
.
.
.
turn
hen
kar
raha
hai,
ibid
,
p
.
323)
.
Th
e
followin
g
word
s
fro
m
vers
e
59
:
"thos
e
fro
m
amon
g
yo
u
wh
o
hav
e
bee
n
entruste
d
wit
h
authority"
,
confir
m
thi
s
conclusio
n
an
d
refe
r
t
o
thos
e
wit
h
insigh
t
o
r
politica
l
powe
r
i
n
a
n
Islami
c
societ
y
(ululamr
se
murad
islami
mn
'share
.
. .
ke
halat
ke
lihaz
se
is
ke
masdaq
arbab-i-
'Urn o
basirat
bhi
ho
sakte
hain
aur
arbab-i-iqtidar
o
siyasai
bhi,
ibid)
.
I
n
fact
,
i
n
Islami
c
societ
y
an
d
government
,
th
e
scop
e
o
f
th
e
authorit
y
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
extend
s
eve
n
t
o
th
e
real
m
o
f
politica
l
authority
.
A
s
vers
e
6
5
says
:
Bu
t
nay
,
b
y
th
y
Sustainer
!
The
y
d
o
no
t
(really
)
believ
e
unles
s
the
y
mak
e
the
e
(
0
Prophet
)
a
judg
e
o
f
al
l
o
n
whic
h
the
y
disagre
e
amon
g
themselves
,
an
d
the
n
fin
d
i
n
thei
r
heart
s
n
o
ba
r
t
o
a
n
acceptanc
e
o
f
th
y
decisio
n
an
d
giv
e
themselve
s
u
p
(t
o
it
)
i
n
utte
r
self-surrender
.
Accordin
g
t
o
Islahi
,
a
perso
n
o
f
stron
g
fait
h
wil
l
accep
t
th
e
politica
l
authorit
y
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
a
s
wel
l
a
s
hi
s
religiou
s
authorit
y
(jo
log
rasul
ko
mananey
ka
da
'wa
karte
hain
lekin
is
ke
siyasi
iqtidar
ko
taslim
nahin
karte,
ibid
,
pp
.
328-329)
.
Obedienc
e
t
o
th
e
Prophe
t
an
d
obedienc
e
t
o
Go
d
ar
e
on
e
an
d
th
e
sam
e
(ham
ma
'ni
ban
jati
hai,
ibid
,
p
.
329)
.
Furthermore
,
Islami
c
societ
y
wa
s
no
t
ye
t
full
y
establishe
d
whe
n
th
e
law
s
containe
d
i
n
verse
s
15-1
8
wer
e
reveale
d
(ye
ahkam
.
.
.
is
daur
se
la'lluq
rakhie
hain
jab
ke
madina
mein
islami
mu'sharah
abhi
pari
tarah
munazzam
o
mustahaqam
nahin
hua
tha,
ibid
,
p
.
262)
.
Islah
i
call
s
the
m
tempora
l
law
s
6
4

77. (
'arz
i
ahkam,
ibid)
.
However
,
th
e
differen
t
contex
t
o
f
verse
s
60-6
3
require
d
a
chang
e
o
f
approach
.
Go
d
gav
e
guidanc
e
t
o
th
e
Muslim
s
i
n
thes
e
change
d
circumstance
s
whe
n
Isla
m
cam
e
t
o
powe
r
an
d
th
e
politica
l
powe
r
o
f
th
e
Jew
s
becam
e
wea
k
(jab
islam
ne
taqat
pakr
li
aur
yahud
ki
siyasi
taqat
bilkul
kamzaur
ho
gayi
to
musalmanon
ko
ye
hidayat
kar
di
gayi,
ibid
,
p
.
327)
.
Moreover
,
verse
s
66-7
0
describ
e
th
e
hypocris
y
o
f
th
e
Jew
s
an
d
variou
s
tribe
s
livin
g
i
n
th
e
vicinit
y
o
f
Medin
a
wh
o
cam
e
unde
r
pressur
e
t
o
acknowledg
e
th
e
growin
g
politica
l
powe
r
o
f
Isla
m
(ye
islam
ki
ubharli
hui
taqat
ko
dekh
kar
islam
ke
izhar
par
to
majbur
ho
gaye
they,
ibid
,
330)
.
6
5

78. Conclusion
s
I
n
th
e
ligh
t
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
Grou
p
abou
t
th
e
establishin
g
o
f
a
n
Islami
c
societ
y
(is/ami
mu
'sharah
aur
.
.
.
is/ami
hukumat,
ibid
,
p
.
237)
,
Islah
i
find
s
a
lin
k
betwee
n
th
e
las
t
vers
e
o
f
Sura
h
Al
'Imran
an
d
th
e
firs
t
vers
e
o
f
Sura
h
An
Nisa.
Fo
r
thi
s
reason
,
h
e
understand
s
th
e
meanin
g
o
f
th
e
wor
d
rabitu,
whic
h
occur
s
i
n
vers
e
20
0
o
f
Sura
h
Al
'Imran,
a
s
a
n
invitatio
n
t
o
b
e
firmly
unite
d
i
n
confrontin
g
th
e
enem
y
(cf
.
ibid)
.
Islah
i
finds
th
e
sam
e
ide
a
i
n
th
e
openin
g
word
s
o
f
Sura
h
An
Nisa:
0
mankind
!
B
e
consciou
s
o
f
you
r
Sustainer
.
Islah
i
say
s
tha
t
thes
e
word
s
ar
e
a
n
invitatio
n
t
o
b
e
unite
d
a
s
a
grou
p
(apes
me
in
jure
rahna,
ibid)
.
However
,
th
e
openin
g
phras
e
o
f
thi
s
verse
:
"
0
mankind!
1
'
doc
s
no
t
addres
s
a
particula
r
grou
p
i
n
orde
r
t
o
establis
h
Islami
c
societ
y
bu
t
i
t
ha
s
a
mor
e
universa
l
intent
.
Islah
i
give
s
th
e
vers
e
a
particula
r
interpretatio
n
tha
t
wil
l
brin
g
ou
t
hi
s
them
e
(
'umud)
.
Referrin
g
t
o
th
e
directiv
e
mad
e
i
n
vers
e
10
2
abou
t
th
e
correc
t
metho
d
o
f
praye
r
durin
g
tim
e
o
f
war
,
Islah
i
say
s
tha
t
moder
n
condition
s
i
n
th
e
worl
d
d
o
no
t
permi
t
a
litera
l
understandin
g
o
f
thi
s
directive
.
Besides
,
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
n
o
longe
r
amon
g
us
.
Consequently
,
th
e
vers
e
canno
t
b
e
interprete
d
accordin
g
t
o
th
e
contex
t
a
t
th
e
tim
e
o
f
revelation
.
Islah
i
seem
s
t
o
b
e
sayin
g
tha
t
th
e
vers
e
i
s
obsolet
e
o
r
redundant
.
Consequently
,
h
e
suggest
s
that
,
i
n
thi
s
situation
,
an
y
for
m
o
f
praye
r
ma
y
b
e
adopted
.
Islah
i
doe
s
no
t
investigat
e
th
e
universa
l
meanin
g
o
f
th
e
verse
.
A
vers
e
ma
y
eithe
r
b
e
addresse
d
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
a
s
th
e
representativ
e
o
f
th
e
communit
y
(bahaisiyat
urnmat
ke
wakil,
ibid
,
p
.
378
)
o
r
becaus
e
thos
e
t
o
who
m
a
vers
e
i
s
speakin
g
d
o
no
t
deserv
e
t
o
b
e
addresse
d
(goya
wo
laiq
khitab
nahin,
ibid)
.
Thes
e
principle
s
o
f
interpretatio
n
see
m
t
o
b
e
demande
d
b
y
th
e
contex
t
becaus
e
Islah
i
say
s
th
e
genera
l
flo
w
o
r
directio
n
o
f
th
e
tex
t
wil
l
indicat
e
t
o
who
m
th
e
verse
s
ar
e
addresse
d
(kalam
ke
tadriji
iriiqa
se
un
ka
asli
rukh
bhi
wazeh
ho
gay
a
hai
ke
khitab
fil
haqiqat
kin
se
hai,
ibid)
.
Islah
i
ha
s
place
d
th
e
onu
s
o
n
th
e
reade
r
t
o
understan
d
th
e
meanin
g
o
f
th
e
vers
e
i
n
it
s
context
.
Whil
e
thi
s
approac
h
ca
n
fre
e
th
e
tex
t
o
f
th
e
Qur'a
n
fro
m
particula
r
an
d
relativ
e
interpretations
,
i
t
als
o
enable
s
Islah
i
t
o
rea
d
th
e
Sura
h
accordin
g
t
o
th
e
wa
y
h
e
want
s
t
o
vie
w
th
e
subjec
t
matter
.
I
n
Sura
h
Al
Baqarah,
Islah
i
sai
d
tha
t
th
e
tru
e
din
o
f
Abraha
m
consiste
d
o
f
th
e
attribute
s
tha
t
Go
d
bestowe
d
o
n
him
.
Hi
s
descendant
s
coul
d
receiv
e
thi
s
6
6

79. din,
no
t
becaus
e
o
f
thei
r
biologica
l
affinit
y
wit
h
Abraha
m
a
s
member
s
o
f
hi
s
famil
y
o
r
clan
,
bu
t
purel
y
a
s
attribute
s
bestowe
d
b
y
Go
d
(ye
mansub
iamam
tar
sifat
par
mubni
hai,
is
ka
koi
ta
'lluq
bhi
nasab
aur
khandan
se
nahin,
vol
.
1
,
p
.
318)
.
Vers
e
12
4
o
f
Sura
h
An
Nisa
confirm
s
thi
s
vie
w
b
y
stressin
g
tha
t
salvatio
n
i
s
a
matte
r
o
f
fait
h
an
d
goo
d
work
s
rathe
r
tha
n
belongin
g
t
o
a
certai
n
group
.
Moreover
,
vers
e
12
5
asks
:
An
d
wh
o
coul
d
b
e
o
f
bette
r
fait
h
tha
n
h
e
wh
o
surrender
s
hi
s
whol
e
bein
g
unt
o
Go
d
an
d
i
s
a
doe
r
o
f
goo
d
withal
,
an
d
follow
s
th
e
cree
d
o
f
Abraham
,
wh
o
turne
d
awa
y
fro
m
al
l
tha
t
i
s
fals
e
-
seein
g
tha
t
Go
d
exalte
d
Abraha
m
wit
h
Hi
s
love
?
I
n
contras
t
wit
h
thi
s
emphasi
s
o
n
persona
l
fait
h
an
d
goo
d
works
,
however
,
Islah
i
say
s
tha
t
din
ha
s
no
w
bee
n
bestowe
d
o
n
th
e
Musli
m
communit
y
a
s
a
group
.
Eve
n
afte
r
stressin
g
tha
t
th
e
attribute
s
o
f
Abraha
m
wer
e
th
e
attribute
s
bestowe
d
o
n
hi
m
b
y
God
,
Islah
i
interpret
s
th
e
referenc
e
t
o
"th
e
Hous
e
o
f
Abraham'
"
a
s
a
referenc
e
t
o
a
cla
n
o
r
family
.
A
s
vers
e
5
4
says
:
D
o
they
,
perchance
,
env
y
othe
r
peopl
e
fo
r
wha
t
Go
d
ha
s
grante
d
the
m
ou
t
o
f
Hi
s
bounty
?
Bu
t
then
,
W
e
di
d
gran
t
revelatio
n
an
d
wisdo
m
unt
o
th
e
Hous
e
o
f
Abraham
,
an
d
W
e
di
d
besto
w
o
n
the
m
a
might
y
dominion
.
Accordin
g
t
o
Islahi
,
th
e
contex
t
indicate
s
tha
t
th
e
referenc
e
i
s
t
o
th
e
Ishmaeli
s
a
s
a
cla
n
(ahl-i-ibrahim
agarche
'am
hai
kkin
yahan
murad
bani
isma'il
hai.
qarina
is
par
dalil
hai,
ibid
,
p
.
315
.
Afte
r
identifyin
g
th
e
"people
"
i
n
th
e
abov
e
vers
e
a
s
th
e
Muslim
s
(musalman
hain,
ibid)
,
Islah
i
conclude
s
tha
t
th
e
ter
m
"Hous
e
o
f
Abraham
"
refer
s
t
o
th
e
Musli
m
community
.
I
n
othe
r
words
,
th
e
Musli
m
communit
y
inherit
s
th
e
attribute
s
an
d
th
e
din
o
f
Abraha
m
a
s
a
group
.
Thi
s
conclusio
n
contradict
s
Islahi'
s
earlie
r
statemen
t
tha
t
din
canno
t
b
e
inherite
d
becaus
e
o
f
clan
,
famil
y
o
r
grou
p
considerations
.
I
fin
d
a
basi
c
contradictio
n
i
n
Islahi'
s
wa
y
o
f
thinkin
g
i
n
that
,
o
n
th
e
on
e
hand
,
h
e
stresse
s
tha
t
din
i
s
a
matte
r
o
f
surrende
r
t
o
Go
d
while
,
o
n
th
e
othe
r
hand
,
h
e
discusse
s
th
e
historica
l
developmen
t
o
f
din
i
n
term
s
o
f
th
e
respons
e
mad
e
b
y
variou
s
groups
o
r
religiou
s
communitie
s
(as/
din
nn
logon
ka
hai
jo
islam
ka
pairo
hain,
ibid
,
p
.
384)
.
Fo
r
instance
,
vers
e
15
9
i
s
addresse
d
t
o
th
e
Jew
s
an
d
th
e
Christian
s
a
s
a
grou
p
(wo
donon
grohon
se
bahaisiyat
groh
ke
muta'lliq
hain,
bahaisiyat
afrad
ke
nahin,
ibid
,
p
.
422)
.
Moreover
,
vers
e
13
6
addresse
s
th
e
Muslim
s
a
s
a
grou
p
(musalmanon
min
hais
al
jama't
mukhatab
hai,
ibid
,
p
.
408)
.
Islah
i
refer
s
t
o
group
s
o
f
"believers
"
an
d
"Muslims
"
-
usin
g
thes
e
term
s
interchangeabl
y
withou
t
investigatin
g
th
e
impac
t
thi
s
ha
s
o
n
th
e
wa
y
th
e
Sura
h
i
s
understood
.
Th
e
Muslim
s
ar
e
6
7

80. (
'umud
)
o
f
th
e
Sura
h
concernin
g
th
e
developmen
t
o
f
a
n
Islami
c
societ
y
an
d
government
.
I
n
addition
,
Islah
i
see
s
th
e
blessing
s
promise
d
b
y
Go
d
i
n
chapte
r
2
2
o
f
th
e
Boo
k
o
f
Genesi
s
bein
g
fulfille
d
literall
y
i
n
th
e
Musli
m
communit
y
{allah
ta'ala
in
ko
ek
'azim
urn
mat
banaega,
ibid
,
p
.
316)
.
Islah
i
arrive
s
a
t
al
l
thes
e
conclusion
s
b
y
interpretin
g
th
e
Sura
h
accordin
g
t
o
hi
s
ow
n
persona
l
preferences
.
Fo
r
example
,
Islah
i
say
s
th
e
Jew
s
wer
e
jealou
s
o
f
th
e
"might
y
sovereignty
"
(
'azi
m
sultanant,
ibid
)
tha
t
Go
d
wa
s
givin
g
t
o
th
e
Muslims
.
Th
e
parabl
e
o
f
Cai
n
an
d
Abe
l
i
n
Sura
h
Al
Maidah
reflect
s
th
e
jealous
y
tha
t
th
e
Jew
s
ha
d
fo
r
th
e
Muslim
s
becaus
e
o
f
th
e
blessing
s
th
e
latte
r
wer
e
receivin
g
(yahud
ne
is
urn
mat
ke
ma'amle
me
in
bilkul
wo
hi
ravish
ikhtiyar
ki
jo
qabil
ne
habil
ke
ma'amle
me
in
ikhtiyar
ki,
ibid
,
p
.
459)
.
However
,
th
e
stor
y
o
f
Cai
n
an
d
Abe
l
i
s
abou
t
th
e
ethica
l
principl
e
o
f
murder
.
I
t
ha
s
nothin
g
t
o
d
o
wit
h
th
e
Jews
'
jealous
y
o
f
th
e
Muslims
.
Islah
i
take
s
th
e
stor
y
ou
t
o
f
contex
t
an
d
use
s
i
t
fo
r
hi
s
ow
n
purposes
.
Finally
,
Islah
i
describe
s
Isla
m
a
s
a
politica
l
syste
m
{siyasi
nazam,
ibid
,
p
.
348)
.
Vers
e
5
9
say
s
tha
t
onl
y
thos
e
i
n
authorit
y
{arbab-i-iqlidar
o
siyasat,
ibid
,
p
.
323
)
shoul
d
exercis
e
th
e
powe
r
an
d
responsibilit
y
tha
t
exist
s
i
n
Islami
c
society
.
Moreover
,
th
e
scop
e
o
f
th
e
authorit
y
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
extend
s
int
o
th
e
are
a
o
f
politic
s
{is
ke
siyasi
iqtidar,
ibid
,
pp
.
328-329)
.
Isla
m
cam
e
t
o
powe
r
whe
n
th
e
Jew
s
ha
d
becom
e
wea
k
(Jab
islam
ne
taqat
pakr
li
aur
yahud
ki
siyasi
iaqat
bilkul
kamzor
ho
gai,
ibid
,
p.327)
.
Islahi'
s
analysi
s
o
f
th
e
politica
l
ris
e
t
o
powe
r
o
f
th
e
Muslim
s
ha
s
n
o
bearin
g
o
n
th
e
contemporar
y
situatio
n
i
n
th
e
worl
d
today
.
6
9

81. Sura
h
Al
Maidah
Introductio
n
1
.
Th
e
Them
e
o
f
th
e
Sura
h
Thi
s
Sura
h
i
s
th
e
las
t
o
f
Sura
h
Grou
p
One
.
I
n
thi
s
Surah
,
Go
d
make
s
a
covenan
t
wit
h
th
e
Musli
m
communit
y
(ummat
muslimah
se
.
. .
ahd
o
paiman
liya
hai,
vol
.
2
,
p
.
443
)
i
n
orde
r
tha
t
the
y
migh
t
kee
p
th
e
las
t
an
d
perfec
t
la
w
{akhri
aur
kamil
shari
'ah,
ibid)
.
Previously
,
thi
s
covenan
t
ha
d
been
mad
e
wit
h
th
e
Peopl
e
o
f
th
e
Boo
k
bu
t
the
y
di
d
no
t
prov
e
worth
y
o
f
th
e
trus
t
place
d
i
n
them
,
a
s
ha
s
bee
n
becom
e
clea
r
i
n
earlie
r
Surahs
.
Fo
r
thi
s
reason
,
th
e
Peopl
e
o
f
th
e
Boo
k
wer
e
relieve
d
o
f
thei
r
mandat
e
{ma
'zul
kiye
gaye,
ibid
)
an
d
Go
d
entruste
d
th
e
Muslim
s
wit
h
th
e
las
t
an
d
perfec
t
law
.
I
n
thi
s
Surah
,
Go
d
make
s
a
covenan
t
wit
h
th
e
Muslim
s
s
o
that
,
instea
d
o
f
disobeyin
g
th
e
la
w
o
f
Go
d
(kfmda
ki
shari
'ah
ke
ma
'mle
mein
khain
aur
ghaddar
na
ban
jana,
ibid)
,
the
y
migh
t
adher
e
t
o
i
t
faithfully
.
Th
e
Muslim
s
wer
e
t
o
kee
p
th
e
la
w
themselve
s
an
d
t
o
mak
e
a
n
effor
t
t
o
mak
e
other
s
obe
y
i
t
a
s
well
.
The
y
wer
e
t
o
stan
d
u
p
fo
r
th
e
trut
h
b
y
endurin
g
ever
y
tria
l
an
d
b
y
facin
g
ever
y
danger
.
2
.
A
fe
w
Significan
t
Point
s
Firstly
,
th
e
law
s
an
d
commandment
s
presente
d
i
n
th
e
Sura
h
ar
e
relate
d
t
o
th
e
tim
e
whe
n
th
e
missio
n
o
f
Isla
m
ha
d
reache
d
a
pea
k
an
d
wa
s
experiencin
g
a
n
abundanc
e
o
f
divin
e
blessing
s
(da'wat-i-islami
ke
is
daur
se
ta'lluq
rakhne
wale
ha
in
jab
takmil-i-din
aur
itmam-i-ni'amat-i-ilahi
ka
marhala
samne
a
cuka
tha,
ibid)
.
Th
e
law
s
reveale
d
t
o
th
e
Musli
m
communit
y
wer
e
ver
y
suitabl
e
law
s
{mauzu
ahkam,
ibid
)
an
d
s
o
th
e
covenan
t
wa
s
mad
e
o
n
th
e
basi
s
o
f
th
e
whol
e
shari'ah
{goya
puri
shari'ah
par
ahd
o
paiman
ho
gaya,
ibid)
.
Secondly
,
th
e
aspec
t
o
f
tria
l
an
d
testin
g
i
s
uppermos
t
i
n
thes
e
laws
.
Earlie
r
religiou
s
communitie
s
ha
d
receive
d
suc
h
law
s
bu
t
fel
l
int
o
disgrac
e
an
d
becam
e
subjec
t
t
o
God'
s
anger
.
A
t
th
e
tim
e
th
e
ne
w
covenan
t
wa
s
made
,
th
e
Musli
m
communit
y
wa
s
awar
e
o
f
th
e
possibilit
y
tha
t
i
t
coul
d
mak
e
th
e
sam
e
mistake
s
a
s
thes
e
earlie
r
communitie
s
ha
d
made
.
Sinc
e
th
e
Musli
m
communit
y
kne
w
o
f
th
e
dange
r
zones
,
ther
e
wa
s
hop
e
tha
t
i
t
woul
d
no
t
mak
e
simila
r
mistake
s
(cf
.
ibid)
.
7
0

82. Thirdly
,
th
e
Sura
h
relate
s
i
n
detai
l
th
e
histor
y
o
f
th
e
wa
y
th
e
Jew
s
an
d
th
e
Christian
s
brok
e
th
e
covenan
t
(naqz-i-ahd
ki
larikh,
ibid
)
includin
g
th
e
reason
s
an
d
th
e
motivation
s
behin
d
it
.
Th
e
purpos
e
o
f
thi
s
historica
l
narrativ
e
i
s
t
o
provid
e
a
lesso
n
fo
r
th
e
Musli
m
communit
y
(cf
.
ibid
,
p
.
444)
.
Fourthly
,
th
e
Sura
h
expose
s
secre
t
aspect
s
o
f
privat
e
an
d
socia
l
lif
e
i
n
orde
r
t
o
preven
t
Sata
n
an
d
hi
s
agent
s
fro
m
spreadin
g
terro
r
withi
n
th
e
community
.
I
f
thes
e
socia
l
evil
s
(fitne,
ibid
)
ar
e
no
t
checke
d
i
n
time
,
the
y
ca
n
destro
y
th
e
whol
e
shari
'ah.
Fifthly
,
th
e
principle
s
an
d
ordinance
s
(usul
o
zawabit,
ibid
)
tha
t
ar
e
neede
d
t
o
establis
h
th
e
divin
e
covenan
t
(Jin
ka
ihlimam
ahd
iiahi
par
qaim
o
ustawar
rahne
ke
liye
zaruri
hai,
ibid
)
ar
e
clarifie
d
i
n
full
.
Keepin
g
thes
e
fiv
e
point
s
i
n
mind
,
a
reade
r
genuinel
y
searchin
g
fo
r
th
e
trut
h
(Jo
lalib-i-haq
ladabbur
ke
salh
is
surah
ki
lilawat
karega,
ibid
)
wil
l
hav
e
n
o
difficult
y
i
n
understandin
g
th
e
coherenc
e
(mauzu
'
aur
is
ke
nizam,
ibid
)
o
f
th
e
Surah
.
I
n
fact
,
thes
e
fe
w
point
s
ar
e
sufficien
t
t
o
obtai
n
a
gras
p
o
f
th
e
coherenc
e
o
f
th
e
Sura
h
(surah
ke
nizam
ko
samajhne
ke
liye
ye
isharah
bhi
kafi
hain,
ibid)
.
Th
e
Perfec
t
Religio
n
Islah
i
stresse
s
tha
t
th
e
Sura
h
wa
s
reveale
d
a
t
th
e
tim
e
whe
n
th
e
law
s
an
d
guidanc
e
o
f
Isla
m
wer
e
reachin
g
thei
r
pea
k
(surah
tamam
tar
islam
ke
takmili
daur
ke
ahkam
o
hidayat
par
mustamil
hai,
ibid
,
p
.
457)
.
Th
e
tim
e
ha
d
com
e
fo
r
a
cleare
r
demarcatio
n
betwee
n
th
e
unbeliever
s
an
d
th
e
Muslim
s
(donon
me
in
mukamal
mu
'sharati
inqata'
ka
'elan
ho
gaya,
ibid
,
pp
.
457-458)
.
Thi
s
i
s
th
e
backgroun
d
fo
r
th
e
statemen
t
i
n
vers
e
3
:
Today
,
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
hav
e
los
t
al
l
hop
e
o
f
(you
r
eve
r
forsaking
)
you
r
religion
:
d
o
not
,
then
,
hol
d
the
m
i
n
awe
,
bu
t
stan
d
i
n
aw
e
o
f
Me
!
Islah
i
explain
s
tha
t
th
e
wor
d
al
yauma,
whic
h
occur
s
repeatedl
y
i
n
vers
e
3
an
d
i
n
vers
e
5
,
refer
s
t
o
th
e
tim
e
o
f
revelatio
n
(w
o
zamana
hai
Jis
me
in
ye
ayalen
nazil
hid
hain,
ibid
,
p
.
457)
.
Th
e
tim
e
ha
s
no
w
com
e
d
o
awa
y
wit
h
foo
d
restriction
s
fo
r
th
e
Muslim
s
(ab
wo
tamam
pabandiyan
khatam
ho
gain,
ibid
,
p
.
464)
.
Moreover
,
th
e
Muslim
s
hav
e
becom
e
a
powe
r
tha
t
canno
t
b
e
annihilate
d
(mnsalman
ek
na
qabl-i-shikast
taqat
ban
cluikev
they,
ibid
,
p.465)
.
7
1

83. Th
e
firs
t
eleve
n
verse
s
o
f
th
e
Sura
h
describ
e
th
e
tim
e
durin
g
whic
h
th
e
Musli
m
communit
y
wa
s
receivin
g
man
y
blessing
s
(is
nmmal
par
iimam-i-
ni
'mat
hai,
ibid
,
p
.
466)
.
A
s
vers
e
7
says
:
An
d
(always
)
remembe
r
th
e
blessing
s
whic
h
Go
d
ha
s
bestowe
d
upo
n
you
,
an
d
th
e
solem
n
pledg
e
b
y
whic
h
H
e
boun
d
yo
u
t
o
himsel
f
whe
n
yo
u
said
,
"W
e
hav
e
heard
,
an
d
w
e
pa
y
heed.
"
Hence
,
remai
n
consciou
s
o
f
God
:
verily
,
Go
d
ha
s
ful
l
knowledg
e
o
f
wha
t
i
s
i
n
th
e
heart
s
(o
f
men)
.
I
t
wa
s
a
tim
e
whe
n
Go
d
reveale
d
th
e
perfec
t
law
s
an
d
ordinance
s
t
o
th
e
Musli
m
communit
y
t
o
b
e
thei
r
religion
,
accordin
g
t
o
th
e
word
s
o
f
vers
e
3
:
Toda
y
hav
e
I
perfecte
d
you
r
religiou
s
la
w
fo
r
you
,
an
d
hav
e
bestowe
d
upo
n
yo
u
th
e
ful
l
measur
e
o
f
M
y
blessings
,
an
d
wille
d
tha
t
self
-
surrende
r
unt
o
M
e
shal
l
b
e
you
r
religion
.
Thes
e
verse
s
indicat
e
tha
t
th
e
Sura
h
wa
s
reveale
d
durin
g
th
e
tim
e
tha
t
Go
d
bestowe
d
th
e
perfec
t
la
w
an
d
religio
n
upo
n
th
e
Musli
m
communit
y
(ab
allah
ka
din
bhi
takmil
ki
had
ko
pahuncha
our
tumhari
shari
'ah
bhi
itmam
ki
manzil
ko
pahunchi
aur
islam
ko
khuda
ne
tumhare
liye
din
ki
haisiyat
se
pasind
farmaya,
ibid
,
p
.
459)
.
Th
e
din
tha
t
th
e
disciple
s
o
f
Jesu
s
receive
d
wa
s
th
e
din
o
f
islam,
no
t
tha
t
o
f
Christianit
y
(hawariyin
ne
jis
din
ko
qabul
kiya
wo
nasraniyat
o
majusiyat
nahin
balke
islam
hai,
ibid
,
p
.
608)
.
Clearly
,
thi
s
coul
d
no
t
b
e
th
e
socia
l
an
d
politica
l
for
m
o
f
Isla
m
tha
t
develope
d
later
.
Th
e
Them
e
o
f
th
e
Sura
h
Islah
i
find
s
th
e
them
e
o
f
th
e
Sura
h
expresse
d
i
n
th
e
openin
g
verse
s
o
f
th
e
Surah
.
Th
e
las
t
word
s
o
f
vers
e
2
say
:
D
o
no
t
hel
p
on
e
anothe
r
i
n
furtherin
g
evi
l
an
d
enmity
;
an
d
remai
n
consciou
s
o
f
God
:
for
,
behold
,
Go
d
i
s
sever
e
i
n
retribution
!
Thes
e
word
s
expres
s
a
warnin
g
fo
r
th
e
Musli
m
communit
y
t
o
observ
e
thei
r
covenan
t
wit
h
Go
d
i
n
al
l
circumstance
s
fo
r
Go
d
ha
s
entruste
d
the
m
wit
h
thi
s
specia
l
mandat
e
(khuda
ne
turn
ko
apne
ahd
o
misaq
se
dunya
ki
imamat
ki
sarfarazi
bakhshi
hai,
ibid
,
p
.
456)
.
I
n
contrast
,
th
e
las
t
par
t
o
f
vers
e
5
i
s
a
n
allusio
n
t
o
th
e
Peopl
e
o
f
th
e
Book
:
Bu
t
a
s
fo
r
hi
m
wh
o
reject
s
belie
f
(i
n
God
)
-
i
n
vai
n
wil
l
b
e
al
l
hi
s
works
:
fo
r
i
n
th
e
lif
e
t
o
com
e
h
e
shal
l
b
e
amon
g
th
e
lost
.
Islah
i
say
s
tha
t
th
e
Peopl
e
o
f
th
e
Boo
k
hav
e
exclude
d
themselve
s
fro
m
th
e
blessing
s
tha
t
Go
d
intende
d
t
o
giv
e
th
e
whol
e
worl
d
throug
h
th
e
instrumentalit
y
o
f
th
e
Musli
m
communit
y
(is
urn
mat
ke
zariy'ah
se
tamam
dunya
ke
age
bachana
chaha
tha
.
.
.
ahl
kitab
.
.
.
is
se
faidah
nahin
utaya
to
7
2

84. ye
in
ki
apni
bad
qismati
hai,
ibid
,
464)
.
Go
d
warn
s
th
e
Muslim
s
no
t
t
o
b
e
lik
e
th
e
Jew
s
wh
o
neglecte
d
thei
r
covenan
t
wit
h
Go
d
{yahud
ki
(arah
is
ko
bind
naj
ana
balke
is
ko
hameshayad
rakhna,
ibid
,
p
.
470)
.
Accordin
g
t
o
Islahi
,
vers
e
8
develop
s
th
e
them
e
furthe
r
b
y
definin
g
mor
e
clearl
y
th
e
mandat
e
give
n
t
o
th
e
Musli
m
community
:
O
yo
u
wh
o
hav
e
attaine
d
t
o
faith
!
B
e
eve
r
steadfas
t
i
n
you
r
devotio
n
t
o
God
,
bearin
g
witnes
s
t
o
th
e
trut
h
i
n
al
l
equity
;
an
d
neve
r
le
t
hatre
d
o
f
anyon
e
lea
d
yo
u
int
o
th
e
si
n
o
f
deviatin
g
from
justice
.
B
e
just
:
thi
s
i
s
closes
t
t
o
bein
g
God-conscious
.
An
d
remai
n
consciou
s
o
f
God
:
verily
,
Go
d
i
s
awar
e
o
f
al
l
tha
t
yo
u
do
.
Th
e
vers
e
expresse
s
th
e
responsibilitie
s
give
n
t
o
th
e
Musli
m
communit
y
t
o
uphol
d
justic
e
{musalmanon
par
bahaisiyal
ummat
imislimah
ye
ziinmadan
hai
ke
wo
is
haq
o
'cull
ke
'aim
bardar
banen
jo
is
akhri
shari
'ah
ki
shakl
me
in
in
ko
'ala
hua
hai,
ibid
,
p
.
471)
.
Simpl
y
ou
t
o
f
hostilit
y
fo
r
th
e
Muslims
,
th
e
Jew
s
ruine
d
thei
r
covenan
t
wit
h
Go
d
{yahud
ne
mahz
bani
isma
'//
aur
musalmanon
ki
dushmani
me
in
is
lamam
ahd
o
paiman
ko
khak
mein
mil
a
clia,
ibid)
.
Islah
i
repeat
s
that
,
accordin
g
t
o
verse
s
9-10
,
Go
d
ha
s
give
n
th
e
responsibilit
y
fo
r
th
e
covenan
t
t
o
th
e
Muslim
s
{allah
la
'ala
ne
ham
par
is
misaq
ki
zimmadari
dali
hai,
ibid)
.
Furthermore
,
th
e
purpos
e
o
f
th
e
describin
g
th
e
covenan
t
o
f
th
e
childre
n
o
f
Israe
l
i
n
verse
s
12-1
4
i
s
t
o
infor
m
th
e
Muslim
s
o
f
th
e
similaritie
s
betwee
n
th
e
pledg
e
tha
t
th
e
Israelite
s
mad
e
wit
h
th
e
pledg
e
tha
t
th
e
Muslim
s
hav
e
als
o
mad
e
{maqsud
is
se
musalmanon
mulanba
karna
hai
ke
ab
turn
se jo
ahd
liyaja
raha
hai
ye
bhi
isi
nan
'yai
ka
ahd
hai,
ibid
,
p
.
473)
.
Vers
e
1
2
says
:
And
,
indeed
,
Go
d
accepte
d
a
(similar
)
solem
n
pledg
e
fro
m
th
e
childre
n
o
f
Israel
.
Th
e
narrativ
e
abou
t
Cai
n
an
d
Abel
,
th
e
tw
o
son
s
o
f
Adam
,
furthe
r
illustrate
s
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Islah
i
say
s
th
e
narrativ
e
i
s
a
parabl
e
(misal,
ibid
,
p
.
495
)
abou
t
th
e
relationshi
p
betwee
n
th
e
Jew
s
an
d
th
e
Muslims
.
Th
e
parabl
e
begin
s
i
n
vers
e
27
:
An
d
conve
y
unt
o
them
,
settin
g
fort
h
th
e
truth
,
th
e
stor
y
o
f
th
e
tw
o
son
s
o
f
Ada
m
-
ho
w
eac
h
offere
d
a
sacrifice
,
an
d
i
t
wa
s
accepte
d
fro
m
on
e
o
f
the
m
wherea
s
i
t
wa
s
no
t
accepte
d
fro
m
th
e
othe
r
Islah
i
say
s
th
e
vers
e
i
s
directe
d
t
o
th
e
Jew
s
becaus
e
the
y
treate
d
th
e
Muslim
s
i
n
precisel
y
th
e
sam
e
wa
y
tha
t
Cai
n
treate
d
Abel
.
A
s
Cai
n
becam
e
jealou
s
o
f
0
I
n
hi
s
remar
k
o
n
thi
s
verso
,
Asa
d
says
:
"Th
e
interpolatio
n
o
f
'similar
'
is justifie
d
b
y
th
e
obviou
s
referenc
e
t
o
vers
e
7
above.
"
Muhamma
d
Asa
d
(1980)
,
p
.
143
,
footnot
e
21
.
Th
e
poin
t
i
s
tha
t
vers
e
7
mention
s
a
"pledge
"
wit
h
referenc
e
t
o
th
e
Musli
m
community
.
I
hav
e
quote
d
i
t
o
n
pag
e
2
(above)
.
7
3

85. Abel
,
th
e
Jew
s
becam
e
jealou
s
o
f
th
e
Muslim
s
whe
n
the
y
sa
w
ho
w
Go
d
bestowe
d
blessing
s
upo
n
the
m
(isi
tarah
jahud
ne
.
.
.
haisad
ke
janun
mein
aise
bukhlaye,
ibid)
.
Further
,
th
e
Jew
s
wrough
t
havo
c
o
n
eart
h
jus
t
a
s
Cai
n
di
d
(bani
israil
ne
.
.
.
barabar
qabil
ki
sunnat
bad
ki
pairwi
me
in
khuda
ki
zamin
mein
fasad
o
khunrezi
barpa
kiye
ja
rahe
hain,
ibid
,
p
.
501)
.
Accordin
g
t
o
Islahi
,
vers
e
3
2
doe
s
no
t
onl
y
revea
l
th
e
la
w
o
f
retributio
n
bu
t
refer
s
t
o
th
e
corruptio
n
tha
t
th
e
Jew
s
brough
t
t
o
th
e
worl
d
(yahan
maqsud
hukm
qasas
ki
tarikh
bayan
karna
nahin
hai
balke
ye
wazeh
karna
hai
ke
bani
israil
.
.
.
barabar
khuda
ki
zamin
mein
fasad
barpa
kiye
chale
ja
rahe
hain,
ibid
,
p
.
503)
.
H
e
say
s
tha
t
th
e
Qurays
h
wer
e
i
n
cohort
s
wit
h
th
e
Jew
s
an
d
h
e
describe
s
thei
r
evildoin
g
i
n
detai
l
(cf
.
ibid
,
p
.
505)
.
Th
e
Jew
s
di
d
al
l
thi
s
i
n
spit
e
o
f
th
e
abundan
t
guidanc
e
the
y
receive
d
throug
h
th
e
Prophet
s
sen
t
t
o
the
m
{it
imam
hujjat,
ibid
,
p
.
504)
.
I
n
thi
s
situation
,
vers
e
4
2
tell
s
th
e
Prophe
t
t
o
judg
e
betwee
n
the
m
wit
h
equity
:
Hence
,
i
f
the
y
com
e
t
o
the
e
(fo
r
judgment)
,
tho
u
mayes
t
eithe
r
judg
e
betwee
n
the
m
o
r
leav
e
the
m
alone
:
for
,
i
f
tho
u
leav
e
the
m
alone
,
the
y
canno
t
har
m
the
e
i
n
an
y
way
.
Bu
t
i
f
tho
u
dos
t
judge
,
judg
e
betwee
n
the
m
wit
h
equity
:
verily
,
Go
d
know
s
thos
e
wh
o
ac
t
equitably
.
Islah
i
say
s
tha
t
Go
d
i
s
tellin
g
th
e
whol
e
Musli
m
communit
y
throug
h
th
e
Prophe
t
tha
t
the
y
hav
e
bee
n
entruste
d
wit
h
th
e
tas
k
o
f
judgin
g
justl
y
(ye
paighamhar
salla
allahu
alayhi
wa
sal
lam
aur
ap
ke
waste
se
puri
ummal
se
goya
ahd
liya
gaya
hai
ke fa
isi
ah
.
.
.
qanun
'adl
o
qist
ke
mutabiq
ho,
ibid
,
p
.
526)
.
I
n
orde
r
t
o
conve
y
thi
s
trus
t
t
o
th
e
Musli
m
community
,
Go
d
depose
d
earlie
r
communitie
s
(isi
ki
khatir
allah
ne
pichhli
ummaton
ko
ma
%
zul kar
ke
is
ummat
ko
barpa
kiya
hai,
ibid)
.
Accordin
g
t
o
verse
s
44-45
,
th
e
mai
n
purpos
e
o
f
th
e
forme
r
Scripture
s
wa
s
t
o
conve
y
thi
s
tas
k
t
o
earlie
r
communities
,
(taurat
se
inula
'lliq
in
par
kiya
zimmadariyan
'aid
ihiy,
ibid
,
p
.
507
)
bu
t
thei
r
leader
s
di
d
no
t
tak
e
thei
r
responsibilit
y
seriousl
y
(cf
.
ibid
,
pp
.
507-508)
.
Islah
i
quote
s
extensivel
y
fro
m
th
e
Boo
k
o
f
Number
s
an
d
fro
m
th
e
Boo
k
fo
r
Genesi
s
sinc
e
th
e
Qur'a
n
provide
s
onl
y
a
summar
y
(quran
ne
.
.
.
sirf
khulasah
dia
hai,
ibid
,
p
.
488)
.
Islah
i
say
s
tha
t
th
e
ma
m
purpos
e
o
f
th
e
historica
l
narrative
s
i
n
th
e
forme
r
Scripture
s
wa
s
no
t
simpl
y
t
o
provid
e
a
n
accoun
t
o
f
histor
y
bu
t
t
o
provid
e
th
e
Muslim
s
wit
h
a
lesso
n
(naqz-i-ahd
ki
ye
tarikh
musalmanon
ko
mahz
mazi
ki
ek
sarguzasht
ki
haisiyat
se
nahin
sunai
4
1
Cf
.
ibid
,
pp
.
487,490,491,49
2
an
d
496
.
7
4

86. ja
rahi
hai
balke
is
liye
sunai
ja
rahi
hai
ke
musalman
is
se
sabaq
len,
ibid
,
p
.
478
)
an
d
t
o
war
n
th
e
Muslim
s
tha
t
thei
r
fat
e
wil
l
b
e
th
e
sam
e
a
s
th
e
Jew
s
an
d
Christian
s
i
f
the
y
neglec
t
thei
r
covenan
t
wit
h
Go
d
(cf
.
ibid)
.
However
,
Islahi'
s
commentar
y
goe
s
furthe
r
tha
n
t
o
discus
s
th
e
warnin
g
th
e
Sura
h
give
s
t
o
th
e
Muslims
.
Islah
i
develop
s
th
e
argumen
t
tha
t
th
e
covenan
t
wa
s
transferre
d
fro
m
th
e
Jewis
h
communit
y
t
o
th
e
Musli
m
communit
y
(nabi
ummi
aur
in
ki
ummat
ko
muntaqil
hua,
ibid
,
p
.
458)
.
H
e
state
s
tha
t
Go
d
bestowe
d
th
e
covenan
t
upo
n
th
e
Musli
m
communit
y
(allah
ta'ala
ne
ham
par
is
misaq
ki
zimmadari
dali
hai,
ibid
,
p
.
471
)
an
d
tha
t
th
e
Jew
s
exclude
d
themselve
s
fro
m
al
l
th
e
blessing
s
o
f
Go
d
(apne
ap
ko
in
tarn
am
rahmaton
aur
barkaton
se
mahrum
kar
liya,
ibid
,
p
.
464)
.
Islah
i
eve
n
say
s
tha
t
Go
d
depose
d
earlie
r
communitie
s
{allah
ne
pichhli
ummatxm
ko
ma
zul
kar
ke,
ibid
,
p
.
526)
.
Thi
s
i
s
t
o
rea
d
th
e
Sura
h
accordin
g
t
o
th
e
wa
y
th
e
them
e
(
'umud
)
wa
s
explaine
d
a
t
th
e
beginnin
g
(jo
.
.
. is
surah
ki
lilawat
karega
wo
is
ke
mauzu'
aur
is
ke
nizam
ke
samajhne
mein
.
.
.
koi
itljhan
nahin
mahsus
karega,
ibid
,
p
.
444)
.
A
Mandat
e
t
o
Gover
n
W
e
note
d
abov
e
tha
t
th
e
Sura
h
wa
s
reveale
d
whe
n
th
e
Muslim
s
ha
d
becom
e
stron
g
(musalman
ek
na
qabl-i-shikast
taqat
ban
chukey
they,
ibid
,
p
.
465)
.
I
n
fact
,
Islah
i
make
s
i
t
clea
r
tha
t
th
e
Muslim
s
ha
d
obtaine
d
political
powe
r
(ye
is
daur
ki
sural
hai
jab
musalman
ek
siyasi
quwwat
ban
chuki
thiy,
ibid
,
p
.
472)
,
thoug
h
no
t
complet
e
an
d
unrivalle
d
powe
r
{musalman
agarche
ek
siyasi
taqat
ban
chuke
they
lekin
abhi
in
ko
makamal
iqiidar
hasil
nahin
hua
tha,
ibid
,
p
.
544)
.
Islah
i
limit
s
hi
s
analysi
s
t
o
th
e
tim
e
o
f
revelatio
n
(jis
zamane
mein
ye
ayat
nazil
hui
hai,
is
zamane
tak,
ibid)
.
Othe
r
verse
s
(fo
r
example
,
verse
s
52-53
)
dea
l
wit
h
th
e
future
o
f
Isla
m
(islam
ki
.
.
.
apne
mustaqbil
ke
tarafse,
ibid
,
p
.
545)
.
I
n
thi
s
situation
,
verse
s
33-3
4
provid
e
law
s
t
o
dea
l
wit
h
th
e
externa
l
enemie
s
o
f
Isla
m
(Jang
o
jihad
ke
ahkam,
ibid
,
p
.
505)
.
Furthermore
,
Islami
c
punishment
s
wer
e
implemente
d
t
o
dea
l
wit
h
interna
l
enemie
s
(islami
hukumat
ke
in
andrauni
dushmanon
ki
sarkaubi
ke
liye,
ibid)
.
Islami
c
governmen
t
ha
s
th
e
authorit
y
t
o
decid
e
o
n
thes
e
matter
s
(hukumat
in
mein
se
jo
iqdam
bhi
munasib
samjhe,
kar
sakti
hai,
ibid
,
p
.
506)
.
Islah
i
make
s
dismissiv
e
remark
s
abou
t
moder
n
approache
s
t
o
punishmen
t
(maujuda
zamane
mein
jurm
aur
mujrimin
ke
live
falsa
foil
ke
nam
se
.
.
.
islam
is
qism
ke
mahmul
nazriyal
ke
hauslah
afzai
nahin
karla,
ibid
,
p
.
507
)
an
d
seem
s
t
o
7
5

87. sugges
t
a
retur
n
t
o
thos
e
punishment
s
outline
d
i
n
vers
e
3
3
an
d
vers
e
3
8
{suit
aur
phansi
ke
wo
tariqe
bhi
ikhtiyar
kiye
ja
sakte
jo
ziyadah
draunak
aur
ziyadah
e
'brat
angezi
hon,
ibid
,
p
.
506)
.
However
,
Islah
i
add
s
tha
t
Islami
c
punishment
s
ca
n
b
e
enforce
d
onl
y
i
n
a
n
Islami
c
societ
y
{saza
ke
nifaz
ke
liye
darul
islam
bona
bhi
shart
hai,
ibid
,
p
.
512
)
sinc
e
thes
e
punishment
s
ar
e
par
t
o
f
a
n
Islami
c
syste
m
{ye
ahkam
o
hadud
ek
majmu'i
nizam
ka
juzu
hain,
ibid)
.
Th
e
fac
t
tha
t
thes
e
law
s
wer
e
reveale
d
a
t
a
tim
e
whe
n
Isla
m
wa
s
i
n
powe
r
prove
s
tha
t
thes
e
law
s
canno
t
b
e
separate
d
fro
m
suc
h
a
n
Islami
c
environmen
t
(in
ahkam
ka
zamana
nuzul
khud
is
bat
ka
sabut
hai
ke
in
ke
nifaz
ke
liye
darul
islam
shart
hai.
chunanche
a
Hah
ta'ala
ne
ye
ahkam
nazil
hi
is
waqt
far
may
e
jab
darul
islam
'amlan
qaim
ho
chuka,
ibid)
.
Clearly
,
Islah
i
establishe
s
a
stron
g
lin
k
betwee
n
th
e
law
s
abou
t
punishmen
t
wit
h
th
e
perio
d
i
n
whic
h
the
y
wer
e
revealed
.
Doe
s
h
e
impl
y
tha
t
thes
e
law
s
coul
d
even
chang
e
o
r
develo
p
sinc
e
th
e
perio
d
i
n
whic
h
the
y
wer
e
reveale
d
n
o
longe
r
exists
?
A
significan
t
indicatio
n
o
f
Islahi'
s
approac
h
emerge
s
fro
m
hi
s
discussio
n
o
f
th
e
secon
d
par
t
o
f
vers
e
48
:
Unt
o
ever
y
on
e
o
f
yo
u
hav
e
W
e
appointe
d
a
(different
)
la
w
an
d
wa
y
o
f
life
.
An
d
i
f
Go
d
ha
d
s
o
willed
,
H
e
coul
d
surel
y
hav
e
mad
e
yo
u
al
l
on
e
singl
e
community
:
bu
t
(H
e
wille
d
i
t
otherwise
)
i
n
orde
r
t
o
tes
t
yo
u
b
y
mean
s
o
f
wha
t
H
e
ha
s
vouchsafe
d
unt
o
you
.
Vie
,
then
,
wit
h
on
e
anothe
r
i
n
doin
g
goo
d
works
!
Unt
o
Go
d
yo
u
al
l
mus
t
return
;
an
d
the
n
H
e
wil
l
mak
e
yo
u
trul
y
understan
d
al
l
tha
t
o
n
whic
h
yo
u
wer
e
won
t
t
o
differ
.
Instea
d
o
f
understandin
g
thes
e
line
s
a
s
a
n
invitatio
n
t
o
toleranc
e
an
d
harmon
y
betwee
n
Muslim
s
an
d
Christian
s
(ahI
kitab
ke
sath
izhar
rawadari
ke
liye
nahin,
ibid
,
p
.
534)
,
Islah
i
say
s
thes
e
word
s
expres
s
displeasur
e
wit
h
th
e
custom
s
o
f
th
e
Peopl
e
o
f
th
e
Boo
k
(in
ke
riwayah
se
izhar
bizari,
ibid)
.
Islah
i
ha
s
a
simila
r
approac
h
t
o
th
e
secon
d
par
t
o
f
vers
e
82
,
whic
h
seem
s
t
o
affir
m
a
profoun
d
sympath
y
o
n
th
e
par
t
o
f
Christians
:
Tho
u
wil
t
surel
y
fin
d
that
,
o
f
al
l
people
,
the
y
wh
o
say
,
"Behold
,
w
e
ar
e
Christians,
"
com
e
closes
t
t
o
feelin
g
affectio
n
fo
r
thos
e
wh
o
believ
e
(i
n
thi
s
divin
e
writ)
:
thi
s
i
s
s
o
becaus
e
ther
e
ar
e
priest
s
an
d
monk
s
amon
g
them
,
an
d
becaus
e
thes
e
ar
e
no
t
give
n
t
o
arrogance
.
However
,
Islah
i
canno
t
identif
y
th
e
"Christians
"
tha
t
th
e
vers
e
refer
s
to
.
H
e
finds
faul
t
wit
h
th
e
moder
n
churc
h
syste
m
(maujuda
kalisai
nizam,
ibid
,
p
.
574
)
an
d
fail
s
t
o
fin
d
th
e
humilit
y
th
e
vers
e
describes
.
Finally
,
h
e
suggest
s
ther
e
ma
y
b
e
a
connectio
n
betwee
n
th
e
Christian
s
referre
d
t
o
i
n
thi
s
vers
e
7
6

88. wit
h
th
e
vers
e
i
n
th
e
Ne
w
Testamen
t
tha
t
speak
s
o
f
"the^o^rj
n
spirit"
,
(cf
.
//
'
ibid)
.
V..
.
^
W
~C
"
^'
"
Th
e
word
s
minhaj
an
d
shari
'ah
refe
r
t
o
th
e
way
s
an
d
practice
s
tha
t
diffe
r
i
n
eac
h
o
f
th
e
thre
e
groups
:
th
e
Jews
,
th
e
Christian
s
an
d
th
e
Muslim
s
(cf
.
ibid)
.
Islah
i
say
s
tha
t
th
e
truth
s
o
f
din
remai
n
unchange
d
{yahan
tak
din
ke
haqaiq
ka
ta
'lluq
hai
wo
homes
ha
se
ghair
mutaghayyar
ha
in,
ibid
,
p
.
535
)
wherea
s
th
e
shari
'ah
o
r
minhaj
i
s
differen
t
i
n
eac
h
communit
y
(allah
ne
har
ummat
ke
liye
shari'ah
aur
minhaj
alag
alag
bane
hain,
ibid
,
p
.
536)
.
Th
e
Jews
'
attachmen
t
t
o
thei
r
custom
s
an
d
habit
s
{ye
apne
pichhle
rasum
o
qaiyud
mein
griftar
hain,
ibid)
,
le
d
the
m
t
o
choos
e
th
e
wa
y
o
f
unbelie
f
ikufr
ki
rah
mein
sabaqat
kar
rahe
hain,
ibid)
.
O
n
th
e
basi
s
o
f
verse
s
49-50
,
Islah
i
argue
s
tha
t
an
y
la
w
oppose
d
t
o
God'
s
la
w
lead
s
t
o
darknes
s
(Jo
khuda
ke
ufhare
hue
qanun
ke
khilaf
hai
wo
jahiliyat
ka
qanun
hai,
ibid
,
p
.
537)
.
However
,
Islah
i
doe
s
no
t
develo
p
th
e
vali
d
distinctio
n
betwee
n
din,
minhaj
an
d
shari'ah,
a
distinctio
n
tha
t
coul
d
lea
d
t
o
greate
r
understandin
g
an
d
respec
t
amon
g
th
e
differen
t
religiou
s
communities
.
I
n
conclusion
,
i
t
seem
s
t
o
m
e
tha
t
th
e
specia
l
responsibilit
y
Go
d
give
s
t
o
th
e
Muslim
s
t
o
judg
e
wit
h
equit
y
(qayam
bilqist
aur
shahadal
'a/annas
ke
jis
mansub
par
allah
ta
'ala
ne
musalmanon
ko
mamur
far
may
a
hai,
ibid
,
p
.
466
)
nee
d
no
t
exclud
e
th
e
Jew
s
fro
m
God'
s
blessings
.
I
n
othe
r
words
,
rathe
r
than
highlightin
g
th
e
politica
l
mandat
e
t
o
govern
,
a
s
Islah
i
does
,
i
t
ma
y
b
e
mor
e
importan
t
t
o
stres
s
th
e
mora
l
an
d
ethica
l
responsibilit
y
tha
t
Go
d
bestow
s
o
n
th
e
Muslims
.
Toward
s
th
e
en
d
o
f
hi
s
discussio
n
o
f
thi
s
Surah
,
Islah
i
describe
s
it
s
mai
n
them
e
i
n
word
s
tha
t
reflec
t
a
n
emphasi
s
o
n
justic
e
an
d
mora
l
responsibilit
y
{akhr
mein
qayam
'adt
o
qist
aur
shahadal-i-haq
ki
is
'azim
zimmadari
.
.
.
jo
is
surah
mein
markazi
mazmun
ki
haisiyat
rakhti
hai,
ibid
,
p
.
576).
4
S
Finally
,
Islahi'
s
analysi
s
coul
d
lea
d
th
e
Musli
m
communit
y
t
o
conside
r
itsel
f
a
s
th
e
belove
d
o
r
chose
n
one
s
o
f
Go
d
jus
t
a
s
earlie
r
communitie
s
ha
d
considere
d
themselve
s
th
e
belove
d
childre
n
o
f
Go
d
-
i
n
th
e
word
s
o
f
vers
e
18
:
An
d
(both
)
th
e
Jew
s
an
d
th
e
Christian
s
say
,
"W
e
ar
e
God'
s
children
,
an
d
Hi
s
belove
d
ones"
.
'
Islah
i
als
o
say
s
tha
t
Go
d
love
s
thos
e
wh
o
uphol
d
justic
e
a
s
a
wa
y
o
f
lif
e
{is ko
pasind
in
logon
ki /id
o
jahdhaijo
is
dunya
mein
nizam-i-haq
o
'adI he 'alinbardar hai,
ibid
,
p
.
555)
.
7
7

89. Islah
i
seem
s
t
o
encourag
e
th
e
Muslim
s
t
o
thin
k
thi
s
wa
y
whe
n
h
e
describe
s
the
m
a
s
th
e
specia
l
"party
"
o
f
Go
d
tha
t
wil
l
b
e
victoriou
s
i
n
th
e
en
d
(wo
allah
ki
parti
banenge
auryahi
parti
bilakhir
ghalib
hogi,
ibid
,
p
.
537
)
whil
e
claimin
g
t
o
reject
al
l
kind
s
o
f
grou
p
prejudic
e
(grohi
fakhr
o
ghantr
ka
abtal,
ibid
,
p
.
565)
.
7
8

90. Conclusion
s
Islah
i
say
s
th
e
Sura
h
wa
s
reveale
d
a
t
th
e
tim
e
whe
n
Islami
c
societ
y
ha
d
reache
d
a
highpoin
t
becaus
e
o
f
th
e
blessing
s
i
t
wa
s
receivin
g
fro
m
Go
d
(jab
takmil-i-din
aur
itmam-i-ni
'amai-i-ilahi
ka
marhala
samne
a
cuka
tha,
ibid
,
p
.
443)
.
Th
e
Muslim
s
ha
d
becom
e
a
powe
r
tha
t
coul
d
no
t
b
e
annihilate
d
(musalman
ek
na
qabl-i-shakast
taqat
ban
chuke
they,
ibid
,
p
.
465
)
an
d
Isla
m
ha
d
eve
n
becom
e
a
politica
l
powe
r
(jab
musalman
ek
siyasi
quwwaf
ban
cuki
thiy,
ibid
,
p
.
472)
.
I
t
wa
s
i
n
thi
s
situatio
n
tha
t
vers
e
3
o
f
th
e
Sura
h
pronounce
d
islam
a
s
th
e
perfec
t
din,
Islah
i
seem
s
t
o
mak
e
n
o
distinctio
n
betwee
n
islam
a
s
surrende
r
t
o
Go
d
an
d
th
e
Islami
c
law
s
concernin
g
jang,
jihad
an
d
th
e
Islami
c
punishment
s
tha
t
wer
e
bein
g
implemente
d
b
y
thos
e
wh
o
ha
d
authorit
y
i
n
th
e
Islami
c
governmen
t
(islaim
hukumal,
ibid
,
pp
.
505
-
506
)
a
t
tha
t
time
.
A
s
a
result
,
Islah
i
fail
s
t
o
identif
y
th
e
universa
l
dimensio
n
o
f
th
e
verse
s
relate
d
t
o
th
e
emergenc
e
o
f
Islami
c
societ
y
i
n
Medina
.
Hi
s
understandin
g
o
f
Isla
m
an
d
o
f
Islami
c
societ
y
remain
s
tie
d
t
o
it
s
historica
l
manifestatio
n
i
n
Medina
.
Islah
i
say
s
tha
t
th
e
din,
whic
h
th
e
disciple
s
o
f
Jesu
s
receive
d
wa
s
th
e
din
o
f
islam,
no
t
tha
t
o
f
Christianit
y
(hawariyin
ne
jis
din
ko
qabul
kiya
wo
nasraniyal
o
majusiyat
nahin
balke
islam
hai,
ibid
,
p
.
608)
.
Clearly
,
th
e
din
o
f
th
e
disciple
s
o
f
Jesu
s
coul
d
no
t
hav
e
bee
n
th
e
socia
l
an
d
politica
l
for
m
o
f
Isla
m
tha
t
develope
d
centurie
s
afte
r
th
e
Prophe
t
Jesu
s
wa
s
living
.
Hence
,
din
shoul
d
no
t
b
e
identifie
d
wit
h
Isla
m
bu
t
shoul
d
b
e
understoo
d
a
s
th
e
commo
n
possessio
n
o
f
thos
e
peopl
e
amon
g
th
e
Jews
,
th
e
Christian
s
an
d
th
e
Muslim
s
wh
o
surrende
r
themselve
s
t
o
Go
d
afte
r
th
e
exampl
e
o
f
th
e
Prophe
t
Abraham
.
I
t
i
s
remarkabl
e
tha
t
Islah
i
interpret
s
vers
e
4
8
an
d
vers
e
8
2
o
f
thi
s
Sura
h
a
s
expression
s
o
f
displeasur
e
wit
h
th
e
Peopl
e
o
f
th
e
Boo
k
(in
he
riwayah
se
izhar
bizari,
ibid
,
p
.
534
)
wherea
s
thes
e
verse
s
coul
d
ver
y
wel
l
b
e
understoo
d
a
s
invitation
s
t
o
respec
t
an
d
t
o
promot
e
harmon
y
amon
g
religiou
s
communities
.
However
,
instea
d
o
f
emphasizin
g
th
e
man
y
thing
s
tha
t
thes
e
religiou
s
communitie
s
hav
e
i
n
common
,
Islah
i
understand
s
th
e
term
s
din,
minhaj
an
d
shari
'ah
a
s
highlightin
g
th
e
difference
s
tha
t
exis
t
amon
g
them
.
'*
'
I
n
fact
,
onl
y
som
e
verse
s
o
f
th
e
Sura
h
wer
e
reveale
d
a
t
th
e
en
d
o
f
the Prophet'
s
life
.
Verse
s
abou
t
cattl
e
slaughte
r
etc
.
wer
e
reveale
d
muc
h
earlier
,
7
9

91. Furthermore
,
Islah
i
tie
s
Islami
c
law
s
t
o
th
e
perio
d
i
n
whic
h
the
y
wer
e
reveale
d
(in
ahkam
ka
zamana
nuzul,
ibid
,
p
.
512
)
an
d
t
o
th
e
Islami
c
environmen
t
i
n
whic
h
the
y
wer
e
firs
t
implemente
d
(dar
al
islam
shart
hai,
ibid)
.
Sinc
e
th
e
perio
d
i
n
whic
h
thes
e
law
s
wer
e
reveale
d
n
o
longe
r
exists
,
th
e
logica
l
conclusio
n
woul
d
b
e
tha
t
thes
e
law
s
n
o
longe
r
apply
.
However
,
Islah
i
seem
s
t
o
impl
y
tha
t
thes
e
law
s
ar
e
prescribe
d
fo
r
ever
y
Islami
c
society
.
H
e
doe
s
no
t
conside
r
th
e
nee
d
fo
r
thei
r
adaptatio
n
t
o
change
d
circumstances
.
T
o
say
,
a
s
Islah
i
does
,
tha
t
Go
d
bestowe
d
th
e
covenan
t
o
n
th
e
Musli
m
communit
y
(allah
ta
'ala
ne
ham
par
is
misaq
ki
zimmadri
dali
hai,
ibid
,
p
.
471
)
an
d
tha
t
Go
d
depose
d
earlie
r
communitie
s
(allah
ne
pichhle
ummaton
ko
ma
'zul
kar
ke,
ibid
,
p
.
526
)
i
s
t
o
rea
d
th
e
Sura
h
accordin
g
t
o
th
e
wa
y
th
e
them
e
(
'umud
)
wa
s
presente
d
a
t
th
e
beginnin
g
o
f
th
e
discussio
n
(jo
.
.
.
is
surah
ki
tilawat
karega
wo
is
ke
mauzu
'
aur
is
ke
nizam
ke
samajhne
mem
.
.
.
koi
uljhan
nahin
mahsus
karega,
ibid
,
p
.
444)
.
Thes
e
repeate
d
reference
s
t
o
th
e
depositio
n
o
f
th
e
Jew
s
an
d
th
e
ne
w
mandat
e
entruste
d
t
o
th
e
Musli
m
communit
y
illustrat
e
Islahi'
s
desir
e
t
o
prov
e
tha
t
thi
s
particula
r
them
e
run
s
throughou
t
th
e
Surah
.
Th
e
rol
e
tha
t
Islah
i
outline
s
fo
r
th
e
Musli
m
communit
y
i
s
on
e
tha
t
coul
d
lea
d
th
e
Muslim
s
t
o
conside
r
themselve
s
a
s
th
e
belove
d
o
r
chose
n
one
s
o
f
Go
d
jus
t
a
s
earlie
r
communitie
s
ha
d
considere
d
themselve
s
th
e
belove
d
childre
n
o
f
Go
d
-
i
n
th
e
word
s
o
f
vers
e
18
:
An
d
(both
)
th
e
Jew
s
an
d
th
e
Christian
s
say
,
"W
e
ar
e
God'
s
children
,
an
d
Hi
s
belove
d
ones"
.
Islah
i
seem
s
t
o
encourag
e
th
e
Muslim
s
t
o
thin
k
thi
s
wa
y
whe
n
h
e
describe
s
the
m
a
s
th
e
specia
l
"party
"
o
f
Go
d
tha
t
wil
l
b
e
victoriou
s
i
n
th
e
en
d
(wo
allah
ki
parti
banenge
aur
yahi
parti
bilakhir
ghalib
hogi,
ibid
,
p
.
537
)
while
,
a
t
th
e
sam
e
time
,
claimin
g
t
o
rejec
t
al
l
kind
s
o
f
grou
p
prejudic
e
(grohi
fakhr
o
ghurur
ka
ibtal,
ibid
,
p
.
565
)
lisae
k
say
s
tha
t
th
e
punishment
s
describe
d
i
n
th
e
Qur'a
n
belon
g
t
o
th
e
specifi
c
cultur
e
an
d
societ
y
a
t
th
e
tim
e
o
f
revelatio
n
an
d
shoul
d
b
e
adapte
d
i
n
differen
t
circumstances
.
H
e
writes
:
"Th
e
Islami
c
pena
l
syste
m
wa
s
applicabl
e
t
o
a
certai
n
kin
d
o
f
societ
y
wher
e
retributio
n
fo
r
variou
s
crime
s
ofte
n
laste
d
fo
r
generations
.
'A
n
ey
e
fo
r
a
n
eye
'
i
s
no
t
a
prescriptio
n
bu
t
a
limitation
.
Thu
s
th
e
Qur'a
n
say
s
'An
d
i
n
qisas
(jus
t
retribution
)
ther
e
i
s
lif
e
fo
r
you
,
O
peopl
e
o
f
understanding
'
(Q
,
2.170)
.
I
n
othe
r
words
,
th
e
kin
d
o
f
endles
s
retributio
n
exacte
d
upo
n
generation
s
ha
d
t
o
b
e
terminated
.
Thi
s
i
s
on
e
o
f
th
e
reason
s
tha
t
th
e
punishment
s
define
d
i
n
th
e
Qur
'
an ar
e
calle
d
hudud
Alla
h
(th
e
limit
s
o
l
Allah)
.
I
I
th
e
deat
h
penalt
y
wer
e
a
divin
e
prescription
,
the
n
th
e
questio
n
o
f
bloo
d
mone
y
woul
d
no
t
hav
e
arisen
.
Give
n
th
e
exten
t
o
f
socio-economi
c
disparit
y
whic
h
exist
s
today
,
i
t
i
s
eviden
t
tha
t
an
y
insistenc
e
o
n
th
e
deat
h
penalt
y
-
eve
n
i
n
majorit
y
Musli
m
state
s
-
mean
s
tha
t
onl
y
th
e
wealth
y
wil
l
b
e
allowe
d
t
o
ge
t
away
.
Esac
k
(2000)
,
p
.
183
.
Cf
.
als
o
Saee
d
(2006)
,
p
.
136
.
8
0

92. I
t
seem
s
t
o
m
e
tha
t
th
e
specia
l
responsibilit
y
Go
d
give
s
t
o
th
e
Muslim
s
t
o
judg
e
wit
h
equit
y
(qayam
bilqist
aur
shahadat
'alannas
ke
jis
mansub
par
allah
ta'ala
ne
musalmanon
ko
mamur
farmaya
hai,
ibid
,
p
.
466
)
nee
d
no
t
exclud
e
th
e
Jew
s
fro
m
God'
s
blessings
.
Consequently
,
rathe
r
tha
n
highlightin
g
th
e
politica
l
mandat
e
t
o
govern
,
a
s
Islah
i
does
,
i
t
ma
y
b
e
mor
e
importan
t
t
o
stres
s
th
e
mora
l
an
d
ethica
l
responsibilit
y
tha
t
Go
d
bestow
s
o
n
th
e
Musli
m
community
.
I
n
fact
,
toward
s
th
e
en
d
o
f
hi
s
discussio
n
o
f
thi
s
Surah
,
Islah
i
describe
s
it
s
mai
n
them
e
i
n
word
s
tha
t
reflec
t
a
n
emphasi
s
o
n
justic
e
an
d
mora
l
responsibilit
y
(akhr
mew
qayam
'adl
o
qist
aur
shahadat-
i-haq
ki
is
'azim
zimmadari
.
.
.
jo
is
surah
mein
markazi
mazmun
ki
haisiyat
rakhti
hai,
ibid
,
p
.
576)
.
A
n
emphasi
s
i
n
thi
s
directio
n
woul
d
onl
y
increas
e
th
e
estee
m
i
n
whic
h
th
e
Musli
m
communit
y
i
s
regarde
d
throughou
t
th
e
world
.
*
Earlie
r
i
n
th
e
discussion
,
Islah
i
hu
d
als
o
sai
d
tha
t
Go
d
love
s
thos
e
wh
o
uphol
d
justic
e
a
s
a
wa
y
o
f
lif
e
{is
ko pashui
in logon
ki
jid
ojahd
hai
jo
is
dunya
mein
nizam-i-haq
o
'adl ke 'almbardar
hai,
ibid
,
p
.
555)
.
8
1

93. Introductio
n
t
o
Sura
h
Grou
p
Tw
o
Thi
s
Sura
h
Grou
p
consist
s
o
f
fou
r
Surahs
:
Al
An
'am,
Al
A
'rqf,
AI
Anfal
an
d
At
Taubah.
Th
e
firs
t
tw
o
Surah
s
o
f
thi
s
Sura
h
Grou
p
ar
e
addresse
d
t
o
th
e
peopl
e
o
f
Mecca
.
Sura
h
Al
An
'am
deal
s
wit
h
th
e
thre
e
basi
c
element
s
o
f
religion
:
unit
y
o
f
God
,
th
e
Las
t
Da
y
an
d
Prophethoo
d
an
d
expound
s
th
e
origina
l
religio
n
o
f
Abraha
m
(asI
din-i-ibrahimi,
vol
.
3
,
p
.
9)
.
Thi
s
Sura
h
resort
s
t
o
argument
s
draw
n
fro
m
reaso
n
an
d
natur
e
an
d
th
e
evidenc
e
availabl
e
fro
m
huma
n
experienc
e
an
d
fro
m
th
e
environmen
t
(binae
i
stadia
I
tamam
tar
'aql
o
fitrat
aur
afaq
o
anfus
ke
shawahid,
ibid)
.
I
t
als
o
draw
s
o
n
materia
l
generall
y
accepte
d
b
y
th
e
Arab
s
(musallamat,
ibid)
.
Sura
h
Al
A
'rqf
is
focuse
d
o
n
th
e
communicatio
n
o
f
a
warning
.
Th
e
Qurays
h
ar
e
informe
d
abou
t
th
e
demand
s
tha
t
th
e
appearanc
e
o
f
a
Prophe
t
make
s
o
n
a
natio
n
-
th
e
principle
s
an
d
law
s
tha
t
Go
d
associate
s
wit
h
suc
h
a
n
even
t
an
d
th
e
consequence
s
a
natio
n
mus
t
fac
e
i
f
i
t
persist
s
i
n
rejectin
g
it
s
Prophet
.
Th
e
Sura
h
als
o
provide
s
illustration
s
take
n
fro
m
histor
y
t
o
sho
w
wha
t
a
natio
n
shoul
d
expec
t
i
f
i
t
refuse
s
t
o
budg
e
fro
m
it
s
stanc
e
o
f
rejection
.
I
n
Sura
h
Al
Anfal,
th
e
Muslim
s
ar
e
tol
d
t
o
pu
t
thei
r
shortcoming
s
asid
e
(kamzauriyan
dur
kar
ke,
ibid)
,
t
o
unit
e
i
n
thei
r
obedienc
e
t
o
Go
d
an
d
th
e
Messenge
r
an
d
t
o
struggl
e
agains
t
th
e
Qurays
h
(kuffar-i-quraysh
se
jihad
par,
ibid)
.
Th
e
Qurays
h
ar
e
informe
d
tha
t
the
y
hav
e
n
o
righ
t
t
o
custodianshi
p
o
f
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
(bait
allah
par
qabiz
ralme
ka
koi
haq
nahin
hai,
ibid
)
sinc
e
th
e
Muslim
s
hav
e
inherite
d
thi
s
righ
t
(warasat-i-ibrahimi
ke
haq
dar
musalman
hain,
ibid)
.
Th
e
Muslim
s
ar
e
informe
d
tha
t
th
e
tim
e
ha
s
com
e
fo
r
th
e
Qurays
h
t
o
receiv
e
humiliatin
g
punishmen
t
i
n
thi
s
worl
d
an
d
i
n
th
e
next
.
I
n
Sura
h
At
Taubah,
th
e
Qurays
h
receiv
e
a
n
ultimatum
.
Ther
e
ar
e
onl
y
tw
o
possibilitie
s
lef
t
fo
r
them
:
eithe
r
t
o
accep
t
Isla
m
o
r
b
e
kille
d
(islam
ya
talwar,
ibid)
.
Th
e
Muslim
s
ar
e
tol
d
t
o
seve
r
al
l
link
s
wit
h
th
e
Qurays
h
an
d
a
stron
g
warnin
g
i
s
issue
d
t
o
thos
e
Muslim
s
wh
o
continu
e
t
o
maintai
n
secre
t
contact
s
wit
h
them
.
Muslim
s
wh
o
continu
e
t
o
engag
e
i
n
relation
s
wit
h
th
e
Qurays
h
hav
e
onl
y
tw
o
option
s
left
:
eithe
r
t
o
becom
e
genuin
e
Muslim
s
b
y
gettin
g
ri
d
o
f
al
l
hypocris
y
(nifaq
ki
tamam
alaishon
se
pak
kar
ke,
ibid
)
o
r
t
o
fac
e
th
e
consequence
s
tha
t
al
l
enemie
s
o
f
Go
d
an
d
th
e
Prophe
t
mus
t
fac
e
(allah
o
rasul
ke
in
dushmanon
ka
hone
wala
hai,
ibid)
.
8
2

94. I
n
ligh
t
o
f
th
e
abov
e
an
d
wit
h
th
e
hel
p
o
f
sustaine
d
reflection
,
th
e
profoun
d
an
d
subtl
e
interconnectednes
s
(nihayat
gahri
hakimana
larlib,
ibid
,
p
.
10
)
o
f
thes
e
fou
r
Surah
s
wil
l
begi
n
t
o
becom
e
clear
.
I
n
Sura
h
Al
An'am,
th
e
Qurays
h
ar
e
presente
d
wit
h
complet
e
evidenc
e
concernin
g
th
e
messag
e
o
f
Go
d
(itmam-i-hujjat,
ibid)
.
I
n
Sura
h
Al
A
'raf,
the
y
receiv
e
a
sever
e
warning
.
I
n
Sura
h
AlAnfal,
th
e
Muslim
s
receiv
e
guidanc
e
fo
r
th
e
struggl
e
(jihad,
ibid
)
wit
h
th
e
Qurays
h
an
d
becom
e
awar
e
tha
t
Go
d
ha
s
depose
d
th
e
Qurays
h
fro
m
thei
r
positio
n
o
f
custodianshi
p
(tauliyat,
ibid
)
o
f
th
e
Inviolabl
e
Hous
e
o
f
Worship
.
I
n
Sura
h
At
Taubah,
th
e
Qurays
h
receiv
e
a
n
ultimatu
m
an
d
th
e
hypocrite
s
ar
e
give
n
thei
r
las
t
warning
.
Th
e
Peopl
e
o
f
th
e
Boo
k
wer
e
th
e
one
s
addresse
d
i
n
Sura
h
Grou
p
On
e
an
d
th
e
Qurays
h
wer
e
addresse
d
onl
y
indirectl
y
{zimanan,
ibid)
.
I
n
contrast
,
thi
s
Sura
h
Grou
p
i
s
primaril
y
concerne
d
wit
h
th
e
Qurays
h
an
d
th
e
Peopl
e
o
f
th
e
Boo
k
ar
e
addresse
d
onl
y
indirectly
.
Th
e
chang
e
i
n
thos
e
addresse
d
b
y
thi
s
Sura
h
Grou
p
involve
s
a
chang
e
i
n
th
e
styl
e
o
r
manne
r
o
f
presentin
g
th
e
argument
s
(mawad
istadlal
.
.
.
bunyadi
farq
hai,
ibid)
.
Consequently
,
i
n
thi
s
Sura
h
Group
,
th
e
argument
s
ar
e
al
l
base
d
o
n
reaso
n
an
d
natur
e
an
d
o
n
th
e
evidenc
e
availabl
e
i
n
huma
n
experienc
e
an
d
i
n
th
e
environmen
t
(
'aq
t
o
fitrat
aur
afaq
o
anfus
ke
shawahid
se
hai,
ibid
)
wherea
s
th
e
firs
t
Sura
h
Grou
p
dre
w
o
n
materia
l
generall
y
know
n
an
d
accepte
d
b
y
th
e
Peopl
e
o
f
th
e
Boo
k
(sari
chizen
istadlal
ke
taur
par
ist
'emal
hid
haw
Jin
ko
ahl
kitab
manie
they,
ibid)
.
I
n
th
e
firs
t
Sura
h
Group
,
th
e
custodianshi
p
o
f
religio
n
wa
s
take
n
from
th
e
Peopl
e
o
f
th
e
Boo
k
{am
an at
ke
mansub
se
ma
'zul
kiya
gaya
hai,
ibid
)
an
d
entruste
d
t
o
th
e
Muslims
.
I
n
thi
s
Sura
h
Group
,
th
e
custodianshi
p
o
f
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
i
s
take
n
fro
m
th
e
Qurays
h
(bait
allah
ki
tauliyat
se
ma
'zul
kiya
gaya,
ibid
)
an
d
entruste
d
t
o
th
e
Musli
m
communit
y
(ummat-i-muslimah
ke
supurd
ki
gayi
hai,
ibid)
.
8
3

95. Sura
h
AlAn'am
Introductio
n
Thi
s
Sura
h
i
s
addresse
d
t
o
th
e
Quraysh
.
Afte
r
presentin
g
th
e
argument
s
clearly
,
th
e
Sura
h
offer
s
a
n
invitatio
n
t
o
th
e
Qurays
h
t
o
believ
e
i
n
th
e
unit
y
o
f
Go
d
an
d
th
e
Las
t
Da
y
an
d
t
o
accep
t
th
e
Prophethoo
d
o
f
Muhamma
d
(peac
e
b
e
upo
n
him)
.
I
f
th
e
Qurays
h
refus
e
t
o
accep
t
th
e
Prophet
,
th
e
Sura
h
threaten
s
the
m
wit
h
th
e
sam
e
fat
e
o
f
thos
e
nation
s
tha
t
di
d
no
t
accep
t
th
e
Prophe
t
sen
t
t
o
them
.
Sinc
e
th
e
Arab
s
wer
e
th
e
descendant
s
o
f
Abraham
,
the
y
claime
d
tha
t
th
e
religio
n
the
y
ha
d
adopte
d
wa
s
th
e
religio
n
the
y
ha
d
inherite
d
fro
m
Abraham
.
Fo
r
thi
s
reason
,
th
e
messag
e
o
f
Abraha
m
t
o
hi
s
peopl
e
i
s
brough
t
ou
t
clearl
y
i
n
thi
s
Sura
h
(is
hujjat
.
.
.jo
hazrat
ibrahim
ne
apni
qaum
ke
samne
pesh
ki,
vol
.
3
,
p
.
10
)
s
o
tha
t
th
e
Qurays
h
migh
t
b
e
bette
r
informe
d
abou
t
th
e
tru
e
communit
y
o
f
Abraha
m
(ke
as
I.
millet-i-ibraham
kiya
hai,
ibid
)
an
d
s
o
tha
t
the
y
ma
y
fin
d
ou
t
whethe
r
i
t
i
s
th
e
Prophe
t
an
d
hi
s
follower
s
o
r
th
e
Qurays
h
wh
o
ar
e
th
e
authenti
c
member
s
o
f
thi
s
communit
y
(haqiqi
pairo,
ibid)
.
Th
e
Sura
h
shoul
d
b
e
rea
d
wit
h
thi
s
them
e
i
n
min
d
(surah
ke
is
'umud
ko
pesh
nazar
rakhte
hue,
ibid)
.
Din
a
s
th
e
Religio
n
o
f
Abraha
m
Islah
i
find
s
a
n
answe
r
t
o
th
e
questio
n
abou
t
th
e
tru
e
communit
y
o
f
Abraha
m
(asI
millet-i-ibrahimi)
i
n
verse
s
74-90
,
whic
h
affir
m
tha
t
al
l
th
e
Prophet
s
professe
d
monotheis
m
(sab
ka
din
wohi
din
tauhid
tha,
ibid
,
p
.
100)
.
Monotheis
m
wa
s
thu
s
th
e
religio
n
(din)
o
f
al
l
th
e
Prophet
s
(yahi
din
tamam
anbiya
ka
mushtarak
din
hai,
ibid)
,
a
resul
t
o
f
God'
s
graciou
s
guidanc
e
i
n
th
e
straigh
t
pat
h
(din-i-tauhid
aw
isi
sir
at
mushtaqim
ki,
ibid
,
p
.
101)
.
I
n
th
e
mids
t
o
f
thi
s
exposition
,
however
,
Islah
i
introduce
s
anothe
r
term
,
sayin
g
tha
t
al
l
thes
e
Prophet
s
followe
d
islam
(tauhid
aur
islam
hi
ke
da
7 they,
ibid)
.
Islah
i
claim
s
tha
t
vers
e
89
,
whic
h
belong
s
t
o
thi
s
grou
p
o
f
verse
s
regardin
g
th
e
din
o
f
al
l
th
e
Prophets
,
i
s
alread
y
referrin
g
t
o
th
e
futur
e
community
of
Muslims
wh
o
wil
l
ente
r
islam.
I
n
th
e
word
s
o
f
vers
e
89
:
I
t
wa
s
t
o
the
m
tha
t
W
e
vouchsafe
d
revelation
,
an
d
soun
d
judgment
,
an
d
Prophethood
.
8
4

96. An
d
now
,
althoug
h
th
e
unbeliever
s
ma
y
choos
e
t
o
den
y
thes
e
truths
,
(kno
w
that
)
W
e
hav
e
entruste
d
the
m
t
o
peopl
e
wh
o
wil
l
neve
r
refus
e
t
o
acknowledg
e
them
.
Islah
i
say
s
tha
t
th
e
wor
d
"people
"
i
n
thi
s
vers
e
refer
s
t
o
th
e
presen
t
an
d
futur
e
Muslim
s
(jo
is
waqt
tak
dakht-i-islam
ho
chuki
thiy
aur
wo
log
bhi
hainjin
ke
liye
ba'd
mein
is
ke
hamilin
mein
dakhl
bona
muqaddar
tba,
ibid
,
p
.
103)
.
Althoug
h
Islah
i
understand
s
thi
s
vers
e
t
o
b
e
a
prophec
y
o
f
th
e
growt
h
o
f
th
e
futur
e
communit
y
(mustaqbil
mein
ummat
ki
kasrat
ki
peshangoi,
ibid)
,
h
e
return
s
t
o
th
e
concep
t
o
f
monotheis
m
(din)
i
n
vers
e
90
,
whic
h
i
s
simpl
y
a
n
invitatio
n
t
o
din
(ye
allah
ke
din
ki
da
'wat
hai,
ibid)
:
Follow
,
then
,
thei
r
guidance
,
(and
)
say
:
"N
o
rewar
d
d
o
1
as
k
o
f
yo
u
fo
r
thi
s
(truth)
:
behold
,
i
t
i
s
bu
t
a
n
admonitio
n
unt
o
al
l
mankind!
"
I
n
th
e
cours
e
o
f
history
,
however
,
thi
s
"invitatio
n
t
o
din"
ha
s
bee
n
misinterprete
d
i
n
way
s
tha
t
hav
e
le
d
peopl
e
astray
.
S
o
th
e
las
t
vers
e
o
f
thi
s
grou
p
o
f
verse
s
(vers
e
91
)
contain
s
th
e
nou
n
kitab,
whic
h
accordin
g
t
o
Islahi
,
refer
s
t
o
th
e
Qur'an
:
Behold
,
i
t
i
s
bu
t
a
n
admonitio
n
unt
o
al
l
mankind
.
I
n
short
,
th
e
subjec
t
matte
r
o
f
thi
s
Sura
h
seem
s
t
o
b
e
th
e
interconnecte
d
role
s
o
f
din,
islam
an
d
th
e
Qur'a
n
i
n
th
e
communicatio
n
o
f
truth,
th
e
origina
l
religio
n
o
f
Abraha
m
(asal
millet
ibrahim
ki
wazahat,
ibid
,
p
.
147)
,
whic
h
i
s
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Throughou
t
thi
s
Surah
,
Islah
i
highlight
s
th
e
interactio
n
o
f
din
an
d
Islam
.
Fo
r
instance
,
vers
e
12
1
says
:
Hence
,
ea
t
no
t
o
f
tha
t
ove
r
whic
h
God'
s
nam
e
ha
s
no
t
bee
n
pronounced
.
Islah
i
describe
s
th
e
polemica
l
contex
t
o
f
th
e
propagand
a
tha
t
wa
s
comin
g
fro
m
thos
e
wh
o
wer
e
opposin
g
th
e
Muslim
s
an
d
wh
o
wer
e
accusin
g
the
m
o
f
changin
g
th
e
din
o
f
thei
r
forefather
s
(unhone
apne
'awam
ke
jazbat
musalmanon
ke
khilaf
barkane
ke
liye
ye
propaganda
sharu'
kiya
hoga
ke
ye
lo
ye
naye
din
wale
to
ham
ko
aur
hamare
bap
dada
sab
ko
bar
am
kbaur
qarar
dele
bain,
ibid
,
p
.
157)
.
B
y
settin
g
th
e
discussio
n
i
n
suc
h
a
polemica
l
context
,
Islah
i
ca
n
explai
n
th
e
ter
m
din
i
n
term
s
o
f
th
e
Musli
m
communit
y
o
f
tha
t
period
.
Islah
i
als
o
make
s
a
n
effor
t
t
o
associat
e
th
e
prescription
s
liste
d
i
n
vers
e
15
1
wit
h
th
e
faith
of
Abraham
rathe
r
tha
n
directl
y
wit
h
Islam
(ye
baten
hainjin
ki
allah
ne
millet-i-ibrahim
mein
hi
day
at
fir
mai
thiy,
ibid
,
p
.
201)
.
Moreover
,
h
e
say
s
vers
e
15
1
i
s
addresse
d
t
o
th
e
ne
w
religio
n
o
f
Abraha
m
(ab
main
tumein
az
sar-i-nau
millet-i-ibrahim
ke
ye
ahkam
is
liye
8
5

97. suna
raha
hun,
ibid
,
p
.
202)
.
Thi
s
religio
n
i
s
basicall
y
on
e
an
d
undivide
d
(as!
din
bunyadi
taur
par
ek
hi
hai,
ibid
,
p
.
205)
.
Furthermore
,
Islah
i
see
s
vers
e
15
9
a
s
a
referenc
e
t
o
th
e
communit
y
o
f
Abraha
m
(millet
ibrahim),
whic
h
develope
d
int
o
tw
o
branches
:
Verily
,
a
s
fo
r
thos
e
wh
o
hav
e
broke
n
th
e
unit
y
o
f
thei
r
fait
h
an
d
hav
e
becom
e
sect
s
-
tho
u
has
t
nothin
g
t
o
d
o
wit
h
them
.
Eac
h
branc
h
-
th
e
Israelit
e
an
d
th
e
Ishmaelit
e
-
ha
s
wandere
d
fa
r
fro
m
th
e
din
tha
t
cam
e
fro
m
Go
d
(cf
.
ibid
,
p
.
209
)
b
y
promotin
g
sectarianis
m
(tafriqa
paida
kiya
aur
mukhtalif
grohon
mein
bat
gaye,
ibid)
.
Islah
i
say
s
tha
t
th
e
Qur'a
n
admonishe
s
Jew
s
an
d
Christian
s
a
s
wel
l
a
s
thos
e
amon
g
th
e
Arab
s
wh
o
practice
d
unbelie
f
(shirk)
an
d
h
e
disregard
s
th
e
possibilit
y
tha
t
th
e
vers
e
ma
y
actuall
y
b
e
directe
d
t
o
th
e
Muslim
s
themselve
s
a
s
a
separat
e
community
.
Instead
,
Islah
i
say
s
tha
t
Isla
m
wa
s
base
d
o
n
th
e
religio
n
o
f
Abraha
m
(millet-i-ibrahim)
i
n
contras
t
t
o
Judais
m
an
d
Christianit
y
(islam
.
.
.
yahudiyat
o
nasraniyat
ke
bar'ks,
millet-i-ibrahim
par
mabni
hai,
ibid
,
p
.
191)
.
Bu
t
th
e
fac
t
tha
t
Isla
m
wa
s
base
d
o
n
millet-i-ibrahim
canno
t
guarante
e
th
e
tota
l
absenc
e
o
f
sectarianis
m
i
n
th
e
Musli
m
community
.
Th
e
messag
e
o
f
th
e
Qur'a
n
i
s
mean
t
fo
r
all
,
includin
g
th
e
Muslims
.
I
n
fact
,
Islah
i
link
s
th
e
communit
y
o
f
Abraha
m
(millet-i-ibrahim)
wit
h
islam
itself
,
sayin
g
tha
t
th
e
Qur'a
n
use
s
th
e
phras
e
din
an
qiyaman
(whic
h
Asa
d
translate
s
a
s
"ever-tru
e
faith"
)
fo
r
bot
h
th
e
communit
y
o
f
Abraha
m
a
s
wel
l
a
s
fo
r
th
e
wa
y
o
f
Isla
m
(millet
ibrahim
aur
millet
islam
ke
Hye
ist'emal
hua
hai,
ibid
,
p
.
210)
.
Furthermore
,
Islah
i
seem
s
t
o
mak
e
n
o
distinctio
n
betwee
n
th
e
religio
n
o
f
islam
tha
t
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
cam
e
t
o
announc
e
(an
d
whic
h
h
e
himsel
f
pu
t
int
o
practice
)
an
d
th
e
religio
n
o
f
Isla
m
practice
d
b
y
subsequen
t
generation
s
o
f
believers
.
I
n
hi
s
ow
n
life
,
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wa
s
a
n
exampl
e
o
f
tha
t
tota
l
surrende
r
t
o
Go
d
tha
t
th
e
Prophe
t
Abraha
m
firs
t
showe
d
(asal
millet-i-ibrahim
ye
hai
jis
par
main
hun,
ibid)
.
Flowever
,
on
e
canno
t
assume
,
withou
t
furthe
r
inquiry
,
tha
t
th
e
perfect
surrende
r
(islam)
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
identica
l
wit
h
Islami
c
societ
y
an
d
government
.
Islah
i
acknowledge
s
th
e
perfec
t
harmon
y
of
millet
ibrahim
an
d
millet-i-islam
i
n
th
e
perso
n
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
n
hi
s
discussio
n
o
f
vers
e
163
:
I
shal
l
(always
)
b
e
foremos
t
amon
g
thos
e
wh
o
surrende
r
themselve
s
unt
o
Him
.
8
6

98. Islah
i
coul
d
hav
e
interprete
d
thes
e
verse
s
abou
t
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
a
s
a
n
invitatio
n
an
d
a
challeng
e
t
o
al
l
believer
s
wh
o
wil
l
hea
r
an
d
obe
y
the
m
i
n
subsequen
t
ages
.
Bu
t
on
e
i
s
lef
t
wit
h
th
e
impressio
n
tha
t
Islah
i
ha
s
turne
d
th
e
exhortator
y
natur
e
o
f
thi
s
vers
e
int
o
a
descriptio
n
o
f
th
e
actua
l
lif
e
an
d
practic
e
o
f
Musli
m
believer
s
an
d
implie
s
tha
t
al
l
thes
e
believer
s
ar
e
practicin
g
islam
perfectl
y
lik
e
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
.
Indeed
,
din
i
s
one
,
undivide
d
realit
y
(asal
dm
bunyadi
taur
par
ek
hi
hai,
farq
hai
to
ijmal
o
tafsil
aur
a'ghaz
o
takmil
ka
hai,
ibid
,
p
.
205)
.
I
n
th
e
cours
e
o
f
history
,
however
,
me
n
an
d
wome
n
hav
e
give
n
differen
t
expression
s
t
o
din.
Isla
m
a
s
th
e
religio
n
o
f
Abraha
m
Vers
e
1
4
o
f
thi
s
Sura
h
refer
s
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
:
Say
:
I
a
m
bidde
n
t
o
b
e
foremos
t
amon
g
thos
e
wh
o
surrende
r
themselve
s
unt
o
Go
d
an
d
no
t
t
o
b
e
amon
g
thos
e
wh
o
ascrib
e
divinit
y
t
o
augh
t
beside
s
Him
.
I
n
hi
s
commen
t
o
n
thi
s
verse
,
Islah
i
say
s
tha
t
th
e
Prophe
t
wa
s
th
e
firs
t
t
o
follo
w
islam
(sab
se
pahla
islam
lane
wala,
ibid
,
p
.
30)
,
whic
h
i
n
th
e
contex
t
o
f
thi
s
verse
,
mean
s
recognitio
n
an
d
affirmatio
n
o
f
Go
d
a
s
"th
e
Originato
r
o
f
th
e
heaven
s
an
d
th
e
earth"
.
Islah
i
find
s
a
simila
r
contex
t
fo
r
vers
e
56
,
whic
h
reject
s
th
e
worshi
p
o
f
"thos
e
(beings
)
who
m
yo
u
invok
e
instea
d
o
f
God"
.
Henc
e
islam
i
n
thi
s
contex
t
ha
s
th
e
sam
e
meanin
g
a
s
din
ha
s
i
n
th
e
previou
s
section
,
namely
,
th
e
worshi
p
o
f
on
e
Go
d
o
r
monotheis
m
(wo
wahda
la
shank
hai,
ibid
,
p
.
66)
.
Moreover
,
vers
e
6
6
insist
s
tha
t
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
no
t
responsibl
e
fo
r
th
e
fait
h
o
r
th
e
islam
o
f
thos
e
t
o
who
m
h
e
i
s
sen
t
(iman
o
islam,
ibid
,
p
.
73)
.
Islah
i
see
s
a
n
intimat
e
connectio
n
betwee
n
fait
h
an
d
islam,
fo
r
h
e
use
s
th
e
sam
e
phrase
,
bringin
g
togethe
r
fait
h
an
d
islam,
wit
h
regar
d
t
o
vers
e
11
1
(iman
o
islam,
ibid
,
p
.
142
)
an
d
agai
n
i
n
connectio
n
wit
h
vers
e
13
3
(cf
.
ibid
,
p
.
167)
.
Furthermore
,
th
e
understandin
g
o
f
islam,
expresse
d
i
n
vers
e
79
,
i
s
n
o
different
:
Behold
,
unt
o
Hi
m
wh
o
brough
t
int
o
bein
g
th
e
heaven
s
an
d
th
e
eart
h
hav
e
I
turne
d
m
y
face
,
havin
g
turne
d
awa
y
fro
m
al
l
tha
t
i
s
false
;
an
d
I
a
m
no
t
o
f
thos
e
wh
o
ascrib
e
divinit
y
t
o
augh
t
besid
e
Him
.
Accordin
g
t
o
Islahi
,
thi
s
vers
e
i
s
a
perfec
t
statemen
t
o
f
th
e
unit
y
o
f
God
,
islam,
an
d
th
e
fait
h
o
f
Abraha
m
togethe
r
(ye
tauhid
aur
islam
ki
azim
ay
at
aur
millet-i-ibrahim
ka
kalimah
jami'ah
hai,
ibid
,
p
.
96)
.
Verse
s
84-9
0
ar
e
8
7
^vJ***
'

99. al
l
expression
s
o
f
th
e
unit
y
o
f
Go
d
an
d
islam
(tauhid
aur
islam,
ibid
,
p
.
101)
,
a
phras
e
Islah
i
repeat
s
severa
l
times
4
'
,
thereb
y
indicatin
g
it
s
significance
.
Th
e
straigh
t
path
,
s
o
ofte
n
mentione
d
i
n
th
e
Qur'an
,
i
s
anothe
r
exampl
e
o
f
th
e
identificatio
n
o
f
islam
and
monotheism.
Th
e
straigh
t
pat
h
i
s
th
e
wa
y
o
f
islam
(ye
islam
hai
to
khuda
ki
khuli
hui
sidhi
rah,
ibid
,
p
.
162
)
an
d
i
t
ca
n
b
e
use
d
t
o
refe
r
bot
h
t
o
th
e
fait
h
o
f
Abraha
m
a
s
wel
l
a
s
t
o
islam
itsel
f
(millet
ibrahim
aur
millet
islam
ke
liye
ist'emal
hua
hai,
ibid
,
p
.
210)
.
Whe
n
Islah
i
state
s
tha
t
millet-i-islami
ha
s
free
d
believer
s
o
f
al
l
unnatura
l
burden
s
(cf
.
ibid
,
p
.
193)
,
h
e
simpl
y
substitute
s
th
e
fait
h
o
f
Abraha
m
wit
h
th
e
wor
d
is
lam.
Islah
i
say
s
that
,
i
n
th
e
word
s
o
f
vers
e
127
,
th
e
wor
d
islam
refer
s
t
o
thos
e
wh
o
ar
e
livin
g
i
n
th
e
"abod
e
o
f
peace
"
(in
logon
kajin
ke
sine
allah
ta'ala
islam
ke
liye
kulta
hai,
ibid
,
p
.
162)
.
Again
,
th
e
las
t
word
s
o
f
vers
e
7
1
ar
e
a
clea
r
expressio
n
of
islam
i
n
it
s
mor
e
basi
c
sens
e
o
f
surrende
r
t
o
God
:
W
e
hav
e
bee
n
bidde
n
t
o
surrende
r
ourselve
s
unt
o
th
e
Sustaine
r
o
f
al
l
th
e
worlds
.
Islah
i
link
s
thes
e
word
s
wit
h
th
e
word
s
tha
t
follo
w
immediatel
y
i
n
th
e
nex
t
vers
e
abou
t
th
e
nee
d
fo
r
constan
t
prayer
,
thereb
y
stressin
g
th
e
mor
e
externa
l
dimensio
n
o
f
th
e
inne
r
attitud
e
o
f
surrende
r
t
o
Go
d
(namaz
ka
zikir
yahan
is
islam
ke
awwalin
'amli
mazhar
ki
haisiyai
se
hua
hai,
ibid
,
p
.
83)
.
Similarly
,
Islah
i
bring
s
ou
t
th
e
externa
l
dimensio
n
o
f
islam
agai
n
i
n
hi
s
commen
t
o
n
th
e
las
t
par
t
o
f
vers
e
89
:
An
d
now
,
althoug
h
th
e
unbeliever
s
ma
y
choos
e
t
o
den
y
thes
e
truths
,
(kno
w
that
)
W
e
hav
e
entruste
d
the
m
t
o
peopl
e
wh
o
wil
l
neve
r
refus
e
t
o
acknowledg
e
them
.
Islah
i
say
s
tha
t
th
e
"peopl
e
wh
o
wil
l
neve
r
refus
e
t
o
acknowledge
"
thes
e
truth
s
ar
e
thos
e
peopl
e
wh
o
hav
e
alread
y
"entere
d
islam"
an
d
wh
o
wil
l
d
o
s
o
i
n
th
e
futur
e
(cf
.
ibid
,
p
.
103)
.
Islah
i
goe
s
s
o
fa
r
a
s
t
o
sa
y
tha
t
thi
s
vers
e
i
s
a
prophec
y
o
f
th
e
grea
t
number
s
wh
o
wil
l
on
e
da
y
ente
r
Isla
m
a
s
a
n
actua
l
communit
y
(ummat
ki
kasrat
ki
peshangoi
hai,
ibid)
.
Thi
s
tendenc
y
t
o
vie
w
islam
fro
m
th
e
outside
,
a
s
i
t
were
,
i
n
term
s
o
f
th
e
follower
s
o
f
a
separat
e
grou
p
o
r
a
separat
e
religion
,
become
s
mor
e
marke
d
i
n
Islahi'
s
discussio
n
o
f
vers
e
68
:
Now
,
wheneve
r
tho
u
mee
t
suc
h
a
s
indulg
e
i
n
(blasphemous
)
tal
k
abou
t
Ou
r
messages
,
tur
n
th
y
bac
k
upo
n
the
m
unti
l
the
y
begi
n
t
o
tal
k
o
f
othe
r
things
.
CI'
,
ibi
d
p
.
10
4
an
d
ibid
,
p
.
13
4
8
8

100. Instea
d
o
f
understandin
g
thes
e
word
s
a
s
referrin
g
t
o
peopl
e
wh
o
rejec
t
th
e
"message
s
o
f
God
"
(ayatina),
Islah
i
accuse
s
thos
e
oppose
d
t
o
islam
o
f
makin
g
fu
n
o
f
th
e
Qur'a
n
{islam
ke
mukhalafin
quran
ka
mazaq
wane
par,
ibid
,
p
.
77
)
precisel
y
becaus
e
the
y
ar
e
opponent
s
o
f
islam
(miikhalafin-i-
islam,
ibid)
.
I
n
th
e
sam
e
vein
,
Islah
i
make
s
th
e
parabl
e
i
n
vers
e
71
,
whic
h
i
s
o
f
genera
l
inten
t
('nmiimi
tamsil,
ibid
,
p
.
82)
,
appl
y
t
o
th
e
specifi
c
opponent
s
o
f
Islam
3
a
s
a
ne
w
religio
n
(ye
in
miikhalafin-i-islam
ki
tamsil
hai,
ibid)
.
I
t
seem
s
t
o
m
e
tha
t
Islah
i
ha
s
shifte
d
fro
m
on
e
leve
l
o
f
th
e
meanin
g
o
f
religio
n
t
o
another
.
H
e
ha
s
move
d
from
understandin
g
islam
a
s
th
e
monotheisti
c
fait
h
o
f
Abraha
m
t
o
Islam
understoo
d
a
s
a
communit
y
o
f
believer
s
wh
o
experience
d
oppositio
n
an
d
eve
n
rejectio
n
t
o
thei
r
wa
y
o
f
life
.
Sometime
s
Islah
i
bring
s
thes
e
tw
o
notion
s
together
.
O
n
th
e
on
e
hand
,
Islah
i
describe
s
th
e
propagand
a
tha
t
i
s
directe
d
agains
t
the
Muslims
(wh
o
ar
e
n
o
longe
r
referre
d
t
o
simpl
y
a
s
"th
e
believers"
)
becaus
e
the
y
ar
e
see
n
t
o
b
e
promotin
g
a
ne
w
cree
d
o
r
fait
h
(musalmanon
ke
khilaf.
.
.
ye
propaganda
sharu
'
kiya
hoga
ke
ye
lo,
ye
naye
din
wale,
ibid
,
p
.
157)
.
Yet
,
o
n
th
e
othe
r
hand
,
fo
r
th
e
remainde
r
o
f
hi
s
discussio
n
o
f
vers
e
121
,
Islah
i
understand
s
Isla
m
a
s
a
n
establishe
d
religio
n
wit
h
clea
r
instruction
s
o
n
th
e
sensitiv
e
issu
e
o
f
foo
d
tha
t
i
s
halal
(islam
me
in
sirfyahi
chiz
najaiz
nahin
hai
.
. .
ibid
,
p
.
158)
.
Islah
i
continue
s
thi
s
lin
e
o
f
thinkin
g
abou
t
Isla
m
a
s
a
religio
n
whe
n
h
e
turn
s
th
e
simpl
e
instructio
n
containe
d
i
n
vers
e
118
:
Eat
,
then
,
o
f
tha
t
ove
r
whic
h
God'
s
nam
e
ha
s
bee
n
pronounced
,
i
f
yo
u
trul
y
believ
e
i
n
Hi
s
messages
,
int
o
a
n
officia
l
pronouncemen
t
o
f
wha
t
i
s
considere
d
halal
b
y
Isla
m
(jab
islam
ne
M'o
tamam
chaupae
halal
o
tayib
qarar
de
diye
yo
mushrikin
ne
apne
mushrikana
tuhimat
ke
lain
haram
qarar
de
rakha
lha,
ibid
,
p
.
154)
3
.
A
s
a
consequenc
e
o
f
thi
s
distinctio
n
betwee
n
islam
an
d
Islam,
Islah
i
i
s
abl
e
t
o
plac
e
th
e
Muslim
s
an
d
th
e
hypocrite
s
int
o
tw
o
well-define
d
camps
.
Isla
m
i
s
n
o
longe
r
simpl
y
a
n
invitatio
n
t
o
self-surrende
r
t
o
Go
d
(islam)
bu
t
ha
s
becom
e
a
separat
e
fait
h
o
r
cree
d
(millet-i-islam,
ibid
,
p
.
191)
,
distinc
t
fro
m
th
e
cree
d
o
f
th
e
Jew
s
an
d
th
e
Christians
.
Th
e
"self-surrender
"
mentione
d
i
n
th
e
firs
t
par
t
o
f
vers
e
125
:
An
d
whomsoeve
r
Go
d
will
s
t
o
guide
,
hi
s
boso
m
H
e
open
s
wit
h
willingnes
s
toward
s
self-surrende
r
(unt
o
Him)
,
'
Henceforward
,
I
wil
l
us
e
a
capita
l
lette
r
fo
r
th
e
wor
d
"Islam"
'
t
o
brin
g
ou
t
it
s
distinctio
n
fro
m
th
e
wor
d
islam.
Muhamma
d
Asa
d
say
s
tha
t
th
e
wor
d
"Islam
"
i
s
definitel
y
posl-Qur'anic
.
Cf
.
Asa
d
(1980)
,
p
.
886
,
footnote
17
.
5
1
Cf
.
ibid
,
p
.
19
5
fo
r
a
simila
r
pronouncemen
t
base
d
o
n
vers
e
147
.
8
9

101. ha
s
bee
n
mad
e
t
o
apply
,
b
y
Islahi
,
t
o
a
grou
p
o
f
Musli
m
believer
s
wh
o
hav
e
becom
e
separat
e
fro
m
th
e
Jew
s
an
d
th
e
Christians
.
Th
e
Muslims
,
rathe
r
than
th
e
Jew
s
an
d
th
e
Christian
s
have
,
accordin
g
Islahi'
s
interpretatio
n
o
f
thi
s
verse
,
accepte
d
islam
{qabul-i-
islam,
ibid
,
p
.
161)
.
Islah
i
identifie
s
th
e
interio
r
surrende
r
o
f
islam
wit
h
a
n
acceptanc
e
o
f
it
s
externa
l
manifestation
s
i
n
th
e
religio
n
o
f
Islam
.
I
t
i
s
on
e
thin
g
t
o
affir
m
tha
t
islam
ca
n
lea
d
on
e
t
o
ente
r
th
e
Musli
m
communit
y
(Islam
)
bu
t
t
o
identify
th
e
tw
o
ca
n
resul
t
i
n
unacceptabl
e
conclusions
.
Finally
,
Islah
i
simpl
y
assume
s
tha
t
th
e
statemen
t
i
n
vers
e
15
9
abou
t
dividin
g
int
o
sect
s
refer
s
onl
y
t
o
wha
t
happene
d
t
o
th
e
Jew
s
an
d
th
e
Christians
:
Verily
,
a
s
fo
r
thos
e
wh
o
hav
e
broke
n
th
e
unit
y
o
f
thei
r
fait
h
an
d
hav
e
becom
e
sect
s
--
?
tho
u
has
t
nothin
g
t
o
d
o
wit
h
them
.
Behold
,
thei
r
cas
e
rest
s
wit
h
God
:
an
d
i
n
tim
e
H
e
wil
l
mak
e
the
m
understan
d
wha
t
the
y
wer
e
doing
.
Islah
i
fail
s
t
o
understan
d
th
e
vers
e
a
s
a
warnin
g
o
f
wha
t
coul
d
happe
n
t
o
th
e
ne
w
communit
y
o
f
Musli
m
believer
s
a
s
wel
l
(
'arbo
n
ne
shirk
o
but
parasti
ki
rah
ikhtiyar
kar
li
.
.
.
yahud
o
nisara
ne
yahudiyat
o
nasraniyat
ke
shakhone
khare
kar
kar
liye,
ibid
,
p
.
209)
.
Th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
ha
s
com
e
t
o
hea
l
thes
e
division
s
(khatam
a
I
anbiya
sal/a
allahu
alayhi
vr
o
sal
lam
ke
zariy'ah
se
ye
sir
at
mustaqim
dunya
ke
liye
phir
khuli,
ibid)
,
no
t
necessaril
y
b
y
annihilatin
g
al
l
difference
s
betwee
n
religiou
s
communities
.
Islah
i
di
d
no
t
includ
e
i
n
thi
s
discussio
n
thos
e
verse
s
tha
t
affir
m
th
e
existenc
e
o
f
separat
e
communitie
s
t
o
tes
t
th
e
believers.
3
"
Th
e
Socia
l
Contex
t
o
f
th
e
Qurays
h
Islah
i
say
s
tha
t
vers
e
52
,
thoug
h
addresse
d
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
,
i
s
directe
d
t
o
th
e
leader
s
o
f
th
e
Quraysh
,
sinc
e
i
t
wa
s
no
t
possibl
e
t
o
addres
s
the
m
directl
y
(bat
in
ko
mukhatab
kar
ke
kahne
ke
bajae
paighambar
ko
mukhatab
kar
ke
kahi
gayi
hai
ta
ke
in
par
ye
wazeh
ho
jaye
ke
in
ki
ye
bat
is
qabl
bhi
nahin
hai
ke
in
ko
barah-i-rast
mukhatab
kar
ke
is
ka jawab
dia
jaye,
ibid
,
p
.
59)
,
Th
e
subsequen
t
explanatio
n
tha
t
Islah
i
give
s
a
s
t
o
wh
y
th
e
Qurays
h
wer
e
addresse
d
seem
s
t
o
consis
t
o
f
hi
s
ow
n
persona
l
reflection
s
base
d
o
n
th
e
Traditions
.
Similarly
,
th
e
las
t
phras
e
o
f
vers
e
114
,
thoug
h
addresse
d
t
o
th
e
Prophet
,
i
s
directe
d
t
o
others
:
B
e
not
,
then
,
amon
g
th
e
doubters
.
'
"
C
f
vers
e
6
2
an
d
ver.s
e
14
8
o
f
Surah AlBaqamh;
also
,
vers
e
4
8
an
d
vers
e
6
9
o
f
Sura
h
Al
Maidah.
9
0

102. Islah
i
say
s
i
t
wa
s
addresse
d
t
o
th
e
leader
s
o
f
societ
y
a
t
th
e
tim
e
{sosaiti
ke
lidar
aur
qaum
ke
asrar,
ibid
,
p
.
145)
.
Likewise
,
Islah
i
state
s
tha
t
th
e
las
t
sentenc
e
o
f
vers
e
144
:
Behold
,
Go
d
doe
s
no
t
grac
e
(such
)
evildoin
g
fol
k
wit
h
Hi
s
guidance
,
i
s
addresse
d
t
o
th
e
leader
s
o
f
th
e
Qurays
h
{yahan
jo
log
zer-i-bahs
ham
ye
quraysh
ke
wo
sadat
hain
jo
in
ki
mazhabi
peshwai
kar
rahe
they,
ibid
,
p
.
189)
.
Th
e
Religiou
s
Contex
t
o
f
th
e
Jew
s
Islah
i
i
s
ver
y
critica
l
o
f
th
e
Jews
,
sayin
g
tha
t
ther
e
wa
s
n
o
la
w
o
f
Go
d
tha
t
th
e
Jew
s
readil
y
accepte
d
(shari
'ah
ka
koi
hukm
aisa
nahin
hai
jis
ko
tin
hone
bakhushi
qahul
ki
ho,
ibid
,
p
.
192)
.
liarlier
,
commentin
g
o
n
vers
e
91
,
Islah
i
sai
d
th
e
Jew
s
ha
d
kep
t
muc
h
o
f
th
e
Tora
h
hidde
n
an
d
expose
d
onl
y
a
smal
l
par
t
o
f
i
t
{kitab
ilahi
ka
ziyadah
hissah
yahud
ne
chupa
liya
tha,
ibid
,
p
.
108)
.
Islah
i
say
s
tha
t
Jesu
s
an
d
othe
r
Prophet
s
ha
d
als
o
accuse
d
th
e
Jew
s
o
f
keepin
g
th
e
Tora
h
hidde
n
(cf
.
ibid)
.
Islah
i
speak
s
o
f
th
e
destructiv
e
dispositio
n
o
f
th
e
Jew
s
i
n
genera
l
{in
ke
fasad-i-mizaj,
ibid
,
p
.
193)
.
Moreover
,
th
e
Peopl
e
o
f
th
e
Boo
k
invente
d
Judais
m
an
d
Christianity
,
whic
h
hav
e
n
o
relatio
n
wit
h
th
e
religio
n
o
f
Abraha
m
{in
ki
ijad
kardah
yahudiyat
o
nasraniyat
ko
millet
ibrahimi
se
koi
la
'lluq
nahin
hai,
ibid
,
p
.
84)
.
Th
e
Socia
l
Contex
t
o
f
th
e
Believer
s
Althoug
h
th
e
perso
n
addresse
d
i
n
vers
e
6
8
i
s
singular
,
th
e
intentio
n
i
s
t
o
addres
s
al
l
Muslims
:
Now
,
wheneve
r
tho
u
mee
t
suc
h
a
s
indulg
e
i
n
(blasphemous
)
tal
k
abou
t
Ou
r
messages
,
tur
n
th
y
bac
k
upo
n
the
m
unti
l
the
y
begi
n
t
o
tal
k
o
f
othe
r
things
.
Islah
i
say
s
tha
t
ther
e
ar
e
indication
s
fro
m
th
e
followin
g
vers
e
{qarina)
tha
t
verse
s
6
8
an
d
6
9
ar
e
addresse
d
t
o
al
l
Muslim
s
collectivel
y
throug
h
th
e
perso
n
o
f
th
e
Prophe
t
{qarina
yahi
hai
ke
khitab
anhazrat
se
ho
lekin
ye
khitab
anhazrat
ke
wasta
se
tamam
musalmanon
se
hai,
ibid
,
p
.
77)
.
Althoug
h
Islah
i
repeat
s
tha
t
thes
e
verse
s
ar
e
mean
t
a
s
guidanc
e
fo
r
al
l
Muslim
s
{musalmanon
ko
hidayat
hui,
ibid)
,
Islahi'
s
subsequen
t
discussio
n
describe
s
th
e
socia
l
contex
t
i
n
whic
h
peopl
e
use
d
t
o
argu
e
agains
t
Isla
m
{ye
log
mukhalafin
islam
ke
in
majelison
mein
sharik
hole
hai,
ibid)
.
Hence
,
th
e
guidanc
e
give
n
i
n
thi
s
specifi
c
contex
t
i
s
directe
d
t
o
th
e
Muslim
s
o
f
tha
t
perio
d
{kalam
ka
rukh
musalmanon
ki
iaraftha,
ibid
,
p
.
79)
.
9
1

103. Differen
t
Kind
s
o
f
Languag
e
Islah
i
say
s
tha
t
h
e
ha
s
alread
y
deal
t
wit
h
th
e
"sealin
g
o
f
hearts
"
(khatam
qalub)
i
n
hi
s
discussio
n
o
f
Sura
h
Al
Baqarah.
Vers
e
2
5
o
f
th
e
presen
t
Sura
h
says
:
Ove
r
thei
r
heart
s
W
e
hav
e
lai
d
veil
s
whic
h
preven
t
them
fro
m
graspin
g
th
e
truth
,
an
d
int
o
thei
r
ear
s
deafness
.
Islah
i
say
s
tha
t
th
e
"veils
"
an
d
th
e
"deafness
"
mentione
d
i
n
thi
s
vers
e
obviousl
y
hav
e
a
figurativ
e
meanin
g
(ma'nwi
aur
rohani
hijab,
ibid
,
p
.
34)
,
indicatin
g
th
e
way
s
i
n
whic
h
huma
n
being
s
fai
l
t
o
us
e
thei
r
specia
l
abilit
y
t
o
liste
n
an
d
t
o
becom
e
awar
e
(dilon
aur
kanon
ko
sunane
aur
samajhne
ki
is
salahiyyat
se
mahrum
kar
rahe
jo
insamyat
ka
asli
khassah
hai,
ibid)
.
"
1
Islah
i
say
s
tha
t
seein
g
an
d
hearin
g
i
n
thi
s
contex
t
goe
s
beyon
d
th
e
physica
l
abilit
y
t
o
se
e
an
d
t
o
hear
.
Sinc
e
th
e
vers
e
i
s
referrin
g
t
o
th
e
readines
s
o
f
a
perso
n
t
o
accep
t
th
e
truth
,
th
e
"seein
g
an
d
hearing
"
mentione
d
her
e
shoul
d
no
t
b
e
limite
d
t
o
th
e
physica
l
ac
t
o
f
seein
g
an
d
hearin
g
(zahir
hai
ke
ye
samajhna,
dekna
aur
sunana
apne
haqiqi
mafhum
ke
lihaz
se
hai,
ibid
,
p
.
398)
.
B
y
haqiqi
mafhum
Islah
i
mean
s
tha
t
thes
e
word
s
hav
e
a
mor
e
profoun
d
meanin
g
tha
n
th
e
litera
l
o
r
physica
l
meaning.
3
4
Islah
i
note
s
tha
t
th
e
"sealin
g
o
f
hearts
"
b
y
Go
d
occur
s
unde
r
certai
n
condition
s
determine
d
b
y
th
e
patter
n
o
f
event
s
Islah
i
ha
s
calle
d
"th
e
wa
y
o
f
God
"
(sunnai
allah).
1
discus
s
thi
s
concep
t
i
n
Sura
h
Grou
p
Thre
e
an
d
Four
.
Islah
i
describe
s
th
e
allegorica
l
us
e
o
f
word
s
i
n
th
e
firs
t
par
t
o
f
vers
e
122
:
I
s
the
n
h
e
wh
o
wa
s
dea
d
(i
n
spirit
)
an
d
who
m
W
e
thereupo
n
gav
e
life
,
an
d
fo
r
who
m
W
e
se
t
u
p
a
ligh
t
whereb
y
h
e
migh
t
se
e
hi
s
wa
y
amon
g
men
-
(i
s
the
n
he
)
lik
e
on
e
(wh
o
i
s
lost
)
i
n
darknes
s
deep
,
ou
t
o
f
whic
h
h
e
canno
t
emerge
?
Islah
i
call
s
thi
s
a
parabl
e
(iamsil,
ibid
,
p
.
159)
.
However
,
instea
d
o
f
allowin
g
th
e
word
s
an
d
image
s
o
f
th
e
parabl
e
(suc
h
a
s
"dead"
,
"life"
,
"light"
,
"see
"
an
d
"darkness"
)
t
o
retai
n
thei
r
profoun
d
meanin
g
a
s
symbols
,
Islah
i
give
s
the
m
a
specifi
c
connotation
,
sayin
g
tha
t
th
e
vers
e
refer
s
t
o
th
e
lif
e
o
f
fait
h
an
d
th
e
ligh
t
brough
t
b
y
th
e
Boo
k
(apni
kitab
ki
shakl
mein,
ibid)
.
Islah
i
eve
n
limit
s
th
e
parabl
e
t
o
a
specifi
c
addresse
e
b
y
sayin
g
tha
t
it
s
purpos
e
wa
s
t
o
encourag
e
th
e
Muslim
s
o
f
tha
t
perio
d
i
n
thei
r
struggle
s
(is
tarnsi!
ke
pesh
karne
se
maqsud
musalmanon
ki
hauslah
afzai
hai,
ibid)
.
"
Ther
e
i
s
n simila
r
messag
e
i
n
vers
e
17
9
o
f
Surah.-1/.
4
'raf.
y
i
Islah
i
use
s
th
e
phrase
:
"haqiqi
ma
'nf
t
o
refe
r
t
o
a
simila
r
invitation
,
expresse
d
i
n
vers
e
36
,
t
o
liste
n
an
d
t
o
understan
d
wit
h
th
e
heart
rathe
r
tha
n
onl
y
physicall
y
wit
h
th
e
ear
s
(ibid
,
p
.
45)
.
9
2

104. Islah
i
i
s
interpretin
g
th
e
vers
e
i
n
th
e
ligh
t
o
f
th
e
them
e
('umud)
o
f
th
e
Sura
h
(surah
ke
is
'umud
ko
pesh
nazar
rakhle
hue,
ibid
,
p
.
10)
.
Islahi'
s
explanatio
n
o
f
th
e
Qur'ani
c
vie
w
o
f
histor
y
i
s
anothe
r
exampl
e
o
f
th
e
wa
y
word
s
ma
y
b
e
give
n
a
n
additiona
l
o
r
symboli
c
meaning
.
Accordin
g
t
o
Islahi
,
th
e
histor
y
o
f
peopl
e
an
d
nation
s
presente
d
i
n
thi
s
Sura
h
i
s
no
t
merel
y
a
n
explanatio
n
o
f
wha
t
happene
d
t
o
the
m
bu
t
a
warnin
g
an
d
a
lesso
n
fo
r
th
e
Qurays
h
(ye
larikh
suna
kar
qurcm
ne
'arbon
ko
mulanbbah
kiya,
ibid
,
p
.
35)
.
I
n
othe
r
words
,
Qur'ani
c
histor
y
i
s
no
t
merel
y
a
n
expositio
n
o
f
fact
s
an
d
event
s
bu
t
a
particula
r
perspectiv
e
o
n
thes
e
fact
s
an
d
event
s
tha
t
interpret
s
the
m
i
n
term
s
o
f
a
"spiritua
l
an
d
ethica
l
disease
"
afflictin
g
certai
n
nation
s
(akhlaqi
o
rohani
bimarion
mein
mublala
huen,
ibid.)
.
Islah
i
describe
s
th
e
Arab
s
a
s
bein
g
mystifie
d
b
y
(hi
s
new
,
faith-inspire
d
perspectiv
e
o
f
history
,
whic
h
h
e
claim
s
t
o
b
e
th
e
Qur'ani
c
approac
h
(qurcm
ke
is
tarikhi
nuqtah
nazar,
ibid
,
p
.
36)
.
I
n
short
,
Qur'ani
c
histor
y
i
s
no
t
simpl
y
a
n
academi
c
disciplin
e
bu
t
a
n
argumen
t
o
r
proo
f
directe
d
toward
s
th
e
Qurays
h
(tarikh
tumhare
upar
hujjat
hai,
ibid
,
p
.
168)
.
Islah
i
use
s
thi
s
vie
w
o
f
Qur'ani
c
histor
y
t
o
formulat
e
th
e
them
e
('umud)
o
f
Sura
h
Grou
p
Two
.
Th
e
Sura
h
als
o
present
s
a
perspectiv
e
o
n
histor
y
tha
t
i
s
eviden
t
i
n
al
l
th
e
Surah
s
o
f
thi
s
Sura
h
Group
,
namel
y
tha
t
th
e
ris
e
an
d
th
e
declin
e
o
f
nation
s
i
s
base
d
o
n
thei
r
mora
l
conduc
t
an
d
us
e
o
f
powe
r
an
d
responsibilit
y
(cf
.
ibid
,
pp
.
35-36)
.
Islah
i
call
s
thi
s
a
"la
w
o
f
nature
"
(qudrat
ka
qanun,
ibid
,
p
.
35
)
an
d
th
e
principl
e
o
f
th
e
ris
e
an
d
fal
l
o
f
nation
s
(
'uru
j
o
zawal
ke
is
usul,
ibid.
)
i
s
presente
d
t
o
th
e
Qurays
h
fo
r
thei
r
spiritua
l
benefit
.
Th
e
Appea
l
t
o
Reaso
n
Islah
i
appeal
s
constantl
y
t
o
logi
c
an
d
rationalit
y
t
o
brin
g
ou
t
th
e
meanin
g
o
f
thi
s
Surah
.
Le
t
u
s
tak
e
par
t
o
f
vers
e
3
8
a
s
ou
r
startin
g
point
:
Ther
e
i
s
n
o
beas
t
tha
t
walk
s
o
n
eart
h
an
d
n
o
bir
d
tha
t
flie
s
o
n
it
s
tw
o
wing
s
whic
h
i
s
no
t
God'
s
creatur
e
lik
e
yourselves
;
n
o
singl
e
thin
g
hav
e
W
e
neglecte
d
i
n
Ou
r
decree
.
Islah
i
state
s
tha
t
thi
s
verse
,
lik
e
man
y
other
s
i
n
th
e
Surah
,
appeal
s
t
o
a
person'
s
abilit
y
t
o
thin
k
an
d
t
o
dra
w
simpl
e
conclusions
.
I
t
i
s
obviou
s
t
o
Islah
i
tha
t
th
e
worl
d
canno
t
b
e
withou
t
a
purpos
e
(kiya
ye
sara
karkhana
bilkul
bemaqsud,
beghayai
aur
beanjam
nazar
ata
hail
ibid
,
p
.
49
)
an
d
tha
t
ever
y
perso
n
o
f
soun
d
min
d
i
s
compelle
d
t
o
accep
t
thi
s
fac
t
(insan
ki
filrat
agar
maskh
aur
is
ki
{
aql
agar
mafluj
na
ho
gayi
ho
to
wo
is
'iiraf
par
majbur
hai,
ibid)
.
T
o
den
y
th
e
differenc
e
betwee
n
righ
t
an
d
wrong
,
justic
e
9
3

105. an
d
oppression
,
trut
h
an
d
falsehoo
d
woul
d
b
e
t
o
g
o
agains
t
reaso
n
(ye
bat
inscrn ki
'aql
ofitrat
kisi
tarah
bhi
qabul
nahin
kar
sakii,
ibid
,
p
.
83)
.
Moreover
,
ther
e
i
s
evidenc
e
o
f
perfec
t
planning
i
n
th
e
univers
e
(cf
.
ibid
,
p
.
120)
.
Islah
i
say
s
tha
t
eve
n
th
e
mora
l
la
w
i
s
clea
r
i
n
ever
y
respec
t
(bar
azadi
aur
har
pabandi
ke
liye
ma'lum
o
ma'rufhudud
o
qaiyud
hai,
ibid)
.
Islah
i
find
s
th
e
evidenc
e
fo
r
God'
s
unit
y
an
d
th
e
argument
s
fo
r
man'
s
mora
l
accountabilit
y
o
n
th
e
Las
t
Da
y
(cf
.
ibid
,
p
.
186
)
i
n
th
e
sign
s
provide
d
b
y
th
e
universe
,
whic
h
provid
e
abundan
t
evidenc
e
tha
t
i
t
i
s
no
t
withou
t
mora
l
purpos
e
(ye
kainat
apne
wujud
se
shahadat
deli
hai
ke
ye
kisi
khilandare
ka
khel
nahin
hai,
ibid
,
p
.
169)
.
Al
l
thi
s
i
s
simpl
y
self-eviden
t
t
o
huma
n
being
s
wit
h
a
soun
d
min
d
(ye
har
is
shakhs
ke
dil
ki
awaz
hai
jo
is
nazam-i-kainat
par
'aql
salini
aur
qalb-i-salim
se
ghaur
karia
hai,
ibid
,
p
.
1 19)
.
Islahi'
s
perceptio
n
o
f
scienc
e
an
d
th
e
question
s
a
scientis
t
raise
s
reflect
s
th
e
characte
r
o
f
th
e
perio
d
i
n
whic
h
Islah
i
wa
s
living
.
H
e
say
s
tha
t
th
e
scientis
t
look
s
a
t
th
e
worl
d
onl
y
t
o
deriv
e
som
e
benefi
t
fro
m
i
t
(is
ki
nagah
sirfapne
naf'ajil
par
hoti
hai,
ibid.)
.
Suc
h
a
n
attitude
,
say
s
Islahi
,
prevent
s
th
e
scientis
t
from
affirmin
g
th
e
deepe
r
truth
s
o
f
th
e
universe
.
Citin
g
th
e
exampl
e
o
f
Isaa
c
Newto
n
observin
g
th
e
appl
e
fallin
g
t
o
th
e
ground
,
Islah
i
say
s
tha
t
Newton'
s
discoveries
,
fo
r
al
l
thei
r
value
,
coul
d
no
t
lea
d
t
o
th
e
affirmatio
n
o
f
th
e
Creato
r
o
f
al
l
thes
e
phenomena
.
Th
e
scientis
t
avoid
s
thi
s
conclusio
n
becaus
e
o
f
th
e
responsibilitie
s
i
t
involve
s
(cf
.
ibid
,
p
.
91)
.
Commentin
g
o
n
vers
e
99
,
Islah
i
repeat
s
hi
s
perceptio
n
o
f
th
e
rol
e
o
f
scienc
e
an
d
scientists
,
sayin
g
tha
t
scientist
s
neve
r
as
k
th
e
questio
n
concernin
g
th
e
responsibilit
y
thei
r
wor
k
involve
s
(in
par
koi
zimmadari
bhi
'aid
hoti
hai
ya
nahin?
ibid
,
p
.
126)
.
I
t
i
s
a
s
i
f
scientist
s
hav
e
n
o
sens
e
o
f
responsibilit
y
a
t
al
l
(goya
.
.
.
zimmadari
in
ke
upar
koi
bhi
nahin
dali,
ibid)
.
H
e
give
s
th
e
exampl
e
o
f
scientist
s
learnin
g
abou
t
th
e
ancien
t
civilization
s
o
f
Harapp
a
an
d
Mohenjodar
o
withou
t
drawin
g
th
e
mora
l
conclusion
s
tha
t
emerg
e
a
s
a
resul
t
o
f
thei
r
discoverie
s
sinc
e
onl
y
fait
h
ca
n
dra
w
ou
t
thes
e
conclusion
s
(cf
.
ibid
,
p
.
127)
.
Islah
i
doe
s
no
t
acknowledg
e
tha
t
scienc
e
ha
s
it
s
ow
n
autonom
y
an
d
responsibility
.
Afte
r
dismissin
g
th
e
logi
c
o
f
science
,
Islah
i
proceed
s
t
o
deduc
e
th
e
meanin
g
o
f
vers
e
99
,
providin
g
fiv
e
consecutiv
e
conclusion
s
(cf
.
ibid
,
p
.
128)
.
Th
e
primar
y
observatio
n
tha
t
thi
s
wonderfu
l
univers
e
coul
d
no
t
exis
t
unles
s
a
n
all-powerfu
l
an
d
wis
e
Go
d
ha
d
mad
e
i
t
lead
s
immediatel
y
t
o
th
e
conclusio
n
tha
t
th
e
univers
e
work
s
togethe
r
harmoniousl
y
(ek
khas
lanasub
ke
sath
9
4

106. khidmat
hasil
karti
hai,
ibid)
.
Th
e
nex
t
poin
t
i
s
tha
t
thi
s
harmoniou
s
univers
e
support
s
th
e
nee
d
fo
r
a
fina
l
da
y
o
f
reckonin
g
(is
llm
aur
is
hikmat
ka
lazmi
taqaza
hai
ke
aisa
din
ay
en,
ibid)
.
Th
e
nex
t
ste
p
i
n
th
e
argumen
t
i
s
t
o
conclud
e
tha
t
God'
s
abundan
t
gift
s
t
o
ma
n
deman
d
a
respons
e
i
n
gratitud
e
an
d
obedienc
e
t
o
God'
s
law
s
an
d
that
,
o
n
th
e
da
y
o
f
reckoning
,
man
wil
l
hav
e
t
o
giv
e
a
n
accoun
t
o
f
th
e
respons
e
h
e
ha
s
mad
e
t
o
God
.
Th
e
fina
l
conclusio
n
i
s
tha
t
suc
h
a
beneficen
t
Go
d
coul
d
no
t
fai
l
t
o
respon
d
t
o
th
e
desir
e
fo
r
hi
s
guidanc
e
tha
t
h
e
himsel
f
ha
s
place
d
i
n
ou
r
heart
s
(Jo
us
ne
hamari
ruh
aur
hamare
dil
ke
andar
apni
hidayat
ke
liye
wadiat
firmai
hai,
ibid
,
p
.
129)
.
Jus
t
a
s
Go
d
mad
e
provision
s
fo
r
ou
r
physica
l
needs
,
s
o
ha
s
Go
d
provide
d
guidanc
e
fo
r
ou
r
spiritua
l
journe
y
(cf
.
ibid)
.
Basin
g
hi
s
argumen
t
o
n
a
simila
r
logica
l
patter
n
('aql
o
fitral),
Islah
i
reject
s
th
e
doctrine
s
o
f
th
e
pre-Islami
c
Arab
s
(mushrikin
'arah,
ibid
,
p
.
130
)
a
s
wel
l
a
s
th
e
doctrine
s
o
f
th
e
Christian
s
wh
o
attribut
e
a
so
n
t
o
Go
d
(cf
.
ibid)
.
Reaso
n
an
d
natur
e
(
'aq
l
o
fitral)
deman
d
tha
t
w
e
affir
m
a
suprem
e
Creato
r
(Jin
ka
manana
azrue
'aql
o
fitrat
wa/ib
hai,
ibid
,
p
.
131)
.
Furthermore
,
Islah
i
reject
s
win
e
becaus
e
i
t
i
s
agains
t
reaso
n
(is
liye
ke
is
mein
'aqli
o
akhlaqi
khabasat
hai,
ibid
,
p
.
195)
.
Islah
i
say
s
tha
t
vers
e
141
:
Ea
t
o
f
thei
r
frui
t
whe
n
i
t
come
s
t
o
fruitio
n
an
d
giv
e
(t
o
th
e
poor
)
thei
r
du
e
o
n
harves
t
day
,
i
s
base
d
o
n
a
rationa
l
wa
y
o
f
thinkin
g
abou
t
natur
e
(yahi
bat
'aql
o fitral
ke
mutabiq
hai,
ibid
,
p
.
184)
.
Islah
i
als
o
totall
y
reject
s
th
e
taxatio
n
syste
m
o
f
non-Islami
c
regime
s
a
s
devoi
d
o
f
al
l
valu
e
o
r
justic
e
(is
barkat
aur
is
'adl
se
bilkul
khali
hai,
ibid.
)
even
thoug
h
non-Islami
c
regime
s
als
o
bas
e
thei
r
taxatio
n
scheme
s
o
n
reaso
n
an
d
nature
,
Islah
i
eve
n
use
s
th
e
ter
m
"reaso
n
an
d
nature
"
('aql
o
fitrai)
i
n
hi
s
condemnatio
n
o
f
famil
y
plannin
g
(cf
.
ibid
,
pp
.
199-200)
.
I
t
i
s
interestin
g
t
o
not
e
tha
t
thi
s
i
s
on
e
o
f
th
e
fe
w
instance
s
wher
e
Islah
i
comment
s
explicitl
y
o
n
a
practic
e
prevalen
t
i
n
moder
n
society
.
Th
e
poin
t
t
o
not
e
i
s
tha
t
Islah
i
make
s
a
direct
link
betwee
n
vers
e
151
:
D
o
n
o
kil
l
you
r
childre
n
fo
r
fea
r
o
f
povert
y
-
(for
)
i
t
i
s
W
e
wh
o
shal
l
provid
e
sustenanc
e
fo
r
yo
u
a
s
wel
l
a
s
fo
r
them
,
an
d
th
e
practic
e
o
f
contraceptio
n
an
d
abortio
n
prevalen
t
amon
g
peopl
e
i
n
th
e
moder
n
worl
d
(maujuda
zamane
ka
insan,
ibid
,
p
.
200
)
withou
t
takin
g
int
o
accoun
t
th
e
historical
,
cultura
l
an
d
socia
l
factor
s
operativ
e
a
t
th
e
tim
e
o
f
revelation
,
a
s
h
e
usuall
y
does
.
I
n
short
,
Islah
i
hold
s
tha
t
famil
y
plannin
g
i
s
unacceptabl
e
because
,
accordin
g
t
o
vers
e
151
,
Go
d
wil
l
provid
e
sustenanc
e
fo
r
al
l
children
.
9
5

107. Conclusion
s
Islah
i
stresse
s
tha
t
severa
l
verse
s
o
f
th
e
Sura
h
ar
e
addresse
d
t
o
th
e
leader
s
o
f
th
e
Qurays
h
{sosaiti
ke
lidar
aur
qaum
ke
asrar,
ibid
,
p
.
145
)
an
d
t
o
th
e
Muslim
s
{kalam
ka
rukh
musalmanon
ki
taraf
tha,
ibid
,
p
.
79)
.
B
y
highlightin
g
th
e
specifi
c
addresse
e
o
f
thes
e
verses
,
Islah
i
ha
s
restricte
d
thei
r
meanin
g
t
o
th
e
pas
t
contex
t
o
f
revelatio
n
an
d
fail
s
t
o
sho
w
ho
w
thes
e
verse
s
hav
e
a
universa
l
connotation
.
Instea
d
o
f
mentionin
g
that
,
whe
n
th
e
Qur'a
n
addresse
s
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
,
th
e
Qur'a
n
i
s
addressin
g
al
l
mankind
,
Islah
i
say
s
tha
t
th
e
Qur'a
n
specificall
y
addresse
s
the
Muslims
throug
h
th
e
Prophe
t
(qarina
yahi
hai
ke
khitab
anhazrat
se
ho
lekin
ye
khitab
anhazrat
ke
wasta
se
(amam
musalmanon
se
hai,
ibid
,
p
.
77)
.
Thes
e
verse
s
los
e
thei
r
universa
l
meanin
g
b
y
bein
g
addresse
d
t
o
th
e
Muslims
.
Islah
i
i
s
fa
r
to
o
genera
l
i
n
hi
s
criticis
m
o
f
th
e
Jews
,
sayin
g
tha
t
ther
e
wa
s
n
o
la
w
o
f
Go
d
tha
t
th
e
Jew
s
readil
y
accepte
d
{shah
'ah
ka
koi
hukm
aisa
nahin
hai
jis
ko
unhone
bakhushi
qabul
ki
ho,
ibid
,
p
.
192)
.
I
n
contras
t
t
o
thi
s
assertio
n
o
f
Islahi
,
th
e
Qur'a
n
say
s
tha
t
severa
l
Jew
s
remaine
d
faithfu
l
t
o
th
e
Torah
.
Islah
i
als
o
reject
s
Judais
m
an
d
Christianit
y
a
s
havin
g
n
o
connectio
n
wit
h
th
e
religio
n
o
f
Abraha
m
{millet
ibrahimi
se
koi
la'lluq
nahin
hai,
ibid
,
p
.
84)
.
O
n
th
e
contrary
,
althoug
h
th
e
Jew
s
an
d
th
e
Christian
s
practice
d
din
i
n
a
wa
y
tha
t
wa
s
somewha
t
differen
t
fro
m
th
e
wa
y
th
e
Muslim
s
practice
d
din,
bot
h
Judais
m
an
d
Christianit
y
wer
e
base
d
o
n
th
e
fait
h
o
f
th
e
Prophe
t
Abraham
.
I
t
i
s
incorrec
t
t
o
dismis
s
Judais
m
an
d
Christianit
y
en
to
to,
a
s
Islah
i
does
.
Furthermore
,
Islah
i
reject
s
th
e
taxatio
n
syste
m
o
f
non-Islami
c
regime
s
a
s
devoi
d
o
f
al
l
valu
e
o
r
justic
e
{is
barkat
aur
is
'adl
se
bilkul
khali
hai,
ibid
,
p
.
184)
.
However
,
th
e
Islami
c
communit
y
too
k
ove
r
som
e
o
f
th
e
basi
c
idea
s
o
f
th
e
taxatio
n
syste
m
fro
m
th
e
Iranian
,
Byzantin
e
an
d
Roma
n
Empires
.
Islah
i
give
s
th
e
wor
d
millet
thre
e
differen
t
meanings
:
1
.
millet
denote
s
the
faith
o
r
religion
o
f
th
e
Prophe
t
Abraham
;
2
.
millet
refer
s
t
o
th
e
community
o
f
thos
e
wh
o
surrende
r
themselve
s
t
o
Go
d
a
s
Abraha
m
did
;
3
.
millet
ca
n
refe
r
t
o
th
e
laws
o
r
doctrines
tha
t
Abraha
m
accepted
.
I
n
hi
s
discussio
n
o
f
Sura
h
AI
Hajj,
Islah
i
refer
s
t
o
millet
an
d
nations
i
n
on
e
phras
e
{tamam
milleton
aur
qaumon
ka
as!
din,
vol
.
5
,
p
.
326)
.
Islah
i
refer
s
t
o
th
e
communit
y
o
f
Muslim
s
a
s
millet-i-muslimah
i
n
hi
s
discussio
n
o
f
9
6

108. Sura
h
Al
Baqarah
(cf
.
vol
.
1
,
p
.
476)
.
Moreover
,
i
n
hi
s
discussio
n
o
f
vers
e
5
1
o
f
Sura
h
Al
Maidah,
Islah
i
use
s
th
e
wor
d
millet
t
o
urg
e
th
e
Muslim
s
t
o
for
m
a
communit
y
(jis
tarah
wo
musalmcmon
ke
khilaf
bahaisiyat
jama
7
millet-i-wahidah
hain
isi
tarah
musalman
in
ke
muqabil
mein
millet-i-
wahidah
banen,
vol
.
2
,
p
.
543)
.
Anothe
r
illustratio
n
o
f
hi
s
us
e
o
f
th
e
wor
d
millet
i
n
th
e
sens
e
of
community
i
s
hi
s
referenc
e
t
o
th
e
Jew
s
a
s
a
communit
y
i
n
hi
s
commen
t
o
n
vers
e
16
8
o
f
Sura
h
Al
A
'raf
(yahud
.
.
.
ijtima'i
haisiyat
se
wo
in
ausaf
se
mahrum
ho
chuke
they
jo
ek
millet
ki
haisiyat
se
in
ko
dunya
mein
sar
buland
rakhne
ke
liye
zaruri
they,
vol
.
3
,
p
.
381)
.
Islah
i
als
o
use
s
th
e
wor
d
millet
t
o
refe
r
t
o
th
e
fait
h
o
f
Abraha
m
(millet-i-ibrahimi)
an
d
t
o
th
e
law
s
an
d
doctrine
s
o
f
islam
(millel-i-islam).
Jus
t
a
s
Islah
i
use
s
th
e
wor
d
millet
i
n
differen
t
ways
,
h
e
als
o
give
s
differen
t
meaning
s
t
o
th
e
wor
d
islam.
Isla
m
ca
n
mea
n
th
e
tota
l
surrende
r
o
f
onesel
f
t
o
God
.
I
t
ca
n
als
o
refe
r
t
o
th
e
communit
y
tha
t
on
e
enter
s
(Jo
is
waqt
tak
dakhl-
i-islam
ho
chiiki
thiy
aur
wo
log
bin
hain
j
in
ke
liye
ba'd
mein
is
ke
hamilin
mein
dakhl
bona
maqadar
tha,
ibid
,
p
.
103)
.
Islah
i
eve
n
say
s
tha
t
vers
e
8
9
i
s
a
prophec
y
o
f
th
e
grea
t
number
s
o
f
peopl
e
tha
t
wil
l
on
e
da
y
ente
r
Isla
m
a
s
a
n
actua
l
communit
y
(ummat
ki
kasrat
ki
peshangoi
hai,
ibid)
.
Likewise
,
whe
n
Islah
i
refer
s
t
o
millet-i-ibrahimi,
h
e
ca
n
mea
n
bot
h
islam
i
n
th
e
sens
e
o
f
surrende
r
t
o
Go
d
a
s
wel
l
a
s
millet
islam
i
n
th
e
sens
e
o
f
th
e
law
s
an
d
doctrine
s
tha
t
Abraha
m
accepted
.
Th
e
law
s
reveale
d
i
n
vers
e
15
1
ar
e
par
t
o
f
th
e
millet-i-ibrahimi
(cf
.
ibid
,
p
.
201)
.
Islah
i
say
s
tha
t
th
e
phras
e
dinan
qiyaman
i
n
vers
e
16
1
ha
s
th
e
sens
e
o
f
millet-i-ibrahimi
a
s
wel
l
a
s
tha
t
o
f
millet
islam
(quran
mein
ye
lafz
millet
ibrahim
aur
millet
islam
ke
liye
isle
'mal
hua
hai,
ibid
,
p
.
210).
"
Sinc
e
Islah
i
use
s
al
l
thes
e
term
s
interchangeably
,
hi
s
concep
t
o
f
din
lack
s
clarity
.
H
e
ha
s
sai
d
i
n
mor
e
tha
n
on
e
plac
e
tha
t
din
i
s
basicall
y
on
e
an
d
undivide
d
(asI
din
buniyadi
taur
par
ek
hi
hai,
ibid
,
p
.
205)
.
I
n
hi
s
introductio
n
t
o
Sura
h
Al
'Imran,
Islah
i
say
s
tha
t
din
canno
t
b
e
divide
d
int
o
part
s
(din
mein
taqsim
o
tajziah
ki
koi
gunjaish
nahin
hai,
vol
.
2
,
p
.
11)
.
Commentin
g
o
n
verse
s
48-5
0
o
f
Sura
h
Al
Maidah,
Islah
i
say
s
tha
t
th
e
truth
s
o
f
din
remai
n
unchange
d
(j'ahan
tak
din
ke
haqaiq
ka
fa
'lluq
hai
wo
hamesha
se
ghair
mutaghayyar
hain
aur
ghair
mutaghayyar
hi
rahenge,
vol
.
2
,
p
.
"
Similarly
,
i
n
Surah.?!/.?!»/«/
,
din
ca
n
refe
r
t
o
obedienc
e
l
o
th
e
law
s
o
f
Go
d
{din
.
. . apne
rah
ke
ahkain ki
la
'mil hi
mein
samajhle
hain,
vol
.
3
,
p
.
432)
.
9
7

109. Sura
h
Al
Baqarah
(cf
.
vol
.
1
,
p
.
476)
.
Moreover
,
i
n
hi
s
discussio
n
o
f
vers
e
5
1
o
f
Sura
h
Al
Maidah,
Islah
i
use
s
th
e
wor
d
millet
t
o
urg
e
th
e
Muslim
s
t
o
for
m
a
communit
y
(Jis
tarah
wo
musalmanon
ke
khilaf
bahaisiyat
jama't
millet-i-wahidah
bain
isi
tarah
musalman
in
ke
muqabil
me
in
millet-i-
wahidah
banen,
vol
.
2
,
p
.
543)
.
Anothe
r
illustratio
n
o
f
hi
s
us
e
o
f
th
e
wor
d
millet
i
n
th
e
sens
e
o
f
community
i
s
hi
s
referenc
e
t
o
th
e
Jew
s
a
s
a
communit
y
i
n
hi
s
commen
t
o
n
vers
e
16
8
o
f
Sura
h
Al
A
'rafiyahud
.
.
.
ijtima'i
haisiyat
se
wo
in
ausaf
se
mahrum
ho
chuke
they
jo
ek
millet
ki
haisiyat
se
in
ko
dunya
mein
sar
buland
rakhne
ke
liye
zaruri
they,
vol
.
3
,
p
.
381)
.
Islah
i
als
o
use
s
th
e
wor
d
millet
t
o
refe
r
t
o
th
e
fait
h
o
f
Abraha
m
(millet-i-ibrahimi)
an
d
t
o
th
e
law
s
an
d
doctrine
s
of
islam
(millet-i-islam).
Jus
t
a
s
Islah
i
use
s
th
e
wor
d
millet
i
n
differen
t
ways
,
h
e
als
o
give
s
differen
t
meaning
s
t
o
th
e
wor
d
islam.
Isla
m
ca
n
mea
n
th
e
tota
l
surrende
r
o
f
onesel
f
t
o
God
.
I
t
ca
n
als
o
refe
r
t
o
th
e
communit
y
tha
t
on
e
enter
s
(jo
is
waqt
tak
dakhl-
i-islam
ho
clmki
thiy
anr
wo
log
bhi
hainjin
ke
liye
ba
'd
mein
is
ke
hamilin
mein
dakhl
hona
maqadar
tha,
ibid
,
p
.
103)
.
Islah
i
eve
n
say
s
tha
t
vers
e
8
9
i
s
a
prophec
y
o
f
th
e
grea
t
number
s
o
f
peopl
e
tha
t
wil
l
on
e
da
y
ente
r
Isla
m
a
s
a
n
actua
l
communit
y
(ummat
ki
kasrat
ki
peshangoi
hai,
ibid)
.
Likewise
,
whe
n
Islah
i
refer
s
t
o
millet-i-ibrahimi,
h
e
ca
n
mea
n
bot
h
islam
i
n
th
e
sens
e
o
f
surrende
r
t
o
Go
d
a
s
wel
l
a
s
millet
islam
i
n
th
e
sens
e
o
f
th
e
law
s
an
d
doctrine
s
tha
t
Abraha
m
accepted
.
Th
e
law
s
reveale
d
i
n
vers
e
15
1
ar
e
par
t
o
f
th
e
millet-i-ibrahimi
(cf
.
ibid
,
p
.
201)
.
Islah
i
say
s
tha
t
th
e
phras
e
dinan
qiyaman
i
n
vers
e
16
1
ha
s
th
e
sens
e
of
millet-i-ibrahimi
a
s
wel
l
a
s
tha
t
o
f
millet,
islam
(quran
mein
ye
lafz
millet
Ibrahim
aur
millet,
islam
ke
liye
isle
Jnal
hua
hai,
ibid
,
p
.
210).
"
Sinc
e
Islah
i
use
s
al
l
thes
e
term
s
interchangeably
,
hi
s
concep
t
o
f
din
lack
s
clarity
.
H
e
ha
s
sai
d
i
n
mor
e
tha
n
on
e
plac
e
tha
t
din
i
s
basicall
y
on
e
an
d
undivide
d
(as!
din
buniyadi
taur
par
ek
hi
hai,
ibid
,
p
.
205)
.
I
n
hi
s
introductio
n
t
o
Sura
h
Al
'Imran,
Islah
i
say
s
tha
t
din
canno
t
b
e
divide
d
int
o
part
s
(din
mein
taqsim
o
tajziah
ki
koi
gunjaish
nahin
hai,
vol
.
2
,
p
.
11)
.
Commentin
g
o
n
verse
s
48-5
0
o
f
Sura
h
Al
Maidah,
Islah
i
say
s
tha
t
th
e
truth
s
o
f
din
remai
n
unchange
d
(jahan
tak
din
ke
haqaiq
ka
ta
jluq
hai
wo
hamesha
se
ghair
mutaghayyar
ham
aur
ghair
mutaghayyar
hi
rahenge,
vol
.
2
,
p
.
"
Similarly
,
i
n
Sura
h
Al
Anfal,
din
ca
n
refe
r
l
o
obedienc
e
l
o
th
e
law
s
o
f
Clo
d
(din
. .
. apne
rah
ke
ahkam
ki
ta
'mil hi
mein
samajhte
hain,
vol
.
3
,
p
.
432)
.
9
7

110. 535)
.
Bu
t
th
e
historica
l
situatio
n
a
t
th
e
tim
e
o
f
revelatio
n
force
s
Islah
i
t
o
admi
t
tha
t
din
ha
s
take
n
a
particula
r
for
m
i
n
Islami
c
society
.
Islah
i
read
s
th
e
Sura
h
fro
m
th
e
vantag
e
poin
t
o
f
th
e
Musli
m
communit
y
tha
t
ha
d
grow
n
stron
g
an
d
eve
n
enjoye
d
politica
l
powe
r
i
n
Medina
.
H
e
understand
s
din-i-ibrahimi
i
n
thi
s
ligh
t
an
d
allow
s
th
e
law
s
o
f
Islami
c
societ
y
an
d
governmen
t
t
o
determin
e
hi
s
particula
r
understandin
g
o
f
din-i-
ibrahimi.
H
e
identifie
s
th
e
din
o
f
th
e
Prophe
t
Abraha
m
wit
h
th
e
specifi
c
condition
s
o
f
Islami
c
societ
y
a
s
i
t
wa
s
a
t
th
e
tim
e
o
f
revelation
.
Wha
t
i
s
mos
t
problemati
c
i
s
tha
t
h
e
consider
s
thi
s
particula
r
manifestatio
n
of
din
t
o
b
e
th
e
idea
l
one
.
O
n
th
e
othe
r
hand
,
i
n
hi
s
commen
t
o
n
vers
e
16
3
o
f
th
e
presen
t
Surah
,
Islah
i
say
s
that
,
althoug
h
din
i
s
on
e
an
d
undivided
,
it
s
expressio
n
ca
n
diffe
r
{asl
din
buniyadi
taur
par
ek
hi
hai,
farq
hai
to
ijmal
o
tafsil
aur
aghaz
o
takmil
ka
hai,
ibid
,
p
.
205)
.
I
n
othe
r
words
,
din
i
s
expresse
d
i
n
differen
t
way
s
{ijmal
o
tafsil)
an
d
accordin
g
t
o
th
e
differen
t
period
s
o
f
histor
y
i
n
whic
h
i
t
occur
s
{aghaz
o
takmil).
Thi
s
amount
s
t
o
sayin
g
tha
t
th
e
on
e
realit
y
calle
d
din
ca
n
tak
e
o
n
man
y
differen
t
form
s
a
s
me
n
an
d
wome
n
i
n
th
e
cours
e
o
f
histor
y
expres
s
th
e
tota
l
surrende
r
o
f
th
e
Prophe
t
Abraha
m
accordin
g
t
o
thei
r
ow
n
condition
s
an
d
circumstances
.
However
,
Islah
i
doe
s
no
t
embrac
e
thi
s
principl
e
consistently
,
rejectin
g
form
s
of
din
tha
t
diffe
r
fro
m
Islami
c
societ
y
i
n
Medina
.
I
t
seem
s
t
o
m
e
tha
t
Islah
i
mixe
s
on
e
leve
l
o
f
th
e
meanin
g
o
f
religio
n
wit
h
another
.
H
e
unite
s
hi
s
understandin
g
islam
a
s
th
e
monotheisti
c
fait
h
o
f
Abraha
m
wit
h
Islam
understoo
d
a
s
a
communit
y
o
f
believer
s
wh
o
experience
d
oppositio
n
fo
r
thei
r
effort
s
t
o
establis
h
a
n
Islami
c
societ
y
an
d
governmen
t
i
n
Medina
.
Sinc
e
Islah
i
doe
s
no
t
mak
e
a
distinctio
n
betwee
n
islam
an
d
Islam
,
h
e
ca
n
identif
y
th
e
tota
l
surrende
r
o
f
a
perso
n
t
o
Go
d
wit
h
membershi
p
o
f
Islami
c
societ
y
an
d
wit
h
acceptanc
e
o
f
th
e
law
s
an
d
punishment
s
o
f
Islami
c
government
.
However
,
i
t
seem
s
t
o
m
e
tha
t
islam
doe
s
no
t
necessaril
y
deman
d
entr
y
int
o
th
e
Musli
m
communit
y
(Islam)
.
Th
e
resul
t
o
f
Islam'
s
analysi
s
i
s
t
o
mak
e
Isla
m
int
o
a
religio
n
tha
t
i
s
distinc
t
an
d
separat
e
fro
m
tha
t
o
f
th
e
Jew
s
an
d
th
e
Christians
.
H
e
divide
s
th
e
Jews
,
th
e
Christian
s
an
d
th
e
Muslim
s
int
o
separat
e
camps
.
However
,
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
cam
e
t
o
hea
l
thes
e
division
s
an
d
t
o
mak
e
th
e
straigh
t
pat
h
availabl
e
t
o
everyon
e
{ye
sirat
mustaqim
dunya
Ice live
phir
Icholi,
ibid
,
209)
,
no
t
b
y
annihilatin
g
al
l
difference
s
betwee
n
religiou
s
communitie
s
bu
t
9
8

111. b
y
suggestin
g
way
s
t
o
liv
e
togethe
r
i
n
harmony
.
O
n
th
e
contrary
,
Islah
i
stresse
s
difference
s
betwee
n
religiou
s
communitie
s
tha
t
coul
d
resul
t
i
n
conflict
.
I
a
m
convince
d
tha
t
th
e
conflic
t
betwee
n
th
e
Jews
,
th
e
Christian
s
an
d
th
e
Muslims
,
bot
h
a
t
th
e
tim
e
o
f
revelatio
n
an
d
today
,
coul
d
b
e
bette
r
understoo
d
a
s
a
socia
l
an
d
politica
l
conflic
t
rathe
r
tha
n
a
s
a
conflic
t
abou
t
differen
t
expression
s
of
din
-
abou
t
whic
h
ther
e
nee
d
b
e
n
o
conflict
.
Islahi
,
however
,
stresse
s
tha
t
differen
t
expression
s
o
f
din
le
d
t
o
conflic
t
a
t
th
e
tim
e
o
f
revelatio
n
an
d
h
e
implie
s
tha
t
din
wil
l
continu
e
t
o
b
e
a
n
issue
.
Furthermore
,
Islah
i
present
s
a
rationa
l
argumen
t
fo
r
th
e
existenc
e
o
f
Go
d
an
d
th
e
Las
t
Da
y
a
s
i
f
thi
s
i
s
perfectl
y
eviden
t
l
o
anyon
e
wit
h
a
soun
d
min
d
{ye
har
is
shakhs
ke
dil
ki
awaz
hai
jo
is
nizam-i-kainat
par
'aql
salim
aur
qalb-i-salim
se
ghaur
karta
hai,
ibid
,
p
.
119)
.
Islah
i
claim
s
tha
t
eve
n
wha
t
i
s
haram
an
d
halal
ca
n
b
e
explaine
d
i
n
term
s
o
f
reaso
n
an
d
natur
e
(ab
is
millet
me
in
haram
wohi
chizen
ha
in
jo
'aql
o
fit
rat
ki
ro
se
haram
honi
chaiye,
ibid
,
p
.
194)
.
Wha
t
furthe
r
nee
d
i
s
ther
e
fo
r
fait
h
i
f
th
e
argumen
t
i
s
s
o
clea
r
fo
r
everyon
e
t
o
understand
?
Moreover
,
th
e
question
s
Islah
i
place
s
i
n
th
e
hear
t
an
d
min
d
o
f
Abraha
m
ar
e
articulate
d
i
n
suc
h
a
wa
y
tha
t
the
y
reflec
t
th
e
rationa
l
wa
y
o
f
thinkin
g
mor
e
characteristi
c
o
f
Islahi'
s
ow
n
times
.
Fo
r
example
,
on
e
o
f
Abraham'
s
question
s
was
:
"Doe
s
thi
s
worl
d
hav
e
a
Creato
r
o
r
di
d
i
t
jus
t
appea
r
fro
m
nowhere?
"
(is
dunya
ka
koi
khaliq
hai
ya
ye
khud
hi
a
dhamki
hail
ibid
,
p
.
90)
.
However
,
Islah
i
himsel
f
say
s
tha
t
th
e
Arab
s
neve
r
questione
d
th
e
existenc
e
o
f
a
suprem
e
Go
d
(ahl
'arab
sari
kainat
ka
khaliq
khuda
hi
ko
mante
they,
ibid
,
p
.
129)
.
I
t
ma
y
wel
l
b
e
true
,
a
s
Islah
i
claims
,
tha
t
Abraham'
s
peopl
e
wer
e
argumentativ
e
(cf
.
ibid
,
p
.
93
)
bu
t
wha
t
i
s
presente
d
a
s
Abraham'
s
wa
y
o
f
thinkin
g
(hazrat
ibrahim
ke
larze
khitab
aur
istadlal,
ibid.
)
seem
s
t
o
reflec
t
Islahi'
s
own
logic.
5
5
0
I
t
seem
s
t
o
m
e
tha
t
Islah
i
coul
d
b
e
include
d
amon
g
th
e
modernis
t
Islami
c
modernist
s
o
f
th
e
19'
1
'
an
d
2()"
!
centurie
s
tha
t
C.W
.
Trol
l
describe
s
i
n
a
n
unpublishe
d
pape
r
lo
r
a
semina
r
hel
d
i
n
Dei
r
Ma
r
Musa
,
Syria
,
i
n
Septembe
r
2006
.
M
e
write
s
tha
t
thes
e
thinker
s
"perceive
d
modernit
y
a
s
thei
r
all
y
and
,
importantly
,
the
v
attache
d
hig
h
priorit
y
t
o
rationalit
y
.
.
.
Thes
e
thinkers
,
however
,
too
k
onl
y
scan
t
not
e
o
f
th
e
critica
l
ligh
t
o
f
moder
n
knowledge
,
whic
h
ha
d
bee
n
develope
d
i
n
th
e
moder
n
humanities
.
Thei
r
rank
s
include
d
onl
y
fe
w
intellectual
s
wh
o
wer
e
abl
e
an
d
willin
g
t
o
appl
y
th
e
insight
s
o
f
critica
l
scholarshi
p
i
n
history
,
literature
,
sociolog
y
an
d
psycholog
y
t
o
interpretin
g
th
e
Qur'a
n
an
d
th
e
hadiths.
"
p
.
11
.
9
9

112. Finally
,
Islahi'
s
perceptio
n
o
f
th
e
scientis
t
a
s
a
perso
n
wh
o
avoid
s
th
e
seriou
s
responsibilitie
s
involve
d
i
n
th
e
searc
h
fo
r
scientifi
c
knowledg
e
(goya
.
.
.
zimmadari
in
ke
upar
koi
bhi
nahin
dali,
ibid
,
p
.
126
)
doe
s
no
t
see
m
t
o
b
e
a
vie
w
share
d
b
y
al
l
Musli
m
scholars.
3
7
Moreover
,
b
y
stressin
g
th
e
separatio
n
betwee
n
fait
h
o
n
th
e
on
e
hand
,
an
d
scienc
e
o
n
th
e
other
,
Islah
i
undermine
s
th
e
contributio
n
tha
t
scientifi
c
researc
h
ca
n
provid
e
fo
r
a
n
understandin
g
o
f
th
e
Qur'an
.
5
7
O
n
th
e
relationshi
p
betwee
n
fait
h
an
d
science
,
Seyye
d
Val
i
Rez
a
discusse
s
th
e
though
t
o
f
Sayyi
d
Ahma
d
Kha
n
an
d
o
f
Mawdudi
,
bot
h
o
f
who
m
ma
y
hav
e
influence
d
Islahi
.
Rez
a
writes
:
''Discussin
g
th
e
relationshi
p
betwee
n
Isla
m
an
d
science
,
Sayyi
d
Ahma
d
Kha
n
sai
d
tha
t
'tru
e
reaso
n
i
s
Islamic
'
-
tha
t
is
,
no
t
onl
y
i
s
fait
h
predicate
d
o
n
reason
,
bu
t
mor
e
important
,
reaso
n
lead
s
t
o
faith
.
Mawdud
i
use
d
thi
s
basi
c
premis
e
t
o
interpre
t
Islam
,
bu
t
i
n
hi
s
interpretatio
n
reaso
n
wa
s
no
t
merel
y
th
e
mean
s
fo
r
fosterin
g
a
dialogu
e
betwee
n
Isla
m
an
d
mode
m
science
,
i
t
wa
s
a
hermeneuti
c
too
.
I
n
Mawdudi'
s
works
,
however
,
rationalis
m
wa
s
ofte
n
modifie
d
b
y
hi
s
apologeti
c
posturin
g
vis-a-vi
s
Wester
n
thought
.
Th
e
nee
d
t
o
defen
d
Isla
m
usin
g
th
e
rationa
l
metho
d
ofte
n
le
d
hi
m
t
o
wha
t
1 l.A.R
.
Gib
b
calle
d
a
'shockin
g
. .
.
metho
d
o
f
argumen
t
an
d
treatmen
t
o
f
fact
s
. .
.
an
d
writin
g
t
o
a
predetermine
d
conclusion'
.
1 l
e
stretche
d
rationalis
m
t
o
U
s
limit
s
and
,
a
t
times
,
foun
d
himsel
f
i
n
rathe
r
untenabl
e
positions.
"
Rez
a
(1996)
,
p
.
131
.
10
0

113. Sura
h
AlA'raf
Introductio
n
Th
e
invitatio
n
tha
t
Sura
h
Al
An
'am
extend
s
t
o
th
e
Qurays
h
i
s
t
o
accep
t
th
e
versio
n
o
f
Isla
m
tha
t
wa
s
passe
d
o
n
t
o
hi
s
descendant
s
b
y
th
e
Prophe
t
Abraha
m
(yahi
asl
millet
ibrahim
hai,
vol
.
3
,
p
.
215)
,
no
t
th
e
collectio
n
o
f
untruth
s
(majmu
'ah
bida
'at
o
auham,
ibid
)
tha
t
captivate
d
th
e
Quraysh
.
Go
d
favoure
d
th
e
Qurays
h
b
y
sendin
g
the
m
a
Prophe
t
wh
o
cam
e
wit
h
a
divin
e
messag
e
(allah
ki
hujjat,
ibid
)
s
o
ther
e
i
s
n
o
reaso
n
fo
r
the
m
t
o
remai
n
i
n
darknes
s
an
y
longe
r
{gumrahi
par
jame
rahne,
ibid)
.
Th
e
Qurays
h
shoul
d
remembe
r
th
e
evidenc
e
o
f
history
,
whic
h
show
s
ho
w
Go
d
alway
s
destroy
s
a
natio
n
tha
t
persist
s
i
n
it
s
denia
l
afte
r
th
e
messag
e
ha
s
been
presente
d
t
o
the
m
wit
h
al
l
clarit
y
(itmam-i-hiu'jat
he
ba'd,
ibid)
.
Th
e
histor
y
o
f
th
e
peopl
e
rule
d
durin
g
thi
s
tim
e
b
y
th
e
Qurays
h
provide
s
enoug
h
evidenc
e
t
o
suppor
t
thi
s
conclusion
.
Man
y
nation
s
mor
e
powerfu
l
tha
n
th
e
Qurays
h
existe
d
i
n
thi
s
ver
y
lan
d
befor
e
th
e
Qurays
h
cam
e
t
o
power
.
Ther
e
i
s
n
o
reaso
n
wh
y
th
e
natura
l
cours
e
o
f
event
s
(qudrat
ka
qanun,
ibid
)
shoul
d
b
e
an
y
differen
t
fo
r
th
e
Qurays
h
tha
n
i
t
wa
s
fo
r
thes
e
forme
r
nations
.
Go
d
ha
s
give
n
th
e
Qurays
h
th
e
plac
e
tha
t
wa
s
previousl
y
occupie
d
b
y
the
m
bu
t
tha
t
Go
d
too
k
awa
y
fro
m
the
m
becaus
e
o
f
thei
r
crimes
.
I
f
th
e
Qurays
h
commi
t
th
e
sam
e
crimes
,
wh
y
shoul
d
Go
d
no
t
dea
l
wit
h
the
m
i
n
th
e
sam
e
way
?
God'
s
la
w
i
s
on
e
an
d
th
e
sam
e
fo
r
everyone
.
Sura
h
Al
A
'rafis
th
e
secon
d
o
f
a
pai
r
wit
h
th
e
previou
s
Surah
.
I
n
Sura
h
Al
A
'raf,
th
e
dominan
t
moo
d
i
s
on
e
o
f
warnin
g
rathe
r
tha
n
o
f
invitatio
n
t
o
Islam
.
I
n
thi
s
Surah
,
th
e
Qurays
h
ar
e
warne
d
ver
y
clearl
y
tha
t
Go
d
wil
l
punis
h
the
m
i
f
the
y
d
o
no
t
chang
e
thei
r
ways
.
Th
e
Sura
h
begin
s
b
y
pointin
g
ou
t
thei
r
crime
s
i
n
summar
y
form
.
Afte
r
that
,
a
detaile
d
accoun
t
i
s
give
n
o
f
forme
r
nation
s
whic
h
wer
e
onc
e
powerfu
l
i
n
thi
s
lan
d
an
d
whic
h
graduall
y
bega
n
t
o
perpetrat
e
th
e
crime
s
tha
t
th
e
Qurays
h
ar
e
no
w
committing
.
Th
e
las
t
vers
e
o
f
th
e
previou
s
Sura
h
Al
An
'am
refer
s
briefl
y
t
o
thi
s
situation
.
Th
e
Sura
h
als
o
give
s
th
e
Jew
s
a
las
t
warning
.
Finally
,
referenc
e
i
s
mad
e
t
o
th
e
covenan
t
(ahd
fitraf,
ibid
)
tha
t
al
l
th
e
descendant
s
o
f
Ada
m
mad
e
wit
h
God
.
Th
e
Sura
h
warn
s
o
f
th
e
ultimat
e
consequence
s
o
f
thi
s
covenant
.
Afte
r
thi
s
come
s
th
e
acquitta
l
o
f
responsibilit
y
(bara
'at,
ibid
)
o
n
th
e
par
t
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
followe
d
b
y
th
e
migration
,
th
e
proclamatio
n
o
f
wa
r
an
d
th
e
executio
n
o
f
God'
s
punishment
.
10
1

114. Th
e
Them
e
o
f
th
e
Surah
:
Isla
m
a
s
th
e
Religio
n
o
f
Abraha
m
Islah
i
investigate
s
th
e
natur
e
o
f
th
e
religio
n
o
f
Abraha
m
a
s
par
t
o
f
hi
s
effor
t
t
o
clarif
y
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Vers
e
2
9
says
:
Say
:
M
y
Sustaine
r
ha
s
(but
)
enjoine
d
th
e
doin
g
o
f
wha
t
i
s
right
;
an
d
(H
e
desire
s
yo
u
to
)
pu
t
you
r
whol
e
bein
g
int
o
ever
y
ac
t
o
f
worship
,
an
d
t
o
cal
l
unt
o
Him
,
sincer
e
i
n
you
r
fait
h
i
n
Hi
m
alone
.
A
s
i
t
wa
s
H
e
wh
o
brough
t
yo
u
int
o
bein
g
i
n
th
e
firs
t
instance
,
s
o
als
o
(unt
o
Him
)
yo
u
wil
l
return
.
Accordin
g
t
o
Islahi
,
thi
s
vers
e
open
s
th
e
wa
y
t
o
distinguis
h
tru
e
fro
m
fals
e
religion
.
Th
e
"wisdo
m
o
f
din"
(hikmat-i-din)
lie
s
i
n
th
e
applicatio
n
o
f
th
e
principl
e
o
f
justice
,
whic
h
i
s
a
criterio
n
b
y
mean
s
o
f
whic
h
w
e
ca
n
recogniz
e
th
e
tru
e
din
from
Go
d
an
d
distinguis
h
i
t
fro
m
th
e
fals
e
(qisf
ek
aisi
kausuti
hai
ke jo
shakhs
hikmat-i-din
se
ashna
ho
wo
is
par
parakh
ke
jan
sakta
hai,
ibid
,
p
.
250)
.
Islah
i
say
s
h
e
ha
s
alread
y
discusse
d
thi
s
concep
t
o
f
justic
e
i
n
hi
s
commentar
y
o
n
Sura
h
^4
/
'Imran,
i
n
whic
h
justic
e
wa
s
t
o
b
e
administere
d
b
y
th
e
ne
w
communit
y
o
f
Muslims
.
Justic
e
i
s
als
o
th
e
basi
s
o
f
th
e
shari
'ah,
accordin
g
t
o
Islah
i
(qist
ek
jam'a
haqiqat
hai
jo
iamam
shari'at
ilahi
ki
ruh
hai,
ibid
,
p
.
249)
.
Islah
i
doe
s
no
t
develo
p
th
e
lin
k
betwee
n
justic
e
an
d
th
e
shari
'ah
a
t
thi
s
poin
t
becaus
e
vers
e
2
9
stresse
s
th
e
Las
t
Da
y
an
d
th
e
unit
y
o
f
Go
d
(akhirat
aur
tauhid,
ibid
,
p
.
250)
,
th
e
tw
o
basi
c
aspect
s
o
f
din.
Islah
i
interpret
s
vers
e
5
1
t
o
mea
n
tha
t
peopl
e
wer
e
makin
g
fu
n
o
f
religio
n
(Jo
chiz
in
par
din
ke
haisiyal
se
uthari
is
ko
unhone
hansi
maskhari
me
in
uraya,
ibid
,
p
.
271)
.
Yet
,
i
n
vers
e
70
,
th
e
peopl
e
wer
e
angr
y
becaus
e
the
y
fel
t
th
e
Prophe
t
wa
s
askin
g
the
m
t
o
"giv
e
u
p
al
l
tha
t
ou
r
forefather
s
wer
e
won
t
t
o
worship"
.
I
t
seem
s
t
o
m
e
tha
t
th
e
peopl
e
wer
e
no
t
makin
g
fu
n
o
f
th
e
religio
n
o
f
thei
r
ancestor
s
(apne
bazurgon
ke
din,
ibid
,
p
.
298
)
bu
t
wer
e
givin
g
a
hig
h
priorit
y
t
o
thei
r
ow
n
pleasures
.
The
y
were
,
i
n
fact
,
turnin
g
thei
r
ow
n
interest
s
an
d
pleasure
s
int
o
thei
r
religion
,
instea
d
o
f
allowin
g
religio
n
t
o
determin
e
thei
r
choic
e
o
f
interest
s
an
d
pleasures
.
For
,
a
s
Islah
i
says
,
religio
n
ha
s
a
bearin
g
o
n
ever
y
aspec
t
o
f
one'
s
lif
e
{din
is
liye
ata
hai
ke
wo
zindagi
ke
har
pahlu
mein
sahih
nuqta
nazar muta
'ayyan
kare,
ibid
,
p
.
271)
.
I
n
othe
r
words
,
th
e
religio
n
o
f
Abraha
m
i
s
no
t
simpl
y
a
matte
r
o
f
certai
n
ritual
s
tha
t
mak
e
n
o
demand
s
o
n
one'
s
lif
e
an
d
behaviour
.
O
n
th
e
contrary
,
th
e
religio
n
o
f
Abraha
m
make
s
demand
s
o
n
ever
y
par
t
o
f
one'
s
life
.
I
n
th
e
introductio
n
t
o
thi
s
Surah
,
Islah
i
say
s
tha
t
th
e
moo
d
lia
s
change
d
fro
m
tha
t
o
f
a
n
invitatio
n
t
o
accep
t
th
e
religio
n
o
f
Abraha
m
t
o
tha
t
o
f
a
warnin
g
10
2

115. abou
t
th
e
consequence
s
o
f
no
t
doin
g
so
.
Islah
i
continue
s
t
o
understan
d
islam
i
n
it
s
primar
y
sens
e
o
f
"surrende
r
t
o
God"
.
Sinc
e
th
e
perio
d
o
f
invitatio
n
t
o
islam
ha
s
no
w
passe
d
by
,
however
,
ther
e
i
s
presumabl
y
n
o
nee
d
t
o
dwel
l
an
y
furthe
r
o
n
th
e
fac
t
tha
t
islam
i
s
identica
l
wit
h
th
e
religio
n
o
f
Abraha
m
(millet-i-ibrahim)
a
s
wa
s
don
e
i
n
th
e
previou
s
Surah
.
Henc
e
ther
e
ar
e
onl
y
tw
o
reference
s
t
o
th
e
simpl
e
lin
k
betwee
n
fait
h
an
d
islam
{iman
o
islam,
ibid
,
p
.
33
9
an
d
agai
n
i
n
ibid
,
p
.
349)
,
a
lin
k
whic
h
ignore
s
th
e
mor
e
complicate
d
relationshi
p
betwee
n
fait
h
an
d
th
e
histor
y
of
Islam
-
understoo
d
a
s
a
forma
l
religio
n
o
r
a
communit
y
o
f
believer
s
wit
h
it
s
ow
n
separat
e
laws
,
doctrine
s
an
d
practices
.
Anothe
r
indicatio
n
tha
t
Islah
i
i
s
concerne
d
her
e
wit
h
th
e
primar
y
sens
e
o
f
islam
a
s
submissio
n
t
o
Go
d
i
s
t
o
b
e
foun
d
i
n
hi
s
referenc
e
t
o
"believin
g
people
"
livin
g
a
t
th
e
tim
e
whe
n
th
e
Prophe
t
Shu
'ayb
wa
s
sen
t
t
o
th
e
peopl
e
o
f
Madyan,
a
s
describe
d
i
n
vers
e
85
.
Eve
n
befor
e
th
e
adven
t
o
f
th
e
Prophe
t
Muhamma
d
(peac
e
b
e
upo
n
him)
,
Islah
i
consider
s
thes
e
believin
g
peopl
e
livin
g
i
n
Madyan
t
o
b
e
muslims
(cf
.
ibid
,
p
.
311)
.
Clearly
,
thes
e
peopl
e
wer
e
muslims
i
n
th
e
mor
e
primar
y
sens
e
o
f
th
e
wor
d
becaus
e
the
y
wer
e
monotheist
s
{hanafi),
lik
e
th
e
Prophe
t
Abraham
.
Similarly
,
Islah
i
recognize
s
thos
e
wh
o
accepte
d
th
e
messag
e
o
f
th
e
Prophe
t
Shu
'ayb,
a
s
relate
d
i
n
vers
e
90
,
a
s
tru
e
muslims
(ibid
,
p
.
314
)
simpl
y
becaus
e
the
y
believe
d
i
n
on
e
God
.
Islah
i
find
s
anothe
r
clu
e
t
o
th
e
demand
s
o
f
tru
e
religio
n
i
n
vers
e
177
,
whic
h
i
s
a
cal
l
t
o
accep
t
th
e
evidenc
e
Go
d
provide
s
abou
t
Himsel
f
i
n
th
e
heaven
s
an
d
o
n
eart
h
instea
d
o
f
followin
g
th
e
dictate
s
o
f
one'
s
ow
n
desires
:
Evi
l
i
s
th
e
exampl
e
o
f
peopl
e
wh
o
ar
e
ben
t
o
n
givin
g
th
e
li
e
t
o
Ou
r
messages
:
fo
r
i
t
i
s
agains
t
thei
r
ow
n
selve
s
tha
t
the
y
ar
e
sinning
.
Islah
i
describe
s
th
e
believer'
s
respons
e
t
o
th
e
evidenc
e
an
d
th
e
message
s
Go
d
provide
s
{ayat-i-ilahi,
ibid
,
p
.
397)
.
Thi
s
evidenc
e
i
s
simpl
y
availabl
e
t
o
anyon
e
wit
h
a
n
ope
n
hear
t
an
d
a
n
ope
n
mind
.
Th
e
"religio
n
o
f
Abraham
"
consist
s
i
n
th
e
respons
e
a
perso
n
make
s
t
o
th
e
evidenc
e
tha
t
Go
d
provide
s
i
n
th
e
univers
e
{in
hi
qadar
karen,
in
ko
apnaen,
aur
zindagi
mein
in
se
rahnumai
hasil
karen,
ibid
,
p
.
398)
.
Contrar
y
t
o
th
e
demand
s
o
f
tru
e
religion
,
th
e
Jew
s
wer
e
followin
g
thei
r
ow
n
passion
s
{agar
wo
qadar
nahin
karte
balke
apni
khahishat
ke
ghulam
bane
rahle
hain,
to
in
ka
hal
wohi
hota
hai
jo
yahud
ka
hai,
ibid)
.
Tru
e
religio
n
demand
s
mor
e
tha
n
bein
g
a
membe
r
o
f
a
recognize
d
group
.
10
3

116. Beside
s
thi
s
inclusiv
e
approac
h
t
o
th
e
"religio
n
o
f
Abraham"
,
however
,
Islah
i
als
o
betray
s
exclusivis
t
tendencies
.
Fo
r
example
,
th
e
peopl
e
who
,
accordin
g
t
o
vers
e
46
:
wer
e
endowe
d
wit
h
th
e
facult
y
o
f
discernmen
t
(betwee
n
righ
t
an
d
wrong)
,
recognizin
g
eac
h
b
y
it
s
mark
,
ar
e
identifie
d
b
y
Islah
i
a
s
th
e
scholar
s
an
d
jurist
s
o
f
th
e
communit
y
o
f
Muslim
s
(
'ulam
a
o fuqaha
ya
bilfaz
digar
rijal-i-ummat,
ibid
,
p
.
268)
.
Thi
s
interpretatio
n
i
s
exclusivis
t
becaus
e
i
t
limit
s
th
e
"facult
y
o
f
discernment
"
t
o
th
e
forma
l
leader
s
an
d
functionarie
s
o
f
th
e
community
.
However
,
earlie
r
Islah
i
ha
d
sai
d
tha
t
anyon
e
wh
o
surrender
s
t
o
Go
d
(islam)
an
d
wh
o
pay
s
attentio
n
t
o
th
e
"message
s
o
f
God
"
(ayal-i-ilahi)
i
s
followin
g
th
e
religio
n
o
f
Abraham
.
Islah
i
reveal
s
hi
s
ow
n
aristocrati
c
backgroun
d
b
y
statin
g
tha
t
th
e
facult
y
o
f
discernmen
t
i
s
restricte
d
t
o
th
e
recognize
d
leader
s
o
f
th
e
Islami
c
community
.
Finally
,
ho
w
ar
e
w
e
t
o
understan
d
Islahi'
s
reference
s
t
o
"th
e
Muslims
"
i
n
th
e
las
t
sectio
n
o
f
thi
s
Surah
?
Islah
i
say
s
tha
t
verse
s
199-20
2
consis
t
o
f
usefu
l
guidanc
e
fo
r
"th
e
Muslims
"
(musalmanon
ko,
ibid
,
p
.
411)
.
Vers
e
20
1
i
s
eve
n
addresse
d
t
o
"al
l
Muslims
"
(khitab
.
. . tamam
musalmanon
se,
ibid
,
p
.
412)
.
Accordin
g
t
o
th
e
interpretatio
n
tha
t
Islah
i
mad
e
previousl
y
concernin
g
th
e
facult
y
o
f
discernment
,
th
e
referenc
e
t
o
"al
l
th
e
Muslims
"
woul
d
see
m
t
o
b
e
a
referenc
e
t
o
th
e
member
s
o
f
th
e
communit
y
le
d
b
y
th
e
forma
l
leader
s
o
f
Isla
m
('ulama
o
fuqaha).
I
n
othe
r
words
,
"th
e
Muslims
"
woul
d
refe
r
primaril
y
t
o
al
l
forma
l
member
s
o
f
Islam
.
Yet
,
i
n
th
e
ligh
t
o
f
ou
r
earlie
r
discussio
n
abou
t
din
an
d
islam
bein
g
th
e
tru
e
religio
n
o
f
Abraham
,
muslims
coul
d
b
e
understoo
d
i
n
th
e
mor
e
primar
y
sens
e
o
f
thos
e
wh
o
surrende
r
themselve
s
t
o
th
e
on
e
Go
d
becaus
e
o
f
th
e
abundan
t
evidenc
e
the
y
fin
d
i
n
th
e
worl
d
aroun
d
them
.
Islah
i
ha
s
introduce
d
thi
s
ambiguit
y
int
o
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
whic
h
make
s
specifi
c
mentio
n
o
f
th
e
religio
n
o
f
Abraham
.
Th
e
Socia
l
Contex
t
o
f
th
e
Qurays
h
Accordin
g
t
o
Islahi
,
vers
e
3
i
s
clearl
y
addresse
d
t
o
th
e
Qurays
h
(khilab
kuffar-i-quraysh
se
hai,
ibid
,
p
.
222)
:
"Follo
w
wha
t
ha
s
bee
n
sen
t
dow
n
unt
o
yo
u
b
y
you
r
Sustainer
,
an
d
follo
w
n
o
master
s
othe
r
tha
n
Him.'°
8
^
Islah
i
sav
s
tha
t
vers
e
1
0
i
s
als
o
addresse
d
t
o
th
e
Quravs
h
(of
.
ibid
.
p
.
228
)
a
s
wel
l
a
s
vers
e
2
6
(of
.
ibid
,
p
.
245)
.
10
4

117. Islah
i
i
s
mor
e
concerne
d
t
o
stres
s
tha
t
thes
e
verse
s
wer
e
mean
t
fo
r
th
e
Qurays
h
tha
n
t
o
understan
d
the
m
a
s
addresse
d
t
o
al
l
th
e
"childre
n
o
f
Adam'
1
(th
e
openin
g
word
s
o
f
verse
s
26
,
2
7
an
d
31)
.
Sata
n
(shaytan)
play
s
th
e
sam
e
trick
s
o
n
th
e
Qurays
h
a
s
h
e
di
d
o
n
Ada
m
an
d
Ev
e
(us
ne
wohi
dayo
in
par
bhi
chalaya
hai
jo
adam
par
chalaya
tha,
ibid
,
p
.
245)
.
Islah
i
i
s
illustratin
g
hi
s
introductor
y
remar
k
tha
t
bot
h
AI
An
'am
an
d
Al
Arafavz
addresse
d
t
o
th
e
Qurays
h
(an'am
o
a'raf
don
on
mein
khitab
ahl
makka
se
hai,
ibid
,
p
.
9)
.
Accordin
g
t
o
Islah
i
(cf
.
ibid
,
p
.
248)
,
i
t
wa
s
th
e
Qurays
h
wh
o
wer
e
committin
g
th
e
"shamefu
l
deed
"
mentione
d
i
n
vers
e
2
8
an
d
wh
o
excuse
d
themselve
s
b
y
blamin
g
thei
r
forefathers
:
W
e
foun
d
ou
r
forefather
s
doin
g
it
.
Again
,
th
e
exhortatio
n
o
f
vers
e
3
1
i
s
directe
d
t
o
th
e
Qurays
h
(cf
.
ibid
,
p
.
251)
:
Childre
n
o
f
Adam
!
Beautif
y
yourselve
s
fo
r
ever
y
ac
t
o
f
worship
.
Moreover
,
Islah
i
say
s
(cf
.
ibid
,
p
.
255
)
tha
t
vers
e
3
7
i
s
directl
y
spoke
n
t
o
th
e
Quraysh
:
An
d
wh
o
coul
d
b
e
mor
e
wicke
d
tha
n
the
y
wh
o
attribut
e
thei
r
own
lyin
g
invention
s
t
o
Go
d
o
r
giv
e
th
e
li
e
t
o
Hi
s
messages
?
Similarly
,
Islah
i
say
s
tha
t
verse
s
44-4
5
refer
s
directl
y
t
o
th
e
Quraysh
:
God'
s
rejectio
n
i
s
th
e
du
e
o
f
th
e
evildoer
s
wh
o
tur
n
other
s
awa
y
from
God'
s
pat
h
an
d
tr
y
t
o
mak
e
i
t
appea
r
crooked
,
an
d
wh
o
refus
e
t
o
acknowledg
e
th
e
trut
h
o
f
th
e
lif
e
t
o
come
.
Islah
i
say
s
tha
t
th
e
vers
e
i
s
no
t
jus
t
referrin
g
t
o
th
e
futur
e
bu
t
t
o
wha
t
th
e
Qurays
h
wer
e
actuall
y
doin
g
i
n
th
e
presen
t
(kalam
mahz
mustaqbil
ki
ek
haqayat
ban
ke
na
rah
jaye
balke
hal
par
bhi
puri
tarah
muntabiq
ho
jayen,
ibid
,
p
.
265)
.
Islah
i
goe
s
s
o
fa
r
a
s
t
o
identif
y
b
y
nam
e
th
e
sinner
s
mentione
d
i
n
vers
e
48
:
An
d
the
y
wh
o
(i
n
life
)
ha
d
possesse
d
thi
s
facult
y
o
f
discernmen
t
wil
l
cal
l
ou
t
t
o
thos
e
who
m
the
y
recogniz
e
b
y
thei
r
mark
s
(a
s
sinners)
,
saying
:
"Wha
t
ha
s
you
r
amassin
g
(o
f
wealth
)
availe
d
you
,
an
d
al
l
th
e
fals
e
prid
e
o
f
you
r
past?
"
Islah
i
say
s
tha
t
th
e
vers
e
i
s
referrin
g
t
o
th
e
leader
s
o
f
th
e
Qurays
h
(ahl
a'raf
pahchan
jayenge
ke
ye
abu
lahab
hai,
ye
abu
jahl,
ye
fiilan
aur
ye
fulan,
ibid
,
p
.
269)
.
Likewise
,
Islah
i
state
s
tha
t
th
e
phras
e
fro
m
vers
e
5
1
expresse
s
a
resemblanc
e
(ye
ayat
bitaur
tadmin
hai,
ibid
,
p
.
271
)
t
o
th
e
Qurays
h
sinc
e
i
t
i
s
the
y
wh
o
provid
e
a
n
exampl
e
o
f
suc
h
behaviou
r
(goya
quraysh
par
ye
bat
wazeh
fear di
gayi,
ibid)
:
thos
e
who
,
beguile
d
b
y
th
e
lif
e
o
f
thi
s
world
,
hav
e
mad
e
pla
y
an
d
passin
g
delight
s
thei
r
religion
.
10
5

118. Furthermore
,
Islah
i
say
s
tha
t
th
e
pronou
n
"them
"
i
n
vers
e
5
2
refer
s
t
o
th
e
Qurays
h
("hum"
ka
mar/a'
quraysh
hai,
ibid
,
p
.
272)
:
for
,
indeed
,
W
e
di
d
conve
y
unt
o
the
m
a
divin
e
writ
.
Islah
i
goe
s
o
n
t
o
sa
y
tha
t
th
e
purpos
e
o
f
th
e
histor
y
relate
d
i
n
Al
A
raf
abou
t
th
e
ris
e
an
d
fal
l
o
f
nation
s
i
s
t
o
infor
m
th
e
Qurays
h
tha
t
thi
s
wil
l
b
e
thei
r
ow
n
doo
m
unles
s
the
y
repen
t
(quraysh
ko
ye
sari
tarikh
sunane
se
maqsud
ye
hai,
ibid
,
p
.
285)
.
S
o
man
y
reference
s
t
o
th
e
Qurays
h
hel
p
t
o
confir
m
Islahi'
s
formulatio
n
o
f
th
e
them
e
('umud)
a
s
a
cal
l
t
o
retur
n
t
o
th
e
tru
e
religion
.
I
n
fact
,
Islah
i
state
s
tha
t
vers
e
59
:
Indeed
,
W
e
sen
t
fort
h
Noa
h
unt
o
hi
s
people
,
an
d
h
e
said
:
"
0
m
y
people
!
Worshi
p
Go
d
alone
:
yo
u
hav
e
n
o
deit
y
othe
r
tha
n
Him
.
Verily
,
I
fea
r
les
t
sufferin
g
befal
l
yo
u
o
n
a
n
awesom
e
Day!
"
wa
s
mean
t
t
o
enlighte
n
th
e
Qurays
h
(is
surah
mein
.
. .
quraysh
ko
agah
kiya
ja
raha
hai,
ibid
,
p
.
293).
5
9
Subsequently
,
th
e
questio
n
i
n
vers
e
9
7
i
s
directe
d
t
o
th
e
Qurays
h
(quraysh
ko
tawajjeh
dilai,
ibid
,
p
.
320)
:
Can
,
then
,
th
e
peopl
e
o
f
an
y
communit
y
eve
r
fee
l
secur
e
tha
t
Ou
r
punishmen
t
wil
l
no
t
com
e
upo
n
the
m
b
y
night
,
whil
e
the
y
ar
e
asleep
?
Similarly
,
th
e
phrase
:
"thos
e
wh
o
hav
e
inherite
d
th
e
earth
"
i
n
vers
e
10
0
refer
s
t
o
th
e
Qurays
h
(se
murad
yahan
quraysh
hai,
ibid)
.
Islah
i
see
s
a
referenc
e
t
o
th
e
Qurays
h
i
n
th
e
threa
t
containe
d
i
n
vers
e
100
,
whic
h
speak
s
o
f
Go
d
"sealin
g
th
e
hearts
"
(dhamki
yahan
quraysh
ko
di
hai,
ibid
,
p
.
321)
.
Vers
e
17
9
expresse
s
a
simila
r
threa
t
fo
r
th
e
Qurays
h
(ye
malhuz
rahe
ke
ye
dhamki
quraysh
ke
liye
hai,
ibid
,
p
.
399)
:
An
d
mos
t
certainl
y
hav
e
W
e
destine
d
fo
r
hel
l
man
y
o
f
th
e
invisibl
e
being
s
an
d
me
n
wh
o
hav
e
heart
s
wit
h
whic
h
the
y
fai
l
t
o
gras
p
th
e
truth
,
an
d
eye
s
wit
h
whic
h
the
y
fai
l
t
o
see
,
an
d
ear
s
wit
h
whic
h
the
y
fai
l
t
o
hear
.
The
y
ar
e
lik
e
cattl
e
-
nay
,
the
y
ar
e
eve
n
les
s
consciou
s
o
f
th
e
righ
t
way
:
i
t
i
s
they
,
the
y
wh
o
ar
e
th
e
(truly
)
heedless
!
Finally
,
Islah
i
say
s
tha
t
th
e
word
s
"thei
r
fellowman
"
i
n
vers
e
18
4
refe
r
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
.
Sinc
e
th
e
pronou
n
"their
"
i
s
a
clea
r
referenc
e
t
o
th
e
Quraysh
,
Islah
i
conclude
s
tha
t
thi
s
vers
e
an
d
th
e
subsequen
t
verse
s
al
l
refe
r
t
o
th
e
leader
s
o
f
th
e
Quraysh
.
B
y
emphasizin
g
th
e
Quraysh
,
Islah
i
find
s
confirmatio
n
o
f
th
e
them
e
('umud)
o
f
th
e
Surah
,
whic
h
concern
s
a
cal
l
t
o
th
e
Qurays
h
t
o
retur
n
t
o
th
e
tru
e
religio
n
o
f
Abraham
.
'
Islah
i
make
s
th
e
sam
e
statemen
t
i
n
hi
s
introductio
n
t
o
verse
s
97-102
,
whic
h
mak
e
u
p
th
e
nex
t
grou
p
o
f
verse
s
(upar
ki tamam
sarguzashten
sunane
se
maqsud
quraysh ko
agah
kania
tha,
ibid
,
p
.
315)
.
10
6

119. Th
e
Socia
l
Contex
t
o
f
th
e
Jew
s
Islah
i
draw
s
far-reachin
g
conclusion
s
fro
m
vers
e
167
:
An
d
lo
!
Th
y
Sustaine
r
mad
e
i
t
know
n
tha
t
mos
t
certainl
y
H
e
woul
d
rous
e
agains
t
them
,
unt
o
Resurrectio
n
Day
,
peopl
e
wh
o
woul
d
afflic
t
the
m
wit
h
crue
l
suffering
:
verily
,
th
y
Sustaine
r
i
s
swif
t
i
n
retributio
n
-
yet
,
verily
,
H
e
i
s
(also
)
much-forgiving
,
a
dispense
r
o
f
grace
.
Islah
i
say
s
tha
t
th
e
pronou
n
"them
"
refer
s
t
o
th
e
Jew
s
a
s
a
natio
n
(qaum,
ibid
,
p
.
381)
.
Islah
i
eve
n
allude
s
t
o
wha
t
happene
d
t
o
th
e
Jew
s
i
n
German
y
a
t
th
e
tim
e
o
f
Hitle
r
a
s
a
n
illustratio
n
o
f
th
e
meanin
g
o
f
thi
s
verse
.
Suc
h
a
n
illustratio
n
fro
m
moder
n
histor
y
i
s
no
t
i
n
conformit
y
wit
h
Islahi'
s
method
,
whic
h
i
s
t
o
interpre
t
th
e
verse
s
o
f
th
e
Qur'a
n
i
n
term
s
o
f
th
e
situatio
n
a
t
th
e
tim
e
o
f
revelation
.
Consistenc
y
wit
h
Islahi'
s
own
metho
d
woul
d
deman
d
tha
t
th
e
pronou
n
"them
"
appl
y
t
o
th
e
Jew
s
o
f
tha
t
perio
d
only
.
Islah
i
draw
s
furthe
r
conclusion
s
fro
m
th
e
historica
l
narrativ
e
abou
t
th
e
Jew
s
i
n
vers
e
168
:
An
d
W
e
disperse
d
the
m
a
s
(separate
)
communitie
s
al
l
ove
r
th
e
earth
;
som
e
o
f
the
m
wer
e
righteous
,
an
d
som
e
o
f
the
m
les
s
tha
n
that
:
an
d
th
e
latte
r
W
e
trie
d
wit
h
blessing
s
a
s
wel
l
a
s
wit
h
afflictions
,
s
o
tha
t
the
y
migh
t
men
d
thei
r
ways
.
Islah
i
say
s
tha
t
thi
s
vers
e
denie
s
th
e
Jew
s
th
e
statu
s
o
f
a
grou
p
wit
h
it
s
ow
n
dignit
y
an
d
conviction
s
(ijtima'e
haisiyat
se
wo
in
ausaf
se
mahrum
ho
chuke
they
jo
ek
millet,
ke
haisiyat
se
in
ko
dunya
mein
sar
buland
rakhne
ke
liye
zaniri
thiy,
ibid
,
p
.
381)
.
Islah
i
i
s
convince
d
tha
t
th
e
Jew
s
wer
e
henceforwar
d
incapabl
e
o
f
avoidin
g
wha
t
wa
s
evi
l
whil
e
a
t
th
e
sam
e
tim
e
identifyin
g
themselve
s
a
s
God'
s
belove
d
childre
n
(ham
barguzidah
ummat
hain,
ibid
,
p
.
382)
.
Basin
g
himsel
f
o
n
vers
e
170
,
Islah
i
say
s
tha
t
onl
y
a
smal
l
grou
p
o
f
Jew
s
remaine
d
righteou
s
(ahI
kitah
ke
is
qalil
aha
'dad
groh
.
.
.jo
qaum
ke
'am
bigar
ke
bawajud
hak
par
qaim
raha,
ibid
,
p
.
383)
.
I
n
fact
,
Islah
i
conclude
s
fro
m
vers
e
10
3
tha
t
Go
d
dispossesse
d
th
e
Jew
s
o
f
thei
r
mandate
:
An
d
afte
r
thos
e
(earl
y
people
)
W
e
sen
t
Mose
s
wit
h
Ou
r
message
s
unt
o
Pharao
h
an
d
hi
s
grea
t
ones
,
an
d
the
y
willfull
y
rejecte
d
them
:
an
d
behol
d
wha
t
happene
d
i
n
th
e
en
d
t
o
thos
e
spreader
s
o
f
corruption
!
Islah
i
say
s
Go
d
withdre
w
th
e
mandat
e
(amanat)
t
o
uphol
d
th
e
divin
e
la
w
fro
m
th
e
Jew
s
an
d
entruste
d
i
t
t
o
th
e
Musli
m
communit
y
(ye
bani
israil
hi
they
/in
se
khuda
ne
apne
din
o
sharidh
ki
amanat
wapes
li
am
ye
amanat
10
7

120. isi
ummat
ke
hawalah
ki,
ibid
,
p
.
339)
.
Islah
i
fin
d
confirmatio
n
fo
r
hi
s
view
s
abou
t
th
e
Jew
s
i
n
vers
e
175
:
An
d
tel
l
the
m
wha
t
happen
s
t
o
hi
m
t
o
who
m
W
e
vouchsaf
e
Ou
r
message
s
an
d
wh
o
the
n
discard
s
them
:
Sata
n
catche
s
u
p
wit
h
him
,
an
d
h
e
strays
,
lik
e
s
o
man
y
others
,
int
o
grievou
s
error
.
Islah
i
applie
s
th
e
pronou
n
"him
"
t
o
th
e
Jew
s
a
s
a
natio
n
{"allazi"
se
murad
yahud
min
hais
al
qaum
hain,
ibid
,
p
.
396)
.
Th
e
pronou
n
doe
s
no
t
refe
r
t
o
a
n
individua
l
bu
t
t
o
a
natio
n
{qaum)
tha
t
rejecte
d
God'
s
messages
.
Finally
,
Islah
i
applie
s
th
e
parabl
e
o
f
th
e
do
g
i
n
vers
e
17
6
t
o
th
e
Jews
:
Suc
h
i
s
th
e
parabl
e
o
f
thos
e
wh
o
ar
e
ben
t
o
n
givin
g
th
e
li
e
t
o
Ou
r
Message
s
Islah
i
say
s
tha
t
th
e
pronou
n
"those
"
fro
m
th
e
abov
e
phras
e
refer
s
t
o
th
e
natio
n
o
f
th
e
Jew
s
{yahud
ki
tafsil
ke
sath
jo
sarguzashl
bayan
hid
hai
is
se
khud
wazeh
hai
ke
ye
puri
qaum
ki
qaum
hi
shar,
ibid
,
p
.
396)
.
Islah
i
make
s
i
t
quit
e
clea
r
that
,
i
n
hi
s
opinion
,
th
e
parabl
e
o
f
th
e
do
g
i
n
vers
e
17
6
expresse
s
th
e
conditio
n
o
f
th
e
Jew
s
{bilkul
yahi
hai
yahud
ka
hai,
ibid
,
p
.
397)
.
H
e
doe
s
no
t
stat
e
clearl
y
whethe
r
h
e
i
s
referrin
g
t
o
th
e
Jew
s
o
f
tha
t
tim
e
onl
y
o
r
t
o
th
e
Jew
s
a
s
a
peopl
e
throughou
t
history
.
However
,
Islah
i
seem
s
t
o
depar
t
from
th
e
sens
e
o
f
th
e
parabl
e
b
y
applyin
g
i
t
directl
y
t
o
th
e
dispositio
n
o
f
a
certai
n
grou
p
o
f
peopl
e
{in
ki
shaklen
admiyon
ki
hai
lekin
in
ki
fitrat
kuton
ki
jibillal
ke
sanche
me
in
dahl
chuki
hai,
ibid)
.
I
n
short
,
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
clearl
y
told
,
accordin
g
t
o
Islahi
,
t
o
tel
l
th
e
Qurays
h
tha
t
th
e
Jewis
h
natio
n
i
s
lik
e
th
e
do
g
i
n
th
e
parabl
e
{qaum
ka
hat
suna
do,
ibid)
.
Thi
s
i
s
a
warnin
g
fo
r
th
e
Qurays
h
tha
t
the
y
wil
l
suffe
r
th
e
sam
e
fat
e
unles
s
the
y
repent
.
Fo
r
Islahi
,
thi
s
negativ
e
imag
e
o
f
th
e
Jew
s
ma
y
serv
e
t
o
highligh
t
an
d
illustrat
e
th
e
revers
e
sid
e
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
sinc
e
h
e
present
s
th
e
Jew
s
a
s
a
n
exampl
e
o
f
a
natio
n
tha
t
i
s
no
t
followin
g
th
e
tru
e
religio
n
o
f
Abraham
.
Th
e
Socia
l
Contex
t
o
f
th
e
Believer
s
W
e
sa
w
abov
e
ho
w
Islah
i
linke
d
th
e
narrativ
e
abou
t
th
e
wa
y
Sata
n
manipulate
d
Ada
m
an
d
Ev
e
wit
h
th
e
Quraysh
.
Eve
n
thoug
h
th
e
Qurays
h
ar
e
no
t
addresse
d
directl
y
i
n
thi
s
narrative
,
Islah
i
say
s
tha
t
a
larg
e
par
t
o
f
th
e
dialogu
e
i
s
directe
d
t
o
the
m
{quraysh
ki
taraf
jo
is
surah
mein
mukhatab
0
0
Islah
i
use
s
th
e
wor
d
qaum
i
n
reference
t
o
variou
s
group
s
o
f
people
.
I
n
vers
e
2
4
o
f
Sura
h
Al
Taubah,
tir
e
wor
d
qaum refer
s
t
o
iniquitou
s
fol
k
(cf
.
ibid
,
p
.
553)
.
However
,
i
n
vers
e
1
4
o
f
th
e
sam
e
Surah
,
th
e
wor
d
qaum
refer
s
t
o
th
e
Muslim
s
(cf
.
ibid
,
p
.
547
)
an
d
i
n
vers
e
3
7
i
t
refer
s
t
o
th
e
unbeliever
s
(cf
.
ibid
,
p
.
572)
.
10
8

121. hain,
ibid
,
p
.
238)
.
Similarly
,
instea
d
o
f
addressin
g
th
e
believer
s
directly
,
th
e
Sura
h
refer
s
t
o
the
m
a
s
th
e
"childre
n
o
f
Adam
"
(bani
adam),
a
phras
e
referrin
g
no
t
onl
y
t
o
Adam'
s
childre
n
bu
t
als
o
t
o
al
l
hi
s
descendant
s
til
l
th
e
en
d
o
f
th
e
worl
d
(qayamat
tak
ke
liye
in
ki
tamam
zuriyat,
ibid
,
p
.
246)
.
Jus
t
a
s
som
e
o
f
th
e
childre
n
o
f
Ada
m
suc
h
a
s
th
e
Qurays
h
yielde
d
t
o
th
e
trick
s
o
f
Satan
,
man
y
other
s
remaine
d
firm
i
n
thei
r
belief
.
Th
e
latte
r
ar
e
describe
d
i
n
th
e
word
s
o
f
vers
e
4
2
as
:
thos
e
wh
o
attai
n
t
o
fait
h
an
d
d
o
righteou
s
deed
s
-
(and
)
W
e
d
o
no
t
burde
n
an
y
huma
n
bein
g
wit
h
mor
e
tha
n
h
e
i
s
wel
l
abl
e
t
o
bea
r
-
the
y
ar
e
destine
d
fo
r
paradise
,
therei
n
t
o
abide
.
Islah
i
call
s
thes
e
peopl
e
th
e
"believers
"
(ahl
iman,
ibid
,
p
.
258)
,
wh
o
liv
e
accordin
g
t
o
th
e
them
e
(
'wnud
)
o
f
th
e
Surah
:
th
e
tru
e
religio
n
o
f
Abraham
.
Subsequently
,
th
e
concep
t
o
f
th
e
"believers
"
i
s
give
n
a
mor
e
restricte
d
meanin
g
b
y
identifyin
g
th
e
believer
s
wit
h
th
e
Muslims
.
Vers
e
86
,
fo
r
example
,
warn
s
th
e
peopl
e
oiMadyan
no
t
t
o
haras
s
th
e
believers
:
An
d
d
o
no
t
li
e
i
n
ambus
h
b
y
ever
y
roa
d
(tha
t
lead
s
t
o
th
e
truth)
,
threatenin
g
an
d
tryin
g
t
o
tur
n
awa
y
fro
m
God'
s
pat
h
al
l
wh
o
believ
e
i
n
Him
,
an
d
tryin
g
t
o
mak
e
i
t
appea
r
crooked
.
I
n
hi
s
commentar
y
o
n
thi
s
verse
,
however
,
Islah
i
refer
s
simpl
y
t
o
th
e
Muslim
s
(koi
musalman,
ibid
,
p
.
311)
.
Similarly
,
wit
h
respec
t
t
o
verse
s
199
-
202
,
Islah
i
state
s
tha
t
thes
e
verse
s
contai
n
suitabl
e
advic
e
fo
r
Muslim
s
{musalmanon
ko
ba'z
munasib-i-waql
hidayat
di
gayi
hain,
ibid
,
p
.
411)
.
Moreover
,
vers
e
20
1
i
s
addressed
,
throug
h
th
e
perso
n
o
f
th
e
Prophet
,
t
o
al
l
Muslim
s
(khitab
.
.
.
tamam
musalmanon
se
hai,
ibid
,
p
.
412)
.
Anothe
r
indicatio
n
tha
t
Islah
i
understand
s
th
e
"believers
"
i
n
a
n
exclusiv
e
wa
y
occur
s
i
n
hi
s
commentar
y
o
n
th
e
sentenc
e
fro
m
vers
e
46
:
An
d
ther
e
wil
l
b
e
person
s
wh
o
(i
n
life
)
wer
e
endowe
d
wit
h
th
e
facult
y
o
f
discernmen
t
(betwee
n
righ
t
an
d
wrong)
,
recognizin
g
eac
h
b
y
it
s
mark.
6
1
Islah
i
say
s
thes
e
peopl
e
ar
e
th
e
'ulama
an
d
fuqaha
o
f
th
e
communit
y
(aisi
'ulama
o fuqaha
ya
bilfaz
digar
rijal-i-ummat,
ibid
,
p
.
268)
.
Islah
i
give
s
a
ver
y
specifi
c
connotatio
n
t
o
th
e
peopl
e
mean
t
a
s
th
e
"peopl
e
o
f
discernment
"
b
y
sayin
g
tha
t
discernmen
t
i
s
th
e
prerogativ
e
o
f
th
e
leader
s
o
f
th
e
community
.
Vers
e
4
8
i
s
similar
:
An
d
the
y
wh
o
(i
n
life
)
ha
d
possesse
d
thi
s
facult
y
o
f
discernmen
t
wil
l
cal
l
ou
t
t
o
thos
e
who
m
the
y
recogniz
e
b
y
thei
r
mark
s
(a
s
sinners)
,
saying
:
"Wha
t
ha
s
you
r
amassin
g
(o
f
wealth
)
availe
d
you
,
an
d
al
l
th
e
fals
e
prid
e
o
f
you
r
past?
"
10
9

122. Differen
t
Kind
s
o
f
Languag
e
A
n
explici
t
statemen
t
o
f
th
e
wa
y
th
e
Qur'a
n
present
s
histor
y
o
r
"doe
s
history
"
i
s
provide
d
b
y
Islahi'
s
discussio
n
o
f
vers
e
59
:
Indeed
,
W
e
sen
t
fort
h
Noa
h
unt
o
hi
s
people
,
an
d
h
e
said
:
"
O
m
y
people
!
Worshi
p
Go
d
alone
:
yo
u
hav
e
n
o
deit
y
othe
r
tha
n
Him
.
Verily
,
I
fea
r
les
t
sufferin
g
befal
l
yo
u
o
n
a
n
awesom
e
Day!
"
Islah
i
say
s
tha
t
th
e
sequenc
e
i
n
whic
h
histor
y
i
s
presente
d
i
n
th
e
Qur'a
n
i
s
i
n
accordanc
e
wit
h
histor
y
(tartib-i-bayan
bilkul
tarikhi
hai,
ibid
,
p
.
294
)
thoug
h
i
t
ha
s
th
e
expres
s
purpos
e
o
f
communicatin
g
guidance
.
Th
e
Qur'a
n
i
s
no
t
a
boo
k
o
f
histor
y
i
n
th
e
ordinar
y
sens
e
o
f
th
e
wor
d
sinc
e
i
t
make
s
fre
e
us
e
o
f
historica
l
evidenc
e
t
o
sui
t
it
s
specia
l
purpose
,
whic
h
i
s
t
o
war
n
an
d
t
o
remin
d
peopl
e
o
f
certai
n
importan
t
truth
s
relate
d
t
o
th
e
meanin
g
o
f
thei
r
live
s
i
n
th
e
worl
d
(hazral
hud
ne
qaum
ko
allah
la
'ala
ka
ehsan
bhi
yad
dilaya
hai
aur
in
ko
tanbih
bhi
firmai
hai,
ibid
,
p
.
297)
.
Hence
,
th
e
Qur'a
n
leave
s
ou
t
materia
l
tha
t
i
t
consider
s
unnecessary
.
Th
e
Qur'a
n
even
re
-
interpret
s
event
s
s
o
a
s
t
o
brin
g
ou
t
a
specifi
c
meanin
g
fo
r
believer
s
(har
qaum
ki
sarguzasht
mein
se
sirfitna
hi
hissah
mimayan
kiya
hai
jUna
inzar
ke
maqsudke
lihaz
se
zaruri
tha,
ibid
,
p
.
294)
.
Islah
i
say
s
tha
t
th
e
histor
y
o
f
th
e
Israelite
s
i
s
describe
d
i
n
thi
s
Sura
h
wit
h
som
e
detai
l
(tafsil
ke
sath
bayan
hui
hai,
ibid
,
p
.
339
)
becaus
e
i
t
i
s
a
recor
d
o
f
th
e
pas
t
{tarikhi
rikard,
ibid
)
replet
e
wit
h
teachin
g
an
d
wisdo
m
(is
sarguzasht
ka
har
hissah
apne
andar
dars-i-mau'zat
rakta
hai,
ibid)
.
Th
e
purpos
e
o
f
providin
g
suc
h
a
detaile
d
recor
d
o
f
th
e
histor
y
o
f
th
e
Israelite
s
(bani
is
rail
ki
tarikh,
ibid
,
p
.
358
)
i
s
t
o
demonstrat
e
ho
w
th
e
Jews
,
wh
o
wer
e
s
o
prou
d
o
f
themselve
s
i
n
th
e
presenc
e
o
f
th
e
Prophe
t
Moses
,
wer
e
capabl
e
o
f
suc
h
perversit
y
(maqsud
is
sari
tafsil
se
ye
dikana
hai
ke
jo
qaum
aj
apne
sharafo
taqaddus
par
itni
nazan
hai
'ain
apne
nabi
ki
maujudgi
mein
.
.
.
kiya
harkaten
kar
chuki
hai,
ibid
,
p
.
359)
.
Th
e
implicatio
n
i
s
tha
t
anothe
r
nation
,
lik
e
th
e
Quraysh
,
coul
d
d
o
th
e
sam
e
thin
g
agai
n
a
t
tha
t
tim
e
o
r
a
t
an
y
subsequen
t
tim
e
i
n
history
.
Beside
s
th
e
us
e
o
f
figurativ
e
languag
e
t
o
describ
e
history
,
ther
e
ar
e
othe
r
way
s
i
n
whic
h
languag
e
i
s
use
d
metaphoricall
y
i
n
th
e
Surah
.
Islah
i
hint
s
tha
t
th
e
"barrier
"
betwee
n
th
e
inmate
s
o
f
paradis
e
an
d
th
e
inmate
s
o
f
th
e
fir
e
i
n
vers
e
4
6
refer
s
t
o
a
parabl
e
(tamsil,
ibid
,
p
.
266)
.
Furthermore
,
fro
m
th
e
parabl
e
o
f
th
e
rai
n
(barish
ki
tamsil)
i
n
verse
s
57-58
,
Islah
i
derive
s
thre
e
conclusions
,
whic
h
h
e
call
s
truth
s
(haqiqat,
ibi
d
p
.
284
)
an
d
implie
s
tha
t
othe
r
truth
s
ma
y
b
e
containe
d
i
n
thi
s
parabl
e
(ek
hi
barish
ki
tamsil
se
kilne
11
0

123. haqaiq
ashkara
ho
gaye!
ibid
,
p
.
285)
.
Islah
i
describe
s
thes
e
truth
s
a
t
lengt
h
wit
h
referenc
e
t
o
th
e
ahadith
(bukhari
o
muslim,
ibid
,
p
.
285)
.
A
furthe
r
significan
t
exampl
e
o
f
Islahi'
s
understandin
g
o
f
a
narrativ
e
i
s
hi
s
discussio
n
o
f
th
e
encounte
r
betwee
n
Go
d
an
d
th
e
Prophe
t
Mose
s
o
n
th
e
mountain
,
narrate
d
i
n
vers
e
143
.
Islah
i
expresse
s
th
e
deeper
,
symboli
c
purpos
e
o
f
th
e
stor
y
b
y
sayin
g
tha
t
Go
d
ca
n
b
e
reache
d
onl
y
b
y
fait
h
(khuda
.
.
.
sirf
'aql
se
samajhne
aur
dil
se
manane
ki
chiz
hai,
ibid
,
p
.
362)
.
Thi
s
i
s
th
e
lesso
n
tha
t
Mose
s
trie
d
t
o
teac
h
hi
s
peopl
e
{hazrat
mitsa
ne
ye
sari
baten
bani
israil
ko
samjhayen,
ibid
)
bu
t
the
y
woul
d
no
t
accep
t
hi
s
teaching
.
Islah
i
recognize
s
tha
t
th
e
purpos
e
o
f
thi
s
narrativ
e
i
s
th
e
sam
e
a
s
th
e
purpos
e
o
f
historica
l
narrative
s
i
n
th
e
Qur'an
,
namely
,
t
o
communicat
e
certai
n
truths
.
H
e
formulate
s
th
e
lesson
s
containe
d
i
n
thes
e
narrative
s
t
o
illustrat
e
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Th
e
Appea
l
t
o
Reaso
n
Islah
i
introduce
s
Sura
h
Grou
p
Tw
o
b
y
sayin
g
tha
t
th
e
natur
e
o
f
th
e
argumen
t
i
n
thi
s
Sura
h
Grou
p
i
s
i
n
accordanc
e
wit
h
th
e
need
s
o
f
th
e
addressee
s
who
,
i
n
thi
s
case
,
ar
e
th
e
Qurays
h
(khitab
ahl
makka
se
hai,
ibid
,
p
.
9)
.
Hence
,
instea
d
o
f
referrin
g
t
o
th
e
forme
r
Scriptures
,
whic
h
wer
e
unknow
n
t
o
th
e
Quraysh
,
th
e
argument
s
use
d
i
n
Sura
h
Grou
p
Tw
o
ar
e
draw
n
fro
m
histor
y
(in
ki
jani
pahchani
hui
tarikh)
an
d
from
natur
e
an
d
reaso
n
(fitrat
aur
'aql
ki
badahat,
ibid
,
p
.
384)
.
Th
e
appea
l
t
o
reaso
n
an
d
natur
e
(
'aq
l
o
fitrat)
i
s
a
constan
t
them
e
runnin
g
throug
h
th
e
entir
e
commentar
y
o
n
thi
s
Surah
.
Fo
r
instance
,
reaso
n
an
d
natur
e
rejec
t
al
l
partner
s
fo
r
Go
d
(
'aq
l
o
fitrat
ka
ek
badhi
taqaza
hai,
ibid
,
p
.
253)
.
I
t
i
s
obviou
s
tha
t
placin
g
an
y
partne
r
alongsid
e
Go
d
woul
d
completel
y
upse
t
th
e
syste
m
o
f
reason
,
natur
e
an
d
justic
e
(nizam
'aql
o
fitrat
aur
pure
nizam
'adl
o
qist
ko
darham
barham
dena
hai,
ibid.)
.
Furthermore
,
th
e
Qurays
h
wer
e
warne
d
no
t
t
o
fal
l
int
o
th
e
sam
e
tra
p
tha
t
Sata
n
prepare
d
fo
r
Adam
,
a
s
describe
d
i
n
th
e
openin
g
sectio
n
o
f
thi
s
Sura
h
(cf
.
ibid
,
p
.
255)
.
Reaso
n
woul
d
sugges
t
tha
t
th
e
descendant
s
o
f
Ada
m
obe
y
th
e
Prophet
s
sen
t
t
o
the
m
(cf
.
ibid)
.
Eve
n
i
f
th
e
Prophet
s
ha
d
no
t
appeare
d
t
o
subsequen
t
generations
,
ther
e
woul
d
stil
l
b
e
abundan
t
evidenc
e
from
natur
e
(fitrat)
t
o
justif
y
th
e
nee
d
fo
r
accountabilit
y
o
n
th
e
Las
t
Da
y
(cf
.
ibid
,
p
.
393)
.
Moreover
,
fo
r
Islahi
,
th
e
primordia
l
covenan
t
betwee
n
Go
d
an
d
ma
n
t
o
whic
h
vers
e
17
2
refers
,
i
s
eviden
t
i
n
th
e
natur
e
(fitrat)
o
f
ever
y
perso
n
(wo
to
har
insan
ki
fitrat
ke
andar
maujud
hai,
ibid
,
p
.
393)
.
Islah
i
say
s
tha
t
11
1

124. ever
y
perso
n
wit
h
commo
n
sens
e
(salim
a
I fitrat)
wil
l
readil
y
acknowledg
e
tha
t
th
e
unit
y
o
f
God
,
a
s
wel
l
a
s
accountabilit
y
o
n
th
e
Las
t
Da
y
an
d
virtu
e
an
d
justic
e
ar
e
consisten
t
wit
h
man'
s
natur
e
(
'aq
l
o
fitrat
ki
shahadat
par
mabni,
ibid
,
p
.
411)
.
Th
e
Qur'ani
c
Vie
w
o
f
Histor
y
Th
e
secon
d
aspec
t
o
f
th
e
debat
e
wit
h
th
e
Qurays
h
wa
s
base
d
o
n
a
vie
w
o
f
histor
y
accordin
g
t
o
whic
h
a
n
evildoin
g
natio
n
lose
s
it
s
specia
l
positio
n
(khilafai)
an
d
i
s
replace
d
b
y
anothe
r
natio
n
(in
ki
jar
kat
di
hai
aur
in
ki
khilafat
dusron
ko
saunpi
hai,
ibid
,
p
.
281)
.
I
f
th
e
subsequen
t
natio
n
prove
s
t
o
b
e
n
o
bette
r
tha
n
it
s
predecessor
,
i
t
wil
l
als
o
b
e
destroye
d
afte
r
a
certai
n
tria
l
perio
d
i
s
over
.
Accordin
g
t
o
thi
s
vie
w
o
f
history
,
th
e
ris
e
an
d
th
e
declin
e
o
f
nation
s
wil
l
thu
s
continu
e
throughou
t
tim
e
(Jab
talc ye
dunya
qaim
hai,
barabar
jari
rahega,
ibid
,
p
.
353)
.
Islah
i
say
s
th
e
Qur'a
n
present
s
a
ne
w
approac
h
t
o
histor
y
tha
t
bring
s
ou
t
it
s
ethica
l
dimension
,
thereb
y
givin
g
histor
y
ne
w
lif
e
(tarikh
ko
az
sar-i-nau
zinda
kiya,
ibid
,
p
.
286)
.
Islah
i
ha
s
hi
s
ow
n
respons
e
t
o
th
e
objectio
n
tha
t
disaste
r
an
d
misfortun
e
i
s
a
par
t
o
f
lif
e
an
d
shoul
d
no
t
b
e
explaine
d
i
n
term
s
o
f
God'
s
direc
t
intervention
s
int
o
th
e
natura
l
order
.
I
n
th
e
word
s
o
f
vers
e
95
,
peopl
e
wer
e
sayin
g
that
:
Misfortun
e
an
d
hardshi
p
befel
l
ou
r
forefather
s
a
s
well
.
Islahi'
s
respons
e
t
o
thi
s
objectio
n
i
s
tha
t
thes
e
event
s
ar
e
a
warning
,
no
t
a
punishment
.
Hence
,
disaster
s
affec
t
al
l
people
,
bot
h
th
e
virtuou
s
an
d
th
e
corrup
t
(in
ka
maqsudsaza
dena
nahin,
ibid
,
p
.
319)
.
Peopl
e
wh
o
respon
d
i
n
fait
h
wil
l
understan
d
suc
h
event
s
a
s
warning
s
(tanbihi
masaib,
ibid.
)
an
d
wil
l
deriv
e
spiritua
l
benefi
t
fro
m
the
m
wherea
s
othe
r
people
,
wh
o
d
o
no
t
respon
d
i
n
faith
,
wil
l
experienc
e
suc
h
event
s
a
s
a
fina
l
ac
t
o
f
Go
d
(in
par
allah
ki
hujjat
tamam
ho
jati
hai,
ibid.)
.
The
y
wil
l
understan
d
thes
e
event
s
a
s
leadin
g
t
o
th
e
exterminatio
n
o
f
unbelievers
.
6
:
Islah
i
say
s
th
e
sam
e
vie
w
o
f
histor
y
i
s
eviden
t
i
n
vers
e
6
an
d
i
n
verse
s
42-4
5
o
f
Surah
.
4 /.-1
M
'aw.
Vers
e
4
2
present
s
th
e
vie
w
tha
t
Go
d
send
s
"misfortun
e
an
d
hardshi
p
s
o
tha
t
the
y
migh
t
humbl
e
themselves"
.
Sinc
e
the
y
di
d
no
t
lear
n
an
y
lesson
s
fro
m
histor
y
bu
t
regarde
d
thes
e
occurrence
s
a
s
th
e
norma
l
patter
n
o
f
event
s
(sabaq
lene
Ice bajae
in
ko
ittifaqi
hawadash par
malmwl
Icar Ice billcul nazar
andaz
kar
dia,
ibid
,
p
.
53)
,
vers
e
6
say
s
tha
t
Go
d
"destroye
d
the
m
fo
r
thei
r
sin
s
an
d
gav
e
ris
e
t
o
othe
r
peopl
e
i
n
thei
r
stead"
.
11
2

125. Conclusion
s
Islah
i
say
s
that
,
i
n
thi
s
Surah
,
th
e
moo
d
ha
s
change
d
from
a
n
invitatio
n
t
o
accep
t
th
e
religio
n
o
f
Abraha
m
t
o
tha
t
o
f
a
warnin
g
abou
t
th
e
consequence
s
o
f
no
t
doin
g
so
.
However
,
ther
e
i
s
n
o
objectiv
e
evidenc
e
i
n
th
e
Qur'a
n
o
r
i
n
th
e
Hadith
s
t
o
suppor
t
Islahi'
s
statemen
t
tha
t
th
e
presen
t
Sura
h
ha
s
change
d
from
invitatio
n
t
o
warning
.
I
n
fact
,
invitatio
n
an
d
warnin
g
ar
e
tw
o
side
s
o
f
on
e
coi
n
an
d
thes
e
tw
o
dimension
s
o
f
th
e
Qur'a
n
canno
t
b
e
separate
d
i
n
thi
s
way
.
Furthermore
,
i
n
hi
s
introductio
n
Islah
i
say
s
tha
t
thi
s
Sura
h
give
s
a
las
t
warnin
g
t
o
th
e
Jews
.
I
questio
n
whethe
r
thi
s
i
s
actuall
y
th
e
las
t
warnin
g
give
n
t
o
th
e
Jew
s
i
n
th
e
Qur'an
.
Islah
i
find
s
a
direc
t
referenc
e
t
o
th
e
Jew
s
i
n
vers
e
176
:
Thus
,
hi
s
parabl
e
i
s
tha
t
o
f
a
n
(excited
)
dog
:
i
f
tho
u
approac
h
hi
m
threateningly
,
h
e
wil
l
pan
t
wit
h
hi
s
tongu
e
lolling
;
an
d
i
f
tho
u
leav
e
hi
m
alone
,
h
e
wil
l
pan
t
wit
h
hi
s
tongu
e
lolling
.
Such
i
s
th
e
parabl
e
o
f
thos
e
wh
o
ar
e
ben
t
o
n
givin
g
th
e
li
e
t
o
Ou
r
Messages
.
Tel
l
(them)
,
then
,
thi
s
story
,
s
o
tha
t
the
y
migh
t
tak
e
thought
.
Islah
i
make
s
i
t
quit
e
clea
r
tha
t
th
e
parabl
e
o
f
th
e
do
g
i
n
thi
s
vers
e
expresse
s
th
e
conditio
n
o
f
th
e
Jew
s
{bilkul
yahi
hal
yahud
ka
hai,
ibid
,
p
.
397)
,
eve
n
makin
g
a
physica
l
compariso
n
(in
ki
shaklein
admion
ki
hai
lekin
in
kifitrat
kuton
kijubillat
ke
sanche
mein
dahl
chuki
hai,
ibid)
.
Islahi'
s
applicatio
n
o
f
th
e
parabl
e
o
f
th
e
do
g
t
o
th
e
Jew
s
seem
s
t
o
b
e
a
n
expressio
n
o
f
hi
s
ow
n
persona
l
attitud
e
toward
s
th
e
Jews
.
A
parabl
e
canno
t
b
e
restricte
d
t
o
on
e
particula
r
objec
t
o
r
grou
p
i
n
thi
s
way
.
I
n
short
,
Islah
i
use
s
th
e
parabl
e
t
o
confir
m
hi
s
vie
w
o
f
th
e
them
e
(
k
umud
)
o
f
th
e
Surah
.
Fo
r
Islahi
,
th
e
historica
l
narrativ
e
o
f
vers
e
16
8
reinforce
s
thi
s
ver
y
negativ
e
imag
e
o
f
th
e
Jews
.
Islah
i
say
s
tha
t
th
e
vers
e
denie
s
th
e
Jew
s
th
e
statu
s
o
f
a
grou
p
wit
h
it
s
own
dignit
y
an
d
conviction
s
(ijtima
'e
haisiyat
se
wo
in
ausaf
se
mahrum
ho
chuke
the
jo
ek
millet
ke
haisiyat
se
in
ko
dunya
mein
sar
buland
rakhne
ke
lie
zaruri
thi,
ibid
,
p
.
381)
.
Islah
i
say
s
that
,
accordin
g
t
o
vers
e
103
,
Go
d
dispossesse
d
th
e
Jew
s
o
f
thei
r
mandat
e
(amanat)
t
o
uphol
d
th
e
law
.
Moreover
,
Islah
i
relie
s
o
n
hi
s
intuitio
n
t
o
conclud
e
tha
t
vers
e
4
8
o
f
Sura
h
AI
Anfal
describe
s
th
e
propagand
a
sprea
d
b
y
th
e
Jew
s
a
s
th
e
wor
k
o
f
Sata
n
(hamara
zahn
bar
bar
is
tarafjata
hai
ke
is
ke
isharah
yahud
ki
taraf
11
3

126. hai,
ibid
,
p
.
490)
.
I
t
seem
s
t
o
m
e
tha
t
Islam
"
ha
s
give
n
to
o
muc
h
weigh
t
t
o
hi
s
intuitio
n
i
n
thi
s
matter
.
Moreover
,
i
t
i
s
no
t
th
e
purpos
e
o
f
a
n
historica
l
narrativ
e
i
n
th
e
Qur'a
n
t
o
creat
e
a
negativ
e
imag
e
o
f
a
particula
r
nation
.
Hence
,
thes
e
narrative
s
canno
t
b
e
use
d
t
o
provid
e
informatio
n
abou
t
th
e
characte
r
o
f
th
e
Jew
s
a
s
a
nation
.
Islah
i
say
s
tha
t
historica
l
narrative
s
re-interpre
t
event
s
s
o
a
s
t
o
brin
g
ou
t
a
specifi
c
meanin
g
fo
r
believer
s
(bar
qaum
ki
sarguzasht
mein
se
sirf
Una hi
hisah
nam
ay
a
kia
hai
jitna
inzar
he
maqsud
ke
lihaz
se
zaruri
hai,
ibid
,
p
.
294)
.
Accordingly
,
Islah
i
read
s
th
e
historica
l
narrativ
e
t
o
achiev
e
hi
s
ow
n
purpose
,
whic
h
i
s
t
o
illustrat
e
wha
t
happen
s
t
o
a
natio
n
tha
t
i
s
no
t
faithfu
l
t
o
th
e
religio
n
o
f
Abraham
.
B
y
limitin
g
th
e
historica
l
narrativ
e
t
o
one
specific
meaning,
Islah
i
ca
n
us
e
i
t
t
o
illustrat
e
th
e
them
e
('wmid)
o
f
th
e
Surah
.
Islah
i
say
s
tha
t
islam
simpl
y
mean
s
t
o
believ
e
i
n
Go
d
an
d
tha
t
Muslim
s
ar
e
thos
e
wh
o
believ
e
i
n
on
e
Go
d
lik
e
Abraha
m
did
.
Accordingly
,
Islah
i
find
s
a
lin
k
betwee
n
fait
h
an
d
islam
{imam o
islam,
ibid
,
p
.
33
9
an
d
agai
n
i
n
ibid
,
p
.
349)
.
Moreover
,
eve
n
befor
e
th
e
adven
t
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
,
Islah
i
consider
s
th
e
believin
g
peopl
e
livin
g
i
n
Madyan
t
o
hav
e
bee
n
"muslims"
(cf
.
ibid
,
p
.
311)
.
Th
e
believe
r
i
s
simpl
y
on
e
wh
o
respond
s
t
o
th
e
message
s
o
f
Go
d
{ayat-i-ilahi,
ibid
,
p
.
397)
.
O
n
th
e
othe
r
hand
,
Islah
i
say
s
tha
t
vers
e
4
6
describe
s
th
e
leader
s
o
f
th
e
communit
y
o
f
Muslim
s
a
s
thos
e
endowe
d
wit
h
discernmen
t
{rijal-i-ummat,
ibid
,
p
.
268)
.
Islah
i
seem
s
t
o
hav
e
exclude
d
th
e
ordinar
y
believer
s
from
th
e
facult
y
o
f
discermnent
.
Furthermore
,
Islahi'
s
confidenc
e
i
n
huma
n
reaso
n
lead
s
hi
m
t
o
sa
y
tha
t
ever
y
perso
n
wit
h
commo
n
sens
e
(salim
al
fitrat)
wil
l
readil
y
acknowledg
e
tha
t
th
e
unit
y
o
f
Go
d
a
s
wel
l
a
s
accountabilit
y
o
n
th
e
Las
t
Da
y
ar
e
consisten
t
wit
h
man'
s
natur
e
('aql
o
fitrat
hi
shahadat
par
muhni,
ibid
,
p
.
411)
.
However
,
Islah
i
use
s
concept
s
lik
e
sunnat-i-ilahi
an
d
itimam-i-hujjat
t
o
explai
n
event
s
i
n
history
.
Thes
e
concept
s
depen
d
o
n
fait
h
rathe
r
tha
n
o
n
rationa
l
o
r
logica
l
thought
.
Moreover
,
onl
y
a
faith-orientatio
n
wil
l
accep
t
tha
t
th
e
disaster
s
an
d
misfortune
s
com
e
a
s
a
warnin
g
{tanbihi
masaih,
ibid
,
p
.
319)
.
'
Nea
l
Robinso
n
agree
s
tha
t
Islah
i
relie
s
o
n
intuitio
n
rathe
r
tha
n
o
n
forma
l
analysis
.
H
e
writes
:
"
1
find
hi
s
metho
d
to
o
intuitive
,
an
d
woul
d
personall
y
b
e
happie
r
wit
h
a
n
analysi
s
whic
h
pai
d
close
r
attentio
n
t
o
th
e
forma
l
element
s
o
f
whic
h
th
e
section
s
o
f
Surah
s
ar
e
composed.
"
Robinso
n
(1996)
,
p
.
278
.
11
4

127. Islahi'
s
rejectio
n
o
f
Marxis
t
an
d
Freudia
n
philosophy
,
simpl
y
becaus
e
thes
e
thinker
s
d
o
no
t
shar
e
hi
s
understandin
g
o
f
fitrat,
seem
s
unjustifie
d
(ibid
,
p
.
394-395)
.
I
t
seem
s
t
o
m
e
tha
t
moder
n
philosoph
y
(cf
.
Islahi'
s
ne
w
philosophy
,
nae filsafi,
ibid
,
p
.
394
)
o
n
th
e
on
e
han
d
an
d
a
vie
w
o
f
histor
y
base
d
o
n
fait
h
o
n
th
e
other
,
ar
e
bot
h
legitimat
e
response
s
t
o
differen
t
kind
s
o
f
questions
.
Thes
e
separat
e
response
s
d
o
no
t
necessaril
y
contradic
t
eac
h
othe
r
bu
t
coul
d
b
e
complementary
.
11
5

128. Sura
h
AlAnfal
Introductio
n
Thi
s
Sura
h
i
s
a
n
invitatio
n
t
o
th
e
Muslim
s
t
o
b
e
pious
,
t
o
sho
w
brotherl
y
hel
p
an
d
solidarit
y
an
d
t
o
prepar
e
themselve
s
fo
r
th
e
struggl
e
ahea
d
{jihad,
vol
.
3
,
p
.
419
)
b
y
thei
r
obedienc
e
t
o
Go
d
an
d
t
o
hi
s
Apostle
.
Th
e
ultimat
e
purpos
e
o
f
thi
s
invitatio
n
i
s
t
o
mak
e
th
e
Muslim
s
worth
y
o
f
bein
g
entruste
d
wit
h
th
e
supervisio
n
(amanat
o
tauliyat,
ibid
)
o
f
th
e
religio
n
o
f
Abraha
m
an
d
o
f
it
s
centra
l
symbol
,
th
e
Inviolabl
e
Hous
e
o
f
Worship
,
whic
h
i
s
abou
t
t
o
b
e
take
n
fro
m
th
e
Qurays
h
an
d
hande
d
ove
r
t
o
th
e
Muslims
.
I
n
th
e
previou
s
tw
o
Surah
s
o
f
thi
s
Sura
h
Grou
p
w
e
hav
e
see
n
ho
w
th
e
Qurays
h
showe
d
themselve
s
unworth
y
o
f
thi
s
trus
t
b
y
ever
y
aspec
t
o
f
thei
r
behaviou
r
(
l
aqaid
,
l
amal
our
akhlaq,
ibid)
.
Th
e
presen
t
Sura
h
focuse
s
o
n
th
e
refor
m
an
d
inne
r
preparednes
s
fo
r
th
e
tas
k
tha
t
i
s
abou
t
t
o
b
e
entruste
d
t
o
th
e
Muslims
.
Th
e
Sura
h
open
s
b
y
mentionin
g
th
e
weaknesse
s
tha
t
som
e
Muslim
s
displaye
d
durin
g
th
e
battl
e
o
f
Badr.
I
t
wil
l
b
e
necessar
y
t
o
dea
l
wit
h
thei
r
lac
k
o
f
trus
t
i
n
Go
d
an
d
i
n
hi
s
Apostl
e
a
s
wel
l
a
s
thei
r
wea
k
fait
h
an
d
trus
t
i
n
Go
d
{iman
o
tawwakul
ke
munafi,
ibid)
.
Next
,
th
e
Sura
h
highlight
s
th
e
divin
e
hel
p
th
e
Muslim
s
receive
d
durin
g
th
e
battl
e
o
f
Badr
s
o
tha
t
the
y
ma
y
deepe
n
thei
r
trus
t
i
n
Go
d
an
d
prepar
e
themselve
s
fo
r
futur
e
challenge
s
b
y
bein
g
unite
d
amon
g
themselves
.
Moreover
,
th
e
Muslim
s
ar
e
encourage
d
t
o
striv
e
i
n
th
e
wa
y
o
f
Go
d
fo
r
the
y
wil
l
soo
n
witnes
s
th
e
failur
e
o
f
th
e
intrigue
s
o
f
thei
r
enemies
,
provide
d
the
y
remai
n
firm
.
Th
e
Qurays
h
ar
e
tol
d
t
o
tak
e
not
e
o
f
th
e
lesson
s
the
y
wer
e
taugh
t
durin
g
th
e
battl
e
o
f
Bad
r
o
r
t
o
expec
t
furthe
r
humiliation
.
Accordin
g
to
,
"th
e
wa
y
o
f
God
"
(sunnat
ilahi,
ibid)
,
a
natio
n
wil
l
no
t
b
e
punishe
d
a
s
lon
g
a
s
th
e
Prophe
t
remain
s
amon
g
them
.
Th
e
migratio
n
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
ha
s
take
n
awa
y
th
e
securit
y
th
e
Qurays
h
wer
e
enjoyin
g
(tumhar
i
ama
n
ut
h
chuk
i
hai
,
ibid
)
an
d
divin
e
retributio
n
('azab-i-ilahi,
ibid
)
coul
d
no
w
com
e
a
t
an
y
time
.
Thei
r
prid
e
i
n
attendin
g
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
i
s
totall
y
misplace
d
becaus
e
the
y
ar
e
no
t
worth
y
o
f
thi
s
trus
t
an
y
longe
r
o
n
accoun
t
o
f
th
e
wa
y
the
y
constantl
y
misuse
d
th
e
templ
e
tha
t
Abraha
m
built
.
Th
e
praye
r
an
d
worshi
p
tha
t
the
y
clai
m
t
o
perfor
m
i
s
no
t
genuin
e
bu
t
ha
s
becom
e
a
jok
e
(mahz
mazaq
hai,
ibid
)
an
d
ther
e
i
s
grea
t
nee
d
fo
r
reform
.
The
y
wil
l
soo
n
b
e
remove
d
fro
m
thi
s
sacre
d
plac
e
(haram
ki
sar
zamin,
ibid
j
11
6

129. an
d
n
o
religio
n
beside
s
th
e
religio
n
o
f
Go
d
(allah
ke
din
ke
siwa,
ibid
)
wil
l
prevai
l
ther
e
an
y
longer
.
Th
e
Sura
h
proceed
s
t
o
dea
l
wit
h
th
e
objection
s
tha
t
th
e
Qurays
h
wer
e
raisin
g
afte
r
thei
r
defea
t
a
t
Badr.
Befor
e
thei
r
defeat
,
th
e
Qurays
h
ha
d
mad
e
fu
n
o
f
th
e
weaknesse
s
o
f
th
e
Muslim
s
bu
t
no
w
the
y
bega
n
t
o
questio
n
th
e
behaviou
r
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
who
m
the
y
accuse
d
o
f
instigatin
g
wa
r
amon
g
hi
s
ow
n
people
,
havin
g
hi
s
ow
n
brother
s
killed
,
takin
g
the
m
prisoner
,
holdin
g
the
m
t
o
ranso
m
an
d
takin
g
thei
r
possession
s
a
s
plunder
.
Sinc
e
suc
h
accusation
s
coul
d
rais
e
doubt
s
i
n
th
e
heart
s
o
f
weak
-
minde
d
people
,
th
e
Qur'a
n
respond
s
t
o
thei
r
question
s
an
d
promote
s
collaboratio
n
betwee
n
th
e
ansar
an
d
th
e
miihajirin.
Th
e
Sura
h
als
o
develop
s
a
strateg
y
t
o
defea
t
unbelie
f
(kufr
ke
muqablah
mein,
ibid)
.
Islah
i
say
s
tha
t
th
e
abov
e
overvie
w
o
f
th
e
Sura
h
i
s
sufficien
t
t
o
demonstrat
e
it
s
coherenc
e
(surah
ka
nizam
samajhne
ke
liye
ye
ijmali
nazar
bhi
kafi
hai,
ibid)
.
Din
a
s
th
e
Religio
n
o
f
Abraha
m
I
n
th
e
secon
d
vers
e
o
f
thi
s
Surah
,
Islah
i
finds
a
n
emphasi
s
o
n
th
e
demand
s
o
f
din:
Believer
s
ar
e
onl
y
the
y
whos
e
heart
s
trembl
e
wit
h
aw
e
wheneve
r
Go
d
i
s
mentioned
,
an
d
whos
e
fait
h
i
s
strengthene
d
wheneve
r
Hi
s
message
s
ar
e
conveye
d
unt
o
them
,
an
d
wh
o
i
n
thei
r
Sustaine
r
plac
e
thei
r
trust
.
Believer
s
ar
e
thos
e
wh
o
accep
t
tha
t
din
involve
s
obedienc
e
t
o
God'
s
law
s
(din
o
dunya
ki
falah
apne
rab
ke
ahkam
ki
ta'mil
hi
mein
samajhte
hain,
ibid
,
p
.
432)
.
Moreover
,
believer
s
d
o
no
t
allo
w
thei
r
ow
n
preference
s
an
d
desire
s
t
o
tak
e
precedenc
e
ove
r
"th
e
demand
s
o
f
din"
(din
ke
matalbat,
ibid
,
p
.
433)
.
Suc
h
demand
s
shoul
d
b
e
eviden
t
t
o
anyon
e
wh
o
i
s
sensitiv
e
enoug
h
t
o
appreciat
e
wha
t
din
i
s
an
d
wha
t
i
t
i
s
no
t
(kiya
bat
din
ki
hai,
kiya
nahin
hai,
ibid
,
p
.
472)
.
I
t
i
s
no
t
difficult
t
o
determin
e
wha
t
din
i
s
not
,
becaus
e
an
y
perso
n
ca
n
notic
e
an
d
fee
l
thi
s
(wo
sirfdekh
aur
sungh
hi
kar
/an
fata
hai,
ibid)
.
I
n
accordanc
e
wit
h
Abraham'
s
prayer
,
Go
d
sen
t
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
t
o
restor
e
th
e
origina
l
din
(asl
millet
ibrahim,
ibid
,
p
.
475)
,
whic
h
th
e
Qurays
h
ha
d
disfigure
d
b
y
mean
s
o
f
thei
r
ido
l
worshi
p
(jinhone
millet
ibvahim
chaur
kar
din
shirk
ikhtiyar
kar
liya
tha,
ibid)
.
Vers
e
3
9
says
:
11
7

130. An
d
figh
t
agains
t
the
m
unti
l
ther
e
i
s
n
o
mor
e
oppressio
n
an
d
al
l
worshi
p
i
s
devote
d
t
o
Go
d
alone
.
An
d
i
f
the
y
desis
t
-
behold
,
Go
d
see
s
al
l
tha
t
the
y
do
.
Accordin
g
t
o
Islahi
,
thi
s
vers
e
expresse
s
a
comman
d
give
n
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
t
o
th
e
Muslim
s
b
y
whic
h
the
y
wer
e
t
o
exterminat
e
thi
s
oppressio
n
an
d
eliminat
e
al
l
religio
n
fro
m
th
e
hol
y
lan
d
o
f
Arabi
a
excep
t
th
e
religio
n
o
f
islam
(ta
ke
sar
zamin
haram
par
allah
ke
din
ya'ni
islam
ke
siwajo
ibrahim
ka
din
tha
koi
aur
din
baqi
na
rah
jaye,
ibid)
.
Thi
s
eventuall
y
le
d
t
o
th
e
expulsio
n
o
f
non-Musli
m
element
s
fro
m
th
e
hol
y
lan
d
o
f
Arabia
,
includin
g
th
e
Jew
s
an
d
th
e
Christian
s
{is
tamam
'alaqe
se
ghair
muslim
'anasar
bedakhil
kar
diye
jayen
.
. .
aur
phir
bitadrij
yahud
aur
nisara
bhi
yahan
se
nikal
diye
gaye,
ibid
,
p
.
476)
.
Islah
i
seem
s
t
o
b
e
equatin
g
din
wit
h
Isla
m
a
s
a
religio
n
tha
t
i
s
separat
e
fro
m
Judais
m
an
d
Christianity
.
Th
e
mai
n
contention
,
accordin
g
t
o
Islahi
,
concern
s
th
e
ka
'bah
a
s
th
e
foca
l
poin
t
fo
r
th
e
fait
h
o
f
Abraha
m
{khana
ka
'bah
roz-i-awal
se
millet
ibrahim
ka
markaz
hai,
ibid)
.
I
n
orde
r
t
o
restor
e
thi
s
cente
r
t
o
it
s
origina
l
statur
e
an
d
function
,
Go
d
sen
t
th
e
Prophe
t
Muhamma
d
(peac
e
b
e
upo
n
him
)
wit
h
th
e
tru
e
religio
n
{ta
ke
is
ke
hathon
allah
ka
din
kamil
ho,
ibid)
.
I
n
th
e
fight
agains
t
thei
r
enemies
,
wh
o
wer
e
als
o
th
e
enemie
s
o
f
God
,
th
e
Muslim
s
wer
e
fightin
g
t
o
establis
h
th
e
religio
n
o
f
Go
d
{allah
ke
din
ke
liye,
ibid
,
p
.
503)
.
Thi
s
struggl
e
t
o
establis
h
th
e
religio
n
o
f
Go
d
had
,
a
s
it
s
immediat
e
objective
,
th
e
remova
l
o
f
th
e
Qurays
h
{kuffar
quraysh
ka
tasalat
bhi
khatam
kar
dia
gaya,
ibid
,
p
.
476
)
becaus
e
th
e
Qurays
h
ha
d
bee
n
untru
e
t
o
th
e
tas
k
o
f
maintainin
g
th
e
shrin
e
o
f
monotheis
m
sinc
e
th
e
tim
e
o
f
Abraham
.
It
s
secon
d
objectiv
e
wa
s
t
o
creat
e
th
e
spac
e
an
d
th
e
environmen
t
fo
r
th
e
restoratio
n
o
f
monotheis
m
{din)
i
n
an
d
aroun
d
th
e
ka
'bah.
Isla
m
a
s
th
e
Religio
n
o
f
Abraha
m
Afte
r
th
e
victor
y
o
f
Badr,
th
e
Muslim
s
i
n
Medin
a
wer
e
face
d
wit
h
issue
s
the
y
ha
d
no
t
ha
d
occasio
n
t
o
dea
l
wit
h
before
.
On
e
o
f
thes
e
issue
s
wa
s
th
e
prope
r
disposa
l
o
f
th
e
plunde
r
collecte
d
afte
r
thei
r
victor
y
a
t
Badr.
I
n
hi
s
commentar
y
o
n
th
e
firs
t
vers
e
o
f
thi
s
Surah
,
Islah
i
look
s
fo
r
way
s
to
expres
s
th
e
change
d
circumstance
s
i
n
whic
h
th
e
Muslim
s
no
w
foun
d
themselves
.
Perhap
s
fo
r
thi
s
reaso
n
h
e
n
o
longe
r
translate
s
th
e
Arabi
c
wor
d
fo
r
th
e
believer
s
{al
muminun)
a
s
"th
e
believers
"
bu
t
a
s
"th
e
Muslims"
.
I
n
addition
,
Islah
i
no
w
begin
s
t
o
highligh
t
th
e
evidenc
e
o
f
organizatio
n
an
d
unit
y
amon
g
Muslim
s
b
y
referrin
g
t
o
"Islami
c
society
"
{islami
mu'shard)
an
d
t
o
th
e
11
8

131. Muslim
s
a
s
a
grou
p
o
r
collectivit
y
(musalman
bahaisiyat
majmu'i,
ibid
,
p
.
429
)
a
s
wel
l
a
s
t
o
th
e
socia
l
organizatio
n
tha
t
bega
n
t
o
appea
r
amon
g
th
e
Muslim
s
{musalmanon
ki
ijtima
';'
shirazahbandi,
ibid
,
p
.
430)
.
Thes
e
term
s
expres
s
th
e
ne
w
situatio
n
i
n
Medina
,
whic
h
obviousl
y
demande
d
a
creativ
e
adaptatio
n
t
o
th
e
ne
w
socia
l
an
d
politica
l
realities
.
Th
e
surrende
r
t
o
Go
d
o
f
islam
accordin
g
t
o
th
e
fait
h
o
f
Abraha
m
(millet-i-ibrahim)
coul
d
b
e
maintaine
d
i
n
th
e
ne
w
situatio
n
provide
d
ne
w
way
s
wer
e
foun
d
t
o
giv
e
expressio
n
t
o
it
.
Ye
t
verse
s
2-
4
ar
e
reminder
s
o
f
th
e
essential
s
o
f
th
e
tru
e
faith
.
Islah
i
drop
s
hi
s
referenc
e
t
o
"th
e
Muslims
"
an
d
adopt
s
a
wor
d
tha
t
woul
d
see
m
t
o
b
e
wide
r
i
n
scope
,
namely
,
"th
e
believers
"
(ahl-i-iman,
ibid
,
p
.
431)
.
Throughou
t
hi
s
discussio
n
o
f
thi
s
Surah
,
however
,
Islah
i
use
s
bot
h
thes
e
term
s
(namely
,
"th
e
Muslims
"
an
d
"th
e
believers"
)
inter-changeably
,
a
s
i
f
the
y
wer
e
identica
l
i
n
meanin
g
an
d
coul
d
designat
e
th
e
sam
e
grou
p
o
f
people
.
Vers
e
5
,
fo
r
instance
,
refer
s
t
o
"th
e
believers
"
bu
t
Islah
i
refer
s
repeatedl
y
t
o
"th
e
Muslims
"
(musalman,
ibid
,
p
.
435)
.
I
detec
t
anothe
r
apparen
t
shif
t
i
n
focu
s
i
n
Islahi'
s
understandin
g
o
f
th
e
wor
d
"messages
"
i
n
vers
e
2
:
Believer
s
ar
e
onl
y
the
y
whos
e
heart
s
trembl
e
wit
h
aw
e
wheneve
r
Go
d
i
s
mentioned
,
an
d
whos
e
fait
h
i
s
strengthene
d
wheneve
r
Hi
s
message
s
ar
e
conveye
d
unt
o
them
,
an
d
wh
o
i
n
thei
r
Sustaine
r
plac
e
thei
r
trust
.
I
n
th
e
las
t
Surah
,
Islah
i
sai
d
tha
t
God'
s
"messages
"
(ayat-i-ilahi)
referre
d
t
o
th
e
abundan
t
evidenc
e
i
n
th
e
worl
d
o
f
natur
e
tha
t
poin
t
t
o
a
Creato
r
an
d
a
Sustainer
.
Now
,
i
n
thi
s
Surah
,
God'
s
"messages
"
(allah
ki
ayai)
ar
e
a
referenc
e
t
o
God'
s
law
s
an
d
demand
s
(allah
ki
ay
at
.
. .
se
murad
khuda
ke
ahkam
aur
us
ke
qawanin
hain,
ibid
,
p
.
431)
.
Islah
i
eve
n
find
s
a
n
allusio
n
t
o
th
e
shari'ah
i
n
th
e
referenc
e
t
o
God'
s
"messages
"
(goyapuri
shah'ah
iman
hi
ka
mazhar
aur
in
ke
mazmarat
ki
tafsil
hai,
ibid
,
p
.
432)
.
Th
e
"messages
"
o
f
Go
d
ar
e
th
e
demand
s
o
f
tru
e
fait
h
(iman
ke
maqtadiyat
o
matalbat,
ibid)
.
Islah
i
claim
s
tha
t
thi
s
ne
w
understandin
g
o
f
God'
s
message
s
i
s
justifie
d
becaus
e
o
f
th
e
contex
t
(qarina
dalil
hai,
ibid
,
p
.
431)
,
whic
h
require
d
law
s
an
d
regulation
s
fo
r
th
e
ne
w
situatio
n
i
n
whic
h
th
e
Muslim
s
foun
d
themselves
.
I
n
fact
,
Islah
i
state
s
tha
t
th
e
Muslim
s
wer
e
no
w
a
separat
e
communit
y
becaus
e
o
f
th
e
ne
w
directio
n
o
f
praye
r
tha
t
ha
d
bee
n
give
n
t
o
the
m
(tumhare
qibla
ko
ahl
kitab
ke
qibla
se
alag
kar
ke
khuda
ne
turn
ko
ek
'alahda
ummat
ki
haisiyat
se
mumtaz
kar
dia,
ibid
,
p
.
434)
.
Islah
i
interpret
s
vers
e
1
1
accordin
g
t
o
th
e
ne
w
socia
l
contex
t
o
f
th
e
Muslims
:
11
9

132. (He
)
sen
t
dow
n
upo
n
yo
u
wate
r
fro
m
th
e
skies
,
s
o
tha
t
th
e
H
e
migh
t
purif
y
yo
u
thereb
y
an
d
fre
e
yo
u
fro
m
Satan'
s
unclea
n
whispering
s
an
d
strengthe
n
you
r
heart
s
an
d
thu
s
mak
e
fir
m
you
r
steps
.
Islah
i
say
s
th
e
vers
e
i
s
a
referenc
e
t
o
th
e
ritua
l
cleansin
g
(wuzu),
whic
h
ha
d
no
w
becom
e
th
e
norma
l
practic
e
o
f
th
e
ne
w
communit
y
o
f
Muslim
s
(wuzu
kaise
hoga,
ibid
,
p
.
447)
.
I
t
seem
s
clear
,
therefore
,
tha
t
thi
s
Sura
h
describe
s
th
e
ne
w
political
,
socia
l
an
d
religiou
s
situatio
n
o
f
th
e
Musli
m
community
,
a
community
,
whic
h
wa
s
no
w
encourage
d
t
o
confron
t
th
e
Quraysh
,
a
s
vers
e
3
9
says
:
An
d
fight
agains
t
the
m
unti
l
ther
e
i
s
n
o
mor
e
oppressio
n
an
d
al
l
worshi
p
i
s
devote
d
t
o
Go
d
alone
.
Islah
i
herald
s
th
e
victor
y
o
f
Isla
m
an
d
th
e
Muslim
s
(islam
aur
musalmanon
ke
kamil
ghalib,
ibid
,
p
.
466)
,
identifyin
g
Isla
m
wit
h
th
e
religio
n
o
f
din
(din
ya'ni
islam
ke
siwa
jo
ibrahim
ka
dia
tha
koi
aur
din
baqi
na
rah
jaye,
ibid
,
p
.
475)
.
I
t
i
s
remarkabl
e
tha
t
Islah
i
doe
s
no
t
hesitat
e
t
o
identif
y
th
e
pur
e
self-surrende
r
o
f
Abraha
m
wit
h
th
e
religiou
s
law
s
an
d
practice
s
o
f
a
particula
r
communit
y
o
f
Musli
m
believer
s
who
m
Islah
i
himsel
f
describe
s
a
s
"weak
"
(kamzor
qism
ke
musalmanon,
ibid
,
p
.
429)
.
Althoug
h
th
e
ne
w
communit
y
o
f
Muslim
s
professe
d
th
e
religio
n
o
f
din,
surel
y
it
s
member
s
continue
d
t
o
sho
w
man
y
weaknesses
.
Consequentl
y
Islam
,
th
e
nam
e
give
n
t
o
th
e
ne
w
communit
y
o
f
Muslim
s
wit
h
thei
r
ne
w
law
s
an
d
practices
,
canno
t
simpl
y
b
e
identifie
d
wit
h
th
e
din
o
f
th
e
Prophe
t
Abraham
.
I
t
i
s
als
o
remarkabl
e
tha
t
vers
e
3
4
doe
s
no
t
proclai
m
the
Muslims
a
s
th
e
guardian
s
o
f
th
e
Inviolabl
e
Hous
e
o
f
Worship
,
bu
t
rathe
r
that
:
Non
e
bu
t
th
e
God-consciou
s
ca
n
b
e
it
s
guardians
.
Only
thos
e
person
s
wh
o
follo
w
th
e
religio
n
o
f
Abraha
m
ca
n
guar
d
th
e
sacre
d
plac
e
(jo
as!
din-i-ibrahimi
ke
hamil
hain,
ibid
,
p
.
470)
.
Islah
i
say
s
tha
t
i
t
i
s
th
e
Muslims
,
a
s
a
group
,
wh
o
follo
w
thi
s
din
(ye
isharah
musalmanon
ki
tarafhai,
ibid)
.
However
,
Islah
i
know
s
tha
t
th
e
promis
e
mad
e
t
o
Abraha
m
wa
s
vali
d
onl
y
fo
r
thos
e
descendant
s
o
f
Abraha
m
wh
o
wer
e
faithful
,
fo
r
Go
d
say
s
i
n
vers
e
12
4
o
f
Sura
h
Al
Baqarah:
M
y
covenan
t
doe
s
no
t
embrac
e
th
e
evil-doers
.
Th
e
inheritor
s
o
f
th
e
trus
t
give
n
t
o
Abraha
m
wer
e
onl
y
thos
e
amon
g
hi
s
descendant
s
wh
o
professe
d
th
e
unit
y
o
f
Go
d
(sirf
wo
log
honge
jo
allah
ki
Islah
i
als
o
refers
t
o
th
e
weaknes
s
o
f
som
e
member
s
o
f
th
e
ne
w
communit
y
o
f
believer
s
i
n
hi
s
commen
t
o
n
th
e
las
t
phras
e
i
n
vers
e
1
3
o
f
Sura
h
.4
/
Taubalr.
"Nay
,
i
t
i
s
Go
d
alon
e
o
f
who
m
yo
u
ough
t
t
o
stan
d
i
n
awe
,
i
f
you ar
e
(truly
)
believers
"
{khitab agarche
'am hai
lekin
rue
sakhan
khas
taw
par
kamzauron aur
munafik qism ke
logon
ki
taraf
hai,
ibid
,
p
.
546)
.
12
0

133. lauhid
par
qaim
rahne
wale,
ibid
,
p
.
470)
.
Membershi
p
o
f
th
e
ne
w
communit
y
o
f
Muslim
s
woul
d
no
t
automaticall
y
entitl
e
a
perso
n
t
o
b
e
a
guardia
n
o
f
th
e
Inviolabl
e
Hous
e
o
f
Worship
.
For
,
amon
g
th
e
believers
,
ther
e
wer
e
man
y
hypocrite
s
whos
e
fait
h
wa
s
purel
y
a
n
externa
l
affai
r
{qarntni
iman,
ibid
,
p
.
434)
.
Th
e
Socia
l
Contex
t
o
f
th
e
Qurays
h
A
s
i
n
th
e
previou
s
Surah
,
Islah
i
present
s
th
e
Qurays
h
a
s
th
e
mai
n
objec
t
o
f
man
y
verse
s
i
n
thi
s
Sura
h
a
s
well
.
Fo
r
example
,
vers
e
7
i
s
a
referenc
e
t
o
th
e
battl
e
o
f
Badr
:
And
,
lo
,
Go
d
gav
e
yo
u
th
e
promis
e
tha
t
on
e
o
f
th
e
tw
o
(enemy
)
host
s
woul
d
fal
l
t
o
you
:
an
d
yo
u
woul
d
hav
e
like
d
t
o
seiz
e
th
e
les
s
powerfu
l
one
,
wherea
s
i
t
wa
s
God'
s
wil
l
t
o
prov
e
th
e
trut
h
t
o
b
e
tru
e
i
n
accordanc
e
wit
h
Hi
s
words
,
an
d
t
o
wip
e
ou
t
th
e
las
t
remnan
t
o
f
thos
e
wh
o
denie
d
th
e
truth
.
Islah
i
say
s
th
e
phrase
:
"th
e
las
t
remnan
t
o
f
thos
e
wh
o
denie
d
th
e
truth
"
i
s
a
referenc
e
t
o
th
e
Qurays
h
{sari
kufr
ki
jar
to
quraysh
kijam'iyat
thiy,
ibid
,
p
.
439)
.
Similarly
,
vers
e
1
4
i
s
addresse
d
t
o
th
e
Qurays
h
(quraysh
ko
mukhatab
karke,
ibid
,
p
.
450)
:
Thi
s
(fo
r
you
,
o
enemie
s
o
f
God)
!
Tast
e
it
,
then
,
(an
d
know
)
tha
t
sufferin
g
throug
h
fir
e
await
s
thos
e
wh
o
den
y
th
e
truth
!
Withou
t
takin
g
not
e
o
f
th
e
disagreemen
t
amon
g
scholar
s
concernin
g
th
e
tru
e
addresse
e
o
f
vers
e
19
,
Islah
i
categoricall
y
state
s
tha
t
i
t
i
s
addresse
d
t
o
th
e
Qurays
h
(is
ayat
mein
barah-i-rast
quraysh
ko
mukhatab
kar
liya
gaya
tha,
ibid
,
p
.
452).
6
5
Furthermore
,
Islah
i
say
s
tha
t
vers
e
35
:
Tast
e
then
,
(
O
unbelievers
)
thi
s
chastisemen
t
a
s
a
n
outcom
e
o
f
you
r
persisten
t
denia
l
o
f
th
e
truth
!
i
s
addresse
d
t
o
th
e
Qurays
h
sinc
e
th
e
verse
s
surroundin
g
i
t
refe
r
t
o
event
s
associate
d
wit
h
th
e
Qurays
h
(quraysh
ko
mukhatab
kar
ke,
ibid
,
p
.
473)
.
Moreover
,
th
e
pronoun
s
"they
"
an
d
"them
"
o
f
verse
s
38-4
0
als
o
refe
r
t
o
th
e
Qurays
h
(cf
.
ibid
,
pp
.
474-476)
:
Tel
l
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
tha
t
i
f
the
y
desist
,
al
l
tha
t
i
s
pas
t
shal
l
b
e
forgive
n
them
;
bu
t
i
f
the
y
rever
t
(t
o
thei
r
wrongdoing)
,
le
t
the
m
remembe
r
wha
t
happene
d
t
o
th
e
lik
e
o
f
the
m
i
n
time
s
gon
e
6
5
Muhamma
d
Asa
d
discusse
s
th
e
disagreemen
t
amon
g
scholar
s
"a
s
t
o
whethe
r
thi
s
vers
e
i
s
addresse
d
t
o
th
e
believer
s
o
r
t
o
thei
r
opponent
s
a
t
Badr,
tha
t
is
,
th
e
paga
n
Quraysh.
"
Asa
d
(1980)
,
p
.
241
,
footnote
21
.
66
Th
e
words
:
"thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
truth
"
o
f
vers
e
3
6
als
o
describ
e
th
e
Qurays
h
(cf
.
ibid)
.
12
1

134. by
.
An
d
figh
t
agains
t
the
m
unti
l
ther
e
i
s
n
o
mor
e
oppressio
n
an
d
al
l
worshi
p
i
s
devote
d
t
o
Go
d
alone
.
Similarly
,
vers
e
4
7
als
o
refer
s
t
o
th
e
Qurays
h
a
s
"thos
e
(unbelievers)"
:
An
d
b
e
no
t
lik
e
thos
e
(unbelievers
)
wh
o
wen
t
fort
h
fro
m
thei
r
homeland
s
ful
l
o
f
self-concei
t
an
d
a
desir
e
t
o
b
e
see
n
an
d
praise
d
b
y
men
.
Islah
i
conclude
s
fro
m
th
e
immediat
e
contex
t
o
f
th
e
verse
s
(jaise
ke
ham
pichhe
isharah
kar
aye
hain,
ibid
,
p
.
489
)
tha
t
i
t
refer
s
t
o
th
e
Qurays
h
("kallazina"
se
isharah
quraysh
ki
tarafhai,
ibid)
.
Islah
i
applie
s
th
e
secon
d
sentenc
e
o
f
vers
e
6
7
t
o
th
e
Qurays
h
fo
r
differen
t
reasons
:
Yo
u
ma
y
desir
e
th
e
fleetin
g
gain
s
o
f
thi
s
world
.
Islah
i
say
s
tha
t
thes
e
word
s
coul
d
no
t
possibl
y
appl
y
t
o
th
e
Prophe
t
o
r
t
o
th
e
Muslim
s
(cf
.
ibid
,
p
.
511)
.
Islah
i
explain
s
tha
t
th
e
styl
e
o
f
speec
h
i
n
th
e
Qur'a
n
i
s
simila
r
t
o
th
e
styl
e
o
f
a
n
orato
r
wh
o
modifie
s
hi
s
addres
s
accordin
g
t
o
hi
s
audienc
e
(quran
mein
khitab
ka
andaz
.
.
.
bilkul
isi
tarah
ka
hota
hai
jo
ek
a'la
khatib
taqrir
mein
ikhtiyar
karta
hai,
ibid
,
p
.
511)
.
Hence
,
a
chang
e
o
f
addresse
e
occur
s
withi
n
vers
e
6
7
s
o
tha
t
th
e
secon
d
par
t
i
s
addresse
d
t
o
th
e
Qurays
h
an
d
refer
s
t
o
th
e
propagand
a
i
n
whic
h
the
y
wer
e
engage
d
(ye
khitab
quraysh
se
hai
aur
ye
in
ke
is
propaganda
ka
jawab
dia
ja
raha
hai,
ibid)
.
Finally
,
Islah
i
recognize
s
th
e
disagreemen
t
tha
t
exist
s
wit
h
regar
d
t
o
th
e
correc
t
addresse
e
fo
r
vers
e
68
:
Ha
d
i
t
no
t
bee
n
fo
r
a
decre
e
fro
m
Go
d
tha
t
ha
d
alread
y
gon
e
forth
,
ther
e
woul
d
indee
d
hav
e
befalle
n
yo
u
a
tremendou
s
chastisemen
t
o
n
accoun
t
o
f
al
l
(th
e
captives
)
tha
t
yo
u
took
.
O
n
th
e
basi
s
o
f
th
e
opportunit
y
fo
r
refor
m
tha
t
Go
d
provide
s
fo
r
ever
y
natio
n
(allah
ne
chunke
har
ummat
ke
liye
ek
waqt
muqarar
kar
rakha
hai,
jis
se
pahle
kisi
qaum
ka
faislah
nahin
hota
is
wajh
se
us
ne
tumhen
muhlat
de
di,
ibid
,
p
.
512)
,
Islah
i
argue
s
tha
t
thi
s
vers
e
coul
d
onl
y
appl
y
t
o
th
e
Qurays
h
wh
o
wer
e
stil
l
awaitin
g
thei
r
fate
.
Th
e
Socia
l
Contex
t
o
f
th
e
Jew
s
Th
e
patter
n
o
f
th
e
Jewis
h
nation'
s
tota
l
unworthines
s
t
o
exercis
e
th
e
mandat
e
give
n
t
o
the
m
b
y
Go
d
i
s
brough
t
ou
t
b
y
Islah
i
wit
h
almos
t
shockin
g
clarit
y
Othe
r
scholar
s
clai
m
tha
t
thi
s
vers
e
refer
s
t
o
th
e
Muslims
.
Muhamma
d
Asa
d
discusse
s
thes
e
view
s
i
n
hi
s
comment
s
o
n
vers
e
68
.
Cf
.
Asa
d
(1980)
,
p
.
251
,
footnot
e
73
.
12
2

135. whe
n
h
e
applie
s
th
e
wor
k
o
f
Satan
,
a
s
describe
d
i
n
vers
e
48
,
t
o
tha
t
o
f
th
e
Jews
:
And
,
lo
,
Sata
n
mad
e
al
l
thei
r
doing
s
see
m
goodl
y
t
o
them
,
an
d
said
,
"N
o
on
e
ca
n
overcom
e
yo
u
thi
s
day
,
fo
r
behold
,
I
shal
l
b
e
you
r
protector!
"
Th
e
connectio
n
betwee
n
th
e
propagand
a
sprea
d
b
y
th
e
Jew
s
wit
h
th
e
wor
k
o
f
Sata
n
seem
s
t
o
b
e
base
d
o
n
intuitio
n
rathe
r
tha
n
o
n
fac
t
{hamara
zahin
bar
bar
is
tarafjata
haike
is
ke
isharah
yahud
ki
tarafhai,
ibid
,
p
.
490)
.
Islah
i
find
s
confirmatio
n
fo
r
thi
s
poin
t
o
f
vie
w
i
n
th
e
biograph
y
o
f
th
e
Prophe
t
(sirat
o
maghazi
ki
kitabon
se
bhi
aur
quran
ke
isharat
se
bhi
ma
'turn hola
hai
ke
yahud
sharu'
hi
se
anhazrat
salla
allahu
alayhi
wa
sal
lam
ki
da
'wat
se
khaif
they,
ibid)
.
Islah
i
goe
s
o
n
t
o
explai
n
i
n
detai
l
ho
w
th
e
Jew
s
worke
d
fo
r
th
e
downfal
l
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
sinc
e
thi
s
wa
s
thei
r
heartfel
t
wis
h
{yahud
.
.
.
dil
se
chahte
they
ke
quraysh
muhammad
salla
allahu
alayhi
wa
sallam
aur
ap
ke
sathiyon
ko
khatam
kar
den,
ibid
,
492)
.
I
n
hi
s
discussio
n
o
f
verse
s
55-58
,
Islah
i
constantl
y
speak
s
disapprovingl
y
o
f
th
e
Jew
s
{ab
ye
yahud
aur
in
qabail
ke
bab
mein
hi
day
at
di
ja
rahi
hai,
ibid
,
p
.
498)
.
Th
e
Socia
l
Contex
t
o
f
th
e
Believer
s
Eve
n
thoug
h
th
e
firs
t
thirt
y
verse
s
o
f
thi
s
Sura
h
addres
s
"th
e
believers
"
wit
h
th
e
expression
:
"yo
u
wh
o
hav
e
attaine
d
t
o
faith"
,
Islah
i
applie
s
thi
s
for
m
o
f
addres
s
t
o
th
e
Muslims
.
Sinc
e
Islah
i
i
s
constantl
y
referrin
g
t
o
th
e
Muslims
,
on
e
coul
d
ge
t
th
e
impressio
n
tha
t
th
e
mai
n
concer
n
o
f
th
e
Sura
h
i
s
t
o
addres
s
th
e
member
s
o
f
th
e
Musli
m
communit
y
wherea
s
th
e
firs
t
vers
e
i
s
a
n
exhortatio
n
fo
r
"believers"
:
The
y
wil
l
as
k
the
e
abou
t
th
e
spoil
s
o
f
war
.
Say
:
"Al
l
spoil
s
o
f
wa
r
belon
g
t
o
Go
d
an
d
th
e
Apostle.
"
Remain
,
then
,
consciou
s
o
f
God
,
an
d
kee
p
aliv
e
th
e
bond
s
o
f
brotherhoo
d
amon
g
yourselves
,
an
d
pa
y
hee
d
unt
o
Go
d
an
d
Hi
s
Apostle
,
i
f
yo
u
ar
e
(truly
)
believers
!
Islah
i
say
s
thi
s
vers
e
addresse
s
th
e
Muslim
s
a
s
a
n
organize
d
communit
y
{musalmanon
ki
ijtima
7
shirazabandi,
ibid
,
p
.
430)
.
H
e
doe
s
no
t
allud
e
t
o
th
e
fac
t
tha
t
man
y
divers
e
group
s
existe
d
withi
n
thi
s
communit
y
a
t
th
e
tim
e
o
f
revelation
.
Islah
i
say
s
tha
t
th
e
Muslim
s
forme
d
a
separat
e
societ
y
(khuda
ne
turn
ko
ek
'alahda
ummat
ki
haisiyat
se
mumtaz
kar
dia,
ibid
,
p
.
434)
.
However
,
vers
e
1
0
i
s
directe
d
t
o
th
e
believer
s
wh
o
woul
d
com
e
afte
r
th
e
tim
e
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
-
no
t
onl
y
fo
r
th
e
Muslim
s
a
t
th
e
tim
e
o
f
revelatio
n
12
3

136. (nabi
ki
ghair
maujudgi
mein
ya
is
ke
zamane
ke
ba'd
ke
log
kis
tarah
itminan-i-qalb
hasil
kar
sakte
they,
ibid
,
p
.
444)
.
S
o
th
e
vers
e
embrace
s
al
l
believer
s
(isi
maiiqa'
ke
liye
nahin
tha
balke
ahl
iman
ke
liye,
ibid.
)
Islah
i
explain
s
th
e
Sura
h
accordin
g
t
o
th
e
specifi
c
situatio
n
o
f
th
e
Muslim
s
a
t
th
e
tim
e
o
f
th
e
battl
e
o
f
Badr
(jaise
ke
is
mauqa'
par
musalmanon
ko
la
haq
rahi
ho
gayi,
ibid
,
p
.
445
)
an
d
accordin
g
t
o
th
e
kin
d
o
f
warfar
e
tha
t
wa
s
customar
y
a
t
tha
t
tim
e
(is
daur
ki
jang
mein
jis
mein
kamyabi
ka
inhisar
mashino
ki
quwwat
par
nahin,
ibid
,
448)
.
I
n
th
e
contex
t
o
f
th
e
battl
e
o
f
Badr,
Islah
i
refer
s
t
o
th
e
Muslim
s
a
s
th
e
opponent
s
o
f
th
e
Qurays
h
(cf
.
ibid
,
p
.
449
)
eve
n
thoug
h
th
e
Qur'a
n
doe
s
no
t
describ
e
th
e
conflic
t
i
n
thes
e
terms
.
I
n
th
e
mids
t
o
f
th
e
battle
,
fo
r
instance
,
vers
e
1
2
addresse
s
"thos
e
wh
o
believe"
:
Lo
!
Th
y
Sustaine
r
inspire
d
th
e
angel
s
(t
o
conve
y
thi
s
Hi
s
messag
e
t
o
th
e
believers)
:
"
I
a
m
wit
h
you!
"
(An
d
H
e
commande
d
th
e
angels:
)
"An
d
giv
e
firmnes
s
unt
o
thos
e
wh
o
hav
e
attaine
d
t
o
fait
h
(wit
h
thes
e
word
s
from
Me)
:
'
I
shal
l
cas
t
terro
r
int
o
th
e
heart
s
o
f
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
truth
;
strike
,
then
,
thei
r
necks
,
(
O
believers,
)
an
d
strik
e
of
f
ever
y
on
e
o
f
thei
r
finger
-
tips!'
"
I
n
hi
s
commen
t
o
n
thi
s
verse
,
Islah
i
doe
s
no
t
refe
r
t
o
th
e
Muslim
s
bu
t
refer
s
simpl
y
t
o
"th
e
believers
"
(ahl
iman,
ibid)
.
Ye
t
h
e
revert
s
t
o
speakin
g
o
f
th
e
Muslim
s
i
n
th
e
discussio
n
tha
t
follow
s
(cf
.
ibid.
)
an
d
state
s
tha
t
vers
e
1
7
i
s
addresse
d
explicitl
y
t
o
th
e
Muslim
s
(khitab
'am
musalmanon
se
hai,
ibid
,
p
.
451)
:
An
d
ye
t
(
O
believers)
,
i
t
wa
s
no
t
yo
u
wh
o
sle
w
th
e
enemy
,
bu
t
i
t
wa
s
Go
d
wh
o
sle
w
them
.
Islah
i
find
s
i
t
necessar
y
t
o
explai
n
tha
t
th
e
followin
g
verses
,
namel
y
verse
s
15-16
,
provid
e
guidanc
e
fo
r
Muslim
s
engage
d
i
n
th
e
kin
d
o
f
wa
r
tha
t
wa
s
customar
y
a
t
tha
t
tim
e
(yahan
ayat
mein
zer-i-bahas
wohi
munazzam
fauj
kashi
wali
sural
hai,
ibid
,
p
.
450)
.
H
e
state
s
tha
t
th
e
verse
s
d
o
no
t
appl
y
t
o
th
e
subsequen
t
guerill
a
typ
e
o
f
warfar
e
tha
t
i
s
no
w
commo
n
(cf
.
ibid)
.
Th
e
guidanc
e
provide
d
b
y
verse
s
15-1
6
i
s
mean
t
fo
r
conventiona
l
warfar
e
(ab
ye
musalmanon
ko
ayindapesh
ane
wali
jangon
se
muta'lluq
hidayatdija
rahi
hai,
ibid)
.
Moreover
,
Islah
i
state
s
tha
t
vers
e
2
5
i
s
mean
t
fo
r
th
e
whol
e
o
f
societ
y
a
t
tha
t
tim
e
(ye
khitab
pure
mu
'sharen
se
'umuman
aur
in
logon
se
khususan
.
.
.
"
ibid
,
p
.
459)
.
Similarly
,
vers
e
2
6
describe
s
th
e
historica
l
contex
t
whe
n
th
e
Muslim
s
wer
e
indee
d
fe
w
i
n
number
:
12
4

137. An
d
remembe
r
th
e
tim
e
whe
n
yo
u
wer
e
fe
w
(and
)
helples
s
o
n
earth
,
fearfu
l
les
t
peopl
e
d
o
awa
y
wit
h
you
.
Islah
i
assume
s
tha
t
th
e
pronou
n
"you
"
i
n
thi
s
vers
e
applie
s
t
o
th
e
Muslim
s
withou
t
th
e
nee
d
fo
r
an
y
furthe
r
investigatio
n
(cf
.
ibid
,
p
.
460)
.
I
n
th
e
sam
e
vein
,
Islah
i
say
s
vers
e
2
9
i
s
a
promis
e
give
n
t
o
th
e
Muslim
s
(is
ayat
mein
musalmanon
se
ye
wa
'da
kiyaja
ra
ha
hai,
ibid
,
p
.
466)
:
O
yo
u
wh
o
hav
e
attaine
d
t
o
faith
!
I
f
yo
u
remai
n
consciou
s
o
f
God
,
H
e
wil
l
endo
w
yo
u
wit
h
a
standar
d
b
y
whic
h
t
o
discer
n
th
e
tru
e
from
th
e
false
,
an
d
wil
l
effac
e
you
r
ba
d
deeds
,
an
d
wil
l
forgiv
e
yo
u
you
r
sins
:
fo
r
Go
d
i
s
limitles
s
i
n
Hi
s
grea
t
bounty
.
Vers
e
47
,
directe
d
t
o
th
e
Quraysh
,
i
s
als
o
a
messag
e
t
o
th
e
Muslims
.
I
n
th
e
word
s
o
f
th
e
verse
,
th
e
Qurays
h
"wer
e
tryin
g
t
o
tur
n
other
s
awa
y
fro
m
th
e
pat
h
o
f
God"
.
Her
e
th
e
"others
"
ar
e
th
e
Muslims
,
no
t
onl
y
th
e
Muslim
s
livin
g
a
t
tha
t
tim
e
bu
t
als
o
thos
e
no
t
ye
t
livin
g
(ayinda
musalmanon
ke
samne
aise
halat
ane
wale
hai,
ibid
,
p
.
489)
.
I
n
th
e
contex
t
o
f
th
e
battl
e
o
f
Badr,
vers
e
6
0
tell
s
"th
e
believers
"
t
o
prepar
e
fo
r
war
:
Hence
,
mak
e
read
y
agains
t
the
m
whateve
r
forc
e
an
d
wa
r
mount
s
yo
u
ar
e
abl
e
t
o
muster
,
s
o
tha
t
yo
u
migh
t
dete
r
thereb
y
th
e
enemie
s
o
f
God
,
wh
o
ar
e
you
r
enemie
s
a
s
well
,
an
d
othe
r
beside
s
the
m
o
f
who
m
yo
u
ma
y
b
e
unaware
,
(but
)
o
f
who
m
Go
d
i
s
aware
;
an
d
whateve
r
yo
u
ma
y
expen
d
i
n
God'
s
caus
e
shal
l
b
e
repai
d
t
o
yo
u
i
n
full
,
an
d
yo
u
shal
l
no
t
b
e
wronged
.
Fo
r
Islahi
,
thi
s
i
s
a
vers
e
fo
r
th
e
Muslim
s
(is
ayat
mein
musalmanon
ko
ye
hidayat
ki
ja
rahi
hai,
ibid
,
p
.
503)
.
Th
e
onl
y
aspec
t
tha
t
Islah
i
consider
s
necessar
y
t
o
adap
t
t
o
moder
n
condition
s
i
s
th
e
referenc
e
t
o
"wa
r
mounts"
.
Wherea
s
th
e
Musli
m
armie
s
wer
e
usin
g
horses
,
moder
n
armie
s
us
e
tank
s
an
d
airplane
s
(us
zamane
ki
Jang
mein
ghoron
ko
wohi
ehmiyat
hasil
thiy
jo
is
zamane
mein
tank
aur
hawai
jahaz
ko
hasil
hai,
ibid)
.
Islah
i
identifie
s
fou
r
kind
s
o
f
enemie
s
fo
r
th
e
Muslim
s
o
f
tha
t
period
,
namel
y
th
e
Quraysh
,
th
e
Jews
,
th
e
Ara
b
tribe
s
wh
o
ha
d
broke
n
thei
r
agreement
s
wit
h
th
e
Muslim
s
an
d
th
e
hypocrite
s
(cf
.
ibid)
.
Islah
i
i
s
awar
e
tha
t
th
e
Muslim
s
wil
l
hav
e
enemie
s
i
n
th
e
futur
e
bu
t
i
s
conten
t
t
o
mentio
n
thi
s
realit
y
onl
y
i
n
passin
g
(in
dushmanon
ki
taraf
bhi
ek
isharah
kar
dia
jo
mustaqbil
qarib
ya
mustaqbil
Islah
i
make
s
a referenc
e
t
o
internationa
l
relation
s
base
d
o
n
th
e
phras
e
fro
m
vers
e
62
;
"Go
d
i
s
enoug
h
fo
r
thee"
.
Islah
i
say
s
tha
t
peopl
e
o
f
fait
h
ca
n
rel
y
o
n
Go
d
i
n
ever
y
aspec
t
an
d
i
n
ever
y
domai
n
o
f
lif
e
(maidan-
i-jang
mein
bhi
ahl
iman ki
qttwwat
aur
bain alaqwami
ma
'amalat mein
bhi
ahl
iman
ki pusht
panah
hai,
ibid
,
p
.
505)
.
12
5

138. ba'id
ke
pardon
me
in
chupe
hue
hai,
ibid
,
p
.
504)
.
Islah
i
focuse
s
o
n
th
e
Muslim
s
a
t
th
e
tim
e
o
f
revelatio
n
i
n
orde
r
t
o
confir
m
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
whic
h
i
s
a
cal
l
t
o
accep
t
Isla
m
a
s
th
e
religio
n
o
f
Abraham
.
Differen
t
Kind
s
o
f
Languag
e
Vers
e
4
2
state
s
tha
t
th
e
battl
e
o
f
Badr
wa
s
brough
t
abou
t
fo
r
th
e
expres
s
purpos
e
that
:
Go
d
migh
t
accomplis
h
a
thin
g
(whic
h
H
e
willed
)
t
o
b
e
done
,
(and
)
tha
t
h
e
wh
o
woul
d
peris
h
migh
t
peris
h
i
n
clea
r
evidenc
e
o
f
th
e
truth
,
an
d
tha
t
h
e
wh
o
woul
d
remai
n
aliv
e
migh
t
liv
e
i
n
clea
r
evidenc
e
o
f
th
e
truth
.
Islah
i
take
s
th
e
vers
e
a
s
a
referenc
e
t
o
th
e
vindicatio
n
o
f
trut
h
an
d
th
e
destructio
n
o
f
al
l
tha
t
i
s
fals
e
(haq
ka
haq
bona
aur
batil
ka
batil
bona
wazeh
kar
de,
ibid
,
p
.
484)
.
Accordingly
,
Islah
i
ha
s
adopte
d
a
figurativ
e
o
r
metaphorica
l
interpretatio
n
(halakat
aur
zindagi
se
murad
zahir
hai
ke
yaha
rohani
o
ma
'nwi
halakat
aur
zindagi
hai,
ibid.)
.
Islahi'
s
interpretation
,
i
n
thi
s
case
,
lend
s
itsel
f
mor
e
easil
y
t
o
th
e
symboli
c
significanc
e
o
f
th
e
battl
e
o
f
Badr
a
s
a
vindicatio
n
o
f
th
e
believers
'
fait
h
i
n
God'
s
assistance
.
Similarly
,
Islah
i
explain
s
tha
t
th
e
drea
m
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
,
i
n
whic
h
th
e
Qurays
h
appea
r
a
s
fe
w
i
n
number
,
i
s
anothe
r
exampl
e
o
f
a
metaphorica
l
figur
e
o
f
speech
.
A
s
vers
e
4
3
says
:
Lo
!
Go
d
showe
d
the
m
t
o
the
e
i
n
a
drea
m
a
s
few
.
Th
e
drea
m
doe
s
no
t
represen
t
a
contradictio
n
o
f
realit
y
bu
t
i
s
a
n
expressio
n
o
f
th
e
trut
h
i
n
metaphorica
l
languag
e
(kabih
koi
haqiqal
mujaz
ke
labas
me
in
zahir
hod
hai,
ibid
,
p
.
485)
.
I
t
als
o
sometime
s
happen
s
that
,
rathe
r
tha
n
repeatin
g
somethin
g
tha
t
i
s
alread
y
obviou
s
t
o
everyone
,
it
s
meanin
g
o
r
significanc
e
i
s
brough
t
ou
t
instea
d
(kisi
she
ke
zahir
ke
bajae
is
ki
ma
'nwi
haqiqal
kisi
piraya
mein
dikayi
jati
hai,
ibid.)
.
Th
e
drea
m
make
s
th
e
ethica
l
o
r
mora
l
oppositio
n
o
f
th
e
Qurays
h
see
m
insignifican
t
{ma
'nwi
aur
ahlaqi
'ilibar
se
is
ki
haisiyat
bahut
kam
thiy,
ibid.)
.
Althoug
h
onl
y
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
see
s
th
e
dream
,
al
l
Muslim
s
ar
e
include
d
i
n
th
e
respons
e
(is
ke
rad-i-'amal
ke
zikr
mein
tamam
musalmanon
ko
shamil
kar
liya
hai,
ibid
,
p
.
486)
.
Islah
i
state
s
tha
t
eve
n
believer
s
livin
g
toda
y
ca
n
shar
e
i
n
th
e
courag
e
an
d
convictio
n
tha
t
th
e
Prophet'
s
drea
m
bestowe
d
o
n
believer
s
a
t
tha
t
momen
t
(aj
bhi
har
shakhs
is
ka
lajarba
kar
sakta
hai
ibi
d
p
.
487)
.
12
6

139. Finally
,
verse
s
72-7
5
repeatedl
y
refe
r
t
o
th
e
concep
t
o
f
hijrah,
a
wor
d
tha
t
ca
n
hav
e
bot
h
th
e
physica
l
sens
e
o
f
migratio
n
a
s
wel
l
a
s
th
e
mor
e
spiritua
l
sens
e
o
f
"forsakin
g
th
e
domai
n
o
f
evil
"
accordin
g
t
o
Muhamma
d
Asad'
s
translatio
n
o
f
th
e
word
.
Islah
i
prefer
s
th
e
physica
l
sens
e
o
f
th
e
word
,
statin
g
tha
t
a
believe
r
wh
o
refuse
s
t
o
emigrat
e
(unles
s
ther
e
i
s
a
goo
d
reaso
n
fo
r
hi
m
no
t
t
o
d
o
so
)
shoul
d
b
e
considere
d
a
hypocrit
e
(Jin
logon
ne
iman
ke
da
'we
ke
bawajud,
akhir
tak
bila
kisi
'azr
ma'qui
ke
hijrat
se
grez
ikhtiyar
kiya,
in
ka
shumar
munafikin
ke
zimren
mein
hua,
ibid
,
p
.
519)
.
Islahi'
s
renditio
n
o
f
hijrah,
a
s
wel
l
a
s
th
e
concept
s
h
e
use
s
fo
r
thos
e
Muslim
s
livin
g
amongs
t
th
e
unbeliever
s
(dar
al
kufr
ke
musalmanon,
ibid
)
an
d
thos
e
Muslim
s
wh
o
hav
e
migrate
d
t
o
liv
e
amon
g
othe
r
Muslim
s
(dar
al
islam
ke
musalmanon,
ibid
)
identif
y
Muslim
s
accordin
g
t
o
physica
l
an
d
geographica
l
categorie
s
tha
t
for
m
par
t
o
f
th
e
traditiona
l
languag
e
o
f
Islam
.
12
7

140. Conclusion
s
I
n
hi
s
introductio
n
t
o
thi
s
Surah
,
Islah
i
say
s
tha
t
a
natio
n
wil
l
no
t
b
e
punishe
d
a
s
lon
g
a
s
thei
r
Prophe
t
remain
s
wit
h
them
.
However
,
th
e
peopl
e
o
f
th
e
Prophe
t
Noa
h
a
s
wel
l
a
s
th
e
peopl
e
o
f
th
e
Prophe
t
Lo
t
wer
e
punishe
d
whil
e
thei
r
Prophe
t
wa
s
wit
h
the
m
-
thoug
h
th
e
Prophe
t
concerne
d
wa
s
save
d
i
n
eac
h
case
.
Hi
s
furthe
r
statemen
t
tha
t
thei
r
praye
r
an
d
worshi
p
ha
d
becom
e
a
jok
e
(mahz
mazaq,
ibid
,
p
.
419
)
i
s
exaggerate
d
becaus
e
th
e
peoples
'
praye
r
ha
d
deteriorate
d
withou
t
becomin
g
a
joke
.
Moreover
,
Islah
i
claim
s
that
,
accordin
g
t
o
vers
e
39
,
th
e
Muslim
s
wer
e
t
o
eliminat
e
al
l
religio
n
fro
m
th
e
lan
d
o
f
Arabi
a
excep
t
th
e
religio
n
o
f
Islam
.
However
,
non
-
Muslim
s
wer
e
expelle
d
onl
y
fro
m
th
e
sanctuar
y
o
f
Mecc
a
an
d
no
t
fro
m
th
e
lan
d
o
f
Arabi
a
accordin
g
t
o
vers
e
6
i
n
Sura
h
At
Taubah:
An
d
i
f
an
y
o
f
thos
e
wh
o
ascrib
e
divinit
y
t
o
augh
t
besid
e
Go
d
seek
s
th
y
protection
,
gran
t
hi
m
protection
,
s
o
tha
t
h
e
migh
t
(b
e
abl
e
to
)
hea
r
th
e
wor
d
o
f
Go
d
(fro
m
thee)
;
an
d
thereupo
n
conve
y
hi
m
t
o
a
plac
e
wher
e
h
e
ca
n
fee
l
secure
:
this
,
becaus
e
the
y
(ma
y
be
)
peopl
e
wh
o
(si
n
onl
y
becaus
e
they
)
d
o
no
t
kno
w
(th
e
truth)
.
Furthermore
,
Islah
i
implie
s
tha
t
onl
y
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
experience
d
th
e
drea
m
mentione
d
i
n
vers
e
43
.
However
,
th
e
Muslim
s
an
d
thei
r
opponent
s
share
d
th
e
drea
m
a
s
well
.
Moreover
,
i
t
i
s
unfai
r
o
f
Islah
i
t
o
appl
y
th
e
wor
k
o
f
Sata
n
i
n
vers
e
4
8
t
o
th
e
Jews
.
I
t
woul
d
hav
e
bee
n
mor
e
hones
t
t
o
admi
t
tha
t
al
l
religiou
s
communitie
s
ar
e
subjec
t
t
o
Satan'
s
influence
.
Islahi'
s
reference
s
t
o
th
e
demand
s
o
f
din
(din
ke
mutalbat,
ibid
,
p
.
433
)
reflec
t
th
e
change
d
socia
l
an
d
politica
l
situatio
n
o
f
th
e
Musli
m
communit
y
i
n
Medina
.
I
n
th
e
previou
s
Surah
,
Islah
i
sai
d
tha
t
God'
s
message
s
(ayat-i-ilahi)
ar
e
a
n
expressio
n
o
f
th
e
abundan
t
evidenc
e
i
n
th
e
worl
d
o
f
natur
e
tha
t
point
s
t
o
th
e
Sustaine
r
o
f
th
e
world
.
Now
,
i
n
thi
s
Surah
,
God'
s
message
s
(allah
ki
ayat)
represen
t
God'
s
law
s
(khuda
ke
ahkam
aur
us
ke
qawanin
hain,
ibid
,
p
.
431)
.
Ther
e
i
s
als
o
a
shif
t
i
n
Islahi'
s
us
e
o
f
th
e
wor
d
din,
whic
h
i
s
no
w
understoo
d
i
n
term
s
o
f
th
e
geographica
l
are
a
tha
t
mus
t
b
e
conquere
d
b
y
th
e
Musli
m
communit
y
s
o
tha
t
God'
s
religio
n
(allah
ke
din)
migh
t
prevai
l
ove
r
al
l
othe
r
religion
s
i
n
th
e
lan
d
(islam
aur
musabnanon
ke
kamil
ghalib,
ibid
,
p
.
466)
.
Beside
s
bein
g
th
e
attitud
e
o
f
tota
l
surrende
r
t
o
Go
d
tha
t
Abraha
m
showed
,
din
no
w
expresse
s
th
e
syste
m
o
f
law
s
an
d
ordinance
s
(shari
'ah)
12
8

141. tha
t
exclude
s
certai
n
othe
r
religion
s
from
it
s
are
a
o
f
jurisdictio
n
(koi
aur
din
baqi
na
rah
jaye,
ibid
,
p
.
475)
.
Islah
i
see
s
th
e
directio
n
o
f
praye
r
(qibla)
an
d
ablution
s
(wuzn)
a
s
sign
s
tha
t
th
e
Muslim
s
wer
e
no
w
a
separat
e
communit
y
(ek
'alahda
ummat,
ibid
,
p
.
434)
.
However
,
th
e
Musli
m
communit
y
wa
s
no
t
forme
d
a
s
a
separat
e
communit
y
b
y
th
e
installatio
n
o
f
th
e
directio
n
o
f
prayer
.
Th
e
Muslim
s
wer
e
a
separat
e
communit
y
i
n
Mecc
a
fo
r
thirtee
n
year
s
an
d
i
n
Medin
a
fo
r
anothe
r
tw
o
year
s
befor
e
th
e
chang
e
i
n
th
e
directio
n
o
f
praye
r
wa
s
revealed
.
Contrar
y
t
o
Islahi'
s
assertions
,
th
e
Muslim
s
becam
e
a
separat
e
communit
y
b
y
obeyin
g
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
no
t
becaus
e
o
f
qibla
o
r
WUZU.
Islah
i
stresse
s
th
e
specifi
c
contex
t
i
n
whic
h
th
e
Muslim
s
organize
d
themselve
s
a
s
a
communit
y
(jnusalmanon
ki
ijtima'i
shirazabandi,
ibid
,
p
.
43
0
an
d
forme
d
a
separat
e
societ
y
(
'alahd
a
ummat,
ibid
,
p
.
434)
.
A
t
th
e
sam
e
time
,
however
,
h
e
say
s
tha
t
vers
e
1
0
i
s
mean
t
als
o
fo
r
thos
e
livin
g
afte
r
th
e
tim
e
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
(nabi
ki
ghair
maujudgi
meinya
is
ke
zamane
ke
ba'd
ke
log,
ibid
,
p
.
444)
.
Likewise
,
whil
e
verse
s
15-1
6
refe
r
onl
y
t
o
th
e
kin
d
o
f
warfar
e
tha
t
wa
s
commo
n
a
t
tha
t
tim
e
(cf
.
ibid
,
p
.
450)
,
vers
e
2
5
i
s
mean
t
fo
r
th
e
whol
e
o
f
societ
y
a
t
tha
t
tim
e
(ye
khitab
pure
mu'sharen
se
'umuman
aur
in
logon
se
khususan,
ibid
,
p
.
459)
.
Islah
i
mention
s
bot
h
th
e
specifi
c
an
d
th
e
wide
r
context
.
I
n
thi
s
instance
,
h
e
doe
s
mak
e
a
n
effor
t
t
o
mov
e
beyon
d
th
e
specifi
c
contex
t
t
o
provid
e
a
mor
e
universa
l
meanin
g
fo
r
th
e
Surah
.
I
t
seem
s
t
o
m
e
tha
t
Islah
i
ha
s
allowe
d
th
e
origina
l
din
o
f
Abraha
m
(asl
din-i-
ibrahimi,
ibid
,
p
.
470
)
t
o
develo
p
an
d
chang
e
accordin
g
t
o
th
e
demand
s
o
f
th
e
ne
w
situatio
n
o
f
th
e
Muslims
.
Hence
,
Islah
i
canno
t
claim
,
a
s
h
e
doe
s
i
n
hi
s
discussio
n
o
f
Sura
h
Al
Maidah,
tha
t
din
doe
s
no
t
chang
e
(jahan
tak
din
ke
haqaiq
ka
ta
'lluq
hai
wo
hamesha
se
ghair
mutaghayyar
hain
aur
ghair
mutaghayyar
hi
rahenge,
vol
.
2
,
p
.
535)
.
Th
e
shari'ah
give
s
expressio
n
t
o
th
e
"truth
s
of
din"
{din
ke
haqaiq)
an
d
Go
d
reveale
d
th
e
shari
'ah
i
n
th
e
ne
w
circumstance
s
o
f
th
e
Musli
m
community
.
Islahi'
s
conclusio
n
i
s
tha
t
Abraham'
s
perfec
t
expressio
n
o
f
fait
h
(asl
din-i-ibrahimi)
an
d
th
e
shari'ah
tha
t
foun
d
shap
e
i
n
th
e
socio-politica
l
circumstance
s
o
f
th
e
Musli
m
communit
y
i
n
Medin
a
bot
h
expres
s
on
e
an
d
th
e
sam
e
din.
Islah
i
himsel
f
say
s
tha
t
thes
e
socio-politica
l
circumstance
s
hav
e
sinc
e
changed
.
Hence
,
on
e
mus
t
conclud
e
tha
t
din
canno
t
b
e
tie
d
t
o
thes
e
specifi
c
circumstance
s
bu
t
12
9

142. ca
n
exis
t
i
n
differen
t
context
s
throughou
t
history
.
However
,
Islah
i
doe
s
no
t
aver
t
t
o
thi
s
fact
.
Th
e
verse
s
o
f
thi
s
Sura
h
constantl
y
refe
r
t
o
thos
e
wh
o
believ
e
an
d
hav
e
faith
.
Islahi
,
o
n
th
e
othe
r
hand
,
refer
s
repeatedl
y
t
o
"th
e
Muslims"
.
Sinc
e
i
t
i
s
clea
r
tha
t
"th
e
Muslims
"
includ
e
thos
e
wh
o
hav
e
th
e
origina
l
fait
h
o
f
Abraha
m
(asl
dm-i-ibrahimi,
ibid
,
p
.
470
)
i
n
thei
r
heart
s
an
d
expres
s
i
t
i
n
thei
r
lives
,
a
mor
e
accurat
e
wa
y
t
o
refe
r
t
o
the
m
ma
y
b
e
a
s
"muslims".
A
t
times
,
Islah
i
use
s
th
e
word
s
"th
e
believers
"
(ahl
imari)
t
o
conve
y
a
muc
h
mor
e
inclusiv
e
concept
.
Fo
r
example
,
vers
e
6
2
allow
s
hi
m
t
o
mak
e
a
n
observatio
n
abou
t
internationa
l
relation
s
(cf
.
ibid
,
p
.
505)
.
I
n
hi
s
concer
n
t
o
identif
y
th
e
correc
t
addressee
s
o
f
th
e
verses
,
however
,
Islah
i
usuall
y
describe
s
member
s
o
f
Islami
c
societ
y
a
t
th
e
tim
e
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
a
s
"th
e
Muslims
"
a
s
a
separat
e
group
.
I
t
seem
s
t
o
m
e
tha
t
th
e
constan
t
identificatio
n
o
f
th
e
specifi
c
addressee
s
o
f
thes
e
verse
s
a
s
"th
e
Muslims
"
ha
s
prevente
d
Islah
i
from
bringin
g
ou
t
th
e
mor
e
universa
l
messag
e
o
f
th
e
Qur'an
.
Th
e
metaphorica
l
o
r
symbolica
l
explanatio
n
o
f
som
e
significan
t
event
s
bring
s
ou
t
thei
r
universa
l
significance
.
Fo
r
example
,
th
e
battl
e
o
f
Badr
i
s
a
vindicatio
n
o
f
trut
h
ove
r
falsit
y
{haq
ka
haq
bona
aur
batil
ka
batil
bona
wazeh
kar
de,
ibid
,
p
.
484)
.
Islah
i
say
s
tha
t
vers
e
4
2
expresse
s
th
e
spiritua
l
meanin
g
o
f
th
e
battl
e
o
f
Badr
{halakat
aur
zindagi
se
murad
zahir
hai
ke
yaha
rohani
o
ma
'nwi
halakat
aur
zindagi
hai,
ibid)
.
Similarly
,
th
e
drea
m
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
a
n
expressio
n
o
f
trut
h
i
n
metaphorica
l
languag
e
(majaz
ke
labas
mein,
ibid
,
p
.
485)
.
Rathe
r
tha
n
simpl
y
describin
g
th
e
drea
m
a
s
a
n
event
,
th
e
vers
e
bring
s
ou
t
it
s
deepe
r
significanc
e
(kisi
she
ke
zahir
ke
bajae
is
ki
ma
'nwi
haqiqat
kisi
piraya
mein
dikaya
jati
hai,
ibid)
.
Whil
e
recognizin
g
thes
e
example
s
o
f
symboli
c
meanings
,
however
,
Islah
i
prefer
s
th
e
physica
l
an
d
geographica
l
categorie
s
o
f
hijrah,
dar
al
kufr
an
d
dar
al
islam
t
o
conve
y
th
e
specifi
c
aspect
s
o
f
Islami
c
societ
y
a
s
i
t
existe
d
a
t
tha
t
time
.
9
Esac
k
als
o
prefer
s
th
e
ter
m
"muslim
"
rathe
r
tha
n
"th
e
Muslims"
.
H
e
writes
:
'H
e
name
d
yo
u
muslim
s
befor
e
thi
s
an
d
here'
,
say
s
th
e
Qur'a
n
(Q
.
22.78)
.
Thu
s
'muslim
'
i
s
als
o
a
label
,
a
for
m
o
f
identity
.
However
,
th
e
Qur'a
n
als
o
refer
s
t
o
'muslims
'
befor
e
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
.
I
n
othe
r
words
,
ther
e
i
s
a
n
entit
y
calle
d
musli
m
outsid
e
th
e
grou
p
o
f
peopl
e
wh
o
followe
d
th
e
Prophet
,
fo
r
th
e
wor
d
refer
s
t
o
anyone
,
o
r
indeed
,
anythin
g
tha
t
submit
s
t
o
th
e
wil
l
o
f
Allah
.
Regrettabl
y
though
,
rathe
r
tha
n
describin
g
a
perso
n
wit
h
certai
n
characteristics
,
th
e
ter
m
no
w
onl
y
refer
s
t
o
a
certai
n
socia
l
group
,
a
grou
p
tha
t
view
s
itsel
f
a
s
th
e
chose
n
o
f
Allah.
"
Esack
,
(2000)
,
p
.
138
.
13
0

143. Sura
h
At
Taubah
Introductio
n
Th
e
fac
t
tha
t
th
e
customar
y
bismi
allah
i
s
omitte
d
a
t
th
e
openin
g
o
f
thi
s
Sura
h
indicate
s
th
e
clos
e
affinit
y
a
s
wel
l
a
s
th
e
separatio
n
betwee
n
th
e
subjec
t
matte
r
o
f
Sura
h
At
Taubah
an
d
it
s
predecessor
,
Sura
h
Al
Anfal
{'umud
o
mazmun
ke
lihaz
se
nihayat
gahra
ittisal
bhi
hai
aur
maqsud
o
ghayat
ke
'itibar
se
fil
jumlah
infisal
bhi,
vol
.
3
,
p
.
523)
.
Wherea
s
Sura
h
Al
Anfal
wa
s
addresse
d
t
o
th
e
Muslims
,
th
e
presen
t
Sura
h
i
s
addresse
d
t
o
th
e
unbelievers
,
th
e
Peopl
e
o
f
th
e
Boo
k
an
d
th
e
hypocrites
.
Th
e
previou
s
Sura
h
consiste
d
o
f
preparation
s
fo
r
wa
r
whil
e
th
e
presen
t
Sura
h
lay
s
dow
n
a
n
ultimatu
m
fo
r
th
e
Qurays
h
{ultimatum
aur
'elan-i-jang,
ibid
)
who
,
i
n
th
e
word
s
o
f
Mir
,
"mus
t
choos
e
betwee
n
Isla
m
an
d
war
"
.
Th
e
tw
o
aspect
s
o
f
unit
y
an
d
separatio
n
{ishtarak
o
infisal)
wer
e
kep
t
distinc
t
b
y
divin
e
ordinanc
e
{mumayaz
karne
ke
liye
hikmat
ilahi
muqtazi
hui,
ibid)
.
A
s
a
result
,
th
e
presen
t
Sura
h
canno
t
b
e
see
n
a
s
totall
y
separat
e
fro
m
th
e
previou
s
Sura
h
but
,
nevertheless
,
ha
s
it
s
ow
n
separat
e
identity
.
Th
e
absenc
e
o
f
th
e
customar
y
bismi
allah
bring
s
ou
t
thes
e
tw
o
aspect
s
o
f
th
e
Sura
h
wit
h
on
e
stroke
.
Introducin
g
a
Sura
h
wit
h
bismi
allah
serve
s
t
o
indicat
e
a
boundar
y
betwee
n
on
e
Sura
h
an
d
th
e
Sura
h
precedin
g
it
.
Withou
t
thi
s
boundary
,
th
e
tw
o
Surah
s
becom
e
connecte
d
i
n
thei
r
meanin
g
{ma
'nwi
ittisal,
ibid)
.
Whil
e
thi
s
i
s
th
e
cas
e
betwee
n
Sura
h
At
Taubah
an
d
Sura
h
Al
Anfal,
th
e
appearanc
e
o
f
At
Taubah
a
s
a
separat
e
Sura
h
wit
h
it
s
ow
n
nam
e
(
'alahd
a
wujud,
ibid
)
indicate
s
it
s
distinctiv
e
characte
r
{imtiyazi
khususiyat,
ibid)
.
Din
a
s
th
e
Religio
n
o
f
Abraha
m
Wit
h
regar
d
t
o
th
e
establishmen
t
o
f
din,
Sura
h
At
Taubah
follow
s
th
e
sam
e
approac
h
a
s
th
e
previou
s
Surah
.
Islah
i
say
s
that
,
accordin
g
t
o
Abraham'
s
prayer
,
th
e
hol
y
lan
d
wil
l
b
e
purifie
d
o
f
al
l
unbelie
f
an
d
shirk
s
o
tha
t
th
e
religio
n
o
f
trut
h
migh
t
prevai
l
{din-i-haq
ke
siwa
koi
aur
din
yahan
din
ghalib
ki
haisiyat
se
baqi
na
rahe,
ibid
,
p
.
564)
.
A
s
vers
e
3
3
says
:
Mi
r
(1983)
,
p
.
142
.
13
1

144. H
e
i
t
i
s
wh
o
ha
s
sen
t
fort
h
Hi
s
Apostl
e
wit
h
th
e
(tas
k
o
f
spreading
)
guidanc
e
an
d
th
e
religio
n
o
f
truth
,
t
o
th
e
en
d
tha
t
H
e
ma
y
caus
e
i
t
t
o
?
?7
1
prevai
l
ove
r
al
l
(false
)
religion
.
Islah
i
describe
s
th
e
din
o
f
th
e
Musli
m
communit
y
a
s
th
e
onl
y
tru
e
din
an
d
consider
s
i
t
separat
e
fro
m
th
e
din
o
f
othe
r
communities
.
Befor
e
thei
r
victor
y
ove
r
th
e
Quraysh
,
th
e
Muslim
s
live
d
a
s
a
minorit
y
communit
y
amon
g
severa
l
othe
r
religiou
s
group
s
i
n
Mecca
.
However
,
i
n
hi
s
introductio
n
t
o
th
e
presen
t
Surah
,
Islah
i
refer
s
t
o
th
e
variou
s
othe
r
group
s
tha
t
existe
d
i
n
Medina
n
societ
y
a
s
th
e
enemie
s
o
f
th
e
Muslim
s
(musalmanon
ke
khule
ya
chupe
dushman,
ibid
,
p
.
524
)
"
an
d
h
e
draw
s
division
s
betwee
n
thes
e
communitie
s
o
n
th
e
basi
s
o
f
din,
whic
h
ha
s
th
e
effec
t
o
f
isolatin
g
th
e
Musli
m
communit
y
fro
m
thes
e
othe
r
groups
.
Afte
r
th
e
victor
y
ove
r
th
e
Quraysh
,
th
e
ka
'bah
becam
e
th
e
cente
r
o
f
worshi
p
an
d
a
sourc
e
o
f
ligh
t
an
d
guidanc
e
fo
r
al
l
believer
s
(lamam
'alam
ke
liye
hidayat
aur
raushni
ka
sarchashma
ban
jaye,
ibid
,
p
.
564)
.
Islah
i
make
s
thi
s
ligh
t
an
d
guidanc
e
depen
d
o
n
th
e
victor
y
o
f
th
e
Muslim
s
ove
r
thei
r
enemy
,
th
e
Quraysh
.
Th
e
Developmen
t
o
f
Isla
m
I
n
thi
s
Surah
,
Islah
i
give
s
th
e
impressio
n
tha
t
Islami
c
societ
y
wa
s
wel
l
organize
d
an
d
wel
l
prepare
d
fo
r
war
.
Vers
e
5
says
:
An
d
so
,
whe
n
th
e
sacre
d
month
s
ar
e
over
,
sla
y
thos
e
wh
o
ascrib
e
divinit
y
t
o
augh
t
besid
e
Go
d
whereve
r
yo
u
ma
y
com
e
acros
s
the
m
an
d
tak
e
the
m
captiv
e
an
d
besieg
e
them
,
an
d
li
e
i
n
wai
t
fo
r
the
m
a
t
ever
y
conceivabl
e
place
.
Ye
t
i
f
the
y
repent
,
an
d
tak
e
t
o
prayer
,
an
d
rende
r
th
e
purifyin
g
dues
,
le
t
the
m
g
o
thei
r
way
:
for
,
behold
,
Go
d
i
s
much
-
forgiving
,
a
dispense
r
o
f
grace
.
Islah
i
comment
s
tha
t
a
perso
n
enterin
g
Isla
m
(a
s
a
separat
e
religion
)
mus
t
tak
e
par
t
i
n
it
s
structure
d
patter
n
o
f
worshi
p
(namaz
aur
zakat
ek
jam
'a
ta
'bir
hai
islam
ke
nizam
'ibadat
o
ata
't
mein
dakhl
hone
ki,
ibid
,
p
.
540)
.
I
n
fact
,
Islah
i
present
s
th
e
choic
e
a
s
a
ver
y
star
k
on
e
betwee
n
Isla
m
an
d
th
e
swor
d
(ya
to
islam
qabul
karenya
talwar,
ibid
,
p
.
540)
.
I
n
hi
s
commentar
y
o
n
thi
s
verse
,
Islah
i
say
s
tha
t
th
e
Musli
m
communit
y
ha
d
reache
d
a
ver
y
crucia
l
poin
t
i
n
it
s
struggl
e
wit
h
th
e
Quraysh
.
Islah
i
repeat
s
tha
t
th
e
onl
y
optio
n
i
n
thes
e
circumstance
s
wa
s
th
e
choic
e
betwee
n
conversio
n
t
o
Isla
m
o
r
executio
n
(wo
islam
qabul
karta
hai
ya
talwar,
ibid
,
7
|
A
simila
r
ide
a
i
s
expresse
d
i
n
vers
e
19
3
o
f
Suvsh AlBaqamh
an
d
i
n
vers
e
3
9
o
f
Sura
h
AL4nfal.
12
Islah
i
refer
s
t
o
th
e
"enemie
s
o
f
Islam
"
(islam
dushmani)
agai
n
late
r
i
n
thi
s
Sura
h
(cf
.
ibid
,
p
.
606)
.
13
2

145. p
.
541)
.
Islah
i
i
s
saying
,
i
n
effect
,
tha
t
th
e
phras
e
from
vers
e
5
:
"i
f
the
y
repent
,
an
d
tak
e
t
o
prayer
,
an
d
rende
r
th
e
purifyin
g
dues"
,
whic
h
occur
s
agai
n
i
n
vers
e
11
,
provide
s
th
e
criteri
a
b
y
whic
h
t
o
judg
e
whethe
r
a
perso
n
ha
s
embrace
d
Isla
m
an
d
shoul
d
thu
s
b
e
exemp
t
from
execution
.
However
,
b
y
stressin
g
suc
h
externa
l
criteria
,
Islah
i
equate
s
islam,
a
s
th
e
"religio
n
o
f
Abraham"
,
wit
h
Islam
understoo
d
a
s
th
e
doctrines
,
law
s
an
d
practice
s
o
f
th
e
Musli
m
communit
y
durin
g
th
e
perio
d
o
f
revelation
.
I
t
i
s
significan
t
tha
t
Islah
i
doe
s
no
t
refe
r
t
o
islam
bu
t
t
o
din
whe
n
h
e
describe
s
th
e
victor
y
o
f
trut
h
{din
haq
ke
siwa
koi
aur
din
yahan
din
ghalib
ki
haisiyat
se
baqi
na
rahe,
ibid
,
p
.
564)
.
Indeed
,
Islah
i
return
s
t
o
th
e
languag
e
o
f
din
t
o
explai
n
th
e
pre-eminenc
e
o
f
tru
e
religion
,
accordin
g
t
o
vers
e
33
:
H
e
i
t
i
s
wh
o
ha
s
sen
t
fort
h
Hi
s
Apostl
e
wit
h
th
e
(tas
k
o
f
spreading
)
guidanc
e
an
d
th
e
religio
n
o
f
truth
,
t
o
th
e
en
d
tha
t
H
e
ma
y
caus
e
i
t
t
o
prevai
l
ove
r
al
l
(false
)
religio
n
-
howeve
r
hatefu
l
thi
s
ma
y
b
e
t
o
thos
e
wh
o
ascrib
e
divinit
y
t
o
augh
t
besid
e
God
.
Perhap
s
th
e
vers
e
i
s
referrin
g
t
o
th
e
presenc
e
bot
h
o
f
din
understoo
d
a
s
th
e
surrende
r
o
f
onesel
f
t
o
Go
d
a
s
wel
l
a
s
t
o
th
e
victor
y
o
f
Isla
m
a
s
a
separat
e
religio
n
wit
h
it
s
doctrines
,
law
s
an
d
practices
.
Islah
i
bring
s
togethe
r
variou
s
aspect
s
o
f
din
an
d
severa
l
aspect
s
o
f
Isla
m
(da
'wat
din,
aqamat
din,
ta
'lim
din
aur
jihad
fi
sabil
I'llah,
ibid
,
p
.
566
)
-
unde
r
th
e
umbrell
a
o
f
a
n
Islami
c
societ
y
(islami
mu'shara,
ibid
,
p
.
567
)
le
d
b
y
a
n
Islami
c
governmen
t
(hukumat,
ibid)
.
I
t
seem
s
tha
t
th
e
Qurays
h
wer
e
protestin
g
agains
t
Isla
m
a
s
a
politica
l
an
d
socia
l
forc
e
an
d
no
t
onl
y
agains
t
din
a
s
th
e
religio
n
o
f
thei
r
ancesto
r
Abraham
.
Th
e
Jew
s
ha
d
a
simila
r
reactio
n
t
o
th
e
ascendanc
y
o
f
th
e
Muslims
.
'
Thi
s
shif
t
i
n
focu
s
betwee
n
islam
an
d
Islam
continue
s
throughou
t
Islahi'
s
commentar
y
o
n
thi
s
Surah
.
Vers
e
3
6
describe
s
th
e
fou
r
sacre
d
month
s
withi
n
th
e
luna
r
calenda
r
a
s
ad
dinu
al
qayimu
o
r
"th
e
ever-tru
e
la
w
(o
f
God)"
74
.
Islah
i
link
s
din
wit
h
th
e
natura
l
environmen
t
(Jis
tarah
islam
din
qayim
hai
is
liye
ke
is
ki
shahadat
afaq
o
anfus
me
in
maujud
hai
isi
tarah
ye
qamrijantri
asl
dini
jantri
hai,
ibid
,
p
.
570
)
an
d
say
s
tha
t
th
e
natura
l
orde
r
i
s
a
n
importan
t
aspec
t
o
f
din
{ye
bhi
din
hi
ka
ek
hissah
aur
nihayat
hi
aham
3
Islah
i
mention
s
th
e
Jews
'
dissatisfactio
n
wit
h
th
e
Muslims
'
ascendanc
y
i
n
hi
s
discussio
n
o
f
Sura
h
Al
Baqarah
(cf
.
vol
.
1
,
p
.
297)
.
H
e
bring
s
ou
t
th
e
sam
e
poin
t
i
n
hi
s
discussio
n
o
f
vers
e
2
7
o
f
Sura
h
AIMaidah
wher
e
h
e
connect
s
th
e
narrativ
e
o
f
Cai
n
an
d
Abe
l
directl
y
wit
h
th
e
jealous
y
tha
t
th
e
.lew
s
fel
t
toward
s
th
e
Muslim
s
becaus
e
o
f
thei
r
growin
g
powe
r
mi
d
sovereignt
y
(cf
.
vol
.
2
,
p
.
495)
.
7
4
Thi
s
phras
e
occur
s
als
o
i
n
vers
e
16
1
o
f
Sura
h
AlAn
'am (cf
.
ibid
,
p
.
210)
.
13
3

146. hissah
hai,
ibid
,
p
.
570)
.
Din
canno
t
chang
e
becaus
e
o
f
th
e
clos
e
lin
k
betwee
n
din
an
d
natur
e
(is
mein
koi
taghayyar
o
tabdil
karna
din
me
in
tahrif
ke
ham
ma
'ni
hai,
ibid)
.
However
,
change
s
i
n
th
e
law
s
an
d
practice
s
o
f
th
e
Musli
m
communit
y
wer
e
essentia
l
s
o
tha
t
th
e
Musli
m
communit
y
coul
d
counterac
t
th
e
cleve
r
manipulatio
n
o
f
th
e
hypocrite
s
(munafikin
.
. .
islam
aur
musalmanon
ko
nuqsan
pahnnchane
ke
liye
aisi
aisi chalen,
ibid
,
pp
.
601-602)
.
Moreover
,
Isla
m
engage
d
i
n
certai
n
politica
l
maneuver
s
s
o
tha
t
it
s
potentia
l
enemie
s
"whos
e
heart
s
ar
e
t
o
b
e
wo
n
over
"
(vers
e
60
)
woul
d
remai
n
o
n
th
e
sid
e
o
f
th
e
Islami
c
governmen
t
(ta
ke
in
ki
hamdardiyan
islam
ke
dushmanon
ke
bajae
islami
hukumat
ke
sath
rahe.
ye
ekpolitikal
musarafhai,
ibid
,
p
.
592)
.
Furthermore
,
th
e
variou
s
group
s
existin
g
withi
n
th
e
societ
y
o
f
Medina
,
mentione
d
i
n
vers
e
60
,
woul
d
b
e
financiall
y
supporte
d
b
y
offering
s
give
n
fo
r
th
e
sak
e
o
f
Go
d
(sadaqat).
Th
e
specifi
c
contex
t
o
f
Medin
a
provide
s
evidenc
e
abou
t
thes
e
group
s
(kalam
ka
mauqa'
o
mahal
khud
shahid
hai,
ibid
,
p
.
592)
.
I
n
othe
r
words
,
th
e
contex
t
o
f
th
e
Musli
m
communit
y
i
n
Medin
a
wa
s
no
t
th
e
sam
e
a
s
th
e
socia
l
contex
t
durin
g
th
e
tim
e
o
f
th
e
Prophe
t
Abraham
.
I
n
conclusion
,
perhap
s
din
canno
t
chang
e
becaus
e
i
t
i
s
linke
d
wit
h
natur
e
bu
t
i
t
i
s
clea
r
tha
t
Isla
m
doe
s
chang
e
sinc
e
i
t
respond
s
creativel
y
t
o
th
e
changin
g
environment
.
I
t
seems
,
therefore
,
tha
t
Islahi'
s
discussio
n
o
f
thi
s
Sura
h
ha
s
graduall
y
move
d
awa
y
fro
m
understandin
g
islam
simpl
y
a
s
th
e
pur
e
self-surrende
r
t
o
Go
d
exemplifie
d
b
y
th
e
Prophe
t
Abraha
m
an
d
ha
s
shifte
d
increasingl
y
i
n
th
e
directio
n
o
f
th
e
visibl
e
confrontatio
n
betwee
n
th
e
Musli
m
communit
y
an
d
th
e
Quraysh
,
wh
o
ar
e
describe
d
a
s
"th
e
enemie
s
o
f
Islam
"
(islam
ke
dushmanon,
ibid
,
p
.
642)
.
Th
e
struggl
e
betwee
n
trut
h
an
d
falsehoo
d
wa
s
a
characteristi
c
o
f
th
e
lif
e
o
f
th
e
Prophe
t
Abraha
m
an
d
o
f
al
l
th
e
Prophets
.
Now
,
durin
g
th
e
lif
e
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him)
,
thi
s
struggl
e
take
s
o
n
th
e
social
,
politica
l
an
d
eve
n
militar
y
dimension
s
tha
t
wer
e
demande
d
b
y
th
e
ver
y
differen
t
historica
l
contex
t
o
f
Medina
n
society
.
Th
e
Specifi
c
Contex
t
o
f
th
e
Hypocrite
s
Mos
t
o
f
th
e
reference
s
t
o
th
e
hypocrite
s
appea
r
i
n
th
e
contex
t
o
f
th
e
expeditio
n
t
o
Tabuk
an
d
describ
e
th
e
attitude
s
an
d
inne
r
motivation
s
o
f
thes
e
hypocrites
,
withou
t
addressin
g
the
m
directly
.
A
s
vers
e
6
7
says
:
13
4

147. The
y
ar
e
obliviou
s
o
f
God
,
an
d
s
o
H
e
i
s
obliviou
s
o
f
them
.
Verily
,
th
e
hypocrite
s
-
i
t
i
s
they
,
the
y
wh
o
ar
e
trul
y
iniquitous
.
Moreover
,
th
e
las
t
par
t
o
f
vers
e
6
8
says
:
Go
d
ha
s
rejecte
d
the
m
an
d
long-lastin
g
sufferin
g
await
s
them
.
Again
,
vers
e
7
0
end
s
b
y
saying
:
I
t
wa
s
no
t
Go
d
wh
o
wronge
d
the
m
(b
y
Hi
s
punishment)
,
bu
t
i
t
wa
s
the
y
wh
o
wronge
d
themselves
.
Islah
i
conclude
s
fro
m
thes
e
verse
s
tha
t
Go
d
reject
s
th
e
hypocrite
s
(in
ko
nazar
andaz
aur
taufiq
khair
se
mahrum
kar
deta
hai,
ibid
,
p
.
603
)
thoug
h
i
t
i
s
clea
r
tha
t
th
e
hypocrite
s
brin
g
thi
s
situatio
n
upo
n
themselve
s
b
y
thei
r
ow
n
behaviour
.
Furthermore
,
Islah
i
find
s
a
categorica
l
rejectio
n
o
f
th
e
hypocrite
s
i
n
vers
e
73
:
0
Prophet
!
Striv
e
har
d
agains
t
th
e
denier
s
o
f
th
e
trut
h
an
d
th
e
hypocrites
,
an
d
b
e
adaman
t
wit
h
them
.
An
d
(i
f
the
y
d
o
no
t
repent
)
thei
r
goa
l
shal
l
b
e
hel
l
-
an
d
ho
w
vil
e
a
journey'
s
end
!
Likewise
,
thes
e
word
s
from
vers
e
7
4
expres
s
a
denia
l
o
f
th
e
trut
h
(b
y
th
e
hypocrites)
:
(Th
e
hypocrites
)
swea
r
b
y
Go
d
tha
t
the
y
hav
e
sai
d
nothin
g
(wrong)
;
ye
t
mos
t
certainl
y
hav
e
the
y
uttere
d
a
sayin
g
whic
h
amount
s
t
o
a
denia
l
o
f
th
e
truth
,
an
d
hav
e
(thus
)
denie
d
th
e
trut
h
afte
r
(havin
g
professed
)
thei
r
self-surrende
r
t
o
God
.
Islah
i
understand
s
th
e
vers
e
a
s
sayin
g
tha
t
th
e
hypocrites
,
instea
d
o
f
rejectin
g
Islam
,
hav
e
harme
d
thei
r
relationshi
p
wit
h
th
e
Musli
m
communit
y
(ye
wo
log
hain
jinhone
izhar
to
islam
ka
kiya
lekin
apne
is
istahza
se
irtikab
kufr
ka
kiya,
ibid
,
p
.
610)
.
Islah
i
conclude
s
tha
t
th
e
hypocrite
s
hav
e
becom
e
th
e
"enemie
s
o
f
Islam
"
(islam
dushmani,
ibid
,
p
.
606
)
an
d
tha
t
the
y
mus
t
b
e
exclude
d
fro
m
Musli
m
societ
y
as
a
group,
lik
e
th
e
Jews
.
Th
e
Musli
m
communit
y
ha
s
th
e
dut
y
t
o
separat
e
itsel
f
fro
m
suc
h
peopl
e
(goya
islami
mu
'sHara ki
ghair
matlub
'anasir
se
tathir
ki
rah
mein
.
. . in
nam
nahad
musalmanon
ko
bhi
chanat
kar
alag
karen,
ibid
,
p
.
602)
.
Henceforward
,
th
e
hypocrite
s
n
o
longe
r
belon
g
t
o
th
e
Musli
m
communit
y
(ab
ye
munafikin
musalmanon
ke
zimrah
ke
log
nahin
hai
balke
ye
bhi
kuffar
hi
ke
zimrah
mein
shamil
hain,
ibid
,
p
.
609)
.
Islah
i
interpret
s
th
e
comman
d
t
o
"striv
e
hard
"
(jihad)
i
n
th
e
sam
e
definitiv
e
wa
y
a
s
h
e
di
d
i
n
vers
e
4
3
wher
e
th
e
Prophe
t
(peac
e
b
e
upo
n
?
Islah
i
use
s
th
e
sam
e
term
:
"islam
dushmani"
agai
n
late
r
i
n
th
e
Sura
h
(el'
,
ibid
,
p
.
613)
.
1 I
e
als
o
refer
s
t
o
th
e
enemie
s
o
f
Isla
m
(is/am
ke
dushmanon,
ibid
,
p
.
592)
,
a
phras
e
tha
t
occur
s
agai
n
late
r
(ibid
,
p
.
642)
.
13
5

148. him
)
i
s
tol
d
no
t
t
o
allo
w
th
e
hypocrite
s
t
o
misus
e
hi
s
patienc
e
(munafikin
tumhari
karim
alnafsi
se
bahut
ghalat
faidah
utha
rahe
hain,
ibid
,
p
.
583)
.
Islah
i
als
o
dismisse
s
"th
e
Bedouin
"
becaus
e
non
e
o
f
the
m
ha
d
an
y
excus
e
(koi
'asr
nahin
hai,
ibid
,
p
.
629
)
fo
r
workin
g
agains
t
Isla
m
an
d
th
e
Muslim
s
{islam
aur
musalmarion
ko
nuqsan
pahunchane
ki
koshish
karen,
ibid
,
p
.
626)
.
Ye
t
th
e
Qur'a
n
seem
s
t
o
recogniz
e
differen
t
kind
s
o
f
Bedouin
,
a
s
vers
e
10
1
says
:
Bu
t
amon
g
th
e
Bedoui
n
wh
o
dwel
l
aroun
d
yo
u
ther
e
ar
e
hypocrites
;
an
d
amon
g
th
e
peopl
e
o
f
th
e
(Prophet's
)
Cit
y
(too
)
ther
e
ar
e
suc
h
a
s
hav
e
grow
n
insolen
t
i
n
(their
)
hypocrisy
.
Tho
u
dos
t
no
t
alway
s
kno
w
them
,
(
0
Muhamma
d
-
but
)
W
e
kno
w
them
.
W
e
shal
l
caus
e
the
m
t
o
suffe
r
doubl
y
(i
n
thi
s
world)
;
an
d
the
n
the
y
wil
l
b
e
give
n
ove
r
t
o
awesom
e
sufferin
g
(i
n
th
e
lif
e
t
o
come)
.
Since
,
afte
r
th
e
tim
e
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
,
n
o
on
e
ca
n
kno
w
whethe
r
o
r
no
t
a
perso
n
i
s
t
o
b
e
punishe
d
i
n
hel
l
(rasul
ke
ba
'd,
kisi
ke
bab
me
in
qat'i
taur
par
is
bat
ke
ma'him
hone
ka
koi
zariy'ah
nahin
hai,
ibid
,
p
.
654)
,
Islah
i
mus
t
b
e
describin
g
th
e
situatio
n
whe
n
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wa
s
preachin
g
wit
h
clea
r
an
d
complet
e
evidenc
e
(itmam
hujjai).
Ara
b
unbeliever
s
wil
l
no
t
experienc
e
suc
h
a
n
opportunit
y
agai
n
(ab
.
.
.
itmam
hujjat
ka
daur
in
ke
liye
khatam
ho
raha
tha,
ibid
,
p
.
539)
.
Thes
e
circumstance
s
mak
e
i
t
possibl
e
fo
r
Islah
i
t
o
identif
y
an
d
t
o
banis
h
th
e
hypocrite
s
fro
m
Islami
c
societ
y
(in
ko
islam
aur
is
la mi
mu'shara
se
koi
la'lluq
nahin
hai,
ibid
,
pp
.
630-631)
.
Islah
i
eve
n
reject
s
an
y
possibilit
y
tha
t
ther
e
coul
d
b
e
a
chang
e
o
f
hear
t
o
n
thei
r
par
t
(in
ke
liye
tauba
ke
darwaze
band
ho
cuke
hai,
ibid
,
p
.
665)
.
Such
a
categorica
l
separatio
n
o
f
th
e
hypocrite
s
fro
m
Musli
m
societ
y
i
s
demande
d
b
y
th
e
overal
l
them
e
(
'umud
)
o
f
th
e
Surah
,
whic
h
offer
s
suc
h
a
star
k
choic
e
betwee
n
Isla
m
an
d
execution
.
However
,
condition
s
i
n
th
e
moder
n
worl
d
mak
e
i
t
difficult
t
o
categoriz
e
a
grou
p
a
s
th
e
"enemie
s
o
f
Islam
"
an
d
t
o
banis
h
the
m
from
th
e
community
.
Transcendin
g
th
e
Specifi
c
Contex
t
Reference
s
t
o
"th
e
believers
"
i
n
thi
s
Sura
h
usuall
y
appl
y
t
o
th
e
Muslim
s
o
f
th
e
perio
d
o
f
revelation
.
Accordin
g
t
o
Islahi
,
th
e
openin
g
vers
e
o
f
th
e
Sura
h
speak
s
o
f
th
e
responsibilit
y
o
f
"al
l
th
e
Muslims
"
o
f
tha
t
tim
e
(iamam
musalmanon
par,
ibid
,
p
.
537
)
an
d
tha
t
th
e
Muslim
s
wer
e
th
e
addressee
s
(khitab
musalmanon
se
tha,
ibid.)
.
Islah
i
explain
s
th
e
circumstance
s
tha
t
existe
d
i
n
tha
t
perio
d
an
d
describe
s
th
e
covenant
s
o
r
agreement
s
mad
e
whil
e
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wa
s
stil
l
presen
t
amon
g
th
e
believers
.
Th
e
13
6

149. tim
e
fo
r
diplomac
y
an
d
compromis
e
wa
s
ove
r
(ab
tablig
o
da
'wat
aur
itmam
hujjat
ka
daur
in
ke
liye
khatam
ho
raha
tha
is
wqfh
se
ab
in
ke
kisi
groh
ke
sath
kisi
ma'hade
ka
sawal
kharaj
az
bahs
tha,
ibid
,
p
.
539)
.
Moreover
,
Islah
i
say
s
tha
t
th
e
las
t
par
t
o
f
vers
e
4
:
Verily
,
Go
d
love
s
thos
e
wh
o
ar
e
consciou
s
o
f
Him
,
refer
s
t
o
th
e
wa
y
Muslim
s
shoul
d
dea
l
wit
h
other
s
collectivel
y
an
d
politicall
y
(musalmanon
se
man
haisiyat
aljama
't
ijtama
7
aur
siyasi
taqwa
ka
matalba
bhi
karta
hai,
ibid
,
p
.
539)
.
Islah
i
understand
s
th
e
vers
e
accordin
g
t
o
th
e
tens
e
situatio
n
o
f
ope
n
hostilit
y
tha
t
th
e
Muslim
s
wer
e
experiencin
g
a
t
tha
t
time
.
Furthermore
,
Islah
i
understand
s
th
e
"othe
r
people
"
referre
d
t
o
i
n
vers
e
10
6
a
s
thre
e
me
n
(ye
(in
admi
they,
ibid
,
p
.
640)
:
An
d
(ther
e
ar
e
yet
)
other
s
-
(peopl
e
whos
e
case
s
are
)
deferre
d
unti
l
Go
d
will
s
t
o
judg
e
them
:
H
e
wil
l
eithe
r
chastis
e
the
m
o
r
tur
n
agai
n
unt
o
the
m
i
n
Hi
s
merc
y
-
fo
r
Go
d
i
s
all-knowing
,
wise
.
Connectin
g
th
e
abov
e
vers
e
wit
h
vers
e
118
,
Islah
i
say
s
i
t
allude
s
t
o
thre
e
historica
l
personalities
.
H
e
eve
n
mention
s
th
e
name
s
tha
t
traditio
n
ha
s
give
n
the
m
(riM'ayat
mein,
ibid)
.
Islah
i
doe
s
no
t
conside
r
th
e
possibilit
y
tha
t
vers
e
11
8
coul
d
refe
r
t
o
th
e
thre
e
mai
n
group
s
mentione
d
i
n
th
e
introductio
n
t
o
th
e
Sura
h
(mushrikin,
ahl
kitab,
munafikin,
ibid
,
pp
.
523-524)
.
I
t
i
s
clea
r
tha
t
th
e
Sura
h
describe
s
th
e
situatio
n
i
n
whic
h
th
e
Muslim
s
o
f
tha
t
perio
d
wer
e
living
.
Vers
e
7
says
:
Ho
w
coul
d
the
y
wh
o
ascrib
e
divinit
y
t
o
augh
t
besid
e
Go
d
b
e
grante
d
a
covenan
t
b
y
Go
d
an
d
Hi
s
Apostle
,
unles
s
i
t
b
e
thos
e
(o
f
them
)
wit
h
who
m
yo
u
(
O
believers
)
hav
e
mad
e
a
covenan
t
i
n
th
e
vicinit
y
o
f
th
e
Inviolabl
e
Hous
e
o
f
Worship
.
Althoug
h
thi
s
vers
e
come
s
a
s
a
genera
l
directive
,
th
e
peopl
e
addresse
d
ar
e
th
e
Muslim
s
wh
o
wer
e
involve
d
i
n
relationship
s
wit
h
unbeliever
s
(khitab
agarche
bazahir
'am
hai
lekin
raye
sakhan
in
musalmanon
ki
tarafkhas
taur
par
se
hai
jo
mushrikin
ke
andar
apne
la
'lluqat
.
.
.
ho
gaye
they,
ibid
,
p
.
542)
.
Moreover
,
ther
e
ar
e
clea
r
indication
s
(qarina
yahan
qabl-i-tawajjeh
hai,
ibid
,
p
.
543
)
tha
t
th
e
covenan
t
o
r
agreemen
t
referre
d
t
o
her
e
i
s
th
e
historica
l
agreemen
t
mad
e
wit
h
th
e
Qurays
h
a
t
th
e
tim
e
o
f
Hudabiyyah
(cf
.
ibid.)
.
Muhamma
d
Asad'
s
translatio
n
refers
t
o
thre
e
mai
n
groups
:
"'An
d
(H
e
turne
d
i
n
Hi
s
mercy
,
too,
)
toward
s
th
e
thre
e
(group
s
o
f
believers)"
.
Asa
d
(1980)
,
p
.
283
.
13
7

150. However
,
Islah
i
frequentl
y
say
s
that
,
"accordin
g
t
o
th
e
text
"
o
r
"accordin
g
t
o
th
e
word
s
used"
,
a
vers
e
ma
y
b
e
addresse
d
t
o
a
genera
l
audienc
e
eve
n
whe
n
th
e
vers
e
describe
s
th
e
specifi
c
situatio
n
o
f
Musli
m
believer
s
(khitab
ba
'itibar
alfaz
'am
hai
lekin
rue
sakhan
in
musalmanon
hi
ki
taraf
hai
jo
abhi
apne
sabiq
rauwabat
o
ta
'lluqat
ke
bandhano
se
puri
tarah
azad
nahin
huey
they,
ibid
,
p
.
547)
.
Islah
i
bring
s
ou
t
th
e
distinctio
n
betwee
n
th
e
specifi
c
an
d
th
e
genera
l
meanin
g
i
n
hi
s
commen
t
o
n
vers
e
34
:
O
yo
u
wh
o
hav
e
attaine
d
t
o
faith
!
Behold
,
man
y
o
f
th
e
rabbi
s
an
d
monk
s
d
o
indee
d
wrongfull
y
devou
r
men'
s
possession
s
an
d
tur
n
(others
)
awa
y
from
th
e
pat
h
o
f
God
.
Bu
t
a
s
fo
r
al
l
wh
o
la
y
u
p
treasure
s
o
f
gol
d
an
d
silve
r
an
d
d
o
no
t
spen
d
the
m
fo
r
th
e
sak
e
o
f
Go
d
-
giv
e
the
m
th
e
tidin
g
o
f
grievou
s
sufferin
g
(i
n
th
e
lif
e
t
o
come)
.
Islah
i
i
s
sayin
g
tha
t
althoug
h
th
e
vers
e
i
s
referrin
g
t
o
certai
n
peopl
e
livin
g
a
t
th
e
tim
e
o
f
revelation
,
th
e
styl
e
o
f
th
e
vers
e
indicate
s
tha
t
i
t
als
o
contain
s
a
mor
e
universa
l
teachin
g
(is
ka
uslub-i-bayan
'am
ta'lim
ka
hai
ke
jo
log
bhi
daulat
jama'
karenge
.
.
.
ibid
,
pp
.
565-566)
.
Islah
i
i
s
attemptin
g
t
o
mov
e
beyon
d
th
e
specifi
c
contex
t
o
f
th
e
verse
.
Anothe
r
exampl
e
i
s
provide
d
i
n
vers
e
100
,
whic
h
provide
s
example
s
o
f
peopl
e
wit
h
a
universa
l
appeal
:
An
d
a
s
fo
r
th
e
firs
t
an
d
foremos
t
o
f
thos
e
wh
o
hav
e
forsake
n
th
e
domai
n
o
f
evi
l
an
d
o
f
thos
e
wh
o
hav
e
sheltere
d
an
d
succore
d
th
e
Faith
,
a
s
wel
l
a
s
thos
e
wh
o
follo
w
the
m
i
n
(th
e
wa
y
o
f
righteousness
)
-
Go
d
i
s
well-please
d
wit
h
them
,
an
d
well-please
d
ar
e
the
y
wit
h
Him
.
Thi
s
vers
e
allude
s
t
o
importan
t
historica
l
group
s
o
f
believers
,
namely
,
th
e
firs
t
emigrant
s
t
o
Medin
a
(muhajirin),
thei
r
helper
s
(ansar)
an
d
thos
e
wh
o
converte
d
t
o
Isla
m
durin
g
th
e
perio
d
tha
t
followe
d
(sahaba)
-
a
t
leas
t
thre
e
group
s
o
f
believer
s
ar
e
hel
d
u
p
a
s
model
s
o
f
fait
h
(
'a
m
musalmanon
ke
samne
.
.
.
misal
aur
namuna
hai,
ibid
,
p
.
635)
.
Furthermore
,
whe
n
Islah
i
explain
s
ho
w
th
e
Musli
m
communit
y
shoul
d
exercis
e
honest
y
i
n
thei
r
dealing
s
wit
h
othe
r
nation
s
(musalmanon
se
man
haisiyat
aljama't
..
.
dusri
qaumon
se
jo
ma'amlat
aur
ma'ahidat
karen
in
mein
rastbaz,
sadaqat
sha
'ar
aur
wafadar
rahen,
ibid
,
539)
,
h
e
seem
s
t
o
b
e
movin
g
beyon
d
th
e
specifi
c
contex
t
o
f
societ
y
i
n
Medin
a
i
n
orde
r
t
o
formulat
e
a
directiv
e
tha
t
i
s
applicabl
e
i
n
ever
y
situation
.
A
fina
l
exampl
e
o
f
a
universa
l
teachin
g
occur
s
i
n
vers
e
24
,
whic
h
concern
s
famil
y
relation
s
an
d
materia
l
possessions
.
Th
e
purit
y
o
f
a
believer'
s
lov
e
fo
r
hi
s
famil
y
member
s
i
s
a
universa
l
criterio
n
b
y
whic
h
t
o
judg
e
th
e
dept
h
o
f
13
8

151. hi
s
lov
e
fo
r
Go
d
(ye
muhabat
ilahi
ke
janchne
ke
liye
ek
aisi
kausuti
hai
jis
se
har
shakhs
apm
rozmara
ki
zindagi
mein
apne
iman
aur
apni
muhabat
ko
janch
sakta
hai,
ibid
,
p
.
552)
.
Moreover
,
Islah
i
say
s
th
e
genera
l
principl
e
containe
d
i
n
vers
e
3
4
applie
s
i
n
a
genera
l
wa
y
t
o
al
l
peopl
e
('am
ta'lim,
ibid
,
p
.
565)
.
However
,
Islah
i
proceed
s
t
o
explai
n
ho
w
thi
s
principl
e
shoul
d
b
e
applie
d
unde
r
a
n
Islami
c
governmen
t
(islami
hukumat,
ibid
,
p
.
566
)
o
r
i
n
a
n
Islami
c
societ
y
(islami
mu'sharah,
ibid
,
p
.
567)
.
I
n
short
,
th
e
condition
s
tha
t
Islah
i
lay
s
dow
n
fo
r
th
e
applicatio
n
o
f
thi
s
vers
e
describ
e
th
e
specifi
c
situatio
n
o
f
Islami
c
society
.
Differen
t
Kind
s
o
f
Languag
e
Thi
s
Sura
h
list
s
hijrah
a
s
on
e
o
f
th
e
outstandin
g
qualitie
s
o
f
th
e
believer
.
Muhamma
d
Asa
d
translate
s
thi
s
wor
d
a
s
"forsakin
g
th
e
domai
n
o
f
evil
"
i
n
vers
e
20
:
Thos
e
wh
o
believe
,
an
d
wh
o
hav
e
forsake
n
th
e
domai
n
o
f
evi
l
an
d
hav
e
strive
n
har
d
i
n
God'
s
caus
e
wit
h
thei
r
possession
s
an
d
thei
r
live
s
hav
e
th
e
highes
t
ran
k
i
n
th
e
sigh
t
o
f
God
;
an
d
i
t
i
s
they
,
the
y
wh
o
shal
l
triump
h
(i
n
th
e
end)
.
Sinc
e
Islah
i
make
s
n
o
furthe
r
commen
t
o
n
th
e
concep
t
o
f
hijrah,
i
t
woul
d
see
m
tha
t
Islah
i
understand
s
th
e
concep
t
i
n
th
e
sam
e
physical
,
prima-facie
sens
e
outline
d
i
n
th
e
previou
s
Surah
.
Thi
s
conclusio
n
woul
d
see
m
t
o
b
e
confirme
d
b
y
th
e
fac
t
tha
t
Islah
i
continue
s
t
o
us
e
th
e
concept
s
dar
al
kufr
an
d
dar
al
islam
t
o
describ
e
th
e
separatio
n
betwee
n
Muslim
s
an
d
non
-
Muslim
s
(cf
.
ibid
,
p
.
661)
.
Islah
i
ha
s
n
o
difficulty
,
however
,
i
n
acceptin
g
th
e
figurativ
e
languag
e
o
f
vers
e
32
:
The
y
wan
t
t
o
extinguis
h
God'
s
guidin
g
ligh
t
wit
h
thei
r
utterances
.
Islah
i
say
s
tha
t
thi
s
vers
e
use
s
a
parabl
e
t
o
expres
s
a
trut
h
(haqiqat
ko
ek
tamsili
rang
mein
numaya
kiyaja
raha
hai,
ibid
,
p
.
564
)
an
d
h
e
develop
s
th
e
imag
e
usin
g
hi
s
ow
n
figurativ
e
languag
e
(cf
.
ibid)
.
However
,
Islah
i
doe
s
no
t
conside
r
th
e
imag
e
o
f
buyin
g
an
d
sellin
g
i
n
vers
e
11
1
a
s
worth
y
o
f
specia
l
comment
,
thoug
h
i
t
i
s
a
n
exampl
e
o
f
a
metaphor
:
Behold
,
Go
d
ha
s
bough
t
o
f
th
e
believer
s
thei
r
live
s
an
d
thei
r
possessions
,
promisin
g
the
m
paradis
e
i
n
retur
n
.
.
.
Rejoice
,
then
,
i
n
th
e
bargai
n
whic
h
yo
u
hav
e
mad
e
wit
h
Him
:
fo
r
this
,
thi
s
i
s
th
e
triump
h
supreme
!
Islah
i
actuall
y
denie
s
tha
t
vers
e
12
5
make
s
us
e
o
f
a'metaphor
:
13
9

152. Bu
t
a
s
fo
r
thos
e
i
n
whos
e
heart
s
i
s
disease
,
eac
h
ne
w
messag
e
bu
t
add
s
anothe
r
(elemen
t
of
)
disbelie
f
t
o
th
e
disbelie
f
whic
h
the
y
alread
y
harbour
,
an
d
the
y
di
e
whil
e
(still
)
refusin
g
t
o
acknowledg
e
th
e
truth
.
Accordin
g
t
o
Islahi
,
th
e
vers
e
doe
s
no
t
expres
s
a
spiritua
l
diseas
e
b
y
mean
s
o
f
a
metapho
r
bu
t
a
s
a
n
actua
l
realit
y
(mahz
ist
'arah
nahin
balke
ek
haqiqat,
ibid
,
p
.
665)
.
Finally
,
Islah
i
understand
s
th
e
narrativ
e
i
n
vers
e
11
8
abou
t
th
e
"thre
e
persons
"
a
s
referrin
g
t
o
historica
l
figure
s
an
d
h
e
give
s
a
physica
l
descriptio
n
o
f
th
e
place
.
H
e
eve
n
mention
s
th
e
numbe
r
o
f
day
s
thos
e
me
n
actuall
y
wandere
d
abou
t
{pachas
din
in
logon
par
aise
guzre,
ibid
,
p
.
658)
.
O
n
th
e
othe
r
hand
,
h
e
explain
s
th
e
meanin
g
o
f
th
e
vers
e
i
n
term
s
o
f
th
e
door
s
o
f
a
person'
s
hear
t
{khuda
ki
zamin
mem
admi
ke
liye
bari
wnsa'(
hai
bashartike
logon
ke
dilon
ke
darwaze
is
ke
liye
khule
huey
hon,
ibid)
.
Islah
i
give
s
th
e
impressio
n
tha
t
h
e
move
s
bac
k
an
d
fort
h
fro
m
usin
g
languag
e
i
n
a
literal
,
physica
l
wa
y
t
o
usin
g
languag
e
i
n
a
mor
e
figurative
,
metaphorica
l
way
.
H
e
doe
s
no
t
provid
e
clea
r
criteri
a
fo
r
decidin
g
whic
h
kin
d
o
f
languag
e
i
s
mor
e
appropriat
e
i
n
an
y
particula
r
situation
.
14
0

153. Conclusion
s
Accordin
g
t
o
Islahi
,
th
e
absenc
e
o
f
th
e
customar
y
bismi
allah
connect
s
th
e
them
e
('umud)
o
f
thi
s
Sura
h
wit
h
th
e
forme
r
Surah
.
Hence
,
i
t
contain
s
th
e
sam
e
ide
a
concernin
g
th
e
supremac
y
o
f
din
an
d
Isla
m
tha
t
Islah
i
describe
d
i
n
th
e
previou
s
Sura
h
AI
Anfal.
I
f
th
e
absenc
e
o
f
th
e
word
s
bismi
allah
ar
e
a
sig
n
tha
t
thes
e
tw
o
Surah
s
ar
e
thematicall
y
connected
,
i
t
follow
s
logicall
y
tha
t
th
e
us
e
o
f
bismi
allah
separate
s
Surah
s
fro
m
eac
h
other
.
Ye
t
Islah
i
find
s
man
y
themati
c
connection
s
betwee
n
Surah
s
tha
t
begi
n
wit
h
th
e
word
s
bismi
allah.
Islah
i
restrict
s
th
e
scop
e
o
f
th
e
phras
e
fro
m
vers
e
33
:
"t
o
prevai
l
ove
r
al
l
(false
)
religion
"
b
y
highlightin
g
onl
y
it
s
politica
l
dimension
.
Moreover
,
h
e
say
s
tha
t
th
e
ligh
t
an
d
guidanc
e
o
f
th
e
Qur'a
n
i
s
dependen
t
o
n
th
e
victor
y
o
f
th
e
Muslim
s
ove
r
th
e
Quraysh
.
Islah
i
eve
n
conclude
s
tha
t
vers
e
5
present
s
th
e
optio
n
t
o
conver
t
t
o
Isla
m
o
r
fac
e
executio
n
{ya
to
islam
qabul
karen
ya
talwar,
ibid
,
p
.
540)
.
However
,
i
t
i
s
incorrec
t
t
o
sa
y
tha
t
non-Muslim
s
wer
e
face
d
wit
h
thi
s
extrem
e
option
.
Thos
e
wh
o
refuse
d
t
o
accep
t
Isla
m
wer
e
n
o
longe
r
permitte
d
t
o
liv
e
i
n
th
e
vicinit
y
o
f
th
e
Inviolabl
e
Hous
e
o
f
Worship
.
The
y
ha
d
t
o
liv
e
elsewher
e
bu
t
the
y
wer
e
no
t
force
d
t
o
accep
t
Isla
m
unde
r
pai
n
o
f
execution
.
Furthermore
,
Islah
i
fail
s
t
o
respec
t
hi
s
ow
n
insistenc
e
abou
t
understandin
g
th
e
Qur'a
n
a
s
a
whol
e
when
,
i
n
thi
s
context
,
h
e
overlook
s
vers
e
25
6
o
f
Sura
h
Al
Baqarah:
"Ther
e
shal
l
b
e
n
o
coercio
n
i
n
matter
s
o
f
faith"
.
Islah
i
consider
s
th
e
externa
l
manifestation
s
o
f
Isla
m
mentione
d
i
n
vers
e
5
t
o
b
e
th
e
sig
n
tha
t
a
perso
n
ha
s
becom
e
a
muslim.
However
,
th
e
inne
r
attitud
e
o
f
surrende
r
t
o
Go
d
{islam)
canno
t
b
e
determine
d
accordin
g
t
o
thes
e
externa
l
manifestations
.
Islah
i
i
s
abl
e
t
o
judg
e
whethe
r
a
perso
n
ha
s
accepte
d
th
e
din-i-ibrahimi
merel
y
b
y
observin
g
hi
s
performanc
e
o
f
religiou
s
ritual
s
{namaz
aur
zakat
ekjam'a
ta'bir
hai
islam
ke
nazam
'ibadat
o
ata't
mein
dakh!
hone
ki,
ibid)
.
Suc
h
a
clai
m
seem
s
inconsisten
t
wit
h
Islahi'
s
ow
n
vie
w
tha
t
th
e
spiritua
l
qualitie
s
o
f
islam,
rathe
r
tha
n
it
s
externa
l
dimensions
,
ar
e
mor
e
importan
t
{islam
mein
asli
qadar
o
qimat
rohani
o
imam
iqdar
ke
hai,
ibid
,
p
.
557)
.
Eve
n
th
e
performanc
e
of
namaz
an
d
th
e
givin
g
of
zakat
canno
t
guarante
e
tha
t
Go
d
ha
s
grante
d
thes
e
spiritua
l
qualitie
s
t
o
a
person
.
Th
e
mai
n
concer
n
of
din-i-ibrahimi
i
s
deepe
r
insigh
t
{islam
mein
ta
'lim
o
ta
'Ham
ka
asal
maqsud
din
mein
basirat
hasil
karna
.
.
.
baqi
chize
sab
sanwi
haisiyat
rakti
hain,
ibid
,
p
.
662)
.
B
y
stressin
g
thes
e
externa
l
criteria
,
Islah
i
14
1

154. i
s
equatin
g
islam,
whic
h
i
s
th
e
din
o
f
Abraha
m
wit
h
Islam
,
understoo
d
a
s
th
e
laws
,
doctrine
s
an
d
practice
s
o
f
th
e
Musli
m
community
.
Th
e
clos
e
lin
k
betwee
n
din
an
d
th
e
natura
l
environmen
t
ar
e
a
n
indicatio
n
t
o
Islah
i
tha
t
din
canno
t
chang
e
(c
f
ibid
,
p
.
570)
.
However
,
i
t
i
s
clea
r
tha
t
th
e
Islami
c
governmen
t
adopte
d
variou
s
practice
s
i
n
orde
r
t
o
out-maneuve
r
it
s
enemie
s
an
d
devise
d
ne
w
regulation
s
t
o
dea
l
wit
h
th
e
interaction
s
betwee
n
th
e
variou
s
group
s
tha
t
existe
d
withi
n
th
e
Islami
c
societ
y
o
f
Medina
.
Thes
e
example
s
suffic
e
t
o
sho
w
tha
t
Isla
m
i
s
a
movemen
t
tha
t
ca
n
adap
t
creativel
y
t
o
a
changin
g
environment
.
Islah
i
tend
s
t
o
understan
d
peopl
e
accordin
g
t
o
whic
h
grou
p
the
y
belong
.
Consequently
,
th
e
hypocrite
s
ar
c
groupe
d
togethe
r
wit
h
thos
e
tha
t
ar
e
outsid
e
th
e
Musli
m
community
.
However
,
th
e
Qur'a
n
seem
s
t
o
b
e
mor
e
forgivin
g
o
f
peopl
e
tha
t
wave
r
betwee
n
righ
t
an
d
wrong
.
Besides
,
i
t
ma
y
hav
e
bee
n
possibl
e
t
o
mak
e
a
clea
r
distinctio
n
betwee
n
genuin
e
Muslim
s
an
d
hypocrite
s
durin
g
th
e
tim
e
o
f
revelatio
n
accordin
g
t
o
Islahi'
s
concep
t
o
f
itimam
hujjai
(cf
.
ibid
,
p
.
587)
.
Condition
s
i
n
th
e
moder
n
worl
d
mak
e
i
t
fa
r
mor
e
difficul
t
t
o
banis
h
certai
n
peopl
e
fro
m
Islami
c
societ
y
o
n
th
e
basi
s
o
f
certai
n
pre-conceive
d
categorie
s
{in
ko
islam
aur
islami
mu'shara
se
koi
ta
'lluq
nahin
hai,
ibid
,
pp
.
630-631)
.
Wherea
s
thi
s
Sura
h
constantl
y
refer
s
t
o
th
e
believer
s
(man
y
verse
s
o
f
th
e
Sura
h
ope
n
wit
h
th
e
words
:
"
O
yo
u
wh
o
hav
e
attaine
d
t
o
faith")
,
Islah
i
usuall
y
describe
s
th
e
addressee
s
a
s
"th
e
Muslims
"
{khitab
musalmanon
se
tha,
ibid
,
p
.
537)
.
Islah
i
eve
n
refer
s
t
o
thes
e
Musli
m
addressee
s
a
s
a
politica
l
grou
p
{musalmanon
se
man
haisiyat
aljama
't
ijtama
'i
aur
siyasi
taqwa
ke
matalba,
ibid
,
p
.
539)
.
Fo
r
Islahi
,
th
e
Sura
h
i
s
addressin
g
th
e
member
s
o
f
Islami
c
societ
y
{islami
mu'sharah,
ibid
,
p
.
567
)
an
d
governmen
t
{islami
hukumat,
ibid
,
p
.
566
)
becaus
e
Islah
i
i
s
readin
g
th
e
Sura
h
accordin
g
t
o
hi
s
ow
n
concep
t
o
f
it
s
them
e
(
'umud)
.
Ye
t
th
e
word
s
o
f
addres
s
use
d
i
n
th
e
Sura
h
hav
e
a
fa
r
mor
e
universa
l
scope
.
Islah
i
doe
s
mak
e
a
n
effor
t
t
o
mov
e
beyon
d
th
e
socio-politica
l
contex
t
o
f
Islami
c
societ
y
i
n
Medin
a
i
n
orde
r
t
o
giv
e
thi
s
Sura
h
a
mor
e
universa
l
meaning
.
However
,
hi
s
explanatio
n
tha
t
som
e
verse
s
hav
e
bot
h
a
genera
l
a
s
Cf
.
verse
s
23
,
28
,
34
,
38
,
119
,
12
3
an
d
"th
e
believers
"
ar
e
referre
d
t
o
i
n
man
y
othe
r
verses
,
to
r
example
,
i
n
verse
s
70-71)
.
14
2

155. wel
l
a
s
a
specifi
c
connotatio
n
lack
s
clarit
y
(khitab
ha
'itihar
alfaz
'am
hain
lekin
rue
sakhan
in
musalmanon
hi
ki
tarafhai,
ibid
,
p
.
547)
.
Finally
,
th
e
reference
s
Islah
i
make
s
t
o
th
e
physica
l
aspect
s
o
f
th
e
migratio
n
(hijrah)
an
d
t
o
th
e
geographica
l
boundarie
s
o
f
Islami
c
societ
y
{dar
al
kufr
an
d
dar
al
islam,
ibid
,
p
.
661
)
indicat
e
tha
t
h
e
understand
s
thes
e
concept
s
i
n
th
e
traditiona
l
prima
facie
an
d
physica
l
sense
.
Moreover
,
th
e
diseas
e
mentione
d
i
n
vers
e
12
5
i
s
a
n
actua
l
diseas
e
{mahz
isVarah
nahin
balke
ek
haqiqat,
ibid
,
p
.
665)
.
Beside
s
usin
g
word
s
i
n
a
physica
l
o
r
materia
l
way
,
however
,
Islah
i
als
o
resort
s
t
o
figurative
,
symboli
c
languag
e
i
n
hi
s
discussio
n
o
f
thi
s
Surah
.
Sinc
e
i
t
i
s
ver
y
importan
t
fo
r
th
e
reade
r
t
o
b
e
abl
e
t
o
decid
e
whethe
r
a
vers
e
shoul
d
b
e
understoo
d
i
n
a
physica
l
o
r
i
n
a
figurativ
e
way
,
i
t
woul
d
hav
e
bee
n
helpfu
l
i
f
Islah
i
ha
d
provide
d
th
e
criteri
a
fo
r
makin
g
suc
h
a
distinction
.
14
3

156. Introductio
n
t
o
Sura
h
Grou
p
Thre
e
Islah
i
single
s
ou
t
Sura
h
An
Nur
fro
m
th
e
fiftee
n
Surah
s
o
f
Grou
p
Thre
e
an
d
highlight
s
vers
e
5
5
becaus
e
i
t
expresse
s
th
e
them
e
(
'umud
)
i
n
a
characteristi
c
way
:
Go
d
ha
s
promise
d
thos
e
o
f
yo
u
wh
o
hav
e
attaine
d
t
o
fait
h
an
d
d
o
righteou
s
deed
s
that
,
o
f
a
certainty
,
H
e
wil
l
caus
e
the
m
t
o
acced
e
t
o
powe
r
o
n
earth
,
eve
n
a
s
H
e
cause
d
(som
e
of
)
thos
e
wh
o
live
d
befor
e
the
m
t
o
acced
e
t
o
it
;
an
d
that
,
o
f
a
certainty
,
H
e
wil
l
firml
y
establis
h
fo
r
the
m
th
e
religio
n
whic
h
H
e
ha
s
bee
n
please
d
t
o
besto
w
o
n
them
;
an
d
that
,
o
f
a
certainty
,
H
e
wil
l
caus
e
thei
r
erstwhil
e
stat
e
o
f
fea
r
t
o
b
e
replace
d
b
y
a
sens
e
o
f
security
.
Islah
i
say
s
tha
t
th
e
abov
e
vers
e
present
s
th
e
condition
s
tha
t
hav
e
bee
n
lai
d
dow
n
s
o
tha
t
th
e
believer
s
wil
l
enjo
y
succes
s
an
d
prosperit
y
(falah,
vol
.
4
,
p
.
9)
.
Thes
e
condition
s
flo
w
from
th
e
ethica
l
demand
s
o
f
fait
h
(akhlaq
o
kirdar
ke
sath
mashrut
haijo
iman
ka
lazmi
maqtaza
hai,
ibid
)
tha
t
wil
l
distinguis
h
a
believin
g
communit
y
(muminana
mu'ashrah,
ibid
)
from
a
n
unbelievin
g
on
e
(kafirana
mu
'ashrah,
ibid)
.
Furthermore
,
Islah
i
say
s
tha
t
eac
h
o
f
th
e
fiftee
n
Surah
s
o
f
th
e
Grou
p
ha
s
it
s
ow
n
characteristi
c
wa
y
o
f
expressin
g
th
e
overal
l
them
e
(
'umud
)
o
f
th
e
whol
e
Group
:
Repeate
d
reflectio
n
o
n
th
e
Surah
s
o
f
thi
s
Grou
p
give
s
on
e
th
e
clea
r
impressio
n
tha
t
the
y
revolv
e
aroun
d
on
e
truth
,
thoug
h
the
y
approac
h
i
t
fro
m
differen
t
aspect
s
an
d
expres
s
i
t
i
n
differen
t
ways
.
A
brie
f
statemen
t
o
f
thi
s
trut
h
woul
d
b
e
t
o
sa
y
tha
t
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
tha
t
too
k
plac
e
a
t
th
e
instigatio
n
o
f
th
e
Prophe
t
wil
l
resul
t
i
n
victor
y
fo
r
th
e
Prophe
t
an
d
fo
r
hi
s
follower
s
an
d
defea
t
an
d
humiliatio
n
fo
r
hi
s
opponents
,
th
e
Qurays
h
(ahl
iman
ki
kamyabi
o
fathmandi
aur
quraysh
ki
zillat
o
hazimat
par
mantahi
hogi,
ibid
,
p.10)
.
Islah
i
consider
s
Sura
h
Grou
p
Thre
e
t
o
b
e
pronouncin
g
a
warning
fo
r
th
e
Qurays
h
an
d
proclaimin
g
good
news
fo
r
th
e
Prophe
t
an
d
hi
s
follower
s
(ibid)
.
Unles
s
th
e
Qurays
h
chang
e
thei
r
evi
l
ways
,
the
y
wil
l
experienc
e
th
e
sam
e
fat
e
a
s
th
e
nation
s
tha
t
hav
e
gon
e
befor
e
them
.
Th
e
Qurays
h
wil
l
fin
d
ampl
e
evidenc
e
fo
r
th
e
seriou
s
natur
e
o
f
thi
s
warnin
g
fro
m
th
e
histor
y
relate
d
i
n
Sura
h
Grou
p
Three
,
a
s
wel
l
a
s
from
reflectin
g
o
n
th
e
man
y
indication
s
tha
t
14
4

157. aris
e
ou
t
o
f
thei
r
ow
n
reaso
n
an
d
natur
e
a
s
wel
l
a
s
fro
m
observin
g
th
e
livin
g
being
s
aroun
d
the
m
an
d
th
e
natura
l
law
s
an
d
histor
y
o
f
th
e
univers
e
{quraysh
par
'aql
o
fit
rat
aur
afaq
o
anfus
ke
dalail
aur
tarikh
o
nizam
kainat
ke
shawahid
se
ye
bat
wazeh
ki
gayi
hai,
ibid)
.
Similarly
,
provide
d
tha
t
the
y
remai
n
firmly
committe
d
t
o
th
e
trut
h
an
d
ar
e
patien
t
i
n
adversity
,
th
e
Prophe
t
an
d
hi
s
follower
s
ma
y
b
e
quit
e
certai
n
o
f
thei
r
eventua
l
succes
s
(isi
tarah
nabi
salla
allahu
alayhi
wa
sallam
aur
ap
ke
sahaba
ko
sabr
o
istiqamat
aur
taqwa
ki
talqin
farmai
gayi
hai
kejis
haq
ko
le
kar
turn uthe
ho
injamkar
ki
kamyabi
aur
ferozmandi
isi
ka
hissah
hai,
ibid)
.
Th
e
evidenc
e
supportin
g
th
e
certaint
y
o
f
thei
r
victor
y
i
s
jus
t
a
s
availabl
e
fo
r
the
m
a
s
i
t
i
s
fo
r
thei
r
opponents
,
th
e
Quraysh
.
Islah
i
say
s
tha
t
"th
e
wa
y
o
f
God
"
{sunnat
ilahi)
assure
s
thos
e
wh
o
persever
e
i
n
time
s
o
f
adversit
y
tha
t
the
y
wil
l
hav
e
victor
y
an
d
succes
s
(sunnat
ilahi
ye
hai
ke
haq
ko
ghalbah
aur
kamyabi
ki
manzil
tak
pahunchne
ke
liye
azmaish
ke
mukhtalif
marhalon
se
guzarna
parta
hai,
ibid)
.
Th
e
ke
y
questio
n
concern
s
th
e
natur
e
an
d
th
e
exten
t
o
f
thi
s
victory
.
Beside
s
th
e
clai
m
o
f
victor
y
fo
r
believer
s
i
n
th
e
nex
t
world
,
doe
s
thi
s
victor
y
als
o
refe
r
t
o
th
e
capitulatio
n
o
f
Mecc
a
an
d
th
e
succes
s
an
d
prosperit
y
o
f
th
e
believer
s
in
this
world,
a
s
Islah
i
claim
s
i
t
does
?
I
s
vers
e
5
5
o
f
Sura
h
An
Nur
(quote
d
above
)
a
referenc
e
t
o
th
e
historica
l
victor
y
o
f
th
e
Muslim
s
i
n
Mecca
?
Islah
i
say
s
tha
t
thos
e
wh
o
persever
e
i
n
th
e
wa
y
o
f
Go
d
wil
l
experienc
e
succes
s
in
this
world
a
s
wel
l
a
s
i
n
th
e
nex
t
(dunya
aur
akhirat
donon
mein
kamyabi
tumhara
hi
hissah
hai,
ibid)
.
I
t
i
s
precisel
y
thi
s
poin
t
tha
t
Islah
i
want
s
t
o
highligh
t
b
y
providin
g
a
selectio
n
o
f
verse
s
take
n
from
Sura
h
Grou
p
Three
,
namely
,
tha
t
Go
d
promise
s
prosperity
in
this
world
befor
e
providin
g
a
n
eve
n
greate
r
rewar
d
i
n
th
e
worl
d
t
o
come
.
I
n
fact
,
Islah
i
articulate
s
th
e
mai
n
messag
e
(
'umud
)
o
f
Sura
h
Grou
p
Thre
e
i
n
term
s
o
f
God'
s
promis
e
t
o
provid
e
som
e
for
m
o
f
succes
s
an
d
victor
y
fo
r
believer
s
in
this
world
whil
e
holdin
g
a
sever
e
punishmen
t
i
n
stor
e
fo
r
unbelievers
.
Sura
h
Yunus,
th
e
firs
t
Sura
h
o
f
Grou
p
Three
,
illustrate
s
th
e
them
e
(
'umud
)
o
f
th
e
whol
e
Sura
h
Grou
p
i
n
a
phras
e
from
vers
e
2
:
War
n
al
l
mankind
,
an
d
giv
e
unt
o
thos
e
wh
o
hav
e
attaine
d
t
o
fait
h
th
e
gla
d
tidin
g
tha
t
i
n
thei
r
Sustainer'
s
sigh
t
the
y
surpas
s
al
l
other
s
i
n
tha
t
the
y
ar
e
completel
y
sincere
.
Islah
i
comment
s
tha
t
thi
s
vers
e
present
s
th
e
them
e
('umud)
i
n
ver
y
clea
r
word
s
(is
surah
ka
'umud
nihayat
/ami'
alfaz
mein
.
. .
wazeh
ho
raha
hai,
ibid
,
p
.
10)
.
14
5

158. I
n
vers
e
4
9
o
f
th
e
Sura
h
Hud,
th
e
sam
e
them
e
(
'umud
)
i
s
expresse
d
i
n
th
e
differen
t
words
:
Be
,
then
,
(lik
e
Noah,
)
patien
t
i
n
adversit
y
-
for
,
behold
,
th
e
futur
e
belong
s
t
o
th
e
God-conscious
!
Sura
h
Yusuf
expresse
s
th
e
sam
e
them
e
i
n
vers
e
90
:
Verily
,
i
f
on
e
i
s
consciou
s
o
f
Hi
m
an
d
patien
t
i
n
adversit
y
-
behold
,
Go
d
doe
s
no
t
fai
l
t
o
requit
e
th
e
doer
s
o
f
good
!
I
n
th
e
Sura
h
Ar
R
'ad,
th
e
sam
e
them
e
i
s
presente
d
wit
h
som
e
detai
l
i
n
vers
e
2
2
(kisi
qadar
tafsil
bhi
a
gayi
hai,
ibid
,
p
.
11)
:
Wh
o
ar
e
patien
t
i
n
adversit
y
ou
t
o
f
a
longin
g
fo
r
thei
r
Sustainer'
s
countenance
,
an
d
ar
e
constan
t
i
n
prayer
,
an
d
spen
d
o
n
others
,
secretl
y
an
d
openly
,
ou
t
o
f
wha
t
W
e
provid
e
fo
r
the
m
a
s
sustenance
,
an
d
(who
)
repe
l
evi
l
wit
h
good
.
I
t
i
s
thes
e
tha
t
shal
l
fin
d
thei
r
fulfillmen
t
i
n
th
e
hereafter
.
Similarly
,
Sura
h
Ibrahim,
vers
e
27
,
guarantee
s
th
e
believer
s
steadfastnes
s
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(dunya
aur
akhirat
donon
mein
ahl
iman
ke
sabit
qadam
ka
zimn
hai,
ibid)
:
Go
d
grant
s
firmnes
s
unt
o
thos
e
wh
o
hav
e
attaine
d
t
o
fait
h
throug
h
th
e
wor
d
tha
t
i
s
unshakabl
y
tru
e
i
n
th
e
lif
e
o
f
thi
s
worl
d
a
s
wel
l
a
s
i
n
th
e
lif
e
t
o
come
;
bu
t
th
e
wrongdoer
s
H
e
let
s
g
o
astray
:
fo
r
Go
d
doe
s
whateve
r
H
e
wills
.
Sura
h
An
Nahl
ha
s
th
e
followin
g
word
s
i
n
vers
e
3
0
t
o
illustrat
e
th
e
sam
e
theme
:
Goo
d
fortun
e
awaits
,
i
n
thi
s
world
,
al
l
wh
o
persever
e
i
n
doin
g
good
;
bu
t
thei
r
ultimat
e
en
d
wil
l
b
e
fa
r
bette
r
still
:
for
,
ho
w
excellen
t
indee
d
wil
l
b
e
th
e
stat
e
o
f
th
e
God-consciou
s
(i
n
th
e
lif
e
t
o
come)
!
Furthermore
,
Islah
i
say
s
tha
t
i
n
Sura
h
Al
Isra
(o
r
Sura
h
Bani
Israil)
thos
e
wh
o
choos
e
th
e
wa
y
o
f
Go
d
wil
l
hea
r
th
e
gla
d
tiding
s
o
f
succes
s
(fath)
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(Jin
logon
ne
ye
rah
ikhtiyar
kar
li
hai
dunya
aur
akhirat
ki
falah
ki
basharat
inhi
ke
liye
hai,
ibid)
.
Hi
s
certaint
y
i
s
base
d
o
n
verse
s
9-10
:
Verily
,
thi
s
Qur'a
n
show
s
th
e
wa
y
t
o
al
l
tha
t
i
s
mos
t
upright
,
an
d
give
s
th
e
believer
s
wh
o
d
o
goo
d
deed
s
th
e
gla
d
tidin
g
tha
t
their
s
wil
l
b
e
a
grea
t
reward
;
an
d
(i
t
announces
,
too)
,
tha
t
W
e
hav
e
readie
d
grievou
s
sufferin
g
fo
r
thos
e
wh
o
wil
l
no
t
believ
e
i
n
th
e
lif
e
t
o
come
.
14
6

159. Accordin
g
t
o
Islahi
,
anothe
r
illustratio
n
o
f
thi
s
them
e
i
s
t
o
b
e
foun
d
i
n
Sura
h
Al
Artbiya,
vers
e
105
:
W
e
lai
d
i
t
dow
n
i
n
al
l
th
e
book
s
o
f
divin
e
wisdo
m
tha
t
M
y
righteou
s
no
servant
s
shal
l
inheri
t
th
e
earth
.
Finally
,
vers
e
5
5
o
f
Sura
h
An
Nur,
th
e
las
t
Sura
h
o
f
Grou
p
Three
,
present
s
th
e
sam
e
messag
e
i
n
a
mos
t
clea
r
fashio
n
(ye
basharat
wazeh
se
wazeh
tar
ho
gayi
hai,
ibid
,
p
.
12)
:
Go
d
ha
s
promise
d
thos
e
o
f
yo
u
wh
o
hav
e
attaine
d
t
o
fait
h
an
d
d
o
righteou
s
deed
s
that
,
o
f
a
certainty
,
H
e
wil
l
caus
e
the
m
t
o
acced
e
t
o
powe
r
o
n
earth
,
eve
n
a
s
H
e
cause
d
(som
e
of
)
thos
e
wh
o
live
d
befor
e
the
m
t
o
acced
e
t
o
it
;
an
d
that
,
o
f
a
certainly
,
H
e
wil
l
firml
y
establis
h
fo
r
the
m
th
e
religio
n
whic
h
H
e
ha
s
bee
n
please
d
t
o
besto
w
o
n
them
;
an
d
that
,
o
f
a
certainty
,
H
e
wil
l
caus
e
thei
r
erstwhil
e
stat
e
o
f
fea
r
t
o
b
e
replace
d
b
y
a
sens
e
o
f
security
.
Th
e
purpos
e
o
f
highlightin
g
th
e
abov
e
verse
s
i
s
t
o
presen
t
th
e
genera
l
moo
d
(
'a
m
mazaj,
ibid
)
o
f
Sura
h
Grou
p
Three
.
Islah
i
assert
s
tha
t
th
e
them
e
o
f
eac
h
specifi
c
Sura
h
a
s
wel
l
a
s
it
s
characteristi
c
wa
y
o
f
argumentatio
n
wil
l
al
l
becom
e
eas
y
t
o
understan
d
onc
e
w
e
hav
e
analyze
d
th
e
meanin
g
o
f
th
e
Sura
h
(har
surah
ka
'umud
aur
bahs
o
istadlal
mein
is
ka
sahih
rukh
matalib
ke
tajziyah
se
samne
ayega,
ibid)
.
7
* A
comparabl
e
vers
e
i
s
t
o
b
e
found
i
n
Sura
h
Al
Baqarah,
vers
e
30
:
"An
d
lo
!
Th
y
Sustaine
r
sai
d
unt
o
th
e
angels
:
'Behold
,
I
a
m
abou
t
t
o
establis
h
upo
n
eart
h
on
e
wh
o
shal
l
inheri
t
it'"
.
14
7

160. Sura
h
Yunus
Introductio
n
Sinc
e
Sura
h
Yunus
i
s
th
e
firs
t
Sura
h
o
f
Grou
p
Three
,
Islah
i
devote
s
hi
s
openin
g
remark
s
t
o
th
e
them
e
(
l
umud
)
o
f
th
e
whol
e
o
f
Sura
h
Grou
p
Three
,
whic
h
h
e
illustrate
s
wit
h
a
vers
e
from
almos
t
eac
h
Sura
h
i
n
thi
s
Sura
h
Group
.
I
hav
e
alread
y
presente
d
thi
s
lis
t
o
f
verse
s
i
n
m
y
introductio
n
t
o
Sura
h
Grou
p
Thre
e
(above)
.
A
s
fo
r
Sura
h
Yunus,
Islah
i
say
s
th
e
them
e
('umud)
o
f
thi
s
Sura
h
i
s
expresse
d
quit
e
clearl
y
i
n
th
e
phras
e
fro
m
vers
e
2
:
War
n
al
l
mankind
,
an
d
giv
e
unt
o
thos
e
wh
o
hav
e
attaine
d
t
o
fait
h
th
e
gla
d
tidin
g
tha
t
i
n
thei
r
Sustainer'
s
sigh
t
the
y
surpas
s
al
l
other
s
i
n
tha
t
the
y
ar
e
completel
y
sincere
.
Th
e
ke
y
phras
e
i
n
thi
s
sentence
,
a
s
fa
r
a
s
th
e
'umud
i
s
concerned
,
i
s
th
e
phras
e
"the
y
surpas
s
al
l
other
s
i
n
tha
t
the
y
ar
e
completel
y
sincere
"
{anna
lahum
qadama
sidqiri),
whic
h
Islah
i
translate
s
a
s
"havin
g
precedence
"
o
r
"surpassin
g
i
n
status
"
{baripaligah
hai,
vol
.
4
,
p
.
11)
.
Islah
i
say
s
tha
t
th
e
'umud,
a
s
wel
l
a
s
th
e
characteristi
c
proces
s
o
f
argumentatio
n
o
f
eac
h
Sura
h
wil
l
emerg
e
clearl
y
onl
y
afte
r
a
n
analysi
s
ha
s
bee
n
mad
e
o
f
th
e
meanin
g
o
f
th
e
Sura
h
a
s
a
whol
e
(matalib
ka
tajaziyah,
ibid
,
p
.
12)
.
Bu
t
i
f
Islah
i
ca
n
provid
e
suc
h
a
n
analysi
s
o
f
th
e
meanin
g
o
f
th
e
whol
e
Sura
h
i
n
a
fe
w
page
s
(a
s
h
e
claim
s
t
o
d
o
a
t
th
e
beginnin
g
o
f
hi
s
commentar
y
o
n
eac
h
Surah)
,
i
t
woul
d
see
m
tha
t
furthe
r
contextua
l
analysi
s
i
s
superfluous
.
O
f
wha
t
importanc
e
i
s
th
e
contextua
l
stud
y
tha
t
follows
?
However
,
eve
n
afte
r
readin
g
Islahi'
s
analysi
s
o
f
th
e
meanin
g
o
f
th
e
Sura
h
a
s
a
whole
,
th
e
reade
r
i
s
stil
l
lef
t
wonderin
g
ho
w
th
e
phras
e
"the
y
surpas
s
al
l
other
s
i
n
tha
t
the
y
ar
e
completel
y
sincere
"
(anna
lahum
qadama
sidqin)
o
f
vers
e
2
shoul
d
b
e
understood
.
I
f
th
e
word
s
ar
e
translate
d
i
n
a
physica
l
o
r
i
n
a
materia
l
sense
,
th
e
phras
e
woul
d
expres
s
th
e
succes
s
an
d
prosperit
y
promise
d
t
o
believer
s
i
n
thi
s
world
,
whic
h
i
s
i
n
keepin
g
wit
h
th
e
overal
l
them
e
(
'umud
)
o
f
th
e
Sura
h
Group
.
Naturally
,
Islah
i
woul
d
prefe
r
hi
s
ow
n
translatio
n
becaus
e
i
t
fit
s
i
n
bette
r
wit
h
th
e
overal
l
them
e
o
f
th
e
Sura
h
Group
.
7
9
A
s
Muhamma
d
Asa
d
says
,
th
e
phras
e
coul
d
als
o
b
e
understoo
d
i
n
a
mor
e
personal
,
spiritua
l
wa
y
a
s
"denotin
g
a
concor
d
betwee
n
wha
t
a
perso
n
actuall
y
conceive
s
i
n
hi
s
min
d
o
r
feel
s
an
d
wha
t
h
e
expresse
s
b
y
word
,
dee
d
o
r
attitude
-
i
n
othe
r
words
,
complet
e
sincerity"
.
Asa
d
(1980)
,
p
.
287
,
not
e
4
.
14
8

161. Victor
y
i
n
Thi
s
Worl
d
an
d
i
n
th
e
Nex
t
Islah
i
find
s
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
expresse
d
repeatedl
y
i
n
severa
l
o
f
it
s
verses
.
Righ
t
a
t
th
e
star
t
o
f
th
e
Surah
,
i
n
it
s
secon
d
vers
e
(alread
y
quote
d
above)
,
w
e
fin
d
a
phras
e
tha
t
Islah
i
say
s
describe
s
th
e
prominen
t
an
d
respecte
d
statu
s
o
f
th
e
believer
s
(
'izza
t
ka
maqam,
martaba
buland,
unchi
paligah
aur
lazawal
sarfarazi,
ibid
,
p
.
22)
.
Accordin
g
t
o
Islahi
,
th
e
fac
t
tha
t
thi
s
vers
e
stresse
s
gla
d
tiding
s
fo
r
th
e
believer
s
i
s
i
n
keepin
g
wit
h
th
e
natur
e
o
f
Sura
h
Grou
p
Thre
e
(is
gnip
ki
tamam
sura
ton
me
in
numayan
pahlu
ahl
iman
ke
liye
basharat
hi
ka
hai,
ibid)
.
Sura
h
Grou
p
Thre
e
give
s
expressio
n
t
o
th
e
triump
h
o
f
God
,
hi
s
Prophet
s
an
d
thei
r
disciples
.
However
,
Islah
i
doe
s
no
t
completel
y
dispe
l
th
e
ambiguit
y
surroundin
g
hi
s
concep
t
o
f
victor
y
i
n
thi
s
world
.
H
e
sometime
s
suggest
s
tha
t
victor
y
wil
l
occu
r
onl
y
in
the
next
world.
Fo
r
instance
,
Islah
i
find
s
a
n
allusio
n
t
o
th
e
them
e
o
f
succes
s
an
d
prosperit
y
i
n
vers
e
103
:
W
e
sav
e
Ou
r
apostle
s
an
d
thos
e
wh
o
hav
e
attaine
d
t
o
faith
.
Islah
i
say
s
th
e
phras
e
expresse
s
th
e
succes
s
tha
t
th
e
believer
s
wil
l
eventuall
y
experienc
e
(bilakhir
allah
ta
'ala
apne
rasulon
aur
ahl
iman
ko
kamyabi
'ata
farmata
hai,
ibid
,
p
.
94)
,
thereb
y
suggestin
g
tha
t
th
e
succes
s
thes
e
verse
s
promis
e
t
o
th
e
believer
s
i
s
a
succes
s
tha
t
come
s
onl
y
"a
t
th
e
end
"
(bilakhir),
tha
t
is
,
i
n
th
e
nex
t
world
.
I
n
spit
e
o
f
thi
s
ambiguity
,
Islah
i
stresse
s
tha
t
th
e
gla
d
tiding
s
concer
n
lif
e
in
this
world.
A
s
vers
e
6
4
says
:
Fo
r
the
m
ther
e
i
s
th
e
gla
d
tidin
g
(o
f
happiness
)
i
n
th
e
lif
e
o
f
thi
s
worl
d
an
d
i
n
th
e
lif
e
t
o
come
;
(an
d
since
)
nothin
g
coul
d
eve
r
alte
r
(th
e
outcom
e
of
)
God'
s
promises
,
this
,
thi
s
i
s
th
e
triump
h
supreme
!
Islah
i
understand
s
th
e
vers
e
t
o
mea
n
tha
t
victor
y
i
s
t
o
b
e
achieve
d
i
n
thi
s
worl
d
a
s
wel
l
(is
dunya
mein
bhi
lazman
ghalba
hasil
hota
hai,
ibid
,
p
.
66)
.
Notin
g
tha
t
victor
y
ha
s
a
separat
e
connotatio
n
fo
r
apostle
s
an
d
fo
r
prophet
s
(in
anbiya
ka
ma
'amla
jo
sirf
nabi
they,
rasul
nahin
they,
is
se
alag
hai,
ibid)
,
Islah
i
say
s
tha
t
th
e
gla
d
tidin
g
mentione
d
i
n
th
e
las
t
sentenc
e
o
f
vers
e
87
:
An
d
giv
e
tho
u
(
O
Moses
)
th
e
gla
d
tidin
g
(o
f
God'
s
succour
)
t
o
al
l
believers
,
ha
d
alread
y
bee
n
announce
d
i
n
vers
e
2
o
f
th
e
sam
e
Sura
h
(is
basharat
ka
zikr
ayat
2
mein
guzar
chuka
hai,
ibid
,
p
.
81)
:
14
9

162. War
n
al
l
mankind
,
an
d
giv
e
unt
o
thos
e
wh
o
hav
e
attaine
d
t
o
fait
h
th
e
gla
d
tidin
g
tha
t
i
n
thei
r
Sustainer'
s
sigh
t
the
y
surpas
s
al
l
other
s
i
n
tha
t
the
y
ar
e
completel
y
sincere
.
Hence
,
h
e
claim
s
tha
t
bot
h
verse
s
refe
r
t
o
th
e
victor
y
o
f
believer
s
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(dunya
aur
akhirat
donon
meinfauz
o
falah,
ibid)
.
Furthermore
,
accordin
g
t
o
Islahi
,
ther
e
i
s
a
referenc
e
t
o
th
e
victor
y
o
f
th
e
believer
s
i
n
thi
s
worl
d
i
n
vers
e
17
:
Verily
,
thos
e
wh
o
ar
e
los
t
i
n
si
n
wil
l
neve
r
attai
n
t
o
a
happ
y
state
.
Islah
i
remind
s
th
e
reade
r
tha
t
th
e
backgroun
d
t
o
thi
s
vers
e
concern
s
th
e
succes
s
o
f
trut
h
i
n
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
(haq
o
batil
ki
jo
kashmakash
barpa
hoti
hai
wo
lazman
haq
ke
ghalba
par
muntahi
hoti
hai,
ibid
,
p
.
33
)
an
d
conclude
s
tha
t
th
e
victor
y
mus
t
tak
e
plac
e
//-
;
this
world
(akhirat
se
pahli
is
dunya
me
in
bhi
ghalba
lazmi
hai,
ibid)
.
Moreover
,
th
e
gla
d
tiding
s
th
e
Israelite
s
receive
d
ar
e
describe
d
i
n
vers
e
93
:
An
d
(thereafter)
,
indeed
,
W
e
assigne
d
unt
o
th
e
childre
n
o
f
Israe
l
a
mos
t
goodl
y
abode
,
an
d
provide
d
fo
r
the
m
sustenanc
e
ou
t
o
f
th
e
goo
d
thing
s
o
f
life
.
Islah
i
say
s
tha
t
th
e
vers
e
refer
s
t
o
th
e
wa
y
Go
d
establishe
d
th
e
Israelite
s
i
n
th
e
Promise
d
Lan
d
(bani
israil
ko
apne
muntakhab
kardah
'alaqe
mein
iqtidar
o
istahqam
bakhsha,
ibid
,
p
.
85)
,
understandin
g
th
e
vers
e
a
s
referrin
g
t
o
th
e
physica
l
victor
y
tha
t
too
k
plac
e
i
n
history
.
I
t
seem
s
clea
r
tha
t
Islah
i
i
s
stressin
g
th
e
physical
,
historica
l
aspec
t
o
f
victor
y
tha
t
too
k
plac
e
i
n
thi
s
world
.
Tw
o
question
s
remai
n
unanswered
.
Th
e
firs
t
i
s
whethe
r
thi
s
victor
y
coul
d
b
e
understoo
d
i
n
a
mor
e
spiritua
l
an
d
emotiona
l
sense
,
instea
d
o
f
th
e
physical
,
materia
l
o
r
prima
facie
sens
e
emphasize
d
b
y
Islahi
.
Th
e
othe
r
questio
n
concern
s
th
e
sens
e
i
n
whic
h
thi
s
victor
y
coul
d
als
o
occu
r
i
n
th
e
contemporar
y
worl
d
o
f
th
e
reader
.
Th
e
Appea
l
t
o
Reaso
n
Anothe
r
wa
y
tha
t
Islah
i
trie
s
t
o
fin
d
a
unit
y
i
n
th
e
Sura
h
i
s
throug
h
hi
s
ow
n
peculia
r
approac
h
t
o
reason
.
Th
e
argumen
t
seem
s
t
o
b
e
tha
t
th
e
Sura
h
itsel
f
mus
t
b
e
coheren
t
becaus
e
i
t
point
s
t
o
th
e
harmon
y
an
d
cohesivenes
s
o
f
th
e
universe
,
whic
h
an
y
rationa
l
perso
n
wil
l
readil
y
accep
t
(koi
salim
al
'aql
aur
koi
mustaqim
alfilrat
insan,
ibid
,
p
.
25)
.
Vers
e
3
says
:
Verily
,
you
r
Sustaine
r
i
s
God
,
wh
o
ha
s
create
d
th
e
heaven
s
an
d
th
e
eart
h
i
n
si
x
aeons
,
an
d
i
s
establishe
d
o
n
th
e
thron
e
o
f
Hi
s
almightiness
,
governin
g
al
l
tha
t
exists
.
15
0

163. Islah
i
conclude
s
fro
m
thi
s
vers
e
tha
t
th
e
univers
e
i
s
no
t
th
e
resul
t
o
f
a
n
acciden
t
(ittifaqi
hadse
ke
taur
par
zahur
mein
nahin
a
gayi
hai,
ibid
,
p
.
23)
.
An
y
reasonabl
e
observe
r
wil
l
b
e
abl
e
t
o
dra
w
th
e
conclusio
n
tha
t
th
e
worl
d
i
s
no
t
a
plac
e
fo
r
empt
y
pastime
s
(na
ye
kisi
kalindare
ka
khel
tamasha
hai,
ibid
)
bu
t
ha
s
bee
n
entruste
d
t
o
mankin
d
fo
r
a
purpos
e
{insan
jo
is
kainat
mein
khalifa
ki
haisiyat
rakhta
hai
.
.
.
is
ke
samne
ek
aisa
din
aye
jis
mein
wo
log
pure
insafke
sath
apne
'amal
ka
silah
pay
en,
ibid)
.
I
n
othe
r
words
,
Islah
i
say
s
tha
t
mankind'
s
mora
l
responsibilit
y
ca
n
b
e
rationall
y
deduce
d
from
th
e
evidenc
e
availabl
e
i
n
th
e
universe
.
An
y
othe
r
conclusio
n
woul
d
wor
k
agains
t
reaso
n
an
d
natur
e
(jo
'aql
o
fitrat
aur
khud
tumhare
apne
musallama
ke
khilafhai,
ibid)
.
I
n
fact
,
Islah
i
find
s
th
e
basi
c
purpos
e
o
f
th
e
univers
e
expresse
d
i
n
th
e
followin
g
phras
e
from
vers
e
4
:
H
e
create
s
(man
)
i
n
th
e
firs
t
instance
,
an
d
the
n
bring
s
hi
m
fort
h
ane
w
t
o
th
e
en
d
tha
t
H
e
ma
y
rewar
d
wit
h
equit
y
al
l
wh
o
attai
n
t
o
fait
h
an
d
d
o
righteou
s
deeds
.
Islah
i
say
s
tha
t
th
e
basi
c
purpos
e
o
f
th
e
comin
g
da
y
o
f
judgmen
t
i
s
t
o
rewar
d
mankin
d
fo
r
hi
s
goo
d
deed
s
(qiyamai
ka
asl
maqsud
dar
haqiqat
ahl
iman
ko
jaza
dena
hai,
ibid
,
p
.
24)
.
Th
e
univers
e
canno
t
continu
e
a
s
i
t
i
s
withou
t
th
e
certaint
y
o
f
huma
n
accountabilit
y
o
n
th
e
Las
t
Da
y
(ye
sari
kudrat
o
hikmat
bemaqsud
o
beghayat
ho
jati
hai,
ibid
,
p
.
25)
.
Islah
i
say
s
th
e
sam
e
subjec
t
wa
s
deal
t
wit
h
i
n
vers
e
19
1
o
f
Sura
h
Al
'Imran
(ibid
,
p
.
26)
.
I
n
short
,
th
e
orde
r
o
f
th
e
univers
e
an
d
man'
s
accountabilit
y
mus
t
b
e
eviden
t
t
o
an
y
reflectiv
e
perso
n
(is
nazam
par
jo
shakhs
hhi
ghaur
karta
hai,
ibid)
.
I
t
i
s
clea
r
tha
t
th
e
Sura
h
doe
s
dra
w
ou
r
attentio
n
t
o
th
e
abundan
t
evidenc
e
availabl
e
i
n
th
e
univers
e
fo
r
th
e
existenc
e
o
f
a
Creato
r
and
,
subsequently
,
t
o
th
e
comin
g
accountabilit
y
o
n
th
e
Las
t
Day
.
Bu
t
i
t
seem
s
t
o
m
e
tha
t
th
e
Sura
h
doe
s
no
t
presen
t
thi
s
messag
e
i
n
suc
h
a
logical
,
rationa
l
wa
y
tha
t
t
o
den
y
i
t
woul
d
simpl
y
amoun
t
t
o
nonsense
.
Instead
,
th
e
Sura
h
expect
s
a
perso
n
t
o
b
e
sensitiv
e
enoug
h
t
o
recogniz
e
al
l
thi
s
evidenc
e
a
s
pointin
g
t
o
th
e
wor
k
o
f
a
benevolen
t
Creato
r
an
d
Sustainer
.
Islah
i
tend
s
t
o
reduc
e
th
e
tex
t
o
f
th
e
Sura
h
t
o
a
philosophica
l
treatise
.
I
t
i
s
significan
t
tha
t
h
e
reject
s
moder
n
philosoph
y
a
s
contrar
y
t
o
th
e
messag
e
o
f
th
e
Qur'a
n
an
d
tha
t
h
e
wrot
e
hi
s
ow
n
boo
k
o
n
th
e
philosoph
y
o
f
th
e
Qur'an.
8
0
Islah
i
provide
s
a
n
illustratio
n
o
f
hi
s
ow
n
approac
h
t
o
philosoph
y
i
n
hi
s
commen
t
o
n
vers
e
1
9
o
f
th
e
presen
t
Surah
:
Ami
n
Ahsi
m
Islahi
,
Haqiqat
Tauhid,
know
n
i
n
Hnglis
h
translatio
n
a
s
The
Philosophy
of
the Qur'an.
15
1

164. An
d
(kno
w
that
)
al
l
mankin
d
wer
e
onc
e
bu
t
on
e
singl
e
community
,
an
d
onl
y
late
r
di
d
the
y
begi
n
t
o
hol
d
divergen
t
views
.
An
d
ha
d
i
t
no
t
bee
n
fo
r
a
decre
e
tha
t
ha
d
alread
y
gon
e
fort
h
from
th
y
Sustainer
,
al
l
thei
r
difference
s
woul
d
indee
d
hav
e
bee
n
settle
d
(fro
m
th
e
outset)
.
Accordin
g
t
o
Islahi
,
moder
n
philosopher
s
hol
d
tha
t
mankin
d
graduall
y
develope
d
fro
m
holdin
g
divergen
t
opinion
s
abou
t
Go
d
t
o
a
monotheisti
c
vie
w
{jadid
falsafion
ke
is
nazariya
.
.
.
ke
insan
ne
din
ha
aghaz
shirk
se
kiya
phir
darja
badarja
irtiqa
karte
hue
tauhid
tak
pahuncha,
ibid
,
p
.
35)
.
Bu
t
th
e
Qur'a
n
teache
s
th
e
opposit
e
view
,
sayin
g
tha
t
mankin
d
los
t
hi
s
initial
,
monotheisti
c
understandin
g
o
f
Go
d
{quran
is
ke
bilkul
bar'aks
ye
kahta
hai
ke
khuda
ne
sharu'
hi
se
insan
ko
tauhid
ki
ta
'Urn di,
ibid)
.
Islah
i
say
s
tha
t
th
e
variou
s
intellectua
l
approache
s
o
f
mankin
d
toda
y
diverg
e
from
th
e
basi
c
unit
y
tha
t
wa
s
establishe
d
a
t
th
e
beginnin
g
(aj
shirk
o
zalalat
ke
mukhtaliftariqon
ki
maujudgi
.
.
.
gumrahon
ki
apni
ijad
se
zahur
mein
aye
ham,
ibid)
.
Consequently
,
Islah
i
doe
s
no
t
hav
e
a
positiv
e
opinio
n
o
f
th
e
developmen
t
o
f
philosophy
,
preferrin
g
th
e
unifor
m
wa
y
o
f
thinkin
g
tha
t
wa
s
th
e
origina
l
characteristi
c
o
f
mankind
.
Hi
s
preferenc
e
fo
r
a
unifor
m
wa
y
o
f
thinkin
g
influence
s
hi
s
approac
h
t
o
th
e
presen
t
Surah
,
leadin
g
t
o
a
narro
w
us
e
o
f
reaso
n
an
d
rationalit
y
a
s
th
e
onl
y
wa
y
t
o
understan
d
th
e
verse
s
abou
t
th
e
cohesivenes
s
o
f
th
e
univers
e
an
d
th
e
da
y
o
f
accountability
.
A
simila
r
understandin
g
emerge
s
fro
m
Islahi'
s
view
s
o
n
vers
e
9
3
concernin
g
th
e
Jews
:
An
d
i
t
wa
s
no
t
unti
l
knowledg
e
(o
f
God'
s
revelation
)
wa
s
vouchsafe
d
t
o
the
m
tha
t
the
y
bega
n
t
o
hol
d
divergen
t
views
.
Islah
i
say
s
that
,
becaus
e
o
f
thei
r
ungratefulnes
s
fo
r
God'
s
blessings
,
th
e
Jew
s
develope
d
al
l
kind
s
o
f
divergen
t
view
s
wit
h
regar
d
t
o
religio
n
an
d
th
e
Tora
h
(allah
ke
din
aur
is
ki
kitab
o
shar'
ke
ma'amle
mein
.
.
.
tarah
tarah
ke
ikhtilafat
paida
kar
ke
payi
hui
haqiqat
gum
kar
di,
ibid
,
p
.
85)
.
Ye
t
divergen
t
view
s
wit
h
regar
d
t
o
religio
n
an
d
th
e
Tora
h
nee
d
no
t
b
e
a
sig
n
o
f
ungratefulness
.
Difference
s
o
f
opinio
n
i
n
thes
e
matter
s
wil
l
alway
s
com
e
wit
h
intellectua
l
involvemen
t
an
d
inquir
y
int
o
th
e
messag
e
o
f
God.
8
1
A
furthe
r
indicatio
n
o
f
Islahi'
s
concep
t
o
f
rationa
l
inquir
y
emerge
s from
hi
s
openin
g
remark
s
t
o
verse
s
71-9
3
o
f
th
e
presen
t
Surah
.
Islah
i
say
s
tha
t
th
e
8
1
Muhamma
d
Asa
d
quote
s
Raz
i
a
s
saying
:
"Th
e
peopl
e
o
f
Mose
s
remaine
d
o
f
one religiou
s
persuasio
n
{'ala
millah
wahidah)
an
d
o
f
on
e
opinion
,
withou
t
an
y
disagreement
,
unti
l
the
y
bega
n
t
o
stud
y
th
e
Torah
:
whereupo
n
the
y
becam
e
awar
e
o
f
th
e
(various
)
problem
s
an
d
obligation
s
involved
,
an
d
disagreement
s
(regardin
g
thei
r
interpretation
)
aros
e
amon
g
them
.
An
d
s
o
Go
d
make
s
i
l
eloa
r
(i
n
th
e
abov
e
Qur'an-vcrse
)
tha
t
thi
s
kin
d
o
f
disagreemen
t
i
s
inevitabl
e
{la hudcl) mi
d
wil
l
alway
s
occu
r
i
n
th
e
lif
e
o
f
thi
s
world
"
Asa
d
(1980)
,
p
.
306
,
not
e
114
.
15
2

165. previou
s
verse
s
expresse
d
th
e
messag
e
throug
h
a
n
appea
l
t
o
reaso
n
an
d
t
o
natur
e
(
'aq
l
o
fitrat
ke
dalail
se,
ibid
,
p
.
69
)
wherea
s
th
e
followin
g
verse
s
see
k
t
o
confir
m
th
e
sam
e
truth
s
wit
h
a
n
appea
l
t
o
histor
y
(inhi
haqaiq
ko
tarikh
ki
roshni
mein
wazeh
karna
hai
jo
upar
'aql
o
fitrat
ke
dalail
se
mubarhan
kiye
gaye
hain,
ibid)
.
Islah
i
seem
s
t
o
b
e
advocatin
g
th
e
separatio
n
o
f
rationa
l
an
d
historica
l
inquiry
.
Bu
t
historica
l
discours
e
mus
t
appea
l
t
o
reaso
n
an
d
natur
e
a
s
well
.
Islah
i
presume
s
tha
t
rationa
l
discours
e
i
s
distinc
t
fro
m
historica
l
discours
e
withou
t
givin
g
an
y
furthe
r
justificatio
n
fo
r
suc
h
a
distinction
.
Moreover
,
h
e
see
s
n
o
significan
t
differenc
e
betwee
n
th
e
variou
s
historica
l
account
s
relate
d
i
n
thes
e
verses
,
excep
t
th
e
reference
s
t
o
detail
s
o
f
tim
e
an
d
plac
e
(farq
agar
hai
to
nam
o
maqam
aur
zamane
ka
hai,
ibid)
.
Islah
i
say
s
tha
t
on
e
ca
n
disregar
d
suc
h
detail
s
o
f
tim
e
an
d
plac
e
i
n
orde
r
t
o
gras
p
th
e
meanin
g
o
f
thes
e
historica
l
account
s
(asl
dastan
is
qadr
haham
digar
mushaba
hai
ke
nam
o
maqam
kefarq
ko
nazar
andaz
kar
dijiye
to
sre
se
koi
farq
hi
nahin
rah
fata,
ibid)
.
Bu
t
i
f
th
e
detail
s
o
f
thes
e
historica
l
account
s
ar
e
no
t
ver
y
significan
t
fo
r
thei
r
meaning
,
on
e
coul
d
dra
w
th
e
conclusio
n
tha
t
thes
e
historica
l
account
s
functio
n
simpl
y
a
s
parable
s
an
d
mus
t
b
e
understoo
d
i
n
th
e
wa
y
w
e
understan
d
parables
.
Islah
i
say
s
tha
t
th
e
thir
d
perso
n
i
s
use
d
i
n
th
e
parable
s
o
f
verse
s
22-2
3
becaus
e
thi
s
i
s
th
e
usua
l
styl
e
o
f
parable
s
(yahan
se
usluh
ghaib
ka
ho
gaya,
is
liye
ke
ye
tamsil
hai
aur
tamsil
ke
liye
uslub-i-bayan
'umumi
hi
mauzun
aur
mu
'assir
hota
hai,
ibid
,
p
.
40)
.
Jus
t
a
s
h
e
ha
d
don
e
earlie
r
t
o
establis
h
a
direc
t
lin
k
betwee
n
a
parabl
e
an
d
th
e
Jew
s
(cf
.
Sura
h
Grou
p
One)
,
i
n
thes
e
verse
s
Islah
i
find
s
a
direc
t
lin
k
betwee
n
th
e
parable
s
an
d
th
e
Quraysh
,
despit
e
th
e
words
:
"
O
men!
"
i
n
vers
e
2
3
iayuha
nas
mein
khitab
phir
quraysh
se
hogaya,
ibid
,
p
.
40)
.
However
,
Islah
i
als
o
detect
s
a
genera
l
trut
h
conveye
d
b
y
th
e
parabl
e
(isi
haqiqat
ko
insani
zindagi
ke
ek
'amata
al
warud
waqe'
se
mi
sal
de
kar
samjhaya
hai,
ibid)
.
Islah
i
doe
s
no
t
appl
y
th
e
furthe
r
parable
,
mentione
d
i
n
vers
e
24
,
t
o
an
y
specifi
c
grou
p
bu
t
proceed
s
t
o
analyz
e
th
e
parabl
e
i
n
hi
s
ow
n
peculiar
,
rationalisti
c
wa
y
(cf
.
ibid
,
p
.
42)
.
Moreover
,
fro
m
th
e
us
e
o
f
th
e
wor
d
"story
"
i
n
vers
e
71
:
"An
d
conve
y
unt
o
the
m
th
e
stor
y
o
f
Noah"
,
Islah
i
argue
s
tha
t
thi
s
wor
d
indicate
s
th
e
occurrenc
e
o
f
a
n
importan
t
even
t
an
d
distinguishe
s
i
t
fro
m
a
n
historica
l
styl
e
o
f
writin
g
(is lafz
ke
ist
'emal
se
yahan
pata
chalta
hai
ke
maqsud
nuh
aur
qaum
nuh
ki
zindaqi
ke
kisi
ahm
maur
aur
kisi
faislakun
waqe'
ki
sarguzasht
sunana
hai.
muarikhon
ki
tarz
ki
mujarad
dastan
sarai
pesh
nazar
nahin
hai,
15
3

166. ibid
,
p
.
74)
.
I
n
othe
r
words
,
Islah
i
denie
s
tha
t
th
e
correc
t
meanin
g
o
f
a
n
even
t
ca
n
b
e
derive
d
from
historica
l
writing
.
Yet
,
surprisingly
,
Islah
i
stil
l
find
s
th
e
historica
l
contex
t
o
f
thi
s
even
t
significan
t
an
d
refer
s
t
o
hi
s
earlie
r
discussio
n
o
f
th
e
sam
e
historica
l
contex
t
i
n
verse
s
60-6
4
o
f
Sura
h
Al
A
'raf
(is
ke
mahl
waqu'a
aur
is
ke
tahmini
zamcma
ke
taraf
isharah
kar
chuke
Haiti
(ibid)
.
Similarly
,
hi
s
frequent
reference
s
t
o
th
e
complet
e
an
d
adequat
e
presentatio
n
o
f
argument
s
b
y
a
Prophe
t
(fo
r
example
,
th
e
concep
t
itimam
hujjat
i
s
mentione
d
thre
e
time
s
o
n
p
.
6
0
alone
)
raise
s
furthe
r
question
s
abou
t
th
e
kin
d
o
f
condition
s
Islah
i
woul
d
la
y
dow
n
fo
r
th
e
argumen
t
t
o
b
e
completel
y
convincing
.
Islah
i
neve
r
discusse
s
th
e
criteri
a
fo
r
suc
h
a
perfec
t
presentatio
n
o
f
th
e
argument
s
fo
r
religio
n
[din),
simpl
y
statin
g
tha
t
i
t
i
s
i
n
th
e
natur
e
o
f
a
Messenge
r
o
f
Go
d
(rasul)
t
o
achiev
e
suc
h
a
leve
l
o
f
presentatio
n
(hazrat
musa
aur
hazrat
harun
faraun
aur
is
ke
a
'yan
ke
pas
rasul
ke
haisiyat
se
gaye
they
is
wajh
se
unhone
lazman
in
ke
upar
allah
ki
hujjat
tamam
ki.
is
ke
baghair
rasul
ka
mishan
pura
nahin
hota,
ibid
,
p
.
76)
.
Islah
i
reject
s
th
e
opinio
n
o
f
thos
e
wh
o
sa
y
tha
t
Mose
s
wa
s
simpl
y
a
politica
l
leade
r
wh
o
le
d
hi
s
peopl
e
t
o
freedo
m
(sirfbani
israil
ki
azadi
ka
mutalba
kiya,
ibid)
.
Mor
e
tha
n
bein
g
a
freedo
m
fighter
,
Mose
s
wa
s
a
Prophe
t
wh
o
invite
d
hi
s
peopl
e
t
o
fait
h
an
d
t
o
Isla
m
(iman
o
islam
ki
.
.
.
da
'awat,
ibid)
.
Onl
y
a
Prophe
t
ha
s
th
e
capacit
y
t
o
presen
t
argument
s
tha
t
wil
l
lea
d
th
e
peopl
e
t
o
fait
h
an
d
t
o
Islam
.
I
n
short
,
Islah
i
argue
s
tha
t
i
t
woul
d
b
e
irrationa
l
t
o
rejec
t
th
e
Prophet'
s
wa
y
o
f
reasoning
.
Similarly
,
th
e
believer'
s
acceptanc
e
o
f
th
e
Prophet'
s
messag
e
i
s
a
rationa
l
activit
y
(allah
la
'ala
iman
o
hidayat
ki
rah
inhi
logon
par
kulta
hai
jo
apne
'aql
o
dil
ki
salahiyaton
se
faidah
utale
hain,
ibid
,
p
.
49)
.
Islah
i
goe
s
o
n
t
o
describ
e
thos
e
wh
o
d
o
no
t
us
e
thei
r
reaso
n
(jo
log
'aql
o fitrat
ko
takra
kar,
ibid
)
a
s
peopl
e
wh
o
ten
d
t
o
follo
w
thei
r
ow
n
passion
s
an
d
wh
o
ar
e
thereb
y
los
t
(cf
.
ibid)
.
Islah
i
want
s
t
o
promot
e
th
e
correc
t
us
e
o
f
reaso
n
i
n
th
e
lif
e
o
f
a
believe
r
an
d
i
n
understandin
g
th
e
Qur'an
.
Th
e
questio
n
remain
s
a
s
t
o
ho
w
Islah
i
understand
s
th
e
concep
t
"reasonin
g
person
"
whe
n
h
e
refer
s
t
o
th
e
perso
n
wh
o
use
s
hi
s
reaso
n
('aql
wo
hai
jo
dusron
ke
halat
se
sabaq
le,
ibid
.
p
.
42)
.
Islah
i
doe
s
no
t
explai
n
wha
t
kind
o
f
lesson
s
a
reasonabl
e
perso
n
shoul
d
tak
e
from
hi
s
environment
.
15
4

167. Th
e
Socia
l
Contex
t
Anothe
r
ke
y
tha
t
Islah
i
use
s
t
o
unloc
k
th
e
meanin
g
o
f
th
e
Sura
h
i
s
t
o
investigat
e
th
e
socia
l
condition
s
i
n
whic
h
i
t
wa
s
revealed
.
Accordin
g
t
o
Islahi
,
thes
e
condition
s
wil
l
b
e
eviden
t
t
o
th
e
reade
r
fro
m
th
e
tex
t
itself
.
H
e
begin
s
b
y
identifyin
g
th
e
addressee
s
o
f
th
e
text
.
Vers
e
1
2
says
:
Fo
r
(thu
s
i
t
is:
)
whe
n
afflictio
n
befall
s
man
,
h
e
crie
s
ou
t
unt
o
Us
,
whethe
r
h
e
b
e
lyin
g
o
n
hi
s
sid
e
o
r
sittin
g
o
r
standin
g
Th
e
vers
e
refer
s
t
o
th
e
Qurays
h
{quraysh
ko
mukhatab
kar
ke,
ibid
,
p
.
32
)
eve
n
thoug
h
th
e
vers
e
use
s
a
genera
l
wor
d
fo
r
mankin
d
(insan
ka
lafz
bar
chand
'am
hai
lekin
is
se
murad
wohi
mutamanid
din
quraysh
hain,
ibid
,
p
.
31)
.
Similarly
,
vers
e
2
1
refer
s
t
o
"suc
h
people
"
(an
nas)
bu
t
Islah
i
claim
s
th
e
word
s
refe
r
t
o
th
e
Qurays
h
(ye
hal
to
quraysh
hi
ka
bay
an
ho raha
hai,
ibid
,
p
.
39)
.
Th
e
Qur'a
n
use
s
a
styl
e
tha
t
expresse
s
disregar
d
fo
r
th
e
Qurays
h
(be
iltifati
ka
izhar,
ibid
,
p
.
39)
.
Th
e
sam
e
styl
e
i
s
use
d
t
o
indicat
e
tha
t
thi
s
characteristi
c
o
f
th
e
Qurays
h
wa
s
"commo
n
t
o
all
"
(ye
hgqiqat
bhi
samne
ajaye
ke
is
bab
khas
me
in
jo
hal
in
ka
hai
wohi
hal
sab
ka
hai,
ibid)
.
Bu
t
i
t
i
s
no
t
clea
r
t
o
who
m
Islah
i
i
s
referrin
g
whe
n
h
e
say
s
tha
t
thi
s
characteristi
c
o
f
th
e
Qurays
h
wa
s
"commo
n
t
o
all"
.
I
s
i
t
commo
n
t
o
al
l
mankin
d
i
n
a
genera
l
sens
e
o
r
wa
s
i
t
commo
n
t
o
al
l
peopl
e
livin
g
a
t
th
e
tim
e
o
f
revelation
?
A
furthe
r
illustratio
n
o
f
thi
s
questio
n
ca
n
b
e
foun
d
i
n
th
e
word
s
"
O
men!
"
fro
m
vers
e
23
,
whic
h
woul
d
see
m
t
o
refe
r
t
o
peopl
e
i
n
general
:
O
men
!
Al
l
you
r
outrageou
s
deed
s
ar
e
boun
d
t
o
fal
l
bac
k
upo
n
you
r
ow
n
selves
!
Bu
t
Islah
i
say
s
tha
t
thi
s
vers
e
refer
s
specificall
y
t
o
th
e
Qurays
h
(ye
khitab
phir
quraysh
se
ho
gaya,
ibid
,
p
.
40)
.
I
n
fact
,
Islah
i
i
s
quit
e
certai
n
that
,
afte
r
th
e
parabl
e
tol
d
abou
t
th
e
ship
s
a
t
sea
,
th
e
Sura
h
agai
n
specificall
y
addresse
s
th
e
Qurays
h
(tamsil
ke
ba
'dye
quraysh
ko
phir
khitab
kiya
hai,
ibid
,
p
.
41)
.
Moreover
,
Islah
i
ha
s
hi
s
ow
n
particula
r
wa
y
o
f
explainin
g
th
e
contex
t
o
f
th
e
word
s
fro
m
vers
e
16
:
Indeed
,
a
whol
e
lifetim
e
hav
e
I
dwel
t
amon
g
yo
u
er
e
thi
s
(revelatio
n
cam
e
t
o
me)
:
wil
l
yo
u
not
,
then
,
us
e
you
r
reason
?
H
e
say
s
tha
t
th
e
phras
e
expresse
s
th
e
wa
y
th
e
Prophe
t
defende
d
himsel
f
befor
e
th
e
Qurays
h
b
y
claimin
g
tha
t
h
e
neithe
r
showe
d
pretension
s
t
o
leadershi
p
no
r
claime
d
t
o
hav
e
high-soundin
g
vision
s
(kab
turn
ne
mere
15
5

168. cmdar
siyadat
o
imarat
ki
ban
mahsus
ki
hai,
kab
turn
ne
paya
hai
ke
main
unche
unche
khwab
dekhta
hun?
Ibid
,
p
.
33)
.
Again
,
vers
e
1
7
asks
:
An
d
wh
o
coul
d
b
e
mor
e
wicke
d
tha
n
the
y
wh
o
attribut
e
thei
r
ow
n
lyin
g
invention
s
t
o
Go
d
o
r
giv
e
th
e
li
e
t
o
Hi
s
messages
?
Islah
i
say
s
th
e
questio
n
refer
s
t
o
th
e
authenti
c
characte
r
o
f
th
e
Prophe
t
himsel
f
(agar
main
sacha
hun,
ibid)
.
Islah
i
find
s
a
connectio
n
betwee
n
thes
e
tw
o
verse
s
b
y
seein
g
the
m
a
s
emergin
g
fro
m
th
e
socia
l
environmen
t
i
n
whic
h
th
e
Prophet'
s
identit
y
wa
s
bein
g
questioned
.
Furthermore
,
Islah
i
explain
s
man
y
verse
s
o
f
th
e
Sura
h
b
y
referrin
g
t
o
th
e
Ara
b
practice
s
o
f
th
e
period
.
H
e
claim
s
verse
s
48-4
9
refe
r
t
o
th
e
expectation
s
o
f
th
e
Arab
s
tha
t
thei
r
god
s
woul
d
giv
e
the
m
priorit
y
o
n
Judgmen
t
Da
y
(qiyamat
hui
to
in ke
dewi
dewala
wahan
in
ka
khuir
maqadam
karenge,
ibid
,
p
.
47
)
becaus
e
thes
e
imaginar
y
deitie
s
{farzi
ma'budon,
ibid
,
p
.
49
)
d
o
th
e
wor
k
o
f
intercessio
n
(maz'uma
sharka
aur
shaf'a,
ibid
,
p
.
63)
.
Islah
i
draw
s
o
n
th
e
custom
s
an
d
practice
s
o
f
th
e
Arab
s
(ah!
'arab
ke
'aqaid,
ibid
,
p
.
48
)
t
o
situat
e
thes
e
verse
s
i
n
thei
r
prope
r
context
.
Fo
r
example
,
vers
e
6
8
refer
s
t
o
th
e
practic
e
o
f
th
e
Arab
s
t
o
conside
r
th
e
angel
s
a
s
son
s
an
d
daughter
s
o
f
Go
d
{mushriqin
'arab
.
.
.
farishton
ko
khuda
ki
betiyan
kahte
they,
ibid
,
p
.
68)
.
Islah
i
explain
s
othe
r
verse
s
i
n
term
s
o
f
th
e
difficul
t
situatio
n
create
d
b
y
th
e
opponent
s
o
f
th
e
Prophe
t
an
d
hi
s
followers
.
Hence
,
vers
e
6
5
ha
s
a
messag
e
o
f
consolation
:
An
d
b
e
no
t
grieve
d
b
y
th
e
saying
s
o
f
thos
e
(wh
o
den
y
th
e
truth)
.
Behold
,
al
l
migh
t
an
d
glor
y
belon
g
t
o
Go
d
alone
:
H
e
alon
e
i
s
all
-
hearing
,
all-knowing
.
Islah
i
conjecture
s
tha
t
th
e
opponent
s
o
f
th
e
Prophe
t
an
d
hi
s
follower
s
mus
t
hav
e
rejecte
d
th
e
claim
s
o
f
eventua
l
succes
s
the
y
wer
e
makin
g
{in
ayat
ke
nuzul
ke
daur
me
in
nnisalmanon
ka
jo
hai
tha is
ke
lihaz
se
tamakan
aur
ghalba
ki
wo
basharat
.
. .
kuffar
ke
liye
tanz
o
istahza
ka
mauzu
ban
sakti
thiy,
ibid
,
p
.
66)
.
Thes
e
opponent
s
ridicule
d
th
e
Muslims
'
hop
e
o
f
victor
y
a
s
jus
t
a
drea
m
{hukumat
o
saltanat
ke
khwab
dekh
rahe
hain,
ibid)
.
Hence
,
thes
e
verse
s
consol
e
no
t
onl
y
th
e
Prophe
t
bu
t
hi
s
companion
s
a
s
wel
l
(tasalli
o
basharat
peghambar
hi
ke
liye
makhsus
nahin
hai
balke
ap
ke
saiiyon
ke
liye
bhi
hai,
ibid
,
p
.
65)
.
Islah
i
clarifie
s
man
y
passage
s
o
f
th
e
Sura
h
b
y
resortin
g
t
o
thi
s
nee
d
fo
r
consolatio
n
an
d
encouragemen
t
b
y
th
e
Muslim
s
o
f
15
6

169. th
e
time
.
"
Furthermore
,
w
e
hav
e
anothe
r
exampl
e
o
f
th
e
wa
y
Islah
i
finds
th
e
socia
l
contex
t
withi
n
th
e
tex
t
whe
n
Islah
i
describe
s
th
e
perio
d
befor
e
th
e
hijrah
a
s
on
e
o
f
suc
h
anarch
y
tha
t
th
e
Muslim
s
wer
e
advise
d
t
o
pra
y
i
n
on
e
another'
s
houses
,
a
s
relate
d
i
n
vers
e
8
7
(is
'aburi
daur
mein
inhi
gharon
ko
'arzi
taurpar
qibla
ki
haisiyat
de
di
gayi,
ibid
,
p..81)
.
Othe
r
verse
s
ar
e
explaine
d
b
y
referrin
g
t
o
th
e
social
,
psychologica
l
an
d
historica
l
realitie
s
prevalen
t
i
n
societ
y
a
t
tha
t
time
.
Fo
r
example
,
i
n
orde
r
t
o
provid
e
th
e
socia
l
backgroun
d
fo
r
vers
e
78
,
whic
h
relate
s
wha
t
th
e
leader
s
o
f
th
e
peopl
e
wer
e
saying
,
Islah
i
refer
s
t
o
th
e
powe
r
o
f
th
e
aristocrac
y
o
f
th
e
perio
d
(aristokrasi
bar
sar
iqlidar,
ibid
,
p
.
77
)
an
d
t
o
th
e
atrocitie
s
the
y
committe
d
(israili
bachon
ko
qatil
kar
dene
ki
jo
sangdalana
as
kirn
chali
gayi
thiy,
ibid)
.
I
n
addition
,
Islah
i
make
s
comment
s
o
f
a
psychologica
l
natur
e
t
o
explai
n
Pharaoh'
s
tactic
s
i
n
vers
e
7
9
(kisi
haqiqat
ko
na
manane
ki
khwaish
ek
aisi
khwaish
hai
jis
ki
khatir
insan
bahot
si
hamaqaten
kar
guzarta
hai,
ibid
,
p
.
78)
.
Islah
i
i
s
describin
g
characteristic
s
tha
t
belon
g
t
o
huma
n
being
s
i
n
genera
l
i
n
orde
r
t
o
explai
n
th
e
behaviou
r
o
f
Pharaoh
.
Anothe
r
illustratio
n
o
f
Islahi'
s
contextua
l
approac
h
i
s
containe
d
i
n
hi
s
comment
s
o
n
th
e
word
s
o
f
vers
e
83
:
"non
e
sav
e
a
fe
w
o
f
hi
s
peopl
e
declare
d
thei
r
fait
h
i
n
Moses"
.
Islah
i
say
s
th
e
phras
e
refer
s
t
o
th
e
experienc
e
o
f
al
l
th
e
Prophet
s
an
d
actuall
y
describe
s
th
e
beginnin
g
o
f
Isla
m
itsel
f
(islam
ki
ibtadai
tarikh
bhi
isi
haqiqat
ki
shahadat
deli
hai
aur
dusre
anbiya
ki
tarikh
bhi,
ibid
,
p
.
79)
.
Afte
r
providin
g
thi
s
historica
l
background
,
Islah
i
goe
s
o
n
t
o
giv
e
a
mor
e
psychologica
l
explanatio
n
fo
r
vers
e
8
3
(is
ki
wazeh
nafsiati
wajh
ye
hai
ke
hazral
anbiya
jis
hamigir
da
'wat-i-islam
ko
le
kar
utate
hai,
ibid
)
an
d
describe
s
th
e
fearlessnes
s
o
f
youn
g
peopl
e
i
n
th
e
fac
e
o
f
th
e
displeasur
e
o
f
thos
e
i
n
authorit
y
(na
waqt
ke
arbab-i-iqtidar
ki
barhami
ko
khatir
mein
late
hain,
ibid)
.
Islah
i
i
s
o
f
th
e
opinio
n
tha
t
th
e
vers
e
itsel
f
indicate
s
th
e
dispositio
n
o
f
thos
e
wh
o
enjoye
d
powe
r
i
n
societ
y
i
n
tha
t
perio
d
(is
daur
mein
jo
shakhs
takht-i-hukumat
par
tha,
wo
bhi,
jaisa
ke
ay
at
ke
alfaz
se
wazeh
hai,
ibid)
.
^
Fo
r
example
,
verse
s
4
0
nn
d
4
2
bot
h
provid
e
consolatio
n
to
r
th
e
Prophe
t
{ta.ikin o
laxalli,
ibi
d
p
.
59)
.
Similarly
,
verse
s
98-10
0
ar
e
al
l
mean
t
t
o
strengthe
n
an
d
consol
e
th
e
Prophe
t
i
n
th
e
fac
e
o
f
his difficul
t
situatio
n
(cf
.
ibid
,
p
.
90-91)
.
15
7

170. Th
e
Wa
y
o
f
Go
d
Islah
i
i
s
constantl
y
makin
g
us
e
o
f
a
concep
t
h
e
call
s
"th
e
wa
y
o
f
God
"
t
o
explai
n
verse
s
i
n
th
e
Qur'a
n
tha
t
describ
e
God'
s
actio
n
i
n
th
e
world
.
Fo
r
example
,
vers
e
1
1
says
:
Bu
t
W
e
leav
e
the
m
alon
e
(fo
r
a
while
)
-
al
l
thos
e
wh
o
d
o
no
t
believ
e
tha
t
the
y
ar
e
destine
d
t
o
mee
t
Us
:
(W
e
leav
e
the
m
alone
)
i
n
thei
r
overweenin
g
arrogance
,
blindl
y
stumblin
g
t
o
an
d
fro.
Islah
i
explain
s
tha
t
i
t
i
s
accordin
g
t
o
"th
e
wa
y
o
f
God
"
{sunnai
ilahi)
tha
t
Go
d
doe
s
no
t
punis
h
unbeliever
s
immediatel
y
{is
sunnai
ilahi
ka
laqaza
ye
hai,
ibid
,
p
.
31)
.
Th
e
followin
g
vers
e
i
s
als
o
clarifie
d
wit
h
referenc
e
t
o
"th
e
wa
y
o
f
God
"
{sunnai
ilahi
kc
taht,
ibid)
.
Similarly
,
Islah
i
say
s
tha
t
vers
e
3
3
console
s
th
e
Prophe
t
becaus
e
unbeliever
s
ar
e
peopl
e
wh
o
oppos
e
"th
e
wa
y
o
f
God
"
wit
h
the
m
{ye
sunnai
ilahi
ki
zid
mein
aye
hue
log
hain,
ibid
,
p
.
49)
.
Th
e
Prophe
t
i
s
reminde
d
tha
t
hi
s
responsibilit
y
i
s
confine
d
t
o
presentin
g
th
e
argument
s
o
f
th
e
messag
e
i
n
a
clea
r
wa
y
{itimam-i-hujjat
ke
ha
'd
tumhari
zimmadari
khatam
hojati
hai,
ibid)
.
A
t
a
tim
e
fixed
b
y
God
,
th
e
Prophe
t
i
s
tol
d
t
o
declar
e
hi
s
imminen
t
departure
.
Islah
i
describe
s
thi
s
momen
t
wit
h
th
e
hel
p
o
f
anothe
r
concep
t
h
e
call
s
"th
e
proclamatio
n
o
f
th
e
Prophet'
s
departure
"
{'elan-i-barail).
Whe
n
peopl
e
sho
w
persisten
t
resistanc
e
t
o
th
e
messag
e
o
f
th
e
Prophet
,
Go
d
tell
s
hi
m
t
o
leav
e
the
m
t
o
thei
r
ow
n
designs
.
A
s
vers
e
4
1
says
:
An
d
(so
,
O
Prophet,
)
i
f
the
y
giv
e
the
e
th
e
lie
,
say
:
"T
o
m
e
(shal
l
b
e
accounted
)
m
y
doings
,
an
d
t
o
you
,
you
r
doings
;
yo
u
ar
e
no
t
accountabl
e
fo
r
wha
t
I
a
m
doing
,
an
d
I
a
m
no
t
accountabl
e
fo
r
whateve
r
yo
u
do"
.
Islah
i
say
s
thi
s
statemen
t
o
f
th
e
Prophe
t
amount
s
t
o
a
declaratio
n
o
f
hi
s
abandonin
g
th
e
peopl
e
t
o
thei
r
ow
n
fate
.
Onc
e
th
e
Prophe
t
ha
s
lef
t
them
,
th
e
peopl
e
hav
e
los
t
th
e
basi
s
o
f
thei
r
securit
y
{jab
wo
in
se
'
elan-i-barait
kar
deta
hai
to ye
amanjo
is
ki
badaulat
qaum
ko
hasil
hoti
hai
uthjati
hai,
ibid
,
p
.
58)
.
Thi
s
momen
t
is
,
therefore
,
crucia
l
i
n
th
e
lif
e
o
f
an
y
nation
.
Bu
t
Islahi'
s
analysi
s
concern
s
th
e
perio
d
o
f
th
e
Prophets
.
Hence
,
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
point
s
t
o
th
e
historica
l
patter
n
accordin
g
t
o
whic
h
Go
d
punishe
s
a
natio
n
onl
y
afte
r
thei
r
Prophe
t
ha
s
bee
n
withdraw
n
fro
m
amon
g
them
.
Th
e
Meccan
s
wer
e
spare
d
suc
h
punishmen
t
becaus
e
man
y
o
f
the
m
believe
d
i
n
th
e
messag
e
o
f
th
e
Prophet
.
Islah
i
say
s
tha
t
vers
e
4
6
i
s
a
n
expressio
n
o
f
"th
e
wa
y
o
f
God
"
a
s
fa
r
a
s
thi
s
applie
s
t
o
15
8

171. the
m
(ayat
mein
isi
simnat
ilahi
ki
taraf
isharah
hai,
ibid
,
p
.
60)
.
Vers
e
4
7
put
s
i
t
clearly
:
No
w
ever
y
communit
y
ha
s
ha
d
a
n
apostle
;
an
d
onl
y
afte
r
thei
r
apostl
e
ha
s
appeare
d
(an
d
delivere
d
hi
s
message
)
i
s
judgmen
t
passe
d
o
n
them
,
i
n
al
l
equity
;
an
d
neve
r
ar
e
the
y
wronged
.
Islah
i
say
s
that
,
accordin
g
t
o
"th
e
wa
y
o
f
God"
,
thi
s
vers
e
give
s
a
warnin
g
t
o
th
e
Qurays
h
(ye
quraysh
ko
anzar
hai
is
sunnat
ilahi
ki
roshni
mein,
ibid
)
an
d
expresse
s
th
e
basi
c
historica
l
patter
n
o
f
th
e
worl
d
accordin
g
t
o
whic
h
thos
e
wh
o
believ
e
wil
l
experienc
e
prosperit
y
an
d
thos
e
wh
o
disbeliev
e
wil
l
b
e
defeated
,
whic
h
i
s
essentiall
y
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
(jo
log
rasul
par
iman
laye
in
ko
najat
o falah
hqsil
hui
aur
jo
log
is
ki
takzib
par
are
rah
gaye
in
ki
jar
kat
di
gayi,
ibid)
.
Th
e
Prophe
t
ha
s
com
e
t
o
provid
e
the
m
wit
h
complet
e
an
d
convincin
g
argument
s
(itimam
hujjat
ke
liye
khuda
ka
rasul
a
chuka
hai,
ibid)
.
Thi
s
i
s
th
e
specia
l
tas
k
o
f
th
e
messenge
r
o
f
Go
d
(ye
sunnat
ilahi
rasulon
ke
sath
makhsus
hai,
ibid
,
p
.
61)
.
Unti
l
h
e
ha
s
provide
d
complet
e
an
d
convincin
g
arguments
,
th
e
missio
n
o
f
th
e
apostl
e
ha
s
no
t
ye
t
bee
n
accomplishe
d
(hujjat
tamam
.
. .
ke
baghair
rasul
ka
mishan
pura
nahin
hota,
ibid
,
p
.
76)
.
Islah
i
ha
s
th
e
sam
e
explanatio
n
fo
r
vers
e
8
8
(cf
.
ibid
,
p
.
82)
.
H
e
seem
s
t
o
understan
d
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
a
s
a
la
w
o
f
histor
y
t
o
whic
h
th
e
moder
n
worl
d
i
s
als
o
subjec
t
(is
dunya
ke
andar
zindagi
ki
jo
muhlat
qaumon
ko
milti
hai
wo
apni
salahiyaion
ko
ajagar
karne
ke
liye
milii
hai,
ibid
,
p
.
82)
.
Bu
t
peopl
e
i
n
th
e
moder
n
worl
d
d
o
no
t
hav
e
acces
s
t
o
th
e
sam
e
convincin
g
arguments
,
whic
h
th
e
peopl
e
wh
o
live
d
a
t
th
e
tim
e
o
f
th
e
las
t
Prophe
t
had
.
Ca
n
"th
e
wa
y
o
f
God"
,
then
,
b
e
a
universa
l
la
w
o
f
histor
y
fo
r
al
l
nations
?
Th
e
"sealin
g
o
f
hearts
"
refer
s
t
o
a
proces
s
whic
h
i
s
relate
d
t
o
"th
e
wa
y
o
f
Go
d
(is
sunnat
ilahi
ki
taraf
isharah
hai,
ibid
,
p
.
75
)
an
d
whic
h
Islah
i
say
s
i
s
containe
d
i
n
th
e
followin
g
phras
e
fro
m
vers
e
74
:
thu
s
i
t
i
s
tha
t
W
e
sea
l
th
e
heart
s
o
f
suc
h
a
s
(ar
e
won
t
to
)
transgres
s
th
e
bound
s
o
f
wha
t
i
s
right
.
Go
d
appoint
s
hi
s
apostle
s
t
o
preac
h
wit
h
complet
e
an
d
convincin
g
argument
s
bu
t
th
e
peopl
e
whos
e
heart
s
ar
e
close
d
wil
l
no
t
accep
t
thei
r
messag
e
(aise
logon
par
rasul
ke
zara'e
se
itimam
hujjat
hota
hai
aur
is
itimam
hujjat
ke
natija
mein
in
ke
dilon
par
mahr
lag
jati
hai,
ibid
,
p
.
76)
.
Accordin
g
t
o
vers
e
44
,
thes
e
peopl
e
ar
e
themselve
s
t
o
blam
e
fo
r
th
e
wa
y
the
y
hav
e
close
d
themselve
s
t
o
th
e
messag
e
o
f
th
e
Prophets
:
15
9

172. Verily
,
Go
d
doe
s
no
t
d
o
th
e
leas
t
wron
g
unt
o
men
,
bu
t
i
t
i
s
me
n
wh
o
wron
g
themselves
.
Islah
i
repeat
s
th
e
vers
e
i
n
hi
s
own
word
s
withou
t
referrin
g
explicitl
y
t
o
th
e
concep
t
"th
e
wa
y
o
f
Go
d
{allah
zara
bhi
apne
bandon
par
zidm
nahin
karta
balke
log
khud
hi
apni
janon
par
zulm
dhate
hain,
ibid
,
p
.
59)
.
I
n
conclusion
,
God'
s
actio
n
i
n
punishin
g
a
grou
p
o
f
peopl
e
wh
o
rejec
t
th
e
Prophet'
s
messag
e
ca
n
mor
e
correctl
y
b
e
understoo
d
a
s
th
e
inevitabl
e
consequenc
e
o
f
a
natio
n
bringin
g
destructio
n
upo
n
itsel
f
throug
h
it
s
ow
n
evildoing
.
s
?
Th
e
sam
e
ide
a
ca
n
b
e
foun
d
i
n
Sura
h
Yumis,
verse
s
12
,
2
3
an
d
108
.
16
0

173. Conclusion
s
Islah
i
place
s
fiftee
n
Surah
s
fro
m
th
e
Mecca
n
an
d
th
e
Media
n
perio
d
i
n
Sura
h
Grou
p
Thre
e
an
d
say
s
tha
t
thes
e
Surah
s
al
l
shar
e
a
commo
n
them
e
(
'umud)
.
Sura
h
An
Nur,
however
,
i
s
concerne
d
wit
h
matrimonia
l
relationship
s
an
d
othe
r
question
s
arisin
g
ou
t
o
f
th
e
change
d
socia
l
condition
s
prevailin
g
i
n
Medina
.
Besides
,
Sura
h
Ibrahim,
whic
h
wa
s
reveale
d
te
n
year
s
previousl
y
t
o
Sura
h
An
Nur,
ha
s
a
differen
t
focus
.
Islah
i
ca
n
brin
g
suc
h
divers
e
Surah
s
togethe
r
int
o
on
e
Sura
h
Grou
p
onl
y
b
y
disregardin
g
th
e
multifariou
s
historica
l
condition
s
i
n
whic
h
thes
e
divers
e
Surah
s
wer
e
revealed
.
I
t
i
s
misleadin
g
t
o
sa
y
tha
t
the
y
al
l
shar
e
th
e
sam
e
subjec
t
matter
.
Islah
i
examine
s
th
e
situatio
n
i
n
whic
h
th
e
Sura
h
wa
s
reveale
d
(in
ayat
ke
nuzul
ke
daur
me
in,
ibid
,
p
.
66
)
an
d
describe
s
th
e
atrociou
s
condition
s
th
e
Muslim
s
ha
d
t
o
endur
e
(is
'aburi
daur
mein,
ibid
,
p
.
81)
.
Islah
i
claim
s
tha
t
th
e
verse
s
themselve
s
provid
e
th
e
detail
s
o
f
th
e
socia
l
backgroun
d
o
f
th
e
Sura
h
(is
daur
mein
jo
shakhs
lakht-i-hukumat
par
tha,
wo
bhi,
jaisa
ke
ayat
ke
alfaz
se
wazeh
hai,
ibid
,
p
.
79)
.
Islah
i
say
s
tha
t
man
y
verse
s
wer
e
directe
d
specificall
y
t
o
th
e
Qurays
h
an
d
eve
n
establishe
s
a
direc
t
lin
k
betwee
n
th
e
parable
s
o
f
verse
s
22-2
3
an
d
th
e
Quraysh
.
Further
,
b
y
highlightin
g
severa
l
verse
s
tha
t
expres
s
consolatio
n
an
d
encouragemen
t
(tasalli)
fo
r
th
e
Prophe
t
an
d
hi
s
follower
s
i
n
thes
e
difficul
t
conditions
,
Islah
i
want
s
t
o
prov
e
tha
t
hi
s
perceptio
n
o
f
th
e
socia
l
an
d
politica
l
backgroun
d
o
f
th
e
Sura
h
i
s
correct
.
On
e
i
s
lef
t
wit
h
th
e
impressio
n
tha
t
Islah
i
i
s
deliberatel
y
settin
g
u
p
a
n
argumen
t
fo
r
hi
s
formulatio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
i
n
term
s
o
f
victor
y
fo
r
th
e
Muslim
s
an
d
th
e
defea
t
o
f
th
e
Quraysh
.
Fo
r
Islahi
,
vers
e
2
i
s
crucia
l
fo
r
a
correc
t
understandin
g
o
f
thi
s
Surah
.
B
y
mean
s
o
f
thi
s
verse
,
Islah
i
discusse
s
th
e
questio
n
o
f
th
e
victor
y
o
f
th
e
believers
,
whic
h
h
e
posite
d
a
s
th
e
mai
n
them
e
(
'umud
)
o
f
th
e
Surah
.
Islahi'
s
analysi
s
doe
s
no
t
satisfactoril
y
answe
r
th
e
questio
n
a
s
t
o
ho
w
thi
s
victor
y
ca
n
b
e
experience
d
i
n
thi
s
worl
d
a
s
wel
l
a
s
i
n
th
e
next
.
Th
e
languag
e
h
e
use
s
regardin
g
th
e
succes
s
an
d
prosperit
y
promise
d
t
o
th
e
believer
s
remain
s
ambiguou
s
becaus
e
i
t
move
s
betwee
n
a
material,
physical
sens
e
o
f
succes
s
an
d
prosperit
y
an
d
a
spiritual
o
r
emotional
sens
e
o
f
succes
s
an
d
prosperity
.
Islah
i
give
s
th
e
impressio
n
tha
t
th
e
succes
s
an
d
prosperit
y
o
f
thi
s
worl
d
ar
e
o
f
th
e
sam
e
kin
d
a
s
tha
t
whic
h
wil
l
b
e
experience
d
i
n
th
e
nex
t
world
.
Moreover
,
Islah
i
present
s
th
e
conflic
t
betwee
n
succes
s
an
d
defea
t
i
n
term
s
o
f
16
1

174. th
e
struggl
e
betwee
n
trut
h
an
d
falsity
,
thereb
y
movin
g
beyon
d
th
e
victor
y
o
f
th
e
Muslim
s
i
n
Mecc
a
an
d
raisin
g
th
e
discussio
n
t
o
a
mor
e
universa
l
level
.
Islah
i
reject
s
moder
n
philosoph
y
(jadidfalsafion
ke
is
nazariya,
ibid
,
p
.
35
)
accordin
g
t
o
whic
h
mankin
d
bega
n
b
y
holdin
g
divergen
t
opinion
s
abou
t
Go
d
an
d
graduall
y
develope
d
t
o
th
e
monotheisti
c
poin
t
o
f
view
.
H
e
propose
s
hi
s
ow
n
theor
y
o
f
histor
y
o
n
th
e
basi
s
o
f
vers
e
19
,
accordin
g
t
o
whic
h
mankin
d
wa
s
originall
y
"on
e
singl
e
community"
.
Suc
h
a
perceptio
n
o
f
histor
y
account
s
fo
r
th
e
appearanc
e
o
f
messenger
s
fro
m
Go
d
wh
o
cam
e
t
o
advocat
e
th
e
reformatio
n
o
f
society
.
Islah
i
develop
s
hi
s
theor
y
o
f
histor
y
wit
h
th
e
us
e
o
f
severa
l
ke
y
concept
s
suc
h
a
s
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi),
th
e
definitiv
e
presentatio
n
o
f
th
e
argument
s
fo
r
fait
h
(itimam-i-hujjat)
an
d
th
e
ide
a
tha
t
a
prophe
t
mus
t
depar
t
afte
r
completin
g
hi
s
tas
k
('elan-i-baraii).
Islahi'
s
vie
w
o
f
histor
y
i
s
base
d
o
n
hi
s
ow
n
perceptio
n
an
d
interpretatio
n
o
f
vers
e
1
9
(an
d
othe
r
verses
)
an
d
represent
s
on
e
accoun
t
amon
g
othe
r
possibl
e
interpretation
s
o
f
history
.
Furthermore
,
Islah
i
doe
s
no
t
sufficientl
y
tak
e
not
e
o
f
th
e
fac
t
tha
t
hi
s
theor
y
o
f
histor
y
i
s
totall
y
dependen
t
o
n
a
perceptio
n
o
f
faith
.
Othe
r
believer
s
ma
y
hav
e
thei
r
ow
n
explanation
s
o
f
th
e
developmen
t
o
f
history
.
16
2

175. Sura
h
Hud
Introductio
n
Islah
i
remind
s
th
e
reade
r
tha
t
a
comprehensiv
e
overvie
w
o
f
th
e
them
e
('umud)
o
f
Sura
h
Grou
p
Thre
e
wa
s
provide
d
i
n
th
e
introductio
n
t
o
th
e
previou
s
Surah
.
Sinc
e
th
e
presen
t
Sura
h
is
,
accordin
g
t
o
Islahi'
s
ow
n
principle
s
o
f
interpretatio
n
(hamare
usul,
vol
.
4
,
p
.
97)
,
th
e
secon
d
i
n
a
pai
r
wit
h
th
e
previou
s
on
e
{surah
yumis
hi
ka
musanna
hai,
ibid)
,
th
e
sam
e
kin
d
o
f
them
e
run
s
throug
h
thi
s
Sura
h
a
s
wa
s
eviden
t
i
n
th
e
previou
s
one
.
Th
e
onl
y
significan
t
differenc
e
betwee
n
th
e
tw
o
Surah
s
consist
s
i
n
th
e
wa
y
th
e
them
e
i
s
expressed
.
I
n
othe
r
words
,
th
e
Surah
s
diffe
r
becaus
e
o
f
th
e
approac
h
tha
t
eac
h
Sura
h
take
s
t
o
th
e
proces
s
o
f
argumentatio
n
(ijmal
o
tafsil
aur
hahs
o
istadlal
ke
'itibar
se
donon
ka
nahj
alag
alag hai,
ibid)
.
Th
e
narrative
s
abou
t
forme
r
nation
s
an
d
peoples
,
whic
h
wer
e
presente
d
i
n
summar
y
for
m
i
n
th
e
previou
s
Surah
,
ar
e
give
n
muc
h
mor
e
detai
l
i
n
th
e
presen
t
Surah
.
Islah
i
say
s
tha
t
th
e
ver
y
firs
t
vers
e
o
f
th
e
Sura
h
indicate
s
thi
s
ne
w
focus
:
A
divin
e
wri
t
(i
s
this)
,
wit
h
message
s
tha
t
hav
e
bee
n
mad
e
clea
r
i
n
an
d
b
y
themselves
,
an
d
hav
e
bee
n
distinctl
y
spelle
d
ou
t
a
s
wel
l
-
(bestowe
d
upo
n
you
)
ou
t
o
f
th
e
grac
e
o
f
On
e
wh
o
i
s
wise
,
all-aware
.
Islah
i
add
s
tha
t
bot
h
th
e
presen
t
Sura
h
a
s
wel
l
a
s
th
e
previou
s
on
e
hav
e
th
e
sam
e
Qur'ani
c
name
s
(alif
lam
ra,
ibid)
.
Accordin
g
t
o
Islahi
,
th
e
fac
t
tha
t
tw
o
Surah
s
hav
e
th
e
sam
e
nam
e
argue
s
i
n
favo
r
o
f
thei
r
havin
g
th
e
sam
e
meanin
g
(suraton
ke
nam
mein
ishtarak
in
ke
matalib
ke
ishtarak
par
dalil
hai,
ibid)
.
Islah
i
consider
s
thes
e
remark
s
abou
t
th
e
them
e
('umud)
o
f
th
e
Sura
h
t
o
b
e
sufficien
t
(cf
.
ibid)
.
H
e
say
s
tha
t
a
n
overvie
w
o
f
th
e
meaning
s
o
f
th
e
Sura
h
(matalib
ka
tajaziyah,
ibid
)
wil
l
highligh
t
th
e
cohesivenes
s
o
f
th
e
Sura
h
(puri
surah
bahaisiyat
majmu'
nigah
ke
samne
ajayegi,
ibid)
.
Th
e
Coherenc
e
o
f
th
e
Sura
h
Th
e
coherenc
e
o
f
th
e
Sura
h
become
s
apparen
t
a
s
soo
n
a
s
th
e
meanin
g
o
f
th
e
whol
e
Sura
h
i
s
graspe
d
(mazamin
surah
ke
is
tajaziyah
par
ek
sar
sari
nazar
dalne
se
bhi
andaza
ho
jayega
ke
puri
surah
ek
ma
'in
maqsud
par
nihayat
/ami'
aur
marbut
khutbah
hai,
ibid
,
p
.
100
.
Th
e
coherenc
e
o
f
th
e
Sura
h
consist
s
o
f
th
e
wa
y
al
l
th
e
verse
s
complemen
t
on
e
another
,
thereb
y
confirmin
g
th
e
basi
c
them
e
an
d
purpos
e
o
f
th
e
Surah
.
Accordin
g
t
o
Islahi
,
16
3

176. th
e
them
e
(
'umud
)
o
f
th
e
presen
t
Sura
h
i
s
expresse
d
mos
t
clearl
y
i
n
th
e
phras
e
fro
m
vers
e
49
:
for
,
behold
,
th
e
futur
e
belong
s
t
o
th
e
God-conscious
!
Thi
s
phras
e
come
s
a
t
th
e
en
d
o
f
th
e
historica
l
narrativ
e
concernin
g
th
e
victor
y
o
f
Mose
s
an
d
th
e
Israelite
s
an
d
explain
s
wh
y
th
e
las
t
Prophe
t
wa
s
sen
t
t
o
th
e
Ara
b
peopl
e
(jis
basharat
o
inzar
ke
sath
turn
apni
qaum
ke
pas
aye
ho
ba
'ainhi
isi
inzar
o
basharat
ke
sath
allah
ne
nuh
ko
un
ki
qaum
ke
pas
bheja
tha,
ibid
,
p
.
99)
.
Whil
e
th
e
Qurays
h
wil
l
experienc
e
th
e
sam
e
fat
e
i
f
the
y
d
o
no
t
desis
t
i
n
thei
r
opposition
,
th
e
Prophe
t
an
d
hi
s
follower
s
wil
l
hav
e
victor
y
i
f
the
y
remai
n
fir
m
(anjamkar
ki
kamyabi
khuda
se
damewa/on
hi
ko
hasil
hoti
hai,
ibid
,
p
.
147)
.
I
n
fact
,
wheneve
r
th
e
presen
t
Sura
h
refer
s
t
o
th
e
narrativ
e
o
f
Moses
,
Islah
i
draw
s
ou
r
attentio
n
t
o
thi
s
them
e
(
'umud
)
o
f
struggl
e
an
d
ultimat
e
victor
y
o
r
defeat
.
A
s
vers
e
11
0
says
:
And
,
indeed
,
(simila
r
wa
s
th
e
cas
e
when
)
W
e
vouchsafe
d
th
e
divin
e
wri
t
unt
o
Moses
,
an
d
som
e
o
f
hi
s
peopl
e
se
t
thei
r
ow
n
view
s
agains
t
it
.
Islah
i
understand
s
th
e
vers
e
i
n
th
e
contex
t
o
f
th
e
difficultie
s
th
e
las
t
Prophe
t
wa
s
havin
g
wit
h
hi
s
people
.
Hence
,
thi
s
vers
e
encourage
s
an
d
console
s
hi
m
(yahan
ay
at
zere
bahs
tasalli
ke
maqam
mein
hai,
ibid
,
p
.
174
)
an
d
promise
s
hi
m
th
e
sam
e
victor
y
a
s
Mose
s
experienced
,
provide
d
h
e
remai
n
tru
e
t
o
hi
s
missio
n
(Jis
tara
unhone
sabr
o
istiqamat
ke
sath
halat
ka
muqabla
kiya
yahan
tak
ke
allah
ne
inko
kamyabi
bakhshi
isi
tarah
.
.
.
allah
tumhen
bhi
tumhare
mukhalifon
par
fatahmand
karega,
ibid)
.
Islah
i
say
s
tha
t
al
l
th
e
historica
l
narrative
s
ar
e
mean
t
t
o
brin
g
consolatio
n
t
o
th
e
las
t
Prophet
.
Fo
r
example
,
i
n
vers
e
6
6
w
e
read
:
An
d
so
,
whe
n
Ou
r
judgmen
t
cam
e
t
o
pass
,
b
y
Ou
r
grac
e
W
e
save
d
Salih
an
d
thos
e
wh
o
share
d
hi
s
faith
;
an
d
(W
e
save
d
them
,
too,
)
from
th
e
ignomin
y
o
f
(Ou
r
rejectio
n
on
)
tha
t
Da
y
(o
f
Resurrection)
.
Accordin
g
t
o
Islahi
,
th
e
vers
e
i
s
sayin
g
that
,
jus
t
a
s
Go
d
save
d
Salih
an
d
hi
s
companions
,
Go
d
wil
l
sav
e
th
e
Prophe
t
an
d
hi
s
follower
s
(Jis
tarah
us
ne
salih
ke
dnshmanon
ko
zalif
o
pamal
kar
ke
rakh
dia
isi
tarah
tumhare
dushmanon
ko
bhi
ek
din
ruswa
kar
dega,
ibid
,
p
.
154)
.
Islah
i
find
s
thi
s
messag
e
expressl
y
state
d
i
n
verse
s
lik
e
120
:
An
d
(remember:
)
ou
t
o
f
al
l
th
e
account
s
relatin
g
t
o
th
e
(earlier
)
apostle
s
W
e
conve
y
unt
o
the
e
(only
)
tha
t
wherewit
h
W
e
(ai
m
to
)
mak
e
fir
m
th
y
heart
.
16
4

177. I
n
short
,
b
y
understandin
g
man
y
verse
s
a
s
bringin
g
encouragement
,
consolatio
n
an
d
eventua
l
victor
y
t
o
th
e
Prophe
t
,
Islam
"
find
s
cohesivenes
s
i
n
thi
s
Surah
.
Th
e
Surah
s
diffe
r
onl
y
i
n
th
e
wa
y
the
y
describ
e
thi
s
recurrin
g
them
e
o
f
comin
g
victory
.
Th
e
previou
s
Sura
h
presente
d
thi
s
them
e
(
l
umud
)
i
n
a
n
abbreviate
d
for
m
wherea
s
thi
s
Sura
h
present
s
thi
s
them
e
i
n
muc
h
mor
e
detail
.
Th
e
previou
s
Sura
h
presente
d
th
e
narrativ
e
abou
t
Mose
s
i
n
grea
t
detai
l
whil
e
presentin
g
th
e
othe
r
historica
l
narrative
s
onl
y
briefly
.
I
n
contrast
,
th
e
presen
t
Sura
h
make
s
passin
g
referenc
e
t
o
th
e
narrativ
e
abou
t
Mose
s
an
d
highlight
s
th
e
narrative
s
abou
t
th
e
othe
r
Prophets
.
Hence
,
th
e
tw
o
Surah
s
complemen
t
eac
h
othe
r
b
y
formin
g
a
pai
r
(is
tar
ah
ye
donon
suraten
mil
kar
ek
dusre
ki
takmil
karti
hai
aur
yahi
haqiqat
hai
suraton
ke
zauj
zauj
hone
ki,
ibid
,
p
.
164)
.
Th
e
coherenc
e
o
f
th
e
Sura
h
Grou
p
consist
s
i
n
th
e
complementar
y
wa
y
th
e
Surah
s
ar
e
linke
d
together
.
Islah
i
offer
s
anothe
r
confirmatio
n
o
f
th
e
coherenc
e
o
f
th
e
Sura
h
b
y
tryin
g
t
o
demonstrat
e
tha
t
th
e
tex
t
i
s
base
d
o
n
reason
.
A
s
w
e
rea
d
i
n
vers
e
24
:
Thes
e
tw
o
kind
s
o
f
ma
n
ma
y
b
e
likene
d
t
o
th
e
blin
d
an
d
dea
f
an
d
th
e
seein
g
an
d
hearing
.
Ca
n
thes
e
tw
o
b
e
deeme
d
alik
e
i
n
(their
)
nature
?
Islah
i
say
s
tha
t
believer
s
ar
e
thos
e
wh
o
us
e
thei
r
eye
s
an
d
ears
.
Fo
r
Islahi
,
thi
s
amount
s
t
o
sayin
g
tha
t
th
e
messag
e
o
f
th
e
Qur'a
n
i
s
base
d
o
n
reaso
n
(quran
ki
da'wat
sar
ta
sar
'aql
o
basirat
par
mubni
hai,
ibid
,
p
.
120)
.
I
n
fact
,
th
e
whol
e
univers
e
i
s
a
well-ordered
,
rationa
l
system
.
Islahi'
s
argumen
t
i
s
that
,
sinc
e
th
e
Qur'a
n
itsel
f
repeatedl
y
draw
s
ou
r
attentio
n
t
o
th
e
wa
y
everythin
g
i
n
th
e
univers
e
i
s
par
t
o
f
on
e
coheren
t
whole
,
i
t
follow
s
tha
t
th
e
Qur'a
n
itsel
f
mus
t
b
e
a
coheren
t
account
.
A
n
exampl
e
ca
n
b
e
foun
d
i
n
vers
e
7
:
An
d
H
e
i
t
i
s
wh
o
ha
s
create
d
th
e
heaven
s
an
d
th
e
eart
h
i
n
si
x
aeons
;
an
d
(eve
r
sinc
e
H
e
ha
s
wille
d
t
o
creat
e
life,
)
th
e
thron
e
o
f
Hi
s
almightines
s
ha
s
reste
d
upo
n
water
.
Th
e
word
s
an
d
concept
s
Islah
i
use
s
t
o
reflec
t
o
n
thi
s
vers
e
ar
e
simila
r
t
o
thos
e
h
e
use
s
fo
r
othe
r
verse
s
i
n
thi
s
Sura
h
Group
.
H
e
stresse
s
tha
t
th
e
worl
d
i
s
no
t
a
plac
e
fo
r
childis
h
pastime
s
(dunya
koi
bazicha
atfal
ya
kisi
kalindare
ka
khel
tamasha
nahin
hai,
ibid
,
p
.
110).
8
s
I
f
th
e
Creato
r
ha
d
lef
t
Othe
r
reference
s
t
o
th
e
encouragemen
t
an
d
consolatio
n
th
e
Prophe
t
receive
d
ar
e
scattere
d
throughou
t
th
e
Sura
h
(cf
.
ibid
,
p
.
11
2
an
d
p
.
115
,
an
d
p
.
143)
.
8
5
Islah
i
use
s
simila
r
word
s
an
d
concept
s
i
n
hi
s
commen
t
o
n
vers
e
10
3
(y
e
dunya
kisi
kalindare
ka
khel
nahin
hai
-
balkeye
ek
'adl
o
hakim
klmda
ki
banai
Inii dunya
hai
is
wajh
se
zanir
hai
ke
is
ke
ha
'd ek aisa
din
ayejis
mem
is
ka
'adl
kamilzahir
ho,
ibid
,
p
.
171)
.
16
5

178. hi
s
creatio
n
t
o
itself
,
hi
s
wor
k
woul
d
hav
e
bee
n
t
o
n
o
purpos
e
(
'aba
s
kam,
ibid)
,
whic
h
woul
d
hav
e
bee
n
totall
y
agains
t
al
l
logi
c
o
r
reaso
n
(kisi
kar
'abas
ki
nisbat
bilkul
khilaf
'aql
hai,
ibid)
.
Islah
i
conclude
s
tha
t
th
e
Creato
r
ha
s
give
n
huma
n
being
s
th
e
freedo
m
t
o
choos
e
th
e
goo
d
{insan
ko
irade
ki
azadi
aur
khair
o
shar
ka
imtiyaz
de
kar,
ibid
)
an
d
wil
l
hol
d
the
m
t
o
accoun
t
o
n
th
e
Las
t
Da
y
{ek
din
apne
rab
ke
age
masul
aur
jawabdeh
hoga,
ibid)
.
Islahi'
s
argumen
t
i
s
tha
t
suc
h
a
coheren
t
descriptio
n
o
f
th
e
huma
n
predicamen
t
ca
n
onl
y
b
e
expresse
d
i
n
a
coheren
t
way
.
Hence
,
th
e
Qur'an
,
whic
h
present
s
thi
s
accoun
t
o
f
huma
n
lif
e
coherently
,
mus
t
b
e
a
coheren
t
book
.
Th
e
Natura
l
Dispositio
n
o
f
th
e
Huma
n
Hear
t
I
n
orde
r
t
o
strengthe
n
th
e
argumen
t
fo
r
coherenc
e
illustrate
d
b
y
th
e
rationa
l
orde
r
o
f
th
e
universe
,
Islah
i
develop
s
hi
s
argumen
t
furthe
r
b
y
analyzin
g
th
e
differenc
e
betwee
n
peopl
e
wh
o
us
e
thei
r
reaso
n
an
d
thos
e
wh
o
fai
l
t
o
d
o
this
.
On
e
o
f
hi
s
length
y
discussion
s
o
n
thi
s
topi
c
i
s
base
d
o
n
vers
e
17
:
Can
,
then
,
(h
e
wh
o
care
s
fo
r
n
o
mor
e
tha
n
th
e
lif
e
o
f
thi
s
worl
d
b
e
compare
d
with
)
on
e
wh
o
take
s
hi
s
stan
d
o
n
a
clea
r
evidenc
e
from
hi
s
Sustainer
,
conveye
d
throug
h
(this
)
testimon
y
from
Him
,
a
s
wa
s
th
e
revelatio
n
vouchsafe
d
t
o
Mose
s
aforetim
e
-
(
a
divin
e
wri
t
ordaine
d
b
y
Him
)
t
o
b
e
a
guidanc
e
an
d
grac
e
(unt
o
man)
?
Islah
i
make
s
muc
h
o
f
th
e
distinctio
n
h
e
finds
i
n
th
e
vers
e
betwee
n
thos
e
whos
e
natura
l
dispositio
n
i
s
blurre
d
o
r
contaminate
d
(Jin
ki
fitrat
ka
nur
bujh
chukka
ho,
ibid
,
p
.
115
)
an
d
thos
e
wh
o
hav
e
manage
d
t
o
kee
p
themselve
s
free
o
f
contaminatio
n
(Jin
ki
fitrat
maskh
hone
se
mahfuz
ho,
ibid)
.
Accordin
g
t
o
Islahi
,
onl
y
th
e
latte
r
fin
d
tha
t
th
e
Qur'a
n
confirm
s
thei
r
inne
r
conviction
s
(jo
kuch
-wo apne
dil
me
in
pa
rahe
ham
is
ki
laid
o
tasdiq
is
asmani
shahid
ki
zaban
se
bhi
ho
rahi
hai,
ibid)
.
Th
e
ligh
t
o
f
inne
r
convictio
n
(mtr-i-fitrat,
ibid
,
p
.
116
)
i
s
th
e
basi
s
o
f
thei
r
faith
.
I
t
i
s
clea
r
tha
t
Islah
i
want
s
t
o
dra
w
a
clea
r
lin
e
betwee
n
tw
o
group
s
o
f
people
,
thos
e
whos
e
live
s
ar
e
base
d
o
n
thi
s
inne
r
ligh
t
(nur-i-fitrai)
an
d
thos
e
whos
e
conviction
s
ar
e
dimme
d
becaus
e
the
y
hav
e
succumbe
d
t
o
th
e
evi
l
influence
s
aroun
d
the
m
(Jin
ki
fitrat
kharaj
ke
bure
asarat,
ibid).
8
6
'
Islah
i
return
s
t
o
thi
s
topi
c
o
f
natura
l
dispositio
n
i
n
vers
e
31 wher
e
h
e
say
s
tha
t
thos
e
wh
o
accep
t
din
ar
e
thos
e
wh
o
hav
e
preserve
d
thei
r
inne
r
selve
s
1'ro
m
contaminatio
n
(din
Id ni
'aniat hamesha
inhi
ko
nasih
hoti
hai jin
ke
dilon
mein
is
ke
live
salahiyat
hoti
hai
aur
jin
ki
fitrat
maskh
hone
se
mahfuz
hoti
hai,
ibid
,
p
.
139
)
an
d
i
n
vers
e
88
,
wher
e
h
e
repeat
s
th
e
sam
e
point
s
(apni
fitrat
maskh
na
kar
li
ho,
ibid
,
p
.
162
)
16
6

179. Islah
i
continue
s
hi
s
analysi
s
b
y
illustratin
g
th
e
existenc
e
o
f
thi
s
enlightene
d
dispositio
n
{nur-i-fitrat)
i
n
th
e
live
s
o
f
th
e
Prophet
s
an
d
referrin
g
t
o
"th
e
ligh
t
verse
"
fro
m
Sura
h
An
Nur
(cf
.
ibid)
.
Islahi'
s
appea
l
t
o
th
e
inne
r
lif
e
o
f
person
s
t
o
sho
w
ho
w
th
e
Qur'a
n
confirm
s
th
e
soun
d
disposition
s
o
f
th
e
hear
t
i
s
presente
d
a
s
anothe
r
argumen
t
fo
r
th
e
reasonablenes
s
o
f
it
s
messag
e
an
d
strengthen
s
hi
s
clai
m
tha
t
th
e
Qur'a
n
bear
s
witnes
s
t
o
a
n
integrate
d
univers
e
an
d
tha
t
th
e
Qur'a
n
itsel
f
is
,
therefore
,
coherent
.
Bu
t
ho
w
d
o
ordinar
y
huma
n
being
s
i
n
th
e
worl
d
kee
p
themselve
s
free
o
f
contaminatio
n
s
o
a
s
t
o
hav
e
a
shar
e
i
n
thi
s
light
?
Islah
i
say
s
tha
t
ordinar
y
peopl
e
ca
n
shar
e
i
n
thi
s
ligh
t
b
y
obeyin
g
th
e
Prophet
s
(
'a
m
logon
mein
se
jo
log
anbiya
ki
da
'wat
qabul
karne
mein
sabaqat
karte
hain
wo
bhi
'ala
farq
maralib
is
nur
se
bahra
mand
bote
hain,
ibid
,
p
.
116)
.
Islah
i
develop
s
hi
s
notio
n
o
f
natura
l
dispositio
n
{fitrat)
even
furthe
r
i
n
vers
e
28
,
wher
e
h
e
say
s
tha
t
th
e
Prophet'
s
messag
e
woul
d
b
e
clea
r
t
o
anyon
e
whos
e
natura
l
dispositio
n
i
s
soun
d
{agar
tumhare
andar
bhi
fitrat
ki
wo
roshni
maujud
hoti
jo
mere
andar
hai
tab
to
meri
ye
da
'wat
tumhen
khud
apne
dil
ki
awaz
ma
'lum
hoti,
ibid
,
p
.
138)
.
Accordin
g
t
o
th
e
law
s
o
f
natur
e
(qudrat
ke
qanun
ke
taht,
ibid)
,
i
t
i
s
possibl
e
t
o
extinguis
h
th
e
voic
e
o
f
one'
s
inne
r
disposition
,
thereb
y
renderin
g
onesel
f
incapabl
e
o
f
receivin
g
guidanc
e
fro
m
God
.
I
n
th
e
las
t
sentenc
e
o
f
vers
e
2
8
w
e
read
:
Ca
n
w
e
forc
e
i
t
o
n
yo
u
eve
n
thoug
h
i
t
b
e
hatefu
l
t
o
you
?
Thi
s
phras
e
confirm
s
Islahi'
s
basi
c
contentio
n
tha
t
revelatio
n
canno
t
b
e
superimpose
d
fro
m
abov
e
withou
t
a
soun
d
basi
s
i
n
th
e
natura
l
orde
r
o
f
th
e
huma
n
hear
t
(cf
.
ibid)
.
Furthermore
,
Islah
i
find
s
a
n
opportunit
y
t
o
stres
s
th
e
huma
n
capacit
y
t
o
reac
h
Go
d
i
n
hi
s
commen
t
o
n
th
e
followin
g
phras
e
fro
m
vers
e
56
:
Verily
,
straigh
t
i
s
m
y
Sustainer'
s
way
.
Islah
i
consider
s
th
e
phras
e
t
o
b
e
a
confirmatio
n
o
f
th
e
capacit
y
o
f
huma
n
reaso
n
an
d
one'
s
natura
l
dispositio
n
t
o
tak
e
a
perso
n
i
n
th
e
directio
n
o
f
Go
d
(mere
l
aql
aur
mere
fitrat
ko
is
se
bara-i-rast
rabt
hai,
ibid
,
p
.
149)
.
Se
t
i
n
th
e
contex
t
o
f
th
e
custo
m
o
f
ido
l
worshi
p
(cf
.
ibid)
,
Islah
i
say
s
tha
t
thi
s
vers
e
i
s
a
rebutta
l
o
f
thos
e
wh
o
striv
e
t
o
reac
h
Go
d
throug
h
othe
r
mean
s
suc
h
a
s
idols
.
Th
e
wa
y
t
o
Go
d
i
s
throug
h
a
n
uprigh
t
hear
t
{is
tak
pahunchne
ke
liye
ye
kafi
hai
ke
main
sadiq
dil
se
is
ki
taraf
mutawajah
ho
jaun,
ibid
)
an
d
Islah
i
i
s
confiden
t
tha
t
Go
d
ha
s
bestowe
d
suc
h
a
capacit
y
o
n
ever
y
huma
n
bein
g
(harfitrat-i-salim
ke
andar
allah
ta'ala
ne
wadiy'at
farmaya
hai,
ibi
d
p
.
162)
.
16
7

180. Th
e
Socia
l
Contex
t
A
n
importan
t
ke
y
t
o
findin
g
th
e
meanin
g
o
f
th
e
Sura
h
fo
r
Islah
i
i
s
t
o
investigat
e
th
e
socia
l
contex
t
i
n
whic
h
i
t
wa
s
revealed
.
On
e
o
f
th
e
way
s
i
n
whic
h
h
e
doe
s
thi
s
i
s
b
y
identifyin
g
th
e
socia
l
environmen
t
o
f
th
e
addresse
e
o
f
th
e
verses
.
Fo
r
instance
,
vers
e
5
says
:
Oh
,
verily
,
the
y
(wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
o
f
thi
s
divin
e
writ
)
ar
e
enshroudin
g
thei
r
heart
s
i
n
orde
r
t
o
hid
e
fro
m
Him
.
Accordin
g
t
o
Islahi
,
thi
s
vers
e
i
s
addresse
d
t
o
th
e
Qurays
h
an
d
describe
s
thei
r
respons
e
t
o
th
e
messag
e
o
f
th
e
Prophe
t
(ah
is
ayat
mein
taswir
hai
is
rawayyah
ki
jo
peghambar
ke
inzar
ke
jawab
mein
mutakbarin
quraysh
ikhtiyar
karte
they,
ibid
,
p
.
108)
.
Islah
i
say
s
tha
t
th
e
genera
l
referenc
e
t
o
"mai
r
(insan)
i
n
vers
e
9
i
s
actuall
y
a
referenc
e
t
o
th
e
Quraysh
:
An
d
thu
s
i
t
is
:
i
f
W
e
le
t
ma
n
tast
e
som
e
o
f
Ou
r
grac
e
Islah
i
say
s
tha
t
vers
e
5
ha
s
alread
y
describe
d
th
e
attitud
e
o
f
thes
e
member
s
o
f
th
e
Qurays
h
t
o
th
e
Prophe
t
(yahan
lafz
insan
agar
che
'am
hai
lekin
is
se
muradhi
log
ham
jin
ka
zikr
upar
se
a
raha
hai,
ibid
,
p
.
111)
.
Similarly
,
fo
r
Islahi
,
w
e
ca
n
understan
d
th
e
question
s
i
n
vers
e
17
,
whic
h
impl
y
a
negativ
e
attitud
e
t
o
Qur'ani
c
revelation
,
becaus
e
w
e
kno
w
th
e
vers
e
i
s
addresse
d
t
o
th
e
Qurays
h
(is
surah
mein
mukhatab
chunke
as
Ian
quraysh
ha
in
is
wajh
se
ye
guman
hota
hai
ke
in
ke
liye
kitab
musa
ki
nazir
kuch
ziyadah
mu
'assir
nahin
ho
sakti
thi,
ibid
,
p
.
117)
.
Furthermore
,
Islah
i
say
s
tha
t
verse
s
18-19
,
whic
h
als
o
describ
e
th
e
Quraysh
,
wer
e
reveale
d
i
n
th
e
sam
e
contex
t
a
s
verse
s
17-1
8
o
f
th
e
precedin
g
Sura
h
and
,
therefore
,
dea
l
wit
h
th
e
sam
e
topi
c
{yahi
mazmun
ba
'ina
isi
siyaq
o
sabaq
ke
sath
.
.
.
quraysh
ko
quran
se
sab
se
ziyadah
char
is
ki
da'wat
tauhid
se
hai,
ibid
,
p
.
118)
.
Identifyin
g
th
e
Qurays
h
a
s
th
e
addresse
s
ha
s
th
e
effec
t
o
f
integratin
g
th
e
Surah
.
A
furthe
r
reaso
n
fo
r
identifyin
g
th
e
Qurays
h
a
s
th
e
addresse
e
i
s
provide
d
b
y
a
characteristi
c
styl
e
o
f
th
e
Qur'a
n
throug
h
whic
h
verse
s
addresse
d
t
o
th
e
Prophe
t
ar
e
actuall
y
mean
t
fo
r
othe
r
peopl
e
(khitab
.
.
.
as
Ian
peghambar
ke
taraf
nahin
hota,
ibid
,
p
.
112)
.
Islah
i
say
s
tha
t
thi
s
styl
e
i
s
mos
t
effectiv
e
(ye
uslub
.
.
.
ziyadah
mu
'assir
sabit
hota
hai,
ibid
,
p
.
118
)
an
d
i
s
use
d
agai
n
i
n
vers
e
10
9
(is
ka
rukh
mukhalifin
ki
taraf
hota
hai,
ibid
,
p
.
173)
.
Takin
g
not
e
o
f
thi
s
Qur'ani
c
style
,
Islah
i
proceed
s
t
o
describ
e
th
e
situatio
n
o
f
thos
e
t
o
who
m
vers
e
10
2
i
s
actuall
y
directed
,
whic
h
i
s
th
e
situatio
n
o
f
th
e
Qurays
h
(quraysh
ko
sunai
gayi
hai,
ibid
,
p
.
170)
.
Moreover
,
vers
e
11
1
i
s
addresse
d
t
o
th
e
Qurays
h
an
d
t
o
th
e
Jew
s
a
s
wel
l
(lafz
"kul"
agarche
'am
hai
lekin
yahan
is
se
murad
.
.
. nmshriqin
quraysh
aur
yahud,
ibid
,
p
.
174)
.
Interestingly
,
Islah
i
doe
s
no
t
includ
e
th
e
Muslim
s
a
s
thos
e
t
o
who
m
thi
s
16
8

181. vers
e
ma
y
als
o
b
e
addressed
.
Th
e
reaso
n
ma
y
b
e
tha
t
h
e
read
s
thes
e
verse
s
i
n
th
e
ligh
t
o
f
th
e
them
e
(
'umud
)
accordin
g
t
o
whic
h
th
e
Muslim
s
ar
e
promise
d
victor
y
ove
r
th
e
Quraysh
.
Lesson
s
fro
m
Histor
y
Anothe
r
ver
y
significan
t
concep
t
wit
h
whic
h
Islah
i
unravel
s
th
e
meanin
g
o
f
th
e
Sura
h
i
s
tha
t
o
f
history
.
Th
e
historica
l
narrative
s
concernin
g
th
e
Prophets
,
whic
h
ar
e
tol
d
wit
h
som
e
detai
l
i
n
thi
s
Surah
,
ac
t
a
s
a
mirro
r
(aina),
i
n
whic
h
th
e
Las
t
Prophe
t
an
d
hi
s
peopl
e
se
e
themselves
.
Accordin
g
t
o
Islahi
,
th
e
purpos
e
o
f
thes
e
narrative
s
i
s
t
o
brin
g
ou
t
th
e
similarit
y
betwee
n
th
e
situation
s
o
f
th
e
pas
t
wit
h
thos
e
o
f
th
e
presen
t
an
d
th
e
futur
e
{mazi
ke
aine
mein
in
hazar
aur
mustaqbil
ka
para
naqsha
a/aye.
tarikh
hi
jo
qadar
o
qimat
hai
wo
isi
pahlu
se
hai.
agar
ye
pahlu
nagahon
ujal
ho
jaye
to
tarikh
ki
haisiyat
mujarad
das
tan
sarai
ki
rah
jali
hai,
ibid
,
p
.
137)
.
S
o
thes
e
narrative
s
ar
e
no
t
concerne
d
simpl
y
wit
h
th
e
pas
t
bu
t
wit
h
th
e
presen
t
an
d
th
e
futur
e
{hazar
aur
mustaqhil).
Islah
i
seem
s
t
o
b
e
sayin
g
tha
t
th
e
Sura
h
i
s
neithe
r
a
wor
k
o
f
historica
l
analysis
,
no
r
doe
s
i
t
indulg
e
i
n
stor
y
tellin
g
(dastan
sarai)
bu
t
present
s
a
clea
r
action-pla
n
(naqsha)
fo
r
it
s
addressee
s
livin
g
i
n
th
e
presen
t
(tha
t
is
,
a
t
th
e
tim
e
o
f
revelation)
.
Base
d
o
n
thi
s
emphasi
s
o
n
th
e
presen
t
an
d
th
e
future
,
Islah
i
make
s
a
clea
r
distinctio
n
betwee
n
th
e
tw
o
kind
s
o
f
punishmen
t
(
'aza
b
do
qismon
ka
hola
hai,
ibid
,
p
.
141
)
tha
t
h
e
find
s
i
n
vers
e
39
:
Bu
t
i
n
tim
e
yo
u
wil
l
com
e
t
o
kno
w
wh
o
i
t
i
s
tha
t
(i
n
thi
s
world
)
shal
l
b
e
visite
d
b
y
sufferin
g
whic
h
wil
l
cove
r
hi
m
wit
h
ignominy
,
an
d
upo
n
who
m
lon
g
lasting
-
sufferin
g
shal
l
aligh
t
(i
n
th
e
lif
e
t
o
come)
.
Islah
i
say
s
tha
t
th
e
firs
t
kin
d
o
f
punishmen
t
i
s
intende
d
t
o
shak
e
peopl
e
ou
t
o
f
thei
r
negligenc
e
(Jis
ka
maqsud
ghafalin
o
munkarin
ko.jagana
aur
jhanjhorna
hota
hai,
ibid
)
an
d
t
o
brin
g
the
m
som
e
kin
d
o
f
awarenes
s
(in
ko
agah
kar
raha
hai,
ibid)
.
Th
e
secon
d
kin
d
o
f
punishmen
t
i
s
th
e
destructio
n
tha
t
come
s
onl
y
afte
r
th
e
Prophe
t
ha
s
complete
d
hi
s
missio
n
(kamil
itimam
hujjat
ke
ba
'd,
ibid)
.
Bot
h
kind
s
o
f
punishmen
t
see
m
t
o
hav
e
th
e
sam
e
basi
c
purpose
,
namely
,
a
s
Islah
i
himsel
f
put
s
it
,
t
o
provid
e
a
lesso
n
fo
r
comin
g
generation
s
(la
ke
ane
wa/i,
naslen
bhi
in
ke
in/am
se
sabaq
hasil
karen,
ibid)
.
Fo
r
example
,
th
e
punishmen
t
tha
t
th
e
peopl
e
o
f
Lo
t
receive
d
wa
s
o
f
th
e
final
,
decisiv
e
kind
,
ye
t
th
e
phras
e
i
n
vers
e
89
:
"th
e
peopl
e
o
f
Lo
t
live
d
no
t
ver
y
fa
r
fro
m
you"
,
seem
s
t
o
indicat
e
tha
t
thi
s
historica
l
narrativ
e
wa
s
mean
t
t
o
b
e
a
reminde
r
t
o
16
9

182. thos
e
negligen
t
peopl
e
fo
r
who
m
ther
e
wa
s
stil
l
som
e
hop
e
o
f
reform
.
I
n
othe
r
words
,
i
t
i
s
a
warnin
g
give
n
i
n
th
e
for
m
o
f
a
provocatio
n
(jagana
aur
jhanjhorna)
i
n
orde
r
t
o
shak
e
peopl
e
ou
t
o
f
thei
r
lethargy
.
I
t
i
s
no
t
simpl
y
a
n
accoun
t
o
f
th
e
destructio
n
tha
t
cam
e
afte
r
th
e
fina
l
warnin
g
ha
d
bee
n
give
n
(itimam
hujjat
ke
ba'd).
Th
e
proble
m
seem
s
t
o
b
e
tha
t
Islah
i
ha
s
limite
d
hi
s
discussio
n
t
o
th
e
Quraysh
.
W
e
fin
d
anothe
r
exampl
e
o
f
th
e
natur
e
o
f
punishmen
t
i
n
th
e
word
s
o
f
Shu'ayb
t
o
hi
s
people
.
A
s
Islah
i
says
,
Shu'ayb
tol
d
the
m
tha
t
h
e
wa
s
no
t
bringin
g
the
m
new
s
abou
t
th
e
pas
t
bu
t
abou
t
thei
r
presen
t
conditio
n
(ye
na
samjho
ke
main
fumhen
sirf
mazi
ba
'id
ke
afsane
suna
raha
hun
balke
tumhare
mazi
qarib
aur
tumhare
qarb
o
jauwar
ki
shahadal
bhi
yahi
hai,
ibid
,
p
.
163)
.
I
t
seem
s
clea
r
tha
t
al
l
th
e
historica
l
narrative
s
i
n
th
e
Sura
h
ar
e
addresse
d
t
o
peopl
e
i
n
thei
r
presen
t
surrounding
s
an
d
fo
r
thei
r
immediat
e
benefit
.
Al
l
th
e
punishmen
t
narratives
,
withou
t
distinction
,
shar
e
thi
s
sam
e
function
.
W
e
coul
d
fin
d
man
y
illustration
s
o
f
Islahi'
s
focu
s
o
n
th
e
tim
e
o
f
revelation
.
Fo
r
example
,
Islah
i
proceed
s
t
o
dra
w
variou
s
lesson
s
fo
r
th
e
addressee
s
o
f
th
e
Surah
.
H
e
say
s
tha
t
vers
e
5
9
i
s
addresse
d
t
o
th
e
Quraysh
:
An
d
tha
t
wa
s
(th
e
en
d
o
f
th
e
trib
e
of)'Ad
.
Th
e
vers
e
i
s
mean
t
t
o
remin
d
the
m
tha
t
th
e
evidenc
e
o
f
histor
y
shoul
d
b
e
enoug
h
t
o
infor
m
the
m
o
f
wha
t
the
y
ca
n
expec
t
t
o
happe
n
i
f
the
y
d
o
no
t
chang
e
thei
r
way
s
{quraysh
ko
ye
dikana
hai
ke
.
. .
koi
wajh
nahin
hai
ke jis
tarah
ka
ma
'amla
allah
ta
'ala
ne
in
ke
sath
kiya
isi
tarah
ka
ma
'amla
wo
tumhare
sath
na
kare,
ibid
,
pp
.
120-121)
.
Islah
i
say
s
tha
t
th
e
sam
e
messag
e
i
s
containe
d
i
n
th
e
phras
e
fro
m
vers
e
93
:
Watch
,
then
,
(fo
r
wha
t
i
s
coming:
)
behold
,
I
shal
l
watc
h
wit
h
you
.
Her
e
th
e
Prophe
t
Shu
'ayb
i
s
reflectin
g
o
n
th
e
evidenc
e
o
f
histor
y
an
d
conclude
s
tha
t
al
l
th
e
sign
s
no
w
indicat
e
tha
t
hi
s
peopl
e
ar
e
abou
t
t
o
b
e
punishe
d
b
y
Go
d
(turn
bhi
mustahaq
'azab
hone
ki
sari
'alamaten
namudar
ho
chuki
hain,
ibid
,
p
.
164)
.
However
,
Islah
i
say
s
tha
t
th
e
genera
l
impressio
n
on
e
get
s
from
thes
e
historica
l
narrative
s
i
s
tha
t
mos
t
peopl
e
abou
t
who
m
thes
e
narrative
s
wer
e
writte
n
di
d
no
t
hee
d
th
e
messag
e
o
f
th
e
Prophet
s
(anbiya
ki
qaumon
ka
ma'amla
bil
'umum
is
ke
bar'ks
raha
hai,
ibid
,
p
.
152)
.
Islah
i
fail
s
t
o
sho
w
ho
w
thi
s
conclusio
n
i
s
no
t
mean
t
simpl
y
t
o
ad
d
t
o
ou
r
knowledg
e
o
f
histor
y
bu
t
i
s
a
messag
e
tha
t
i
s
addresse
d
b
y
th
e
Qur'a
n
t
o
peopl
e
livin
g
i
n
th
e
worl
d
today
.
S
o
far
,
Islahi'
s
reflection
s
hav
e
bee
n
limite
d
t
o
th
e
tim
e
o
f
revelation
.
Bu
t
a
t
thi
s
poin
t
h
e
make
s
a
n
unusua
l
commen
t
b
y
extendin
g
th
e
significanc
e
o
f
th
e
17
0

183. historica
l
narrative
s
t
o
th
e
contemporar
y
world
.
Th
e
peopl
e
of
Madyan
a
s
wel
l
a
s
th
e
Qurays
h
wer
e
offere
d
th
e
choic
e
t
o
refor
m
o
r
t
o
perish
.
Islah
i
say
s
tha
t
th
e
sam
e
choic
e
i
s
presente
d
t
o
peopl
e
toda
y
(is
dunya
mein
insan
ke
liye
wohi
raste
hain,
ibid
,
p
.
151)
.
Islah
i
say
s
ther
e
i
s
a
specifi
c
limi
t
tha
t
peopl
e
o
f
al
l
historica
l
period
s
(koi
qaum)
ma
y
no
t
cros
s
(agar
koi
qaum
apne
hudud
se
guzar
jati
hai
to
ek
khas
had
tak
muhlat
dene
ke
ba
'd
is
ko
drust
bhi
kar
deta
hai,
ibid
,
p
.
150).
8
7
Basin
g
himsel
f
o
n
th
e
historica
l
narrative
s
relate
d
i
n
thi
s
Sura
h
describin
g
wha
t
happene
d
t
o
specifi
c
group
s
o
f
people
,
Islah
i
present
s
a
universa
l
la
w
o
f
history
.
Differen
t
Kind
s
o
f
Languag
e
I
n
hi
s
introductor
y
comments
,
Islah
i
observe
d
tha
t
th
e
them
e
(
'umud
)
o
f
th
e
Surah
s
i
n
Sura
h
Grou
p
Thre
e
d
o
no
t
diffe
r
markedl
y
fro
m
on
e
anothe
r
bu
t
tha
t
th
e
languag
e
an
d
styl
e
use
d
i
s
differen
t
fro
m
on
e
Sura
h
t
o
th
e
nex
t
(nafs
'umud
mein
dorton
ke
darmiyan
kuch
aise
farq
nahin
hai,
albata
ijmal
o
tafsil
aur
bahs
o
istadlal
ke
'itibar
se
donon
ka
nahj
alag
alag hai,
ibid
,
p
.
97)
.
Islah
i
illustrate
s
th
e
importanc
e
o
f
styl
e
i
n
hi
s
discussio
n
o
f
th
e
meanin
g
o
f
vers
e
87
:
Sai
d
they
:
"
O
Shu'ayb]
Doe
s
th
y
(habi
t
of
)
prayin
g
compe
l
the
e
t
o
deman
d
o
f
u
s
tha
t
w
e
giv
e
u
p
al
l
tha
t
ou
r
forefather
s
wer
e
won
t
t
o
worship
,
o
r
tha
t
w
e
refrai
n
from
doin
g
whateve
r
w
e
pleas
e
wit
h
ou
r
possessions
?
Islah
i
remind
s
th
e
reade
r
o
f
th
e
teasin
g
styl
e
i
n
whic
h
th
e
peopl
e
of
Ma
dy
an
sai
d
thes
e
word
s
t
o
thei
r
Prophe
t
(ye
pura
fiqrah
tanziyah
andaz
mein
hai,
ibid
,
p
.
161)
.
Islah
i
als
o
indicate
s
th
e
styl
e
o
f
expressio
n
use
d
i
n
verse
s
71-72
,
i
n
whic
h
Abraham'
s
wif
e
expresse
s
he
r
jo
y
an
d
astonishmen
t
a
t
th
e
announcemen
t
tha
t
sh
e
woul
d
bea
r
a
child
:
An
d
hi
s
wife
,
standin
g
(nearby)
,
laughe
d
(wit
h
happiness)
;
whereupo
n
W
e
gav
e
he
r
th
e
gla
d
tidin
g
o
f
(th
e
birt
h
of
)
Isaa
c
and
,
afte
r
Isaac
,
o
f
(hi
s
son
)
Jacob
.
Sai
d
she
:
"Oh
,
wo
e
i
s
me
!
Shal
l
I
bea
r
a
child
,
no
w
tha
t
I
a
m
a
n
ol
d
woma
n
an
d
thi
s
husban
d
o
f
min
e
i
s
a
n
ol
d
man
?
Verily
,
tha
t
woul
d
b
e
a
strang
e
thin
g
indeed!
"
8
7
Islah
i
finds
thi
s
messag
e
i
n
vers
e
85
,
whic
h
i
s
a
warnin
g
t
o
th
e
peopl
e
ol'Madyan
t
o
ac
t
justly
.
Islah
i
say
s
tha
t
thei
r
corruptio
n
wil
l
b
e
tolerate
d
onl
y
to
r
a
se
t
tim
e
fixe
d
b
y
Go
d
and
,
afte
r
tha
t
tim
e
i
s
over
,
the
y
wil
l
b
e
destroye
d
{zamin
ka
khaliq
o
inalik
has
ek
khas
had
hi tak
muhlat
deta
hai.
is
muhlat
ke
guzarle
hi
wo
aise
mufasadin
se
apni
zamin
ko pah
kar
deta hai,
ibid
,
p
.
161)
.
17
1

184. Islah
i
say
s
tha
t
th
e
styl
e
use
d
her
e
expresse
s
variou
s
emotion
s
(gona
gon
jazbat
ka
mazhar
thiy.
is
ta
'jjub ka
izhar
unhone
jin
lafzon
mein
farmaya
is
ka
hawala
age
a
raha
hai,
ibid
,
p
.
155)
.
Islah
i
explain
s
tha
t
th
e
word
s
o
f
Abraham'
s
wife
,
Sarah
,
ar
e
a
feminin
e
expressio
n
o
f
amazemen
t
(wo
khas
niswani
andaz
mein
bolin
.
.
.
ye
fiqrah
izhar-i-ta'jjub
ka
hai,
ibid
,
p
.
156
)
an
d
th
e
angel
s
wh
o
brin
g
th
e
gla
d
tiding
s
ar
e
als
o
awar
e
tha
t
Sarah'
s
word
s
ar
e
a
n
expressio
n
o
f
amazemen
t
(cf
.
ibid)
.
A
furthe
r
indicatio
n
o
f
Islahi'
s
sensitivit
y
t
o
th
e
styl
e
o
r
moo
d
o
f
a
passag
e
i
s
hi
s
commen
t
tha
t
Abraha
m
wa
s
"naturally
"
(kudratan,
ibid
,
p
.
155
)
disturbe
d
b
y
th
e
fac
t
tha
t
hi
s
guest
s
di
d
no
t
begi
n
t
o
enjo
y
th
e
mea
l
h
e
ha
d
prepare
d
fo
r
them
.
Islam'
s
intuitio
n
lead
s
hi
m
t
o
conclud
e
tha
t
Abraha
m
wa
s
"naturally
"
upset
.
Moreover
,
Islah
i
stresse
s
tha
t
th
e
styl
e
o
f
vers
e
10
4
expresse
s
neithe
r
exaggeratio
n
no
r
divin
e
knowledg
e
bu
t
i
s
simpl
y
th
e
reportin
g
o
f
a
fac
t
(na
koi
mubalagha
ka
iislub
bayan
hai
aur
na
ye
bat
'Urn
ilahi
ke
'itibar
se
irshad
hui
hai ba/ke
ye
ek
haqiqat
nafs
alamri
ka
izhar
hai,
ibid
,
p
.
172)
.
Islah
i
find
s
confirmatio
n
fo
r
hi
s
vie
w
i
n
th
e
hadith
(cf
.
ibid)
.
Thi
s
i
s
a
n
exampl
e
o
f
th
e
wa
y
Islah
i
make
s
selectiv
e
us
e
o
f
th
e
hadith
accordin
g
t
o
hi
s
ow
n
purposes
.
Connecte
d
wit
h
differen
t
kind
s
o
f
styl
e
i
s
th
e
differen
t
way
s
languag
e
i
s
used
.
Islah
i
suggest
s
tha
t
th
e
phras
e
abou
t
th
e
si
x
day
s
o
r
aeon
s
i
n
vers
e
7
i
s
a
n
exampl
e
o
f
a
figurativ
e
us
e
o
f
language
:
An
d
H
e
i
t
i
s
wh
o
ha
s
create
d
th
e
heaven
s
an
d
th
e
eart
h
i
n
si
x
aeon
s
an
d
(eve
r
sinc
e
H
e
ha
s
wille
d
t
o
creat
e
life,
)
th
e
thron
e
o
f
Hi
s
almightines
s
ha
s
reste
d
upo
n
water
.
I
n
othe
r
words
,
th
e
referenc
e
t
o
si
x
day
s
i
s
no
t
t
o
b
e
understoo
d
a
s
w
e
ordinaril
y
understan
d
i
t
(che
dinon
se
ye
hamare
din
murad
nahin
hain
balke
khudai
din
murad
hain,
ibid
,
p
.
109)
.
Si
x
day
s
coul
d
refe
r
t
o
a
thousan
d
year
s
o
r
coul
d
simpl
y
refe
r
t
o
period
s
o
f
tim
e
(ham
in
ko
adwar
se
ta
'bir
kar
sakte
hain,
ibid)
.
Th
e
languag
e
use
d
her
e
simpl
y
ha
s
a
poin
t
t
o
mak
e
(is
haqiqat
ko
zahir
karta
hai,
ibid)
.
Islah
i
proceed
s
t
o
describ
e
thi
s
realit
y
i
n
word
s
tha
t
h
e
use
s
elsewher
e
i
n
hi
s
commentary
.
H
e
say
s
th
e
gradua
l
appearanc
e
o
f
th
e
worl
d
"i
n
si
x
periods
"
(ye
dunya
ka
che
adwar
mein
darja
badarja
zahur
mein
ana,
ibid
)
give
s
expressio
n
t
o
th
e
deliberat
e
an
d
wis
e
plannin
g
o
f
th
e
Creato
r
(khaliq
ne
iradah,
skim,
tartib
aur
hikmat
ke
sath
is
ko
wujud
bakhsha
hai,
ibid)
.
Th
e
poin
t
t
o
not
e
i
s
tha
t
thes
e
word
s
ar
e
mean
t
t
o
conve
y
trut
h
i
n
a
symboli
c
way
.
Islah
i
ha
s
a
simila
r
figurativ
e
approac
h
t
o
th
e
othe
r
phras
e
mentione
d
17
2

185. i
n
th
e
verse
:
"th
e
thron
e
o
f
Hi
s
almightiness"
,
sayin
g
tha
t
thes
e
word
s
expres
s
th
e
governanc
e
o
f
Go
d
(khuda
ki
hukiimat
ki
la
'bir
hai,
ibid)
.
O
n
th
e
othe
r
hand
,
Islah
i
doe
s
no
t
progres
s
ver
y
fa
r
beyon
d
a
litera
l
translatio
n
o
f
th
e
tex
t
fo
r
severa
l
verse
s
o
f
th
e
Surah
.
Fo
r
instance
,
w
e
rea
d
i
n
vers
e
5
:
Oh
,
verily
,
the
y
(wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
o
f
thi
s
divin
e
writ
)
ar
e
enshroudin
g
thei
r
heart
s
i
n
orde
r
t
o
hid
e
from
Him
.
B
y
sayin
g
tha
t
th
e
phras
e
"enshroudin
g
thei
r
hearts
"
i
s
simila
r
i
n
meanin
g
t
o
"hidin
g
onesel
f
unde
r
clothes
"
{is
ko
istighshah
siyab
se
ta'hir
firmaya
hai,
ibid
,
p
.
108)
,
Islah
i
ha
s
give
n
n
o
mor
e
tha
n
a
physica
l
o
r
materia
l
meanin
g
t
o
th
e
phrase
.
Likewise
,
Islah
i
understand
s
othe
r
verses
,
whic
h
woul
d
als
o
see
m
t
o
b
e
usin
g
figurativ
e
language
,
i
n
a
simila
r
prima
facie,
way
.
Fo
r
example
,
vers
e
82
:
An
d
so
,
whe
n
Ou
r
judgmen
t
cam
e
t
o
pass
,
W
e
turne
d
thos
e
(sinfu
l
towns
)
upsid
e
down
,
an
d
raine
d
dow
n
upo
n
the
m
stone-har
d
blow
s
o
f
chastisemen
t
pre-ordained
,
on
e
upo
n
another
.
Islah
i
simpl
y
translate
s
th
e
phras
e
abou
t
th
e
stone
s
o
f
sijjil
{hijarah
min
sijjil),
a
s
"sang-i-gil
stone
s
tha
t
raine
d
down
"
{sang-i-gil
ke
barish
ki,
ibid
,
p
.
134)
,
withou
t
investigatin
g
th
e
possibilit
y
tha
t
th
e
referenc
e
t
o
thes
e
stone
s
ma
y
b
e
symboli
c
(cf
.
ibid
,
p
.
159)
.
I
t
seem
s
t
o
m
e
tha
t
suc
h
phrase
s
i
n
th
e
Qur'a
n
deman
d
greate
r
sensitivit
y
t
o
th
e
us
e
o
f
literar
y
style
.
Islah
i
i
s
als
o
reluctan
t
t
o
allo
w
tha
t
th
e
historica
l
narrative
s
emplo
y
a
figurativ
e
us
e
o
f
language
.
I
n
verse
s
25-26
,
fo
r
instance
,
th
e
Prophe
t
Noah
announce
s
hi
s
message
:
An
d
indeed
,
(i
t
wa
s
wit
h
th
e
sam
e
messag
e
that
)
W
e
sen
t
fort
h
Noa
h
unt
o
hi
s
people
:
"Behold
,
I
com
e
unt
o
yo
u
wit
h
th
e
plai
n
warnin
g
tha
t
yo
u
ma
y
worshi
p
non
e
bu
t
Go
d
-
for
,
verily
,
I
fea
r
les
t
sufferin
g
befal
l
yo
u
o
n
a
grievou
s
Day!
"
Th
e
cor
e
o
f
thi
s
passage
,
fo
r
Islahi
,
i
s
th
e
fac
t
tha
t
th
e
Prophe
t
Noa
h
come
s
amon
g
hi
s
peopl
e
a
s
"
a
perso
n
wit
h
a
clea
r
warning
"
{nazirun
mubiri).
Islah
i
insist
s
tha
t
th
e
messag
e
o
f
th
e
Prophe
t
Noa
h
i
s
no
t
give
n
wit
h
th
e
ai
d
o
f
comparison
s
o
r
approximations
.
Th
e
Prophet'
s
messag
e
consist
s
o
f
th
e
announcemen
t
o
f
a
n
actua
l
occurrenc
e
{is
ki
nau
'iyyat
qiyasat
aur
andazon
par
mubni
isharat
o
kinayat
ki
nahin
hoti
balke
ek
wazeh
aur
qat
'/'
khabar
aur
'elan
ki
hoti
hai,
ibid
,
p
.
136)
.
Accordin
g
t
o
Islahi
,
th
e
fac
t
tha
t
th
e
announcemen
t
i
s
base
d
o
n
factua
l
evidenc
e
mus
t
mea
n
tha
t
th
e
languag
e
use
d
i
n
thi
s
narrativ
e
i
s
als
o
o
f
a
direc
t
reportin
g
styl
e
{goya
apni
donon
Muhamma
d
Asa
d
translate
s
th
e
phras
e
a
s
"stone-har
d
blow
s
o
f
chastisement"
.
Asa
d
(1980)
,
p
.
328
.
17
3

186. angkhon
se
is
ko
dekh
raha
hai,
ibid)
.
Apparently
,
fo
r
Islahi
,
a
figurativ
e
us
e
o
f
languag
e
woul
d
destro
y
th
e
forc
e
o
f
th
e
warnin
g
containe
d
i
n
th
e
historica
l
narrative
s
o
f
th
e
Prophets
.
Furthermore
,
th
e
words
:
"heavenl
y
blessings
"
referre
d
t
o
i
n
vers
e
52
,
apparentl
y
refe
r
t
o
earthl
y
powe
r
an
d
governmen
t
in
this
world:
H
e
wil
l
showe
r
upo
n
yo
u
heavenl
y
blessing
s
abundant
,
an
d
wil
l
ad
d
strengt
h
t
o
you
r
strength
.
Islah
i
state
s
tha
t
"heavenl
y
blessings
"
ar
e
word
s
tha
t
expres
s
sustenanc
e
an
d
prosperit
y
(rizq
o
fazal
mein
ziyadati
ki
ta'bir
hai,
ibid
,
p
.
148
)
an
d
th
e
phrase
:
"wil
l
ad
d
strengt
h
t
o
you
r
strength
"
refer
s
t
o
politica
l
powe
r
an
d
migh
t
(siyasi
qnwwat
o
shaukat
mein
izafa
ki
taraf
isharah
hai,
ibid)
.
I
n
fact
,
a
natio
n
tha
t
turn
s
t
o
Go
d
wil
l
b
e
powerfu
l
i
n
th
e
fou
r
corner
s
o
f
th
e
worl
d
[allah
ta
'ala
is
ke
liye
asman
o
zamin
sab
ki
barkaton
ke
darwaze
khol
deta
hai
aur
chahar
dang
'alam
par
is
ki
hukumat
qaim
hojati
hai,
ibid)
.
Islah
i
understand
s
thes
e
word
s
o
f
th
e
Prophe
t
Hud
i
n
a
physical
,
materia
l
wa
y
wherea
s
the
y
coul
d
als
o
b
e
understoo
d
i
n
a
mor
e
figurativ
e
o
r
spiritua
l
way
.
Islah
i
goe
s
o
n
t
o
sa
y
tha
t
thes
e
blessing
s
ar
e
a
resul
t
o
f
a
socia
l
o
r
collectiv
e
turnin
g
t
o
Go
d
[ye
ijtam
'i tauba
ki
barkalen
bayan
hui
hain,
ibid)
,
thoug
h
h
e
add
s
tha
t
a
n
individua
l
turnin
g
t
o
Go
d
wil
l
als
o
receiv
e
suc
h
blessing
s
(cf
.
ibid)
.
Islah
i
make
s
a
fina
l
remar
k
t
o
th
e
effec
t
tha
t
turnin
g
toward
s
Go
d
wil
l
brin
g
peac
e
an
d
satisfactio
n
[sakinat
o
tamaniyat
ki
lazawal
badshahat
bakhshta
hai,
ibid)
.
However
,
Islah
i
doe
s
no
t
succee
d
i
n
removin
g
th
e
ambiguit
y
ove
r
th
e
natur
e
o
f
thes
e
blessings
.
I
s
thi
s
a
referenc
e
t
o
materia
l
powe
r
an
d
prosperit
y
o
r
t
o
somethin
g
mor
e
interna
l
o
r
spiritual
?
A
simila
r
ambiguit
y
surround
s
th
e
"goodl
y
sustenance
"
referre
d
t
o
i
n
vers
e
88
:
I
a
m
takin
g
m
y
stan
d
o
n
a
clea
r
evidenc
e
fro
m
m
y
Sustainer
,
wh
o
ha
s
vouchsafe
d
m
e
goodl
y
sustenanc
e
(a
s
a
gift
)
from
Himself
.
Islah
i
say
s
th
e
word
s
"goodl
y
sustenance
"
ar
e
linke
d
t
o
th
e
word
s
"grac
e
fro
m
Himsel
f
mentione
d
i
n
vers
e
63
,
whic
h
i
s
a
referenc
e
t
o
th
e
divin
e
revelatio
n
give
n
directl
y
t
o
th
e
Prophe
t
[wahi
ilahi
ki
ta'lim,
ibid
,
p
.
153)
.
Here
,
th
e
word
s
denot
e
th
e
divin
e
revelatio
n
[wahi
ilahi
ko
"rizq
husn
" se
ta
'bir,
ibid
,
p
.
162
)
tha
t
Shu
'ayb
receive
d
fro
m
God
.
Islah
i
i
s
quit
e
clea
r
tha
t
th
e
word
s
refe
r
t
o
spiritua
l
an
d
no
t
materia
l
sustenanc
e
an
d
eve
n
quote
s
th
e
sayin
g
from
Jesu
s
tha
t
"ma
n
doe
s
no
t
liv
e
fro
m
brea
d
alone
"
(cf
.
ibid
)
t
o
confir
m
hi
s
spiritua
l
interpretatio
n
o
f
thes
e
words
.
I
n
contras
t
t
o
hi
s
17
4

187. emphasi
s
o
n
th
e
spiritua
l
natur
e
o
f
th
e
"goodl
y
sustenance"
,
howeve
r
Islah
i
say
s
tha
t
th
e
res
t
o
f
th
e
vers
e
i
s
a
n
effor
t
b
y
th
e
Prophe
t
Snu'ayZlo^
e
hi
s
peopl
e
tha
t
h
e
i
s
no
t
tryin
g
t
o
captur
e
th
e
marke
t
b
y
preachin
g
agams
t
thei
r
busines
s
practice
s
(is
tarah
tumhen
bazaar
se
be
dakhal
karkekhud
bazaar
par
qabiz
ban
baitun,
ibid)
.
S
o
th
e
contex
t
coul
d
sugges
t
tha
t
bhu
ayb
ha
d
n
o
nee
d
t
o
captur
e
th
e
marke
t
becaus
e
h
e
wa
s
bles
t
wit
h
abundan
t
materia
l
sustenance
.
However
,
compariso
n
wit
h
th
e
usag
e
o
f
simila
r
word
s
i
n
earlie
r
verse
s
o
f
thi
s
Sura
h
(vers
e
17
,
vers
e
2
8
an
d
vers
e
63
)
persuade
s
Islah
i
t
o
hol
d
fas
t
t
o
hi
s
spiritua
l
interpretatio
n
o
f
th
e
"goodl
y
sustenance
"
mentione
d
above
.
Finally
,
sinc
e
th
e
styl
e
use
d
i
n
th
e
Sura
h
i
s
indicativ
e
o
f
it
s
meaning
,
woul
d
i
t
no
t
b
e
usefu
l
t
o
investigat
e
th
e
styl
e
use
d
i
n
thos
e
verse
s
tha
t
describ
e
th
e
horro
r
o
f
fina
l
punishmen
t
i
n
hell
?
Vers
e
10
6
i
s
a
typica
l
exampl
e
o
f
th
e
vivi
d
languag
e
use
d
t
o
describ
e
suc
h
punishment
:
No
w
a
s
fo
r
thos
e
wh
o
(b
y
thei
r
deeds
)
wil
l
hav
e
brough
t
wretchednes
s
upo
n
themselves
,
(the
y
shal
l
live
)
i
n
th
e
fire
,
wher
e
the
y
wil
l
hav
e
(nothin
g
but
)
moan
s
an
d
sob
s
(t
o
reliev
e
thei
r
pain)
.
Islah
i
suggest
s
tha
t
th
e
languag
e
use
d
her
e
i
s
a
ver
y
clea
r
expressio
n
o
f
th
e
sufferin
g
an
d
disdai
n
experience
d
i
n
hel
l
(ye
dozakhiyon
ke
chikhne
chalane
aur
rone
khaghiyane
ki
ta
'bir
hai
aur
in
lafzon
mein
jo
hiqarat
ka
pahlu
hai
wo
bilkul
wazeh
hai,
ibid)
.
However
,
sinc
e
th
e
referenc
e
t
o
hel
l
i
s
a
referenc
e
t
o
thing
s
beyon
d
th
e
reac
h
o
f
huma
n
perception
,
i
t
woul
d
hav
e
been
bette
r
t
o
mentio
n
tha
t
th
e
sufferin
g
describe
d
i
n
thi
s
vers
e
(an
d
i
n
othe
r
simila
r
verses
)
i
s
o
f
a
differen
t
orde
r
tha
n
th
e
sufferin
g
experience
d
i
n
thi
s
world
.
Hence
,
th
e
styl
e
use
d
t
o
describ
e
i
t
canno
t
b
e
compare
d
wit
h
th
e
styl
e
use
d
earlie
r
t
o
describ
e
th
e
jo
y
an
d
amazemen
t
o
f
Abraham'
s
wife
,
Sarah
.
Instea
d
o
f
investigatin
g
th
e
possibilit
y
tha
t
th
e
styl
e
use
d
i
n
thes
e
verse
s
abou
t
hel
l
i
s
a
n
expressio
n
o
f
th
e
gravit
y
o
r
seriousnes
s
o
f
th
e
Da
y
o
f
Judgment
,
Islah
i
say
s
th
e
vers
e
i
s
simpl
y
a
descriptio
n
o
f
th
e
actual
,
physica
l
sufferin
g
tha
t
await
s
th
e
unbelievers
.
Islah
i
prefer
s
t
o
tak
e
thes
e
verse
s
a
t
thei
r
fac
e
value
,
i
n
a
prima
facie
way
.
Th
e
Wa
y
o
f
Go
d
Anothe
r
ke
y
t
o
understandin
g
th
e
coherenc
e
o
f
th
e
Qur'a
n
i
s
th
e
concep
t
Islah
i
call
s
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi).
Islah
i
find
s
a
clea
r
statemen
t
o
f
thi
s
concep
t
i
n
vers
e
117
:
17
5

188. For
,
neve
r
woul
d
th
y
Sustaine
r
destro
y
a
communit
y
fo
r
wron
g
(belief
s
done
)
s
o
lon
g
a
s
it
s
peopl
e
behav
e
righteousl
y
(toward
s
on
e
another)
.
Islah
i
explain
s
tha
t
Go
d
woul
d
neve
r
destro
y
a
communit
y
if
,
a
s
a
whole
,
th
e
communit
y
i
s
o
n
th
e
wa
y
t
o
refor
m
(sunnat
ilahi
.
.
.
nahin
hai
ke
wo
kisi
qaum
ko
in
ke
kisi
zulm
ki
padash
mein
halak
kar
de
jab
ke
is
ke
bashinde
bahaisiyat-i-majmu'i
islah
karne
wali
hon,
ibid
,
p
.
177)
.
Punishmen
t
come
s
onl
y
whe
n
ther
e
ar
e
n
o
reformer
s
lef
t
i
n
th
e
communit
y
o
r
whe
n
thei
r
numbe
r
i
s
negligibl
e
(cf
.
ibid
)
an
d
i
s
base
d
no
t
o
n
individua
l
wrongdoin
g
bu
t
o
n
communit
y
depravit
y
{'azab
ilahi
isi
waqt
nazil hota
hai
jab
majmu'a
ka
mizaj
fasad
ho
jata
hai,
ibid)
.
Hence
,
i
t
i
s
accordin
g
t
o
"th
e
wa
y
o
f
God
"
t
o
delive
r
th
e
Prophe
t
Hud
from
th
e
unbeliever
s
an
d
t
o
punis
h
the
m
whe
n
th
e
tim
e
ha
s
com
e
(allah
ta
'ala
ne
apni
sunnat
ke
mutabiq,
ibid
,
p
.
151)
.
Th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
ca
n
thu
s
usefull
y
b
e
use
d
t
o
explai
n
th
e
wa
y
Go
d
send
s
hi
s
messenger
s
successivel
y
t
o
eac
h
nation
,
a
s
related
,
fo
r
example
,
i
n
vers
e
25
:
An
d
indeed
,
(i
t
wa
s
wit
h
th
e
sam
e
messag
e
that
)
W
e
sen
t
fort
h
Noah
unt
o
hi
s
people
.
Islah
i
comment
s
tha
t
th
e
Prophe
t
Noa
h
appeare
d
a
s
demande
d
b
y
"th
e
wa
y
o
f
God
"
(sunnat
ilahi
ka
taqaza
hai,
ibid
,
p
.
136)
.
Subsequen
t
historica
l
narrative
s
ar
e
introduce
d
i
n
a
simila
r
wa
y
i
n
th
e
Surah
,
fo
r
example
,
vers
e
50
:
An
d
unt
o
(th
e
trib
e
of
)
'A
d
(W
e
sent
)
thei
r
brothe
r
Hud,
an
d
vers
e
84
:
An
d
unt
o
(th
e
peopl
e
of
)
Madyan
(W
e
sent
)
thei
r
brothe
r
Shu
'ayb.
Islah
i
say
s
tha
t
eac
h
o
f
thes
e
Prophet
s
complete
d
hi
s
missio
n
t
o
provid
e
complet
e
an
d
convincin
g
argument
s
(itimam
hujjat,
ibid
,
p
.
160
)
fo
r
th
e
peopl
e
t
o
who
m
the
y
wer
e
sen
t
,
sinc
e
i
t
i
s
accordin
g
t
o
"th
e
wa
y
o
f
God
"
t
o
sen
d
eac
h
natio
n
a
Prophe
t
wh
o
wil
l
communicat
e
t
o
the
m
complet
e
an
d
convincin
g
argument
s
abou
t
thei
r
responsibilit
y
t
o
Go
d
(ye
sunnat
ilahi
rahi
hai
ke
har
qaum
ki
taraf
allah
ta'ala
ne
in
hi
me
in
se
rasul
bheja
ta
ke
.
.
.
hujjat
tamam
kare,
ibid
,
p
.
147)
.
Th
e
concep
t
sunnat
ilahi
i
s
thu
s
a
ke
y
t
o
understan
d
vers
e
57
:
Bu
t
i
f
yo
u
choos
e
t
o
tur
n
away
,
the
n
(kno
w
that
)
I
hav
e
delivere
d
t
o
yo
u
th
e
messag
e
wit
h
whic
h
I
wa
s
sen
t
unt
o
you
,
an
d
(that
)
m
y
Islah
i
make
s
frequen
t
us
e
o
f
th
e
concep
t
itimam
hujjat
o
r
hujjat
tamam
an
d
give
s
th
e
sam
e
explanatio
n
fo
r
th
e
concep
t
i
n
eac
h
differen
t
contex
t
withi
n
th
e
Surah
.
Cf
.
ibid
,
pp
.
107
,
139
,
14
1
an
d
pp
.
158-159
.
Hi
s
constan
t
us
e
o
f
thi
s
concep
t
coul
d
strengthe
n
hi
s
clai
m
tha
t
th
e
Qur'a
n
i
s
coherent
.
17
6

189. Conclusion
s
Islah
i
begin
s
b
y
sayin
g
tha
t
thi
s
Sura
h
i
s
th
e
secon
d
o
f
a
pai
r
wit
h
th
e
previou
s
Sura
h
(surah
yunus
hi
ka
musanna
hai,
ibid
,
p
.
97
)
an
d
that
,
therefore
,
bot
h
o
f
thes
e
Surah
s
hav
e
th
e
sam
e
theme
.
Th
e
onl
y
wa
y
th
e
Surah
s
diffe
r
i
s
i
n
th
e
wa
y
them
e
i
s
presented
.
Suc
h
a
remar
k
ca
n
b
e
mad
e
wit
h
respec
t
t
o
man
y
othe
r
Surahs
,
al
l
o
f
whic
h
ma
y
hav
e
a
simila
r
them
e
bu
t
diffe
r
onl
y
i
n
th
e
styl
e
o
f
presentation
.
T
o
divid
e
th
e
Qur'a
n
int
o
preliminar
y
an
d
supplementar
y
Surah
s
base
d
o
n
themati
c
coherenc
e
i
s
a
n
artificia
l
divisio
n
becaus
e
al
l
th
e
Surah
s
o
f
th
e
Qur'a
n
presen
t
th
e
sam
e
basi
c
messag
e
usin
g
differen
t
style
s
o
f
expression
.
Furthermore
,
Islah
i
doe
s
no
t
presen
t
a
convincin
g
argumen
t
fo
r
th
e
vie
w
tha
t
th
e
preliminar
y
letters
,
alif,
lam,
mini,
represen
t
th
e
Qur'ani
c
nam
e
o
f
th
e
Surah
.
I
f
thi
s
wer
e
true
,
man
y
Surah
s
i
n
th
e
Qur'a
n
woul
d
shar
e
th
e
sam
e
name
.
Islah
i
stresse
s
tha
t
th
e
historica
l
narrative
s
relate
d
i
n
thi
s
Sura
h
ar
e
se
t
agains
t
th
e
backgroun
d
o
f
th
e
conflic
t
betwee
n
th
e
Prophe
t
an
d
th
e
Qurays
h
(isi
siyaq
o
sabaq
ke
sath
.
. .
quraysh
ho
quran
se
sab
se
ziyadah
char
is
ki
da'wat
tauhid
se
hai,
ibid
,
p
.
118)
.
Th
e
Sura
h
i
s
coheren
t
becaus
e
al
l
th
e
verse
s
complemen
t
on
e
anothe
r
t
o
confir
m
th
e
basi
c
them
e
an
d
purpos
e
fo
r
whic
h
th
e
Sura
h
wa
s
reveale
d
{puri
surah
ek
ma
'in
maqsud
par
nihayat
jam'
aur
marbul
khutbah
hai,
ibid
,
p
.
100)
.
lslahi'
s
notio
n
o
f
th
e
coherenc
e
o
f
th
e
Sura
h
depend
s
o
n
hi
s
pre-conceive
d
notio
n
o
f
it
s
them
e
(
'umud)
.
Islah
i
say
s
th
e
Sura
h
differ
s
from
th
e
previou
s
on
e
onl
y
i
n
th
e
detaile
d
wa
y
thi
s
Sura
h
present
s
th
e
argumen
t
(ijmal
o
tafsil
aur
bahs
o
istadlal
ke
'itibar
se
donon
ka
nahj
alag
alag
hai,
ibid
,
p
.
97)
.
On
e
characteristi
c
styl
e
o
f
th
e
Qur'a
n
i
s
th
e
wa
y
i
n
whic
h
verse
s
addresse
d
t
o
th
e
Prophe
t
ar
e
actuall
y
mean
t
fo
r
othe
r
peopl
e
(ye
uslub
.
. .
ziyadah
mu
'assir
sabit
hota
hai,
ibid
,
p
.
118)
.
Thes
e
narrative
s
ar
e
no
t
concerne
d
simpl
y
wit
h
th
e
pas
t
bu
t
wit
h
th
e
presen
t
an
d
th
e
futur
e
(hazar
aur
mustaqbil)
an
d
provid
e
a
n
actio
n
pla
n
(naqsha)
fo
r
it
s
addressee
s
livin
g
i
n
th
e
present
.
I
n
fact
,
Islah
i
seem
s
t
o
presen
t
a
universa
l
la
w
o
f
histor
y
b
y
referrin
g
t
o
peopl
e
o
f
al
l
historica
l
period
s
(agar
koi
qaum
apne
hudud
se
guzar
jati
hai,
ibid
,
p
.
150)
.
However
,
hi
s
emphasi
s
o
n
th
e
reportin
g
styl
e
use
d
i
n
th
e
historica
l
narrative
s
o
f
thi
s
Sura
h
(goya
apni
donon
angkhon
se
is
ko
dekh
raha
hai,
ibid
,
p
.
136
)
limit
s
thes
e
narrative
s
t
o
a
physica
l
o
r
materia
l
descriptio
n
o
f
th
e
events
.
17
8

190. Islah
i
move
s
bac
k
an
d
fort
h
betwee
n
a
literal
,
prima
facie
readin
g
an
d
a
mor
e
figurative
,
symboli
c
interpretatio
n
o
f
th
e
verses
.
Althoug
h
Islah
i
say
s
tha
t
th
e
referenc
e
t
o
th
e
si
x
period
s
i
n
vers
e
7
mus
t
no
t
b
e
understoo
d
literally
,
i
t
remain
s
anothe
r
expressio
n
o
f
time
.
H
e
feel
s
i
t
i
s
a
simpl
e
statemen
t
o
f
fac
t
an
d
no
t
hyperbol
e
t
o
sa
y
tha
t
Abraha
m
wa
s
upse
t
(na
koi
mubalagha
ka
uslub
bayan
hai,
ibid
,
p
.
172)
.
Moreover
,
th
e
"heavenl
y
blessings
"
o
f
vers
e
5
2
refe
r
t
o
politica
l
powe
r
an
d
migh
t
i
n
thi
s
worl
d
(siyasi
quwwat
o
shaukat
mein
izafa
ki
taraf
isharah
hai,
ibid
,
p
.
148)
.
Further
,
Islah
i
insist
s
tha
t
"goodl
y
sustenance
"
o
f
vers
e
8
8
b
e
give
n
a
spiritua
l
interpretation
.
H
e
use
s
th
e
sam
e
kin
d
o
f
languag
e
t
o
describ
e
th
e
sufferin
g
o
f
hel
l
mentione
d
i
n
vers
e
10
6
a
s
h
e
use
s
t
o
describ
e
th
e
amazemen
t
o
f
Abraham'
s
wife
,
Sarah
.
Hi
s
emphasi
s
o
n
th
e
litera
l
interpretatio
n
o
f
th
e
warning
s
containe
d
i
n
th
e
historica
l
narratives
,
however
,
mak
e
i
t
impossibl
e
fo
r
hi
m
t
o
articulat
e
th
e
universa
l
messag
e
o
f
th
e
Surah
.
Th
e
coherenc
e
o
f
th
e
Qur'a
n
flow
s
fro
m
th
e
natura
l
dispositio
n
o
f
th
e
huma
n
hear
t
(har
fitrat-i-salim,
ibid
,
p
.
162)
.
Islah
i
use
s
th
e
concep
t
o
f
huma
n
natur
e
(fitrai)
t
o
divid
e
humanit
y
int
o
tw
o
groups
:
thos
e
whos
e
live
s
ar
e
base
d
o
n
a
n
inne
r
ligh
t
(nur-i-fitrat,
ibid
,
p
.
116
)
an
d
thos
e
wh
o
succum
b
t
o
th
e
evi
l
influence
s
o
f
th
e
worl
d
(Jin
ki
fitrat
kharaj
ke
bure
asarat,
ibid)
.
Islahi'
s
theor
y
o
f
huma
n
natur
e
over-simplifie
s
th
e
complexit
y
o
f
th
e
huma
n
predicamen
t
i
n
societ
y
an
d
i
t
i
s
base
d
o
n
a
selectiv
e
readin
g
o
f
th
e
Surah
.
Islah
i
develop
s
th
e
concep
t
h
e
call
s
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
becaus
e
i
t
provide
s
a
coheren
t
synthesi
s
o
f
th
e
historica
l
narratives
.
However
,
i
t
seem
s
t
o
m
e
tha
t
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
woul
d
hav
e
bee
n
mor
e
complet
e
i
f
Islah
i
ha
d
include
d
thos
e
verse
s
tha
t
highligh
t
othe
r
aspect
s
o
f
th
e
wa
y
Go
d
deal
s
wit
h
huma
n
being
s
i
n
th
e
world
.
Fo
r
instance
,
not
e
th
e
las
t
par
t
o
f
verse
s
106-107
,
i
n
whic
h
Alla
h
qualifie
s
th
e
punishmen
t
i
n
stor
e
fo
r
unbelievers
:
No
w
a
s
fo
r
thos
e
wh
o
(b
y
thei
r
deeds
)
wil
l
hav
e
brough
t
wretchednes
s
upo
n
themselves
,
(the
y
shal
l
live
)
i
n
th
e
fire
,
wher
e
the
y
wil
l
hav
e
(nothin
g
but
)
moan
s
an
d
sob
s
(t
o
reliev
e
thei
r
pain)
,
therei
n
t
o
abid
e
a
s
lon
g
a
s
th
e
heaven
s
an
d
th
e
eart
h
endur
e
-
unless
thy
Sustainer
wills
it
otherwise:
for,
verily,
thy
Sustainer
is
a
sovereign
doer
of
whatever
He
wills.
Othe
r
verse
s
lik
e
vers
e
90
,
whic
h
stresse
s
God'
s
forgivenes
s
an
d
love
,
coul
d
hav
e
bee
n
include
d
a
s
well
:
I
hav
e
emphasize
d
som
e
word
s
o
f
thes
e
verse
s
wit
h
italics
.
17
9

191. Hence
,
as
k
you
r
Sustaine
r
t
o
forgiv
e
yo
u
you
r
sins
,
an
d
the
n
tur
n
toward
s
Hi
m
i
n
repentanc
e
-
for
,
verily
,
m
y
Sustaine
r
i
s
a
dispense
r
o
f
grace
,
a
foun
t
o
f
love
!
Islah
i
coul
d
hav
e
presente
d
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
i
n
a
mor
e
balance
d
wa
y
b
y
includin
g
th
e
verse
s
o
f
th
e
Qur'a
n
tha
t
emphasiz
e
ho
w
human
beings
brin
g
sufferin
g
an
d
punishmen
t
upo
n
themselves.
9
1
I
n
short
,
Islah
i
ha
s
mad
e
a
selectiv
e
choic
e
o
f
verse
s
wit
h
whic
h
t
o
develo
p
hi
s
concep
t
o
f
"th
e
wa
y
o
f
God"
.
H
e
ha
s
no
t
followe
d
hi
s
ow
n
directiv
e
t
o
includ
e
paralle
l
verse
s
(nazair)
i
n
hi
s
discussio
n
o
f
th
e
meanin
g
o
f
thi
s
concept
.
Anothe
r
reade
r
o
f
th
e
Qur'a
n
woul
d
b
e
abl
e
t
o
understan
d
"th
e
wa
y
o
f
God
"
fro
m
a
differen
t
poin
t
o
f
vie
w
b
y
referrin
g
t
o
differen
t
verses
.
Ye
t
Islah
i
present
s
hi
s
versio
n
o
f
"th
e
wa
y
o
f
God
"
a
s
th
e
onl
y
correc
t
one
.
9
1
Fo
r
example
,
vers
e
10
1
state
s
tha
i
huma
n
being
s
"wronge
d
themselves
"
an
d
vers
e
11
6
say
s
tha
t
the
y
"los
t
themselve
s
i
n
sinning"
.
18
0

192. Sura
h
Yusuf
Introductio
n
Onc
e
again
,
Islah
i
begin
s
b
y
referrin
g
t
o
th
e
overal
l
them
e
(
'umud
)
o
f
th
e
Sura
h
Group
.
A
t
th
e
star
t
o
f
hi
s
discussio
n
o
f
th
e
presen
t
Surah
,
h
e
recall
s
wha
t
h
e
ha
d
alread
y
writte
n
i
n
th
e
introductio
n
t
o
Sura
h
Grou
p
Three
.
Accordin
g
t
o
Islahi
,
reflectio
n
o
n
th
e
Surah
s
o
f
thi
s
Sura
h
Grou
p
wil
l
resul
t
i
n
th
e
distinc
t
impressio
n
tha
t
th
e
mai
n
realit
y
wit
h
whic
h
al
l
thes
e
Surah
s
ar
e
concerne
d
i
s
t
o
mak
e
clear
,
fro
m
variou
s
point
s
o
f
vie
w
an
d
b
y
mean
s
o
f
differen
t
styles
,
tha
t
victor
y
(kamyabi
o
fatahmandi,
vol
.
4
,
p
.
183
)
i
n
th
e
struggl
e
betwee
n
trut
h
an
d
falsity
,
instigate
d
b
y
th
e
Prophet
,
wil
l
g
o
t
o
th
e
Prophe
t
an
d
t
o
thos
e
wh
o
follo
w
hi
m
and
,
conversely
,
a
mos
t
humiliatin
g
defea
t
(zillat
o
hazimat,
ibid
)
wil
l
b
e
th
e
lo
t
o
f
th
e
Quraysh
.
I
n
othe
r
words
,
th
e
Surah
s
delive
r
a
warnin
g
t
o
th
e
Qurays
h
an
d
announc
e
goo
d
tiding
s
fo
r
th
e
Prophe
t
an
d
hi
s
followers
.
I
t
shoul
d
b
e
clea
r
t
o
th
e
Qurays
h
fro
m
th
e
evidenc
e
o
f
reaso
n
an
d
nature
,
a
s
wel
l
a
s
fro
m
th
e
evidenc
e
o
f
livin
g
being
s
i
n
th
e
univers
e
an
d
fro
m
th
e
witnes
s
o
f
histor
y
an
d
th
e
law
s
o
f
creatio
n
(
'aq
l
o
fitrat,
afaq
o
anfus
ke
dalail
aur
tarikh
o
nazam
kainat
ke
shawahid,
ibid
)
tha
t
trut
h
i
s
o
n
th
e
sid
e
o
f
th
e
Prophe
t
an
d
hi
s
follower
s
(haq
tumhare
pas
a
chuka
hai,
ibid
)
an
d
tha
t
thos
e
wh
o
oppos
e
hi
m
wil
l
ver
y
soo
n
experienc
e
th
e
evi
l
consequence
s
o
f
thei
r
opposition
.
Th
e
Prophe
t
an
d
hi
s
follower
s
are
,
i
n
turn
,
encourage
d
t
o
b
e
patien
t
an
d
t
o
hol
d
fas
t
t
o
th
e
trut
h
becaus
e
i
t
wil
l
eventuall
y
lea
d
the
m
t
o
succes
s
an
d
prosperit
y
(haq
ko
le
kar
turn
ute
ho
anjamkar
ki
kamyabi
o
ferozmandi,
ibid)
.
Moreover
,
i
t
i
s
accordin
g
t
o
th
e
wa
y
o
f
Go
d
(sunnat
ilahi)
tha
t
th
e
triump
h
o
f
trut
h
mus
t
b
e
precede
d
b
y
man
y
trial
s
an
d
difficultie
s
(haq
ko
ghalba
aur
kamyabi
ki
manzil
tak
pahunchne
ke
liye
azmaish
ke
mukhtalif
marhalon
se
guzarna
parta
hai,
ibid)
.
Hence
,
th
e
believer
s
wil
l
als
o
hav
e
t
o
experienc
e
simila
r
trials
.
I
f
the
y
endur
e
thes
e
trial
s
wit
h
steadfastnes
s
the
y
wil
l
tast
e
succes
s
bot
h
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(dunya
aur
akhiral
donon
mein
kamyabi
tumhara
hi
hissah
hai,
ibid)
.
A
s
vers
e
2
7
o
f
Sura
h
Ibrahim
says
:
Go
d
grant
s
firmnes
s
unt
o
thos
e
wh
o
hav
e
attaine
d
t
o
fait
h
throug
h
th
e
wor
d
tha
t
i
s
unshakabl
y
tru
e
i
n
th
e
lif
e
o
f
thi
s
worl
d
a
s
wel
l
a
s
i
n
th
e
lif
e
t
o
come
;
bu
t
th
e
wrongdoer
s
H
e
let
s
g
o
astray
:
fo
r
Go
d
doe
s
whateve
r
H
e
wills
.
18
1

193. Islah
i
say
s
that
,
i
n
orde
r
t
o
communicat
e
thi
s
them
e
(
'umud)
,
th
e
previou
s
tw
o
Surah
s
provide
d
detaile
d
narrative
s
abou
t
th
e
live
s
o
f
th
e
Prophet
s
an
d
th
e
people
s
amon
g
who
m
the
y
lived
.
Moreover
,
th
e
purpos
e
o
f
relatin
g
al
l
thes
e
narrative
s
(sar
guzashton
ke
simcme
kaye
maqsud
bay
an
far
may
a
gay
a
hai,
ibid
)
i
s
conveye
d
t
o
th
e
Prophe
t
i
n
verse
s
120-12
2
o
f
th
e
previou
s
Surah
,
namely
,
Sura
h
Hud:
An
d
(remember:
)
ou
t
o
f
al
l
th
e
account
s
relatin
g
t
o
th
e
(earlier
)
apostle
s
W
e
conve
y
unt
o
the
e
(only
)
tha
t
wherewit
h
W
e
(ai
m
to
)
mak
e
fir
m
th
y
heart
:
fo
r
throug
h
thes
e
(accounts
)
come
s
th
e
trut
h
unt
o
thee
,
a
s
wel
l
a
s
a
n
admonitio
n
an
d
a
reminde
r
unt
o
al
l
believers
.
An
d
sa
y
unt
o
thos
e
wh
o
wil
l
no
t
believe
:
"D
o
anythin
g
tha
t
ma
y
b
e
withi
n
you
r
power
,
(while
)
we
,
behold
,
shal
l
labou
r
(i
n
God'
s
way)
;
an
d
wai
t
(fo
r
wha
t
i
s
coming)
:
behold
,
w
e
to
o
ar
e
waiting!
"
Islah
i
say
s
tha
t
Sura
h
Yusuf
h&s precisel
y
th
e
sam
e
purpos
e
(ba'ainihiyahi
maqsud,
ibid
,
p
.
184
)
a
s
th
e
narrative
s
hav
e
tha
t
ar
e
containe
d
i
n
th
e
previou
s
tw
o
Surahs
.
Th
e
onl
y
differenc
e
i
s
tha
t
th
e
previou
s
tw
o
Surah
s
contai
n
severa
l
narrative
s
abou
t
th
e
Prophet
s
wherea
s
th
e
whol
e
o
f
th
e
presen
t
Sura
h
i
s
take
n
u
p
b
y
onl
y
on
e
narrative
.
Islah
i
say
s
th
e
narrativ
e
i
n
Sura
h
Yusuf
i
s
a
n
extremel
y
fin
e
on
e
ibehterin
sar
guzasht,
ibid
)
an
d
vers
e
9
0
contain
s
a
phras
e
tha
t
provide
s
a
summar
y
o
f
th
e
whol
e
Surah
:
Verily
,
i
f
on
e
i
s
consciou
s
o
f
Hi
m
an
d
patien
t
i
n
adversit
y
-
behold
,
Go
d
doe
s
no
t
fai
l
t
o
requit
e
th
e
doer
s
o
f
good
!
Accordin
g
t
o
Islahi
,
i
t
seem
s
tha
t
th
e
purpos
e
o
f
Sura
h
Yusuf
i
s
t
o
confir
m
th
e
messag
e
o
f
Sura
h
Hud
b
y
providin
g
a
n
historica
l
exampl
e
o
f
wha
t
Sura
h
Hud
had
sai
d
i
n
verse
s
120-12
2
abou
t
th
e
purpos
e
o
f
th
e
historica
l
narrative
s
(goya
surah
hud
ke
ba
'd
surah
yusuf
isi
haqiqat
ko
mubarhan
karne
ke
liye
ek
tarikhi
shadai
hai,
ibid)
.
I
n
othe
r
words
,
th
e
historica
l
exampl
e
provide
d
b
y
th
e
Prophe
t
Josep
h
i
s
mean
t
t
o
strengthe
n
an
d
confir
m
th
e
las
t
Prophe
t
i
n
hi
s
ow
n
mission
.
Th
e
Them
e
o
f
th
e
Sura
h
I
n
th
e
openin
g
verse
s
o
f
th
e
Surah
,
Islah
i
find
s
confirmatio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
Group
.
Vers
e
3
reads
:
I
n
th
e
measur
e
tha
t
W
e
revea
l
thi
s
Qur'a
n
unt
o
thee
,
(
O
Prophet,
)
W
e
explai
n
i
t
t
o
the
e
i
n
th
e
bes
t
possibl
e
way
,
seein
g
tha
t
er
e
thi
s
tho
u
wer
t
indee
d
amon
g
thos
e
wh
o
ar
e
unawar
e
(o
f
wha
t
revelatio
n
is)
.
Islah
i
say
s
tha
t
th
e
narrativ
e
relate
d
i
n
thi
s
Sura
h
i
s
a
clea
r
statemen
t
o
f
th
e
las
t
Prophet'
s
ow
n
missio
n
(ap
ki
risalal
ki
ek
nihayat
wazeh
dalil
hai,
ibid
,
18
2

194. p
.
189
)
an
d
tha
t
i
t
i
s
a
mirro
r
(ek
aina)
fo
r
th
e
Prophe
t
i
n
whic
h
h
e
coul
d
observ
e
th
e
up
s
an
d
down
s
o
f
lif
e
an
d
se
e
the
m
i
n
th
e
perspectiv
e
o
f
th
e
ultimat
e
victor
y
tha
t
i
s
comin
g
{is
mein
ap
ho
ap
ke
hazar
aur
mustaqbil
ka
pura
naqsha
dekha
dia
gaya,
ibid)
.
Furthermore
,
Islah
i
say
s
tha
t
th
e
drea
m
o
f
Josep
h
i
s
a
sig
n
o
f
th
e
blessing
s
o
f
th
e
perfec
t
religio
n
{din)
tha
t
wa
s
t
o
b
e
reveale
d
later
.
A
s
vers
e
6
says
:
For
,
(a
s
tho
u
has
t
bee
n
show
n
i
n
th
y
dream,
)
eve
n
thu
s
wil
l
th
y
Sustaine
r
elec
t
thee
,
an
d
wil
l
impar
t
unt
o
the
e
som
e
understandin
g
o
f
th
e
inne
r
meanin
g
o
f
happenings
,
an
d
wil
l
besto
w
th
e
ful
l
measur
e
o
f
Hi
s
blessing
s
upo
n
the
e
an
d
upo
n
th
e
Hous
e
o
f
Jacob
.
Islah
i
say
s
th
e
blessing
s
mentione
d
i
n
thi
s
vers
e
ar
e
a
referenc
e
t
o
th
e
religio
n
reveale
d
b
y
Go
d
(ni'mat
se
muraddin
a
shar'
ke
ni'mat
hai,
ibid
,
p
.
192)
.
Othe
r
blessing
s
ca
n
onl
y
b
e
considere
d
a
s
a
n
adde
d
blessin
g
an
d
th
e
drea
m
o
f
Josep
h
i
s
th
e
gla
d
tiding
s
o
f
thi
s
mos
t
preciou
s
o
f
al
l
blessing
s
{turn
ne
jo
rawayyih
dekhi
hai
wo
isi
itimam
ni
'mat
ki
basharal
hai,
ibid)
.
Th
e
stor
y
relate
d
i
n
thi
s
Sura
h
i
s
no
t
jus
t
a
stor
y
bu
t
provide
s
answer
s
t
o
th
e
problem
s
tha
t
th
e
preachin
g
o
f
Isla
m
wa
s
posin
g
fo
r
man
y
peopl
e
(Jo
da
'wat
islami
ke
is
daur
mein,
ibid
,
p
.
195)
.
Islah
i
say
s
th
e
previou
s
tw
o
Surah
s
ha
d
alread
y
describe
d
th
e
triump
h
o
f
trut
h
an
d
th
e
defea
t
o
f
falsit
y
i
n
man
y
differen
t
way
s
an
d
style
s
(haq
ke
ghalba
aur
batil
ki
hazimat
ka
mazmun
mukhtalif
usluhon
se
bayan
hua
hai,
ibid
,
p
.
196)
.
Sinc
e
th
e
whol
e
natio
n
wa
s
experiencin
g
oppressio
n
a
t
th
e
tim
e
thi
s
messag
e
wa
s
bein
g
proclaime
d
(pure
mulk
par
is
tarah
kufr
ki
tariki
chai
hui
thiy,
ibid)
,
i
t
wa
s
no
t
eas
y
t
o
conve
y
a
messag
e
tha
t
spok
e
o
f
th
e
utte
r
defea
t
o
f
thos
e
wh
o
wer
e
no
w
causin
g
s
o
muc
h
miser
y
(ek
din
ayega
ke
ye
tamam
mutamarridin
is
ke
age
gulne
tek
kar
is
se
raham
o
karam
ki
iltijayen
karenge,
ibid)
.
Furthermore
,
th
e
Qurays
h
wer
e
invite
d
t
o
recogniz
e
thei
r
ow
n
futur
e
an
d
tha
t
o
f
th
e
Prophe
t
i
n
th
e
narrativ
e
relate
d
i
n
thi
s
Sura
h
(wo
chahen
to
is
sar
guzasht
mein
apna
mustaqbil
bhi
dekh
len
aur
is
peghambar
ka
mustaqbil
bhi
dekh
len,
ibid
,
p
.
201)
.
I
n
th
e
phras
e
from
vers
e
52
:
Go
d
doe
s
no
t
bles
s
wit
h
Hi
s
guidanc
e
th
e
artfu
l
scheme
s
o
f
thos
e
wh
o
betra
y
thei
r
trust
,
Islah
i
find
s
th
e
them
e
(
'umud
)
expresse
d
ye
t
again
,
fo
r
th
e
phras
e
state
s
clearl
y
tha
t
thos
e
wh
o
d
o
wron
g
wil
l
no
t
b
e
successfu
l
wherea
s
thos
e
wh
o
ar
e
faithfu
l
wil
l
achiev
e
thei
r
purpos
e
i
n
lif
e
(wohi
sar
kharo
aur
bamurad
hole
hain,
ibid
,
p
.
225)
.
Moreover
,
o
n
th
e
basi
s
o
f
vers
e
56
,
whic
h
state
s
tha
t
Go
d
18
3

195. establishe
d
Josep
h
securel
y
i
n
th
e
lan
d
(o
f
Egypt)
:
h
e
ha
d
ful
l
master
y
ove
r
it
,
Islah
i
say
s
tha
t
Go
d
wil
l
reward
,
eve
n
i
n
thi
s
life
,
thos
e
wh
o
prov
e
faithfu
l
i
n
tim
e
o
f
tria
l
(is
dunya
mein
bhi
is
ka
sila
deta
hai,
ibid
,
p
.
238)
,
bu
t
Islah
i
doe
s
no
t
qualif
y
th
e
natur
e
o
f
thi
s
worldl
y
succes
s
an
y
further
.
Islah
i
make
s
th
e
sam
e
commen
t
o
n
th
e
phras
e
from
vers
e
90
,
whic
h
ha
s
a
ver
y
simila
r
message
:
Verily
,
i
f
on
e
i
s
consciou
s
o
f
Hi
m
an
d
patien
t
i
n
adversit
y
-
behold
,
Go
d
doe
s
no
t
fai
l
t
o
requit
e
th
e
doer
s
o
f
good
.
Islah
i
say
s
tha
t
thi
s
vers
e
i
s
a
n
explici
t
statemen
t
o
f
th
e
them
e
(
'umud
)
tha
t
ha
s
bee
n
developin
g
sinc
e
th
e
outse
t
(yahi
haqiqat
is
sari
sar
guzasht
ki
ruh
hai
aur
ham
sharu'
mein
'arz
kar
chuke
hain
ke
is
ko
is
surah
ke
'umud
ki
haisiyat
bhi
hasil
hai,
ibid
,
p
.
250)
.
Islah
i
see
s
a
fina
l
referenc
e
t
o
th
e
them
e
(
'umud
)
i
n
vers
e
92
,
whic
h
say
s
tha
t
Josep
h
wa
s
willin
g
t
o
forgiv
e
hi
s
brothers
.
Sinc
e
th
e
las
t
Prophe
t
use
d
simila
r
word
s
t
o
forgiv
e
th
e
Qurays
h
i
n
Mecc
a
onc
e
h
e
ha
d
conquere
d
i
t
(fatah
makka
ke
din
quraysh
ke
in
sar
ghanon
ko
khitab
kar
ke
farmaye
jo
barabar
ap
ki
dushmani
mein
sar
garm
rahe
they,
ibid
,
p
.
251)
,
thi
s
vers
e
shoul
d
b
e
interprete
d
i
n
term
s
o
f
th
e
futur
e
victor
y
o
f
Mecca
.
Th
e
Socia
l
Contex
t
Islah
i
describe
s
th
e
socia
l
contex
t
i
n
suc
h
a
wa
y
tha
t
i
t
confirm
s
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
H
e
frequentl
y
identifie
s
th
e
Qurays
h
a
s
th
e
addressee
s
o
f
verses
.
Fo
r
example
,
Islah
i
say
s
tha
t
th
e
Qurays
h
ar
e
addresse
d
i
n
th
e
ver
y
firs
t
tw
o
verses
:
Thes
e
ar
e
message
s
o
f
a
revelatio
n
clea
r
i
n
itsel
f
an
d
clearl
y
showin
g
th
e
truth
:
behold
,
W
e
hav
e
bestowe
d
i
t
from
o
n
hig
h
a
s
a
discours
e
i
n
th
e
Arabi
c
tongue
,
s
o
tha
t
yo
u
migh
t
encompas
s
i
t
wit
h
you
r
reason
.
Thoug
h
th
e
verse
s
ar
e
addresse
d
t
o
peopl
e
i
n
general
,
Islah
i
say
s
tha
t
th
e
specifi
c
addressee
s
ar
e
th
e
Qurays
h
(khitab
ahl
'arab
se
'umuman
aur
quraysh
se
khas
taur
par
hai,
ibid
,
p
.
188)
.
Similarly
,
thoug
h
th
e
nex
t
vers
e
i
s
addresse
d
t
o
th
e
Prophet
,
i
t
expresse
s
a
warnin
g
fo
r
th
e
Qurays
h
a
s
wel
l
(quraysh
ki
tanbih,
ibid)
.
Moreover
,
th
e
phras
e
from
vers
e
21
:
For
,
Go
d
alway
s
prevail
s
i
n
whateve
r
b
e
Hi
s
purpose
:
bu
t
mos
t
peopl
e
kno
w
i
t
not
,
i
s
anothe
r
indicatio
n
tha
t
thi
s
whol
e
narrativ
e
i
s
mean
t
als
o
fo
r
th
e
Quraysh
,
wh
o
could
,
i
f
the
y
wished
,
se
e
i
n
i
t
thei
r
ow
n
futur
e
(ye
sari
sar
guzasht
quraysh
ko
sunai
ja
rahi
hai
aur
.
.
.
wo
chahen
to
is
sar
guzasht
mein
apna
mustaqbil
bhi
dekh
ten,
ibid
,
p
.
201)
.
18
4

196. Accordin
g
t
o
Islahi
,
th
e
inciden
t
abou
t
th
e
King'
s
drinkin
g
cup
,
whic
h
wa
s
place
d
i
n
th
e
camel-pac
k
o
f
Benjami
n
(verse
s
70-76)
,
i
s
anothe
r
reminde
r
t
o
th
e
Qurays
h
tha
t
the
y
shoul
d
no
t
b
e
misle
d
b
y
th
e
presen
t
circumstance
s
surroundin
g
th
e
Prophet
.
Fo
r
onl
y
Go
d
know
s
wha
t
lie
s
i
n
th
e
futur
e
an
d
onl
y
Go
d
ca
n
brin
g
a
solutio
n
t
o
a
situatio
n
overcom
e
b
y
darknes
s
(maujuda
tarikion
ke
andar
se
kis
tarah
roshni
baramad
hogi
aur
islam
aur
peghambar
islam
ke
liye
kis
tarah
rahen
hamwar
hongi,
ibid
,
p
.
245)
.
Islah
i
comment
s
o
n
th
e
inciden
t
b
y
givin
g
te
n
specifi
c
observation
s
base
d
o
n
th
e
Islami
c
categorie
s
o
f
haram
an
d
halal
(cf
.
ibid
,
pp
.
243-244)
.
Th
e
reade
r
get
s
th
e
impressio
n
tha
t
Islah
i
i
s
discussin
g
th
e
inciden
t
i
n
th
e
ligh
t
o
f
th
e
triump
h
o
f
th
e
Prophe
t
an
d
o
f
Isla
m
ove
r
th
e
Qurays
h
tha
t
too
k
plac
e
subsequently
.
I
n
th
e
las
t
par
t
o
f
th
e
Sura
h
(verse
s
102-111)
,
Go
d
want
s
t
o
consol
e
th
e
Prophe
t
b
y
remindin
g
hi
m
no
t
t
o
b
e
to
o
concerne
d
abou
t
th
e
wa
y
peopl
e
wer
e
rejectin
g
hi
s
messag
e
(apne
ap
ko
Una
parishan
kiyun
rako,
ibid
,
p
.
257)
.
Thes
e
verse
s
als
o
represen
t
a
threa
t
aime
d
a
t
th
e
Quraysh
,
wh
o
wil
l
suffe
r
th
e
sam
e
fat
e
a
s
thei
r
predecessor
s
i
f
the
y
d
o
no
t
tak
e
not
e
o
f
th
e
lesson
s
containe
d
i
n
th
e
historica
l
narrative
s
(agar
unhone
qaumon
ki
tarikh
se
sabaq
na
liya,
ibid
,
p
.
255)
.
I
n
thi
s
way
,
Islah
i
highlight
s
th
e
conflic
t
betwee
n
th
e
Prophe
t
an
d
hi
s
opponents
,
thereb
y
settin
g
th
e
stag
e
fo
r
th
e
fina
l
outcome
.
Natura
l
Dispositio
n
I
n
severa
l
place
s
throughou
t
th
e
Surah
,
Islah
i
appeal
s
t
o
th
e
us
e
o
f
reason
.
Fo
r
example
,
Islah
i
consider
s
verse
s
37-40
,
whic
h
contai
n
th
e
exhortatio
n
tha
t
Josep
h
mad
e
t
o
hi
s
companion
s
i
n
prison
,
a
s
a
n
appea
l
t
o
soun
d
reaso
n
an
d
t
o
huma
n
nature
.
Th
e
argumen
t
i
s
tha
t
ther
e
i
s
n
o
evidenc
e
fo
r
fals
e
deitie
s
b
y
a
n
appea
l
t
o
reaso
n
(na
hamari
'aql
mein,
na
hamari
fitrat
mein,
ibid
,
p
.
219)
.
However
,
h
e
seem
s
t
o
transcen
d
th
e
specifi
c
contex
t
b
y
assumin
g
tha
t
peopl
e
us
e
reaso
n
i
n
th
e
sam
e
wa
y
i
n
al
l
place
s
an
d
i
n
al
l
circumstance
s
(yahi
insan
ki
fitrat
hai,
ibid)
.
Islah
i
make
s
th
e
broa
d
generalizatio
n
tha
t
tru
e
religio
n
i
s
a
religio
n
o
f
natura
l
dispositio
n
(yahi
sidha,
mustaqim
aur
fitri
din
hai)
an
d
tha
t
othe
r
religion
s
ar
e
no
t
i
n
accordanc
e
wit
h
huma
n
natur
e
(is
ke
'alawah
jitne
bhi
tariqe
hain
sab
fitrat-
i-insani
se
hote
hue,
ibid
,
p
.
220)
.
H
e
doe
s
no
t
suppor
t
hi
s
assertio
n
wit
h
evidence
.
18
5

197. Islah
i
discusse
s
ho
w
Josep
h
overcome
s
hi
s
temptatio
n
i
n
term
s
o
f
hi
s
natura
l
capacity
.
A
s
w
e
rea
d
i
n
vers
e
24
:
And
,
indeed
,
sh
e
desire
d
him
,
an
d
h
e
desire
d
her
;
(an
d
h
e
woul
d
hav
e
succumbed
)
ha
d
h
e
no
t
see
n
(i
n
thi
s
temptation
)
a
n
evidenc
e
o
f
hi
s
Sustainer'
s
truth
:
thu
s
(W
e
wille
d
i
t
t
o
be
)
i
n
orde
r
tha
t
W
e
migh
t
aver
t
fro
m
hi
m
al
l
evi
l
an
d
al
l
deed
s
o
f
abominatio
n
-
for
,
behold
,
h
e
wa
s
trul
y
on
e
o
f
Ou
r
servants
.
Islah
i
say
s
tha
t
ever
y
huma
n
bein
g
ha
s
bee
n
endowe
d
wit
h
burhan
(evidenc
e
o
f
th
e
truth
)
a
s
a
natura
l
dispositio
n
(burhan-i-rab
se
murad
wo
nuryazdani
hai
jo
allah
ta'ala
bar
insan
ki
fitrat
ke
andar
wadi'at
farmata
hai,
ibid
,
p
.
206)
.
I
t
i
s
accordin
g
t
o
"th
e
wa
y
o
f
God
"
(sunnat
ilahi,
ibid
)
tha
t
H
e
guide
s
an
d
strengthen
s
onl
y
thos
e
wh
o
appreciat
e
thi
s
natura
l
dispositio
n
an
d
tha
t
H
e
seal
s
th
e
heart
s
o
f
thos
e
wh
o
giv
e
i
i
n
o
importanc
e
(akhlaqi
'Hi
bar
se
bilkul
hi
andha
bahra
bana
kar
chaur
deti
hai,
ibid)
.
"
Josep
h
wa
s
abl
e
t
o
overcom
e
thi
s
mos
t
seriou
s
temptatio
n
becaus
e
h
e
dre
w
strengt
h
fro
m
hi
s
natura
l
dispositio
n
(apne
nur-i-fitrat
ki
nigrani
karte
ham,
ibid
,
p
.
207)
.
Islah
i
explain
s
thi
s
vers
e
b
y
usin
g
psychologica
l
concept
s
t
o
mov
e
beyon
d
th
e
socia
l
an
d
politica
l
context
.
Differen
t
Kind
s
o
f
Languag
e
Th
e
firs
t
poin
t
t
o
not
e
i
s
that
,
a
t
leas
t
wit
h
regar
d
t
o
th
e
firs
t
thre
e
Surah
s
o
f
thi
s
Sura
h
Group
,
Islah
i
distinguishe
s
betwee
n
th
e
matte
r
o
r
subjec
t
o
f
th
e
Sura
h
an
d
th
e
styl
e
o
r
wa
y
i
t
i
s
expresse
d
(in
mein
asl
mauzu'
bahs
ek
hi
hai
albata
andaz-i-bahs
aur
mauad-i-istadlal
har
ek
mein
alag
alag hai,
ibid
,
p
.
188)
.
Th
e
poin
t
t
o
not
e
i
s
th
e
influenc
e
thi
s
distinctio
n
ma
y
hav
e
o
n
th
e
meanin
g
h
e
draw
s
fro
m
th
e
text
.
Fo
r
th
e
differenc
e
i
n
styl
e
fro
m
on
e
Sura
h
t
o
th
e
nex
t
i
s
likel
y
t
o
hav
e
a
n
impac
t
o
n
it
s
meaning
.
Ye
t
Islah
i
simpl
y
disregard
s
thi
s
possibilit
y
an
d
claim
s
tha
t
th
e
topi
c
o
r
subjec
t
matte
r
fo
r
al
l
th
e
Surah
s
remain
s
on
e
an
d
th
e
sam
e
eve
n
thoug
h
th
e
styl
e
the
y
us
e
i
s
ver
y
different
.
A
secon
d
poin
t
i
s
th
e
assertio
n
tha
t
no
external
sign
i
s
neede
d
t
o
confir
m
th
e
trut
h
o
f
thi
s
revelatio
n
(is
kitab
ki
sadaqat
ki
gowahi
ke
liye
kisi
kharaji
mu'ajaze
ya
nishani
ki
zarural
nahin
hai,
ibid
)
sinc
e
it
s
trut
h
i
s
a
s
sel
f
92
Islah
i
mention
s
th
e
concep
t
"th
e
wa
y
o
f
God'
'
(sunnat
ilahi)
i
n
severa
l
othe
r
place
s
a
s
well
.
I
n
thi
s
context
,
h
e
use
s
th
e
concep
t
t
o
stres
s
tha
t
Go
d
guide
s
thos
e
who
,
lik
e
Joseph
,
us
e
thei
r
freedo
m
t
o
d
o
goo
d
an
d
t
o
overcom
e
temptation
s
(cf
.
ibid
,
pp
.
225-226)
.
I
n
th
e
contex
t
o
f
vers
e
111
,
Islah
i
say
s
tha
t
"th
e
wa
y
o
f
God
"
i
s
t
o
punis
h
nation
s
onl
y
afte
r
th
e
Prophe
t
ha
s
complete
d
hi
s
missio
n
(rasulon
ke
zara
'e se
logon
par
apni
hujjat pitri
karta
hai,
ibid
,
p
.
259)
.
Thi
s
concep
t
i
s
give
n
mor
e
prominenc
e
i
n
othe
r
Surahs
.
18
6

198. eviden
t
a
s
th
e
su
n
(suraj
ki
tarah
roshan
dalail
khud
is
ke
andar
hi
maujud
hain,
ibid
)
provide
d
peopl
e
approac
h
i
t
wit
h
a
n
ope
n
heart.
9
3
I
n
contras
t
wit
h
thi
s
assertion
,
however
,
Islah
i
constantl
y
resort
s
t
o
th
e
conques
t
o
f
Mecc
a
b
y
th
e
Muslim
s
t
o
confir
m
th
e
them
e
(
'umud
)
o
f
thi
s
Sura
h
Group
.
Ye
t
thi
s
i
s
a
specifi
c
even
t
tha
t
occurre
d
i
n
history
.
Islah
i
finds
bot
h
explici
t
an
d
implici
t
reference
s
t
o
thi
s
even
t
throughou
t
th
e
Surah
s
o
f
thi
s
Sura
h
Group
.
A
s
a
result
,
Islah
i
ma
y
hav
e
unwittingl
y
provide
d
a
n
historica
l
even
t
a
s
a
substitut
e
fo
r
th
e
miracle
s
an
d
sign
s
tha
t
th
e
opponent
s
o
f
th
e
Prophe
t
wer
e
demanding
.
Islah
i
allude
s
t
o
th
e
metaphorica
l
characte
r
o
f
th
e
truth
s
containe
d
i
n
Joseph'
s
drea
m
an
d
t
o
th
e
appropriat
e
menta
l
capacit
y
neede
d
t
o
understan
d
the
m
{ranya
mein
haqaiq
majaz
ki
shakal
me
in
zahir
hole
hain
jin
ko
samajhna
ek
khas
zahini
munasabat
ka
muqtadi
hai,
ibid
,
p
.
192)
.
Presumably
,
h
e
woul
d
no
t
sa
y
th
e
sam
e
thin
g
abou
t
th
e
Prophet'
s
experienc
e
o
f
revelation
,
thoug
h
th
e
Qur'a
n
als
o
present
s
man
y
truth
s
i
n
figurativ
e
languag
e
an
d
th
e
sam
e
car
e
tha
t
Islah
i
take
s
t
o
understan
d
Joseph'
s
drea
m
i
s
neede
d
t
o
understan
d
th
e
languag
e
o
f
th
e
Qur'an
.
Islah
i
himsel
f
say
s
tha
t
th
e
narrativ
e
abou
t
Josep
h
i
n
thi
s
Sura
h
i
s
lik
e
a
"mirror
"
(aina,
ibid
,
p
.
189)
,
implyin
g
tha
t
i
t
mus
t
b
e
understoo
d
no
t
a
s
a
presentatio
n
o
f
fac
t
bu
t
a
s
a
symboli
c
narrativ
e
tha
t
convey
s
a
messag
e
o
r
a
lesso
n
(sabaq
amuz
.
.
.
sar
guzasht,
ibid)
.
I
t
i
s
als
o
th
e
cas
e
tha
t
Islah
i
doe
s
no
t
alway
s
acknowledg
e
th
e
figurativ
e
meanin
g
o
f
a
phrase
.
Fo
r
instance
,
th
e
iron
y
i
n
th
e
attitud
e
o
f
Joseph'
s
brother
s
whe
n
the
y
plo
t
t
o
banis
h
thei
r
brothe
r
an
d
thereb
y
t
o
liv
e
a
s
"righteou
s
people
"
(vers
e
9
)
i
s
misse
d
altogethe
r
b
y
Islahi
.
Accordin
g
t
o
Islahi
,
th
e
wor
d
saleh
(righteous
)
shoul
d
b
e
take
n
i
n
it
s
litera
l
meanin
g
(lafz
'saleh'yahan
thik
apne
laghwi
majhum
mein
hai,
ibid
,
p
.
196)
.
Hence
,
thei
r
plo
t
t
o
banis
h
Josep
h
wil
l
actuall
y
brin
g
the
m
relie
f
fro
m
th
e
burde
n
thei
r
brothe
r
ha
s
bee
n
t
o
the
m
(ye
wo
'alaj
hai
jo
hazrat
yusuf
ke
bayon
ne
apni
parishani
dur
karne
ke
liye
socha,
ibid)
.
Bu
t
th
e
iron
y
tha
t
thes
e
brother
s
would
,
indeed
,
becom
e
"righteou
s
people
"
b
y
undergoin
g
man
y
trial
s
leadin
g
t
o
thei
r
subsequen
t
conversio
n
o
f
hear
t
i
s
los
t
i
n
Islam'
s
literalism
.
Islahi'
s
failur
e
t
o
appreciat
e
iron
y
i
s
illustrate
d
furthe
r
whe
n
h
e
discusse
s
vers
e
93
:
3
Accordin
g
t
o
Islahi
,
th
e
sam
e
poin
t
i
s
mad
e
i
n
th
e
first
vers
e
o
f
Sura
h
Al
Furqan,
whic
h
i
s
th
e
firs
t
Sura
h
o
f
Sura
h
Grou
p
Fou
r
(of
.
vol
.
5
,
p
.
443)
.
18
7

199. (An
d
now
)
g
o
an
d
tak
e
thi
s
tuni
c
o
f
min
e
an
d
la
y
i
t
ove
r
m
y
father'
s
face
,
an
d
h
e
wil
l
recove
r
hi
s
sight
.
Instea
d
o
f
acceptin
g
thi
s
gestur
e
a
s
a
n
exampl
e
o
f
Arabi
c
custom
,
Islah
i
say
s
thi
s
wa
s
a
n
emotiona
l
gestur
e
o
n
Joseph'
s
par
t
an
d
tha
t
w
e
canno
t
understan
d
wha
t
wa
s
goin
g
o
n
i
n
hi
s
feeling
s
(in
chizon
ka
ta
'alluq jazbat
se
hai,
ibid
,
p
.
251)
.
Islah
i
say
s
i
t
i
s
impossibl
e
t
o
explai
n
thes
e
thing
s
rationall
y
(
'aq
l
in
hi
taujih
se
bilkul
qasir
rahjati
hai,
ibid
,
p
.
252)
.
Bu
t
i
t
i
s
precisel
y
Islahi'
s
focu
s
o
n
a
narro
w
concep
t
o
f
reaso
n
an
d
rationalit
y
tha
t
prevent
s
hi
m
fro
m
approachin
g
thes
e
event
s
an
d
gesture
s
from a
differen
t
poin
t
o
f
view
.
I
t
i
s
significan
t
tha
t
th
e
ver
y
las
t
vers
e
o
f
th
e
Sura
h
refer
s
t
o
th
e
"insight
"
neede
d
t
o
understan
d
th
e
storie
s
o
f
th
e
Prophets
:
Indeed
,
i
n
th
e
storie
s
o
f
thes
e
men
,
ther
e
i
s
a
lesso
n
fo
r
thos
e
wh
o
ar
e
endowe
d
wit
h
insight
.
A
s
on
e
woul
d
expect
,
Islah
i
refer
s
t
o
thes
e
peopl
e
o
f
"insight
"
a
s
"th
e
peopl
e
o
f
reason
"
(ahl
'aql,
ibid
,
p
.
260)
,
wh
o
ac
t
o
r
thin
k
accordin
g
t
o
"reason
"
('aql
se
kam
len,
ibid)
.
Bu
t
th
e
styl
e
o
f
th
e
Surah
,
whic
h
Islah
i
ha
d
identifie
d
a
s
th
e
distinguishin
g
mar
k
o
f
eac
h
Sura
h
o
f
thi
s
Sura
h
Group
,
canno
t
simpl
y
b
e
identifie
d
wit
h
th
e
particula
r
notio
n
o
f
rationalit
y
tha
t
Islah
i
ha
s
adopted
.
Th
e
styl
e
o
f
th
e
Sura
h
i
s
a
n
expressio
n
o
f
th
e
socia
l
an
d
literar
y
custom
s
o
f
th
e
perio
d
i
n
whic
h
i
t
wa
s
reveale
d
an
d
canno
t
b
e
reduce
d
t
o
certai
n
assumption
s
abou
t
"reason
"
an
d
"rationality
"
prevalen
t
i
n
a
subsequen
t
age
.
9
4
Islah
i
ha
s
man
y
reference
s
t
o
Arabi
c
custo
m
i
n
hi
s
discussio
n
o
f
thi
s
Surah
.
H
e
refer
s
t
o
th
e
commo
n
practice
s
o
f
th
e
Qurays
h
(is
daur
mein
bardah
quraysh
ka
rawaj
'am
tha,
ibid
,
p
.
200
)
an
d
th
e
"cushione
d
couch
"
referre
d
t
o
i
n
vers
e
31 i
s
explaine
d
i
n
term
s
o
f
th
e
loca
l
custom
s
{misr Id is
waqt
ki
lahzib
ke
mutabiq,
ibid
,
p
.
208)
.
H
e
als
o
explain
s
slaver
y
i
n
term
s
o
f
th
e
custom
s
o
f
tha
t
perio
d
(is
zamane
mein
malikon ko
apne
ghulamon
par
jo
ghair
mahdud
ikhtiyaral hasil
they,
ibid
,
p
.
217
)
an
d
describe
s
th
e
jail
s
accordin
g
t
o
th
e
situatio
n
o
f
th
e
perio
d
(is
zamane
kejail,
ibid
,
p
.
218)
.
Th
e
prostratio
n
o
f
Joseph'
s
famil
y
i
s
als
o
explaine
d
i
n
term
s
o
f
th
e
influenc
e
o
f
th
e
environmen
t
(mahol
se imtta
assir
ho
kar,
ibid
,
p
.
254)
.
Despit
e
Islahi'
s
frequen
t
referenc
e
t
o
Arabi
c
custom
s
an
d
traditions
,
however
,
h
e
doe
s
accep
t
thei
r
significanc
e
i
n
interpretin
g
th
e
Qur'an
.
18
8

200. Conclusion
s
Islah
i
say
s
tha
t
Sura
h
Yusuf
i
s
anothe
r
exampl
e
o
f
th
e
genera
l
them
e
o
f
Sura
h
Grou
p
Thre
e
abou
t
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
an
d
th
e
succes
s
an
d
victor
y
o
f
th
e
Muslim
s
(kamyabi
o
fatahmandi,
ibid
,
p
.
183)
.
H
e
totall
y
neglect
s
th
e
envy
,
jealous
y
an
d
rivalr
y
tha
t
for
m
suc
h
a
n
importan
t
par
t
o
f
thi
s
Surah
.
Besides
,
Sura
h
Yusuf
also
deal
s
wit
h
th
e
them
e
o
f
forgivenes
s
an
d
reconciliation
.
Islah
i
overlook
s
thes
e
aspect
s
o
f
th
e
Sura
h
becaus
e
the
y
d
o
no
t
fi
t
easil
y
int
o
hi
s
pre-conceive
d
notio
n
o
f
th
e
them
e
(
'umud)
.
Further
,
Islah
i
give
s
th
e
Prophe
t
Joseph'
s
drea
m
a
religiou
s
meaning
.
H
e
doe
s
no
t
aver
t
t
o
th
e
fac
t
tha
t
th
e
interpretatio
n
o
f
dream
s
i
s
a
distinc
t
branc
h
o
f
psychology
.
Perhap
s
thi
s
i
s
anothe
r
exampl
e
o
f
Islahi'
s
failur
e
t
o
dra
w
o
n
th
e
findings
o
f
moder
n
socia
l
science
s
i
n
th
e
interpretatio
n
o
f
th
e
Qur'an
.
Islah
i
provide
s
n
o
evidenc
e
fo
r
hi
s
clai
m
tha
t
man
y
verse
s
o
f
thi
s
Sura
h
wer
e
addresse
d
t
o
th
e
Quraysh
.
Islah
i
doe
s
no
t
simpl
y
sa
y
tha
t
som
e
member
s
o
f
th
e
Qurays
h
happene
d
t
o
b
e
th
e
firs
t
addressee
s
o
f
th
e
Sura
h
bu
t
tha
t
muc
h
o
f
thi
s
Sura
h
wa
s
actuall
y
addresse
d
t
o
th
e
Qurays
h
(ye
sari
sar
guzasht
quraysh
ko
sunai
ja
rahi
hai,
ibid
,
p
.
201)
.
Islah
i
thereb
y
fail
s
t
o
brin
g
ou
t
th
e
symboli
c
meanin
g
o
f
th
e
stor
y
o
f
Josep
h
an
d
lose
s
muc
h
o
f
it
s
universa
l
significance
.
Readin
g
thi
s
Sura
h
i
n
th
e
ligh
t
o
f
th
e
them
e
h
e
ha
s
alread
y
articulate
d
(is
surah
kc
'umud,
ibid
,
p
.
250)
,
Islah
i
conclude
s
tha
t
th
e
Sura
h
describe
s
th
e
situatio
n
o
f
darknes
s
(maujuda
tarikion,
ibid
,
p
.
245
)
i
n
whic
h
th
e
Prophe
t
an
d
hi
s
follower
s
wer
e
livin
g
an
d
th
e
eventua
l
victor
y
o
f
th
e
Muslim
s
i
n
Mecc
a
(fatah
makka,
ibid
,
p
.
251)
.
Th
e
te
n
categorie
s
o
f
haram
an
d
halal
presente
d
b
y
Islah
i
(cf
.
ibid
,
pp
.
243-244
)
als
o
reflec
t
th
e
subsequen
t
victor
y
i
n
Mecca
.
Th
e
narrativ
e
o
f
th
e
Prophe
t
Josep
h
i
s
thu
s
a
mirro
r
(ek
aind)
i
n
whic
h
t
o
understan
d
th
e
lif
e
an
d
th
e
time
s
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
wh
o
ha
d
t
o
confron
t
hi
s
ow
n
opponents
,
th
e
Quraysh
.
B
y
neglectin
g
th
e
occasion
s
o
f
revelatio
n
(shan-i-nuzul,
vol
.
1
,
p
.
31)
,
Islah
i
ha
s
faile
d
t
o
se
t
th
e
stor
y
narrate
d
i
n
thi
s
Sura
h
agains
t
th
e
wide
r
backgroun
d
o
f
th
e
socia
l
question
s
an
d
problem
s
o
f
th
e
people
.
A
s
a
result
,
Islah
i
ha
s
bee
n
abl
e
t
o
projec
t
hi
s
ow
n
versio
n
o
f
th
e
them
e
o
f
th
e
Sura
h
ont
o
th
e
narrative
.
18
9

201. Islah
i
find
s
evidenc
e
fo
r
hi
s
versio
n
o
f
th
e
them
e
o
f
th
e
Sura
h
b
y
presumin
g
tha
t
peopl
e
us
e
reaso
n
i
n
th
e
sam
e
wa
y
i
n
al
l
plac
e
an
d
circumstance
s
(
'aq
l
orfitrat,
qfaq
o
anfus
ke
dalail,
ibid
,
p
.
183)
.
H
e
als
o
claim
s
tha
t
religio
n
i
s
base
d
o
n
natur
e
(fitri
din,
ibid
,
p
.
220
)
an
d
o
n
natura
l
dispositio
n
(nur-i-
fitrat,
ibid
,
p
.
207
)
linkin
g
al
l
thes
e
assertion
s
wit
h
hi
s
concep
t
o
f
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi).
Islah
i
use
s
word
s
lik
e
"huma
n
nature"
,
"reason
"
an
d
"natura
l
disposition
"
inter-changeably
,
assumin
g
tha
t
thei
r
meanin
g
i
s
clea
r
an
d
claimin
g
tha
t
the
y
al
l
explai
n
hi
s
ow
n
particula
r
notio
n
o
f
"th
e
wa
y
o
f
God"
.
Islah
i
assert
s
tha
t
n
o
externa
l
sig
n
i
s
neede
d
t
o
confir
m
th
e
trut
h
o
f
th
e
Qur'a
n
(is
kitab
ki
sadaqat
ki
gawahi
ke
liye
kisi
kharaji
mu
'ajaze
ya
nishani
ki
zarurat
nahin
hai,
ibid
,
p
.
188)
.
However
,
b
y
frequentl
y
highlightin
g
th
e
conques
t
o
f
Mecc
a
t
o
confir
m
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
Islah
i
ma
y
hav
e
unwittingl
y
provide
d
a
majo
r
historica
l
even
t
a
s
a
substitut
e
fo
r
th
e
externa
l
sign
s
tha
t
th
e
opponent
s
o
f
th
e
Qur'a
n
wer
e
demanding
.
Finally
,
a
not
e
abou
t
Islahi'
s
remar
k
tha
t
th
e
wa
y
th
e
narrativ
e
o
f
Josep
h
i
s
presente
d
i
n
thi
s
Sura
h
i
s
mor
e
"natural
"
tha
n
th
e
wa
y
i
t
i
s
presente
d
i
n
th
e
Bibl
e
(quran
ka
bayan
bilkul
natural
hai
aur
taurat
ka
bayan
bilkul
khilqf-i-
'aql
ofitrat
aur
shan-i-nubuat
ke
munafi,
ibid
,
p
.
190)
.
Suc
h
a
statemen
t
i
s
a
furthe
r
indicatio
n
tha
t
Islah
i
approache
s
th
e
tex
t
wit
h
certai
n
rationa
l
assumption
s
abou
t
wha
t
i
s
"natural
"
an
d
wha
t
i
s
"reasonable"
.
Moreover
,
despit
e
hi
s
frequen
t
assertio
n
tha
t
th
e
mai
n
differenc
e
betwee
n
Surah
s
consist
s
i
n
thei
r
differen
t
styles
of
presentation
(uslub-i-bayan
aur
najh-i-
istadlal),
Islah
i
totall
y
disregard
s
th
e
characteristi
c
styl
e
o
f
presentatio
n
use
d
i
n
th
e
Biblica
l
narrative
.
Islah
i
ha
s
no
t
investigate
d
th
e
differen
t
style
s
o
f
expressio
n
use
d
i
n
th
e
forme
r
Scripture
s
(qadim
asmani
sahife,
vol
.
1
,
p
.
33)
.
Thi
s
i
s
a
n
indicatio
n
tha
t
h
e
doe
s
no
t
tak
e
th
e
forme
r
Scripture
s
ver
y
seriousl
y
-
despit
e
hi
s
remar
k
t
o
th
e
contrar
y
i
n
th
e
Prefac
e
t
o
hi
s
commentary
.
19
0

202. Sura
h
ArR'ad
Introductio
n
Thi
s
Sura
h
i
s
th
e
twi
n
o
f
th
e
previou
s
one
,
Sura
h
Yu.su/.
Islah
i
find
s
n
o
substantia
l
differenc
e
i
n
them
e
(
'umud
)
betwee
n
th
e
tw
o
Surahs
.
Th
e
Sura
h
seek
s
t
o
highligh
t
th
e
fac
t
tha
t
on
e
grou
p
i
s
ultimatel
y
successfu
l
i
n
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
tha
t
wa
s
instigate
d
b
y
th
e
revelatio
n
o
f
th
e
Qur'a
n
(anjamkar
ki
kamyabi
is
mein
jis
groh
ko
hasil
hone
wali
thiy
is
ko
is
me
in
numayan
farmaya
hai,
vol
.
4
,
p
.
263)
.
Th
e
previou
s
Sura
h
als
o
sough
t
t
o
clarif
y
thi
s
realit
y
(haqiqat,
ibid
)
an
d
eac
h
Sura
h
ha
s
it
s
ow
n
wa
y
o
f
presentin
g
i
t
(donon
suraton
mein
tariq-i-istadlal
alag
alag
hai,
ibid)
.
Wherea
s
Sura
h
Yusuf
expresse
s
thi
s
realit
y
throug
h
th
e
lif
e
an
d
experience
s
o
f
th
e
prophe
t
Josep
h
(zindagi
ke
halat
o
waqe
'at,
ibid)
,
th
e
presen
t
Sura
h
depend
s
o
n
argument
s
draw
n
fro
m
reaso
n
an
d
natur
e
(
'aq
l
o
fitrat
ke
dalail,
ibid)
.
Islah
i
say
s
tha
t
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
find
s
expressio
n
mos
t
clearl
y
i
n
verse
s
17-22
,
whic
h
en
d
wit
h
th
e
sentence
:
I
t
i
s
thes
e
tha
t
shal
l
fin
d
thei
r
fulfillmen
t
i
n
th
e
hereafter
,
Fro
m
thi
s
fina
l
sentence
,
however
,
i
t
appear
s
tha
t
th
e
believer
s
wil
l
obtai
n
victory
,
prosperit
y
an
d
succes
s
i
n
th
e
next
life
,
a
promis
e
apparentl
y
a
t
varianc
e
wit
h
th
e
them
e
o
f
victor
y
in
this
world
tha
t
Islah
i
understand
s
a
s
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Th
e
Them
e
o
f
th
e
Sura
h
On
e
o
f
th
e
mai
n
way
s
tha
t
Islah
i
arrive
s
a
t
hi
s
conclusio
n
abou
t
th
e
coherenc
e
o
f
th
e
presen
t
Sura
h
i
s
b
y
proposin
g
a
genera
l
them
e
(
'umud
)
fo
r
th
e
whol
e
Grou
p
an
d
findin
g
confirmatio
n
o
f
thi
s
them
e
i
n
severa
l
verse
s
o
f
th
e
presen
t
Surah
.
Islah
i
expresse
s
th
e
genera
l
them
e
(
'umud
)
o
f
Grou
p
Thre
e
a
s
follows
:
A
profoun
d
reflectio
n
o
n
th
e
Surah
s
o
f
thi
s
Grou
p
wil
l
brin
g
on
e
t
o
th
e
eviden
t
conclusio
n
tha
t
th
e
trut
h
commo
n
t
o
al
l
thes
e
Surahs
,
thoug
h
expresse
d
b
y
the
m
i
n
differen
t
way
s
an
d
fro
m
differen
t
angles
,
i
s
th
e
fac
t
tha
t
th
e
messag
e
o
f
th
e
Prophe
t
i
s
on
e
o
f
a
struggl
e
betwee
n
trut
h
an
d
falsity
.
I
t
i
s
als
o
quit
e
clea
r
fro
m
thes
e
Surah
s
tha
t
thi
s
struggl
e
wil
l
resul
t
i
n
a
victor
y
fo
r
th
e
Prophe
t
an
d
fo
r
thos
e
wh
o
pu
t
19
1

203. thei
r
fait
h
i
n
hi
m
an
d
that
,
ultimately
,
th
e
Qurays
h
wil
l
b
e
subdue
d
an
d
humiliated.
9
Islah
i
proceed
s
t
o
find
verse
s
tha
t
suppor
t
thi
s
them
e
(
'umiid
)
b
y
describin
g
th
e
natur
e
o
f
th
e
victor
y
hope
d
fo
r
b
y
th
e
Muslim
s
an
d
th
e
expecte
d
defea
t
o
f
thei
r
opponents
.
On
e
o
f
th
e
ke
y
verse
s
i
s
vers
e
41
:
Have
,
then
,
the
y
(wh
o
den
y
th
e
truth
)
neve
r
ye
t
see
n
ho
w
W
e
visi
t
th
e
eart
h
(wit
h
Ou
r
punishment)
,
graduall
y
deprivin
g
i
t
o
f
al
l
tha
t
i
s
bes
t
thereon
?
Islah
i
understand
s
th
e
referenc
e
t
o
"th
e
earth
"
i
n
thi
s
vers
e
a
s
a
referenc
e
t
o
th
e
regio
n
aroun
d
Mecc
a
{al
ard
se
murad
yahan
sar
zamin
makka
hai,
ibid
,
p
.
300)
.
Islah
i
say
s
tha
t
thos
e
lookin
g
fo
r
a
sig
n
t
o
confir
m
th
e
trut
h
o
f
th
e
Prophet'
s
messag
e
hav
e
onl
y
t
o
loo
k
a
t
wha
t
i
s
happenin
g
aroun
d
them
.
The
y
wil
l
hav
e
t
o
admi
t
that
,
fro
m
al
l
sides
,
Isla
m
i
s
slowl
y
advancin
g
o
n
Mecc
a
an
d
the
y
wil
l
hav
e
t
o
conclud
e
tha
t
Isla
m
wil
l
soo
n
b
e
triumphan
t
i
n
th
e
whol
e
regio
n
{islam
ki
da
'wat
biltadrij
makka
ke
atrafkofatah
karti
hui
sar
zamin
makka
ki
tarafbarh
rahi
hai,
ibid
,
p
.
300)
.
Islah
i
proceed
s
t
o
giv
e
a
shor
t
histor
y
o
f
earl
y
Islam
.
H
e
say
s
that
,
despit
e
th
e
oppositio
n
o
f
th
e
Quraysh
,
mor
e
an
d
mor
e
peopl
e
graduall
y
embrace
d
Isla
m
(ahista
ahista
atraf
ke
qabail
ke
bahot
se
log
islam
mew
dakhil
ho
gaye,
ibid)
.
Eventually
,
th
e
migratio
n
t
o
Medin
a
too
k
plac
e
{bilakhir
isi
shahr
ko
allah
ta'ala
ne
dar
alhijrat
hone
ka
sharaf
'ata
farmaya,
ibid)
.
I
n
short
,
eve
n
thoug
h
Isla
m
remaine
d
oppresse
d
i
n
it
s
ow
n
hometown
,
everywher
e
els
e
Isla
m
wa
s
becomin
g
popula
r
{islam
khud
apne
ghar
mein
to
is
daur
mein
mazlum
raha
lekin
bahar
is
ko
farogh
hasil
ho
raha
tha,
ibid)
.
S
o
i
t
seem
s
that
,
wit
h
regar
d
t
o
vers
e
41
,
Islah
i
ha
s
simpl
y
followe
d
th
e
interpretatio
n
o
f
man
y
commentator
s
wh
o
sa
y
tha
t
th
e
vers
e
refer
s
t
o
th
e
struggl
e
betwee
n
th
e
earl
y
Musli
m
communit
y
an
d
th
e
pagan
s
i
n
Mecca
.
However
,
b
y
placin
g
th
e
vers
e
i
n
th
e
contex
t
o
f
th
e
earl
y
histor
y
o
f
Islam
,
Islah
i
ca
n
refe
r
t
o
i
t
a
s
a
clea
r
statemen
t
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Islah
i
say
s
tha
t
thi
s
particula
r
understandin
g
o
f
vers
e
4
1
i
s
confirme
d
i
n
vers
e
4
4
o
f
Sura
h
Al
Anbiya,
whic
h
use
s
ver
y
simila
r
words
:
Nay
,
W
e
hav
e
allowe
d
thes
e
(sinners
)
-
a
s
(W
e
allowed
)
thei
r
forebear
s
-
t
o
enjo
y
th
e
goo
d
thing
s
o
f
lif
e
fo
r
a
grea
t
lengt
h
o
f
time
:
bu
t
the
n
-
hav
e
the
y
neve
r
ye
t
see
n
ho
w
W
e
visi
t
th
e
eart
h
(wit
h
Ou
r
"
Cf
.
Ibid
,
p
.
10
.
Thi
s
statemen
t
o
f
the overal
l
them
e
o
f
Sura
h
Grou
p
Thre
e
ha
s
bee
n
take
n
fro
m
th
e
genera
l
introductio
n
a
t
th
e
beginnin
g
o
f
Islahi'
s
commentar
y
o
n
Sura
h
Grou
p
Three
.
9
6
Muhamma
d
Aso
d
say
s
tha
t
th
e
vie
w
o
f
thes
e
commentator
s
woul
d
impl
y
tha
t
th
e
vers
e
i
s
"'
a
prophec
y
o
f
th
e
gradua
l
conques
t
o
f
al
l
Arabi
a
b
y
tir
e
Muslims"
.
Asa
d
(1980)
,
p
.
369
,
footnote
80
.
19
2

204. punishment)
,
graduall
y
deprivin
g
i
t
o
f
al
l
tha
t
i
s
bes
t
thereon
?
Ca
n
they
,
then
,
(hop
e
to
)
b
e
th
e
winners
?
Islah
i
end
s
hi
s
discussio
n
b
y
providin
g
mor
e
infonnatio
n
abou
t
th
e
histor
y
o
f
earl
y
Islam
,
sayin
g
tha
t
th
e
opponent
s
o
f
th
e
Muslim
s
wer
e
beginnin
g
t
o
los
e
respec
t
(cf
.
ibid
,
p
.
301)
.
Fo
r
Islahi
,
th
e
them
e
('umud)
o
f
th
e
presen
t
Sura
h
ha
s
bee
n
firml
y
establishe
d
i
n
vers
e
4
1
an
d
reference
s
t
o
th
e
them
e
i
n
Q
7
earlie
r
verse
s
o
f
th
e
Sura
h
simpl
y
serv
e
t
o
confir
m
it
.
Th
e
Socia
l
Contex
t
Anothe
r
wa
y
i
n
whic
h
Islah
i
establishe
s
th
e
coherenc
e
o
f
th
e
Sura
h
i
s
b
y
describin
g
ho
w
th
e
socia
l
contex
t
provide
s
a
backgroun
d
fo
r
th
e
realizatio
n
o
f
th
e
them
e
('umud).
Sinc
e
th
e
Muslim
s
wer
e
experiencin
g
muc
h
oppositio
n
o
n
th
e
par
t
o
f
th
e
Quraysh
,
Islah
i
find
s
man
y
verse
s
encouragin
g
an
d
consolin
g
th
e
Prophet
.
Th
e
ver
y
firs
t
vers
e
ca
n
b
e
understoo
d
i
n
thi
s
light
:
Thes
e
ar
e
message
s
o
f
revelation
:
an
d
wha
t
ha
s
bee
n
bestowe
d
upo
n
the
e
fro
m
o
n
hig
h
b
y
th
y
Sustaine
r
i
s
th
e
trut
h
-
ye
t
mos
t
peopl
e
wil
l
no
t
believ
e
(i
n
it)
.
Islah
i
explain
s
th
e
vers
e
a
s
a
n
expressio
n
o
f
consolatio
n
(tasalli,
ibid
,
p
.
271
)
fo
r
th
e
Prophet
,
wh
o
wa
s
facin
g
muc
h
opposition
.
Similarly
,
vers
e
19
:
Can
,
then
,
h
e
wh
o
know
s
tha
t
whateve
r
ha
s
bee
n
bestowe
d
from
o
n
hig
h
upo
n
the
e
b
y
th
y
Sustaine
r
i
s
th
e
trut
h
b
e
deeme
d
equa
l
t
o
on
e
wh
o
i
s
blind
?
Onl
y
the
y
wh
o
ar
e
endowe
d
wit
h
insigh
t
kee
p
thi
s
i
n
mind
.
See
n
fro
m
on
e
aspect
,
thi
s
vers
e
console
s
th
e
Prophe
t
(tasalli
ka
pah
In,
ibid
,
p
.
284
)
an
d
from
anothe
r
aspect
,
th
e
vers
e
i
s
a
warnin
g
fo
r
th
e
unbeliever
s
(ibid)
.
Moreover
,
vers
e
3
1
contain
s
som
e
word
s
o
f
consolatio
n
fo
r
uprigh
t
Muslim
s
(nek
dil
musalmanon
ko
tasalli
di
gayi
hai,
ibid
,
p
.
291)
.
Islah
i
finds
severa
l
othe
r
verse
s
tha
t
expres
s
consolatio
n
fo
r
th
e
Prophe
t
i
n
th
e
difficul
t
socia
l
condition
s
tha
t
h
e
an
d
hi
s
follower
s
ha
d
t
o
face
.
Althoug
h
vers
e
3
7
i
s
addresse
d
t
o
th
e
Prophet
,
Islah
i
say
s
tha
t
ther
e
ar
e
som
e
word
s
i
n
i
t
directe
d
t
o
al
l
th
e
unbeliever
s
(is
ka
rukh
tamam
mushriqin
ki
tarafhai,
ibid
,
p
.
297)
:
9
7
I
n
th
e
grou
p
o
f
verse
s
17-26
,
Islah
i
finds
reference
s
t
o
th
e
eventua
l
victor
y
o
f
trut
h
mi
d
th
e
defea
t
o
f
falsit
y
(bilakhir
haq
kifatah
par
muntahi hogi
aur
batil
jhag
ki
mancmd urjayega,
ibid
,
p
.
280)
.
Vers
e
1
7
allude
s
t
o
th
e
defea
t
o
f
falsit
y
an
d
th
e
permanenc
e
o
f
th
e
Qur'a
n
(ye
.tare
jhag
Jana
ho
jayenge
aiirqtiran
our
is ke
hanialin
baqi
rah
jayenge,
ibid
,
p
.
283
)
mid
,
i
n
anothe
r
place
,
Islah
i
state
s
tha
t
th
e
victor
y
wil
l
com
e
soo
n
(
'anqari
b
in par
wazeh ho
jayega
ke
anjamkar
ki kamyabi
Ids ko
hasil
holi
hai,
ibid
,
p
.
297)
.
19
3

205. And
,
indeed
,
i
f
tho
u
shoulds
t
defe
r
t
o
men'
s
like
s
an
d
dislike
s
afte
r
al
l
th
e
(divine
)
knowledg
e
tha
t
ha
s
com
e
unt
o
thee
,
tho
u
woulds
t
hav
e
non
e
t
o
protec
t
the
e
from
God
,
an
d
non
e
t
o
shiel
d
the
e
(fro
m
Him)
.
Islam
"
say
s
tha
t
vers
e
3
6
describe
s
th
e
Peopl
e
o
f
th
e
Boo
k
iahl
kitab
murad
hai,
ibid
,
p
.
296
)
an
d
describe
s
thei
r
dispositio
n
toward
s
th
e
revelatio
n
o
f
th
e
Qur'a
n
(cf
.
ibid)
.
Basin
g
hi
s
view
s
o
n
th
e
followin
g
sentenc
e
from
th
e
sam
e
verse
:
Bu
t
amon
g
th
e
follower
s
o
f
othe
r
creed
s
ther
e
ar
e
suc
h
a
s
den
y
th
e
validit
y
o
f
som
e
o
f
it
,
Islah
i
outline
s
th
e
differen
t
attitude
s
o
f
th
e
Arab
s
an
d
th
e
Christian
s
(nisara
aur
mushriqin
'arab,
ibid)
,
sayin
g
tha
t
th
e
vers
e
i
s
a
respons
e
t
o
thei
r
difficultie
s
an
d
t
o
thei
r
objection
s
t
o
th
e
messag
e
o
f
unit
y
(tauhid,
ibid)
.
Islah
i
expose
s
th
e
politica
l
motivation
s
o
f
thos
e
referre
d
t
o
i
n
th
e
followin
g
sentenc
e
from
vers
e
33
:
Nay
,
goodl
y
seem
s
thei
r
fals
e
imager
y
t
o
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
truth
,
an
d
s
o
the
y
ar
e
turne
d
awa
y
fro
m
th
e
(right
)
path
:
an
d
h
e
who
m
Go
d
let
s
g
o
astra
y
ca
n
neve
r
fin
d
an
y
guide
.
Islah
i
say
s
tha
t
thi
s
sentenc
e
refer
s
t
o
thos
e
peopl
e
wh
o
wer
e
read
y
t
o
defen
d
th
e
worshi
p
o
f
thei
r
deitie
s
{shirk
ki
himayat
mein,
ibid
,
p
.
295)
.
Bu
t
i
t
wa
s
onl
y
a
plo
y
b
y
whic
h
the
y
trie
d
t
o
protec
t
thei
r
powe
r
an
d
statu
s
{ye
mahz
apne
iqtidar
aur
apni
peshwai
ko
bachai
rakhne
ki
ek
chal
hai,
ibid)
.
Th
e
Prophet'
s
messag
e
ha
d
deprive
d
thei
r
religiou
s
practice
s
o
f
an
y
rea
l
significanc
e
bu
t
the
y
coul
d
no
t
ste
p
dow
n
fro
m
thei
r
inherite
d
position
s
o
f
honou
r
{peshwai
ki
maurusi
gaddi
chauri
nahin
jati,
ibid)
.
Islahi'
s
perception
s
int
o
th
e
psychologica
l
reason
s
fo
r
thei
r
behaviou
r
provid
e
ne
w
insight
s
int
o
th
e
meanin
g
o
f
thi
s
verse
.
H
e
expose
s
th
e
psychologica
l
block
s
tha
t
ca
n
preven
t
peopl
e
fro
m
receivin
g
guidanc
e
fro
m
Go
d
{kis
ki
taqat
hai
ke
in
ko
hidayat
ki
rah
par
la
sake,
ibid)
.
Islah
i
explain
s
severa
l
othe
r
verse
s
b
y
sayin
g
the
y
represen
t
answer
s
t
o
question
s
an
d
objection
s
mad
e
b
y
th
e
opponent
s
o
f
th
e
Prophet
.
Fo
r
example
,
som
e
peopl
e
wer
e
askin
g
hi
m
abou
t
th
e
resurrectio
n
o
f
th
e
dea
d
(vers
e
5)
.
Other
s
wer
e
askin
g
fo
r
a
miraculou
s
sig
n
from
o
n
hig
h
(vers
e
7
an
d
vers
e
27)
.
Stil
l
other
s
wer
e
demandin
g
proo
f
tha
t
th
e
punishmen
t
woul
d
b
e
rea
l
(vers
e
6)
.
Islah
i
say
s
tha
t
verse
s
12-1
3
ar
e
a
respons
e
t
o
th
e
deman
d
abou
t
punishmen
t
{ab
ye
isi
mutalba
'azab
ke
jawab
hain,
ibid
,
p
.
276)
.
Moreover
,
Islah
i
say
s
tha
t
tw
o
furthe
r
answer
s
ar
e
containe
d
i
n
vers
e
38
:
19
4

206. And
,
truly
,
W
e
sen
t
fort
h
apostle
s
befor
e
thee
,
an
d
W
e
appointe
d
fo
r
the
m
wives
.
an
d
offspring
;
an
d
i
t
wa
s
no
t
give
n
t
o
an
y
apostl
e
t
o
produc
e
a
miracl
e
sav
e
a
t
God'
s
behest
.
Islah
i
say
s
tha
t
thi
s
vers
e
provide
s
a
clea
r
answe
r
t
o
tw
o
mai
n
objection
s
o
f
th
e
unbelievers
.
Th
e
answer
s
consis
t
i
n
th
e
fac
t
tha
t
firstly
,
th
e
messenger
s
wer
e
no
t
angel
s
bu
t
huma
n
being
s
an
d
that
,
secondly
,
th
e
messenger
s
coul
d
wor
k
a
miracl
e
onl
y
wit
h
th
e
permissio
n
o
f
Go
d
(cf
.
ibid
,
p
.
299)
.
A
fina
l
poin
t
tha
t
require
s
ou
r
attentio
n
i
s
th
e
wa
y
Islah
i
discusse
s
th
e
"natura
l
bond
"
tha
t
al
l
me
n
an
d
wome
n
hav
e
wit
h
Go
d
(
'ah
d
allah).
Ther
e
i
s
a
referenc
e
t
o
thi
s
"natura
l
bond
"
i
n
vers
e
20
:
The
y
wh
o
ar
e
tru
e
t
o
thei
r
bon
d
wit
h
Go
d
an
d
neve
r
brea
k
thei
r
covenant
.
Islah
i
say
s
th
e
covenan
t
refer
s
t
o
th
e
natura
l
covenan
t
(misaqi
fitrat,
ibid
,
p
.
285
)
tha
t
al
l
huma
n
being
s
hav
e
mad
e
wit
h
Go
d
throug
h
Ada
m
(misaq
se
muradyahan
misaq
fitrat
hai
jo
tamam
aulad
adam
se
kiya
gaya
hai,
ibid)
.
A
furthe
r
referenc
e
t
o
th
e
"bon
d
wit
h
God
"
i
s
t
o
b
e
foun
d
i
n
vers
e
25
:
A
s
fo
r
thos
e
wh
o
brea
k
thei
r
bon
d
wit
h
Go
d
afte
r
i
t
ha
s
bee
n
establishe
d
(i
n
thei
r
nature)
.
Islah
i
say
s
tha
t
her
e
th
e
vers
e
refer
s
t
o
th
e
natura
l
bon
d
wit
h
Go
d
('ahd
fitrat,
ibid
,
p
.
287)
.
However
,
whe
n
th
e
sam
e
phras
e
appear
s
i
n
vers
e
9
1
o
f
Sura
h
AnNahl:
An
d
b
e
tru
e
t
o
you
r
bon
d
wit
h
Go
d
wheneve
r
yo
u
bin
d
yourselve
s
b
y
a
pledge
,
Islah
i
say
s
i
t
refer
s
t
o
th
e
covenan
t
tha
t
th
e
Jew
s
mad
e
wit
h
Go
d
(yahud
ko
mukhatab
kar
liya
hai.
.
.
in
ki
tarafrukh
kar
ke
far
may a
ke
allah
se
jo
'ahd
turn
ne
bandha
hai
is
ko
pura
karo,
ibid
,
p
.
441)
.
Althoug
h
th
e
wordin
g
o
f
thi
s
vers
e
from
Sura
h
An
Nahl
doe
s
no
t
diffe
r
from
th
e
tw
o
verse
s
i
n
Sura
h
Ar
R
'ad,
Islah
i
view
s
thi
s
vers
e
i
n
th
e
ligh
t
o
f
th
e
precedin
g
verse
s
(qarina)
tha
t
refe
r
t
o
th
e
Jews
.
Differen
t
Kind
s
o
f
Languag
e
Fo
r
Islahi
,
th
e
languag
e
o
f
th
e
Sura
h
provide
s
furthe
r
indicatio
n
o
f
th
e
overal
l
them
e
an
d
connectednes
s
o
f
th
e
Surah
.
Fo
r
instance
,
Islah
i
note
s
th
e
teasin
g
styl
e
i
n
vers
e
33
:
D
o
yo
u
(reall
y
thin
k
tha
t
yo
u
could
)
infor
m
Hi
m
o
f
anythin
g
o
n
eart
h
tha
t
H
e
doe
s
no
t
kno
w
-
o
r
(d
o
you
)
bu
t
pla
y
wit
h
words
?
H
e
say
s
tha
t
Go
d
use
s
thi
s
styl
e
t
o
expos
e
th
e
unbelievers
'
wron
g
conceptio
n
o
f
Go
d
(mushriqin
se
bandaz
tanz
sawal
farmaya
hai,
ibid
,
p
.
295)
.
Othe
r
19
5

207. message
s
ar
e
conveye
d
throug
h
th
e
parables
,
whic
h
Islah
i
say
s
ar
e
mean
t
t
o
invit
e
peopl
e
t
o
reflect
.
Fo
r
example
,
th
e
parable
s
i
n
vers
e
1
7
poin
t
t
o
wha
t
wil
l
happe
n
t
o
thos
e
wh
o
ar
e
o
n
th
e
sid
e
o
f
falsit
y
an
d
t
o
wha
t
i
s
i
n
stor
e
fo
r
th
e
believer
s
(tamsilen
is
liye
pesh
kar
raha
hai
ke
in
ke
andar
wo
log
bhi
apna
mustaqbil
dekh
len
jo
batil
ki
hamayat
mein
astinin
charhaye
hue
hain
aur
ahl
iman
bhi
apna
roshan
mustaqbil
dekh
len,
ibid
,
p
.
283)
.
Sinc
e
Islahi'
s
approac
h
i
s
t
o
appl
y
th
e
parable
s
t
o
specifi
c
group
s
o
f
people
,
h
e
say
s
th
e
parable
s
i
n
vers
e
1
7
concer
n
unbeliever
s
a
s
wel
l
a
s
thos
e
wh
o
believe
.
Thi
s
approac
h
i
s
consisten
t
wit
h
th
e
approac
h
h
e
take
s
fo
r
vers
e
9
2
o
f
Sura
h
An
Nahl
an
d
fo
r
verse
s
175-17
6
o
f
Sura
h
Al
A
'raf
where
h
e
applie
s
th
e
parabl
e
explicitl
y
t
o
th
e
Jew
s
(cf
.
ibid
,
p
.
443)
.
Islah
i
say
s
tha
t
certai
n
word
s
fro
m
vers
e
1
6
ar
e
use
d
i
n
a
figurativ
e
way
:
Ca
n
th
e
blin
d
an
d
th
e
seein
g
b
e
deeme
d
equal
?
-
o
r
ca
n
th
e
depth
s
o
f
darknes
s
an
d
th
e
ligh
t
b
e
deeme
d
equal
?
Islah
i
say
s
tha
t
th
e
word
s
'ama
(blind
)
an
d
basir
(seeing
)
i
n
thi
s
phras
e
stan
d
fo
r
rationa
l
an
d
ethica
l
blindnes
s
an
d
visio
n
('aqli
o
akhlaqi
andhon
aur
binaon
ke
maflmm
mein
ist'emal
hue
hain,
ibid
,
p
.
279)
.
Similarly
,
zulumat
(darkness
)
stand
s
fo
r
rationa
l
an
d
ethica
l
darknes
s
{'aqli
aur
akhlaqi
tarikiyan,
ibid
)
an
d
nur
(light
)
stand
s
fo
r
th
e
ligh
t
o
f
reaso
n
o
r
th
e
ligh
t
tha
t
come
s
fro
m
fait
h
(
'aql
i
o
imani
roshni,
ibid)
.
Islah
i
ha
s
a
simila
r
figurativ
e
wa
y
o
f
understandin
g
vers
e
19
:
Can
,
then
,
h
e
wh
o
know
s
tha
t
whateve
r
ha
s
bee
n
bestowe
d
fro
m
o
n
hig
h
upo
n
the
e
b
y
th
y
Sustaine
r
i
s
th
e
trut
h
b
e
deeme
d
equa
l
t
o
on
e
wh
o
i
s
blind
?
Islah
i
say
s
th
e
vers
e
describe
s
intellectua
l
an
d
spiritua
l
blindnes
s
(
'aq
l
o
dil
ke
andhon
ke
liye
warid
hua
hai,
ibid
,
p
.
284)
.
I
n
othe
r
words
,
Islah
i
i
s
willin
g
t
o
accep
t
tha
t
thes
e
verse
s
mak
e
us
e
o
f
languag
e
i
n
a
figurativ
e
o
r
metaphorica
l
way
.
O
n
th
e
othe
r
hand
,
Islah
i
implie
s
tha
t
th
e
illustratio
n
(misal)
i
n
vers
e
3
5
i
s
a
n
accurat
e
descriptio
n
o
f
paradise
.
H
e
doe
s
no
t
mak
e
an
y
furthe
r
investigatio
n
int
o
th
e
figurativ
e
meanin
g
o
f
thi
s
imag
e
(wo
aise
sada
bahar
baghon
mein
utare
jayenge
jin
ki
paidawar
bhi
daimi
aur
fin
ka
soya
bhi
daimi,
ibid
,
p
.
295)
.
Islah
i
ha
s
a
litera
l
approac
h
t
o
thi
s
verse
.
19
6

208. Th
e
Wa
y
o
f
Go
d
Islah
i
continue
s
t
o
develo
p
th
e
overal
l
them
e
o
f
th
e
Sura
h
b
y
usin
g
th
e
concep
t
"th
e
wa
y
o
f
God
"
(sunnat
ilahi).
A
s
vers
e
7
says
:
Tho
u
ar
t
onl
y
a
warner
;
an
d
(i
n
God
)
al
l
peopl
e
hav
e
a
guide
.
Go
d
send
s
a
messenge
r
t
o
war
n
th
e
peopl
e
befor
e
bringin
g
punishmen
t
dow
n
o
n
thos
e
wh
o
stubbornl
y
refus
e
hi
s
messag
e
{ye
is
sunnat
ilahi
ki
taraf
isharah
hai
ke
allah
ta
'ala
kisi
qaum
ko
saza
dene
se
pahle
is
ko
inzar
o
tanbih
farmata
hai,
ibid
,
p
.
274)
.
Similarly
,
Islah
i
say
s
tha
t
th
e
phras
e
i
n
vers
e
8
:
fo
r
wit
h
Hi
m
everythin
g
i
s
(created
)
i
n
accordanc
e
wit
h
it
s
scop
e
an
d
purpose
,
i
s
anothe
r
exampl
e
o
f
"th
e
wa
y
o
f
God
"
(sunnat
ilahi)
tha
t
canno
t
b
e
altere
d
b
y
huma
n
impatienc
e
(logo
ki
jald
bazi
se
wo
sunnat
ilahi
mutaghayyar
nahin
hoti,
ibid)
.
Moreover
,
Islah
i
find
s
th
e
them
e
o
f
th
e
Sura
h
expresse
d
i
n
vers
e
11
:
Verily
,
Go
d
doe
s
no
t
chang
e
men'
s
conditio
n
unles
s
the
y
chang
e
thei
r
inne
r
selves
;
an
d
whe
n
Go
d
will
s
peopl
e
t
o
suffe
r
evi
l
(i
n
consequenc
e
o
f
thei
r
ow
n
evi
l
deeds)
,
ther
e
i
s
non
e
wh
o
coul
d
aver
t
it
:
fo
r
the
y
hav
e
non
e
wh
o
coul
d
protec
t
the
m
fro
m
Him
.
Islah
i
explain
s
that
,
accordin
g
t
o
"th
e
wa
y
o
f
God
"
(sunnat
ilahi)
Go
d
bring
s
punishmen
t
t
o
a
natio
n
onl
y
i
f
th
e
peopl
e
refus
e
t
o
accep
t
th
e
warnin
g
give
n
t
o
the
m
(ye
qaumon
ke
'azab
ke
ma
'amle
mein
sunnat
ilahi
ki
wazahat
farma
di,
ibid
,
p
.
275)
.
Islah
i
say
s
that
,
i
n
thi
s
verse
,
"th
e
wa
y
o
f
God
"
(sunnat
ilahi)
urge
s
a
perso
n
t
o
tak
e
stoc
k
o
f
hi
s
lif
e
(is
sunnat
ilahi
ki
roshni
mein
apne
halat
ka
jaizah
lo,
ibid)
.
I
f
a
natio
n
evaluate
s
an
d
change
s
it
s
behaviour
,
Go
d
wil
l
swiftl
y
chang
e
th
e
wa
y
Go
d
deal
s
wit
h
thi
s
natio
n
(khuda
ka
tumhare
sath
jo
ma'amla
ab
tak
raha
hai
ab
is
ke
badalne
mein
bhi
der
nahin
hai,
ibid)
.
Bu
t
onc
e
Go
d
decide
s
t
o
punis
h
a
nation
,
n
o
on
e
ca
n
preven
t
thi
s
fro
m
happening
,
leas
t
o
f
al
l
th
e
nation'
s
deitie
s
(cf
.
ibid)
.
I
n
othe
r
words
,
Islah
i
place
s
thi
s
vers
e
i
n
th
e
contex
t
o
f
th
e
warning
s
regardin
g
th
e
fat
e
o
f
a
natio
n
tha
t
ar
e
par
t
hi
s
concep
t
o
f
"th
e
wa
y
o
f
God
"
(sunnat
ilahi).
Accordin
g
t
o
Islahi
,
vers
e
1
6
say
s
tha
t
i
t
i
s
agains
t
reaso
n
t
o
sugges
t
tha
t
trut
h
an
d
falsit
y
ar
e
th
e
sam
e
(
'aq
l
o
insafke
khilafhai,
ibid
,
p
.
283)
.
Islah
i
broaden
s
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
(sunnat
ilahi)
b
y
sayin
g
that
,
accordin
g
t
o
vers
e
17
,
i
t
i
s
als
o
agains
t
huma
n
natur
e
an
d
agains
t
th
e
wa
y
Go
d
maintain
s
th
e
univers
e
(sunnat
ilahi)
t
o
sugges
t
tha
t
trut
h
an
d
falsit
y
ar
e
19
7

209. th
e
sam
e
(fitrat
ke
bhi
khilafhai
aur
is
sunnat
ilahi
ke
bhi
jo
is
kainat
mein
jari
o
nafiz
hai,
ibid)
.
Islah
i
say
s
tha
t
th
e
parable
s
containe
d
i
n
thi
s
vers
e
carr
y
th
e
sam
e
message
,
affirmin
g
tha
t
th
e
clas
h
betwee
n
trut
h
an
d
falsit
y
wil
l
resul
t
i
n
th
e
complet
e
victor
y
o
f
th
e
trut
h
(cf
.
ibid)
.
I
t
seem
s
tha
t
Islah
i
i
s
usin
g
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
{sunnat
ilahi)
t
o
provid
e
furthe
r
confirmatio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
abou
t
th
e
triump
h
o
f
th
e
truth
.
Moreover
,
fo
r
Islahi
,
th
e
triump
h
o
f
th
e
trut
h
i
s
give
n
a
specific
,
visibl
e
expressio
n
i
n
th
e
triump
h
o
f
Isla
m
i
n
Mecca
,
a
s
w
e
sa
w
i
n
th
e
sectio
n
abov
e
o
n
th
e
them
e
o
f
th
e
Surah
.
Vers
e
3
4
i
s
a
furthe
r
exampl
e
o
f
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
{sunnat
ilahi):
Fo
r
such
,
ther
e
i
s
sufferin
g
i
n
th
e
lif
e
o
f
thi
s
world
;
but
,
truly
,
(their
)
sufferin
g
i
n
th
e
lif
e
t
o
com
e
wil
l
b
e
harde
r
still
,
an
d
the
y
wil
l
hav
e
non
e
t
o
shiel
d
the
m
from
God
.
Islah
i
say
s
th
e
vers
e
refer
s
t
o
th
e
punishmen
t
(
'azab
)
tha
t
Go
d
inflict
s
o
n
a
natio
n
afte
r
th
e
messenge
r
o
f
Go
d
ha
s
accomplishe
d
hi
s
missio
n
t
o
presen
t
th
e
peopl
e
wit
h
complet
e
an
d
convincin
g
argument
s
{is
sunnat
ilahi
ko
yad
rakhe
.
. .
ke
jis
qaum
par
rasul
ke
zara
'e se
hujjat
tamam
kar
di
jati
hai
agar
wo
iman
nahin
lati
to
lazman
wo
halak
kar
di
jati
hai,
ibid
,
p
.
295)
.
I
t
seem
s
tha
t
Islah
i
i
s
focusin
g
her
e
o
n
th
e
fina
l
destructio
n
o
f
th
e
unbeliever
s
?
9
8
rathe
r
tha
n
o
n
th
e
sufferin
g
the
y
experienc
e
i
n
th
e
presen
t
world
.
Bu
t
i
t
seem
s
tha
t
thi
s
referenc
e
t
o
fina
l
destructio
n
i
s
als
o
take
n
a
s
a
n
illustratio
n
o
f
th
e
triump
h
o
f
trut
h
ove
r
falsit
y
an
d
o
f
th
e
victor
y
o
f
th
e
Muslim
s
ove
r
th
e
Quraysh
.
Islah
i
find
s
furthe
r
verse
s
t
o
illustrat
e
thi
s
concep
t
o
f
"th
e
wa
y
o
f
God"
.
Fo
r
example
,
th
e
phras
e
from
vers
e
37
:
"Go
d
let
s
g
o
astra
y
hi
m
wh
o
will
s
(t
o
g
o
astray)"
,
i
s
a
reminde
r
tha
t
Go
d
guide
s
thos
e
wh
o
see
k
th
e
trut
h
throug
h
th
e
abundan
t
evidenc
e
availabl
e
t
o
the
m
{afaq
o
anfus
ki
nishaniyon
ko
dekh
kar
haqiqat
ke
talib
bante
hain,
ibid
,
p
.
289)
.
Furthermore
,
th
e
phras
e
from
vers
e
31
:
"Go
d
alon
e
ha
s
th
e
powe
r
t
o
decid
e
wha
t
shal
l
be"
,
state
s
tha
t
victor
y
an
d
defea
t
tak
e
plac
e
accordin
g
t
o
"th
e
wa
y
o
f
God
"
{hidayat
o
zalalat
ke
bab
mein
us
ki
jo
sunnat
hai
wo
isi
ke
mutabiq
in
ke
sath
ma
'am/a
karega,
ibid
,
p
.
291)
.
Again
,
Islah
i
seem
s
t
o
b
e
hintin
g
a
t
th
e
futur
e
victor
y
o
f
th
e
Muslim
s
i
n
Mecca
.
w
I
n
Suni
h
An
Nahl> Islah
i
make
s
a
distinctio
n
betwee
n
tw
o
kind
s
o
f
punishment
,
th
e
firs
t
o
f
whic
h
consist
s
o
f
the calamitie
s
an
d
sufferin
g
peopl
e
experienc
e
i
n
thi
s
world
,
whic
h
i
s
mean
t
t
o
sti
r
the
m
int
o
actio
n
an
d
t
o
refor
m
thei
r
lives
,
an
d
th
e
secon
d
kin
d
o
f
punishmen
t
come
s
onl
y
i
n
th
e
nex
t
world
.
19
8

210. Conclusion
s
Islah
i
begin
s
b
y
sayin
g
tha
t
th
e
presen
t
Sura
h
i
s
th
e
twi
n
o
f
th
e
previou
s
one
,
Sura
h
Yusuf.
However
,
I
Fin
d
thes
e
tw
o
Surah
s
ver
y
differen
t
i
n
thei
r
subjec
t
matte
r
an
d
I
fai
l
t
o
se
e
ho
w
the
y
coul
d
for
m
a
pai
r
o
n
th
e
basi
s
o
f
thei
r
them
e
(
'umud)
.
Th
e
onl
y
wa
y
thes
e
Surah
s
coul
d
hav
e
th
e
sam
e
them
e
i
s
b
y
approachin
g
the
m
wit
h
a
certai
n
pre-conceive
d
notio
n
o
f
thei
r
subjec
t
matte
r
an
d
understandin
g
al
l
othe
r
aspect
s
i
n
thi
s
particula
r
light
.
Islah
i
say
s
tha
t
thi
s
Sura
h
set
s
ou
t
t
o
presen
t
th
e
them
e
(
'umud
)
o
f
victor
y
fo
r
th
e
Muslim
s
an
d
defea
t
fo
r
th
e
Quraysh
.
Islah
i
find
s
a
referenc
e
t
o
th
e
imminen
t
victor
y
o
f
th
e
Muslim
s
i
n
severa
l
verse
s
throughou
t
th
e
Surah
,
especiall
y
i
n
th
e
referenc
e
t
o
"th
e
earth
"
i
n
vers
e
4
1
(al
ard
se
muradyahan
sar
zamin
makka
hai,
ibid
,
p
.
300)
.
Islah
i
ha
s
predispose
d
th
e
reade
r
t
o
understan
d
thi
s
victor
y
i
n
a
physical
,
materia
l
sense
.
Islah
i
understand
s
thi
s
Sura
h
a
s
describin
g
th
e
slo
w
bu
t
stead
y
sprea
d
o
f
Isla
m
(islam
khud
apne
ghar
mem
to
is
daur
mein
mazlum
raha
lekin
bahar
is
ko
farogh
hasil
ho
raha
tha,
ibid
,
p
.
300)
.
Islah
i
usuall
y
describe
s
th
e
histor
y
o
f
religio
n
(din)
a
s
a
phenomeno
n
o
f
th
e
pas
t
accordin
g
t
o
th
e
historica
l
narrative
s
i
n
th
e
Qur'an
.
However
,
i
n
th
e
presen
t
Sura
h
an
d
i
n
Sura
h
An
Nur,
h
e
explain
s
din
i
n
th
e
ligh
t
o
f
th
e
subsequen
t
histor
y
o
f
Islam
.
Moreover
,
i
n
th
e
presen
t
Surah
,
h
e
accept
s
th
e
traditiona
l
interpretatio
n
o
f
vers
e
41
,
abou
t
th
e
imminen
t
victor
y
o
f
th
e
Muslims
,
becaus
e
i
t
conform
s
t
o
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
Group.
9
Fo
r
Islahi
,
th
e
meanin
g
o
f
a
vers
e
emerge
s
fro
m
it
s
socio-politica
l
an
d
cultura
l
background
.
Hence
,
h
e
view
s
man
y
verse
s
i
n
th
e
ligh
t
o
f
th
e
consolatio
n
an
d
encouragemen
t
(tasalli)
th
e
Prophe
t
receive
d
durin
g
hi
s
ordea
l
wit
h
th
e
Qurays
h
(is
roshni
mein).
H
e
say
s
tha
t
som
e
verse
s
refe
r
t
o
th
e
politica
l
an
d
psychologica
l
motivatio
n
o
f
variou
s
group
s
o
f
peopl
e
livin
g
a
t
th
e
tim
e
o
f
revelation
.
Furthermore
,
Islah
i
accuse
s
on
e
grou
p
o
f
protectin
g
it
s
ow
n
powe
r
an
d
statu
s
an
d
anothe
r
grou
p
o
f
bein
g
concerne
d
wit
h
it
s
ow
n
prestig
e
(apne
iqtidar
aur
apni
peshwai
ko
bachai
rakhne
ki
ek
chal
hai,
ibid
,
p
.
295)
.
Islahi'
s
observation
s
ar
e
plausibl
e
bu
t
h
e
canno
t
clai
m
tha
t
thes
e
ar
e
th
e
onl
y
implication
s
tha
t
th
e
Sura
h
i
s
making
.
Islah
i
find
s
confirmatio
n
o
f
thi
s
interpretatio
n
o
f
th
e
vers
e
i
n
vers
e
41 o
f
Sura
h
AlAnbiva,
cf
.
ibid
,
p
.
301
.
19
9

211. Islah
i
acknowledge
s
th
e
symboli
c
us
e
o
f
certai
n
expression
s
i
n
th
e
Surah
.
H
e
find
s
word
s
tha
t
stan
d
fo
r
rationa
l
an
d
ethica
l
blindnes
s
an
d
visio
n
(
'aql
i
or
akhlaqi
andhon
aur
binaon
ke
mafhum
mein
ist'emal
hue
bain,
ibid
,
p
.
279)
.
Moreover
,
vers
e
1
9
describe
s
intellectua
l
an
d
spiritua
l
blindnes
s
(
'aq
l
o
dil
ke
andhon
ke
liye
warid
hua
hai,
ibid
,
p
.
284)
.
Othe
r
verse
s
ar
e
take
n
i
n
a
litera
l
o
r
physica
l
sense
.
Fo
r
example
,
Islah
i
describe
s
th
e
garde
n
o
f
paradis
e
a
s
i
f
i
t
wer
e
par
t
o
f
ou
r
huma
n
experience
.
Islah
i
i
s
reluctan
t
t
o
investigat
e
th
e
symboli
c
o
r
metaphorica
l
sens
e
o
f
thes
e
expressions
.
Finally
,
Islah
i
use
s
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
fo
r
hi
s
own
purpose
,
whic
h
i
s
t
o
clarif
y
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
regardin
g
th
e
triump
h
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
th
e
defea
t
an
d
humiliatio
n
o
f
hi
s
enemies
.
20
0

212. Sura
h
Ibrahim
Introductio
n
I
n
th
e
introductio
n
t
o
Sura
h
Ibrahim,
Islah
i
refer
s
bac
k
t
o
vers
e
4
1
o
f
Sura
h
Ar
R
'ad,
whic
h
h
e
ha
d
interprete
d
a
s
indicatin
g
th
e
approachin
g
victor
y
o
f
th
e
Muslim
s
ove
r
Mecca
.
Islah
i
say
s
tha
t
Sura
h
Ibrahim
throw
s
furthe
r
ligh
t
o
n
thi
s
situation
,
showin
g
ho
w
Go
d
provide
d
prosperit
y
fo
r
th
e
Muslim
s
whil
e
th
e
Qurays
h
experience
d
los
s
an
d
failure
.
Hence
,
th
e
presen
t
Sura
h
illustrate
s
th
e
basi
c
them
e
(
'umud
)
o
f
Sura
h
Grou
p
Thre
e
b
y
sayin
g
tha
t
Go
d
wil
l
strengthe
n
th
e
believer
s
i
n
thi
s
worl
d
an
d
gran
t
the
m
victor
y
i
n
th
e
nex
t
worl
d
a
s
well
,
provide
d
tha
t
the
y
sho
w
patienc
e
i
n
adversit
y
an
d
remai
n
fir
m
i
n
thei
r
professio
n
o
f
th
e
trut
h
whil
e
facin
g
al
l
th
e
obstacle
s
o
n
thei
r
pat
h
wit
h
complet
e
trus
t
i
n
Go
d
(allah
ta
'ala
ahl
iman
ko
dunya
mein
bhi
mazbut
o
mustahkam
karega
aur
akhirat
mein
bhi
in
ko
sur
khurui
bakhshega
basharateke
wo
sabar
o
istiqamat
ke
sath
apni
da
'wat
haq
par
jame
rahe
aur
is
rah
mein
pesh
ane
wali
azmaishon
ka
unhone
allah
par
barosah
karte
hue
maqablah
kiya,
vol
.
4
,
p
.
305)
.
Islah
i
say
s
tha
t
th
e
accoun
t
o
f
th
e
experienc
e
o
f
th
e
Prophe
t
Mose
s
i
n
th
e
previou
s
Sura
h
ha
s
alread
y
confirme
d
thi
s
basi
c
truth
.
Now
,
i
n
Sura
h
Ibrahim,
th
e
reaso
n
fo
r
th
e
Prophe
t
Abraham'
s
migratio
n
t
o
th
e
are
a
o
f
Mecc
a
an
d
hi
s
subsequen
t
experienc
e
ther
e
i
s
presente
d
a
s
a
kin
d
o
f
mirro
r
i
n
whic
h
th
e
Qurays
h
coul
d
understan
d
thei
r
ow
n
situatio
n
{ye
baten
sunane
se
maqsud
quraysh
ke
samne
in
ki
apni
tarikh
ka
aina
rakh
dena
hai
ta
ke
wo
andazah
kar
saken
ke
in
ko
kiya
banana
tha
aur
wo
kiya
ban
ke
rah
gaye
hain,
ibid)
.
I
n
othe
r
words
,
Islah
i
view
s
th
e
Sura
h
a
s
givin
g
furthe
r
clarificatio
n
an
d
definitio
n
t
o
th
e
basi
c
them
e
(
'umud
)
o
f
th
e
Sura
h
Grou
p
b
y
stipulatin
g
tha
t
th
e
Muslim
s
wil
l
b
e
victoriou
s
an
d
th
e
Qurays
h
wil
l
experienc
e
defeat
.
Th
e
Socia
l
Contex
t
Islah
i
achieve
s
greate
r
clarit
y
regardin
g
th
e
them
e
(
'umud
)
b
y
reflectin
g
o
n
th
e
language
an
d
th
e
context
o
f
th
e
Surah
.
Fo
r
instance
,
h
e
say
s
that
,
despit
e
th
e
genera
l
ton
e
o
f
th
e
language
,
th
e
Sura
h
i
s
directe
d
specificall
y
t
o
th
e
Muslim
s
(khitab
agarche
'am
hai
lekin
rue
sakhan
musalmanon
hi
ki
laraf
hai,
ibid
,
p
.
312)
.
Moreover
,
th
e
context
indicate
s
tha
t
th
e
addressee
s
ar
e
th
e
Qurays
h
(siyaq
o
sabaq
dalil
hai
ke
mauqa'
izhar
ta
'jjub aur
malamai
ka
aur
isharah
quraysh
aur
un
ke
lidaron
ki
taraf
hai,
ibid
,
p
.
328)
.
20
1

213. Furthermore
,
eve
n
thoug
h
verse
s
42-4
3
ar
e
obviousl
y
addresse
d
t
o
th
e
Prophet
,
th
e
repriman
d
containe
d
i
n
thes
e
verse
s
i
s
directe
d
t
o
th
e
Qurays
h
(ayat
mein
khitab
zahir
alfaz
ke
e
'tibar
se
to
peghambar
salla
allahu
alayhi
wa
sallam
se
hai
lekin
is
mem
jo
shadid
'atab
hai
wo
tamam
tar
quraysh
par
hai,
ibid
,
p
.
337)
.
Islah
i
make
s
precisel
y
th
e
sam
e
remar
k
abou
t
vers
e
4
7
(is
ka
mkh
kuffar
o
mushrikin
ki
tarafhai,
ibid
,
p
.
338)
.
Similarly
,
Islah
i
say
s
tha
t
th
e
frequen
t
reference
s
t
o
punishmen
t
ar
e
directe
d
t
o
th
e
Quraysh
.
Althoug
h
h
e
make
s
a
passin
g
remar
k
abou
t
th
e
wa
y
suc
h
punishmen
t
affect
s
th
e
individua
l
himsel
f
(insan
khuda
ke
haq
ko
bhi
talaf
karta
hai
aur
khud
apne
nafs
ke
haq
ko
bhi,
ibid
,
p
.
330
)
hi
s
primar
y
focu
s
i
s
o
n
th
e
Qurays
h
a
s
a
group
.
Islah
i
place
s
verse
s
5-
8
i
n
th
e
contex
t
o
f
th
e
difficultie
s
th
e
Muslim
s
wer
e
havin
g
wit
h
th
e
Jews
,
wh
o
wer
e
sidin
g
wit
h
th
e
Qurays
h
agains
t
Isla
m
(yahud
ko
mutanabbah
karna
tha
jo
islam
ki
mukhalafat
ke
josh
mein
apna
sara
wazan
quraysh
ke
palre
mein
dal
rahe
they,
ibid
,
p
.
309)
.
Islah
i
say
s
th
e
wor
d
fo
r
"you
r
Sustainer
"
(rabbukum)
show
s
tha
t
vers
e
7
wa
s
addresse
d
t
o
th
e
Jew
s
(cf
.
ibid
,
p
.
312)
.
Jus
t
a
s
th
e
Qurays
h
ha
d
abandone
d
th
e
teachin
g
o
f
th
e
Prophe
t
Abraham
,
s
o
th
e
Jew
s
ha
d
turne
d
a
dea
f
ea
r
t
o
th
e
warning
s
o
f
th
e
Prophe
t
Mose
s
(cf
.
ibid
,
pp
.
309-310)
.
Likewise
,
a
s
th
e
Israelite
s
passe
d
throug
h
man
y
difficultie
s
befor
e
achievin
g
thei
r
freedom
,
i
n
a
simila
r
wa
y
th
e
Muslim
s
wil
l
hav
e
t
o
underg
o
man
y
trial
s
befor
e
tastin
g
victor
y
(azmaishen
bahut
pesh
ati
hain
.
. . lekin
akhir
kar
kamyabi
ahl
iman
hi
ko
hasil
hoti
hai,
ibid
,
p
.
312)
.
Moreover
,
Islah
i
applie
s
lesson
s
derive
d
fro
m
th
e
historica
l
narrative
s
concernin
g
th
e
Prophe
t
Mose
s
t
o
th
e
experience
s
o
f
th
e
Muslim
s
a
t
th
e
tim
e
o
f
revelation
.
Fo
r
instance
,
Islah
i
say
s
tha
t
vers
e
6
i
s
a
warnin
g
t
o
th
e
Israelite
s
no
t
t
o
oppos
e
Isla
m
i
n
th
e
wa
y
the
y
ha
d
alread
y
rejecte
d
Mose
s
(islam
ke
mukhalafat,
ibid
,
p
.
311)
.
Islah
i
thu
s
understand
s
thes
e
verse
s
agains
t
th
e
backgroun
d
o
f
th
e
socio-politica
l
realitie
s
o
f
th
e
Musli
m
communit
y
a
t
th
e
tim
e
o
f
revelation
.
Islah
i
say
s
tha
t
th
e
historica
l
perio
d
i
n
whic
h
verse
s
13-1
4
wer
e
reveale
d
i
s
eviden
t
from
th
e
tex
t
o
f
th
e
verse
s
themselve
s
(in
ayat
se
is
surah
ke
zamana
nuzul
par
bhi
roshniparti
hai,
ibid
,
p
.
317)
:
Bu
t
the
y
wh
o
denie
d
th
e
trut
h
spok
e
(thus
)
unt
o
thei
r
apostles
:
"W
e
shal
l
mos
t
certainl
y
expe
l
yo
u
fro
m
ou
r
land
,
unles
s
yo
u
retur
n
forthwit
h
t
o
ou
r
ways!
"
Whereupo
n
thei
r
Sustaine
r
reveale
d
thi
s
t
o
Hi
s
apostles
:
"Mos
t
certainl
y
shal
l
W
e
destro
y
thes
e
evildoers
,
an
d
mos
t
certainl
y
shal
l
W
e
caus
e
yo
u
t
o
dwel
l
o
n
eart
h
(long
)
afte
r
the
y
hav
e
passe
d
away
:
20
2

214. thi
s
i
s
(M
y
promise
)
unt
o
al
l
wh
o
stan
d
i
n
aw
e
o
f
M
y
presence
,
an
d
stan
d
i
n
aw
e
o
f
M
y
warning!
"
Thes
e
verse
s
for
m
par
t
o
f
th
e
historica
l
narrativ
e
o
f
th
e
Prophet
s
tha
t
live
d
befor
e
th
e
las
t
Prophet
.
Bu
t
Islah
i
see
s
i
n
thes
e
sam
e
verse
s
a
referenc
e
t
o
th
e
socio-politica
l
contex
t
o
f
th
e
nascen
t
Musli
m
communit
y
i
n
Mecca
.
H
e
say
s
tha
t
th
e
verse
s
poin
t
t
o
th
e
decisio
n
o
f
th
e
Muslim
s
t
o
migrat
e
becaus
e
o
f
th
e
extremel
y
difficult
situatio
n
th
e
Qurays
h
wer
e
creatin
g
fo
r
th
e
Muslim
s
(ye
baten
da
'wat
ke
is
daur
meinfarmai
gayi
ham
jab
quraysh
ne
apne
zulm
o
satm
se
aise
halat
paida
kar
diye
hain
ke
.
. .
hijrat
ke
siwa
koi
aur
rah
baqi
nahin
rah
gayi
hai,
ibid)
.
Islah
i
say
s
tha
t
th
e
verse
s
themselve
s
highligh
t
thi
s
context
.
A
furthe
r
exampl
e
o
f
th
e
wa
y
Islah
i
discover
s
th
e
contex
t
i
n
th
e
verse
s
o
f
th
e
Sura
h
i
s
th
e
specifi
c
connotatio
n
h
e
give
s
t
o
th
e
referenc
e
t
o
"God'
s
blessings
"
i
n
vers
e
28
:
Ar
t
tho
u
no
t
awar
e
o
f
thos
e
wh
o
hav
e
preferre
d
a
denia
l
o
f
th
e
trut
h
t
o
God'
s
blessings
?
Islah
i
say
s
thes
e
blessing
s
ar
e
a
referenc
e
t
o
th
e
peacefu
l
lif
e
i
n
th
e
town
s
a
t
th
e
tim
e
o
f
revelatio
n
(shahri
zindagi
ka
sakun,
ibid
,
p
.
328
)
a
s
wel
l
a
s
t
o
th
e
fertile
,
agricultura
l
lan
d
fro
m
whic
h
th
e
Qurays
h
wer
e
abl
e
t
o
gai
n
sustenanc
e
(ek
wadi
ghair
zi
zar'
mein
rizq
ofazal
ke
darwaze
khole,
ibid)
.
Islahi'
s
interpretatio
n
i
s
influence
d
b
y
th
e
overal
l
them
e
o
f
victor
y
fo
r
th
e
Muslim
s
i
n
th
e
regio
n
o
f
Mecc
a
(sarzamin
makka
mein,
ibid
,
p
.
332)
,
whic
h
h
e
ha
d
posite
d
a
s
th
e
mai
n
ide
a
(
'umud
)
o
f
th
e
Surah
.
Henc
e
h
e
stresse
s
tha
t
Abraha
m
praye
d
fo
r
a
suitabl
e
location
a
s
a
basi
s
fo
r
hi
s
descendant
s
(markaz
qaim
kar
saken,
ibid
,
p.330
)
an
d
hi
s
praye
r
wa
s
answered
,
fo
r
th
e
Qurays
h
ha
d
becom
e
th
e
leaders
,
no
t
onl
y
o
f
th
e
khana
k
'aba,
bu
t
o
f
th
e
whol
e
regio
n
aroun
d
i
t
(quraysh
ko
khana
ka
'ba
ki
pasbani
ki
badaulat
sare
mulk
mein
amamat
o
siyadat
ka
darja
hasil
ho
gaya,
ibid
,
p
.
332)
.
A
s
a
resul
t
o
f
Abraham'
s
prayer
,
th
e
regio
n
aroun
d
th
e
khana
ka
'ba
soo
n
becam
e
know
n
a
s
th
e
cente
r
o
f
Arabi
a
(cf
.
ibid
)
an
d
Mecc
a
becam
e
th
e
cente
r
fo
r
trad
e
i
n
th
e
regio
n
(makka
tamam
'arab
ki
tajarat
ka
markaz
ban
gaya,
ibid
,
p
.
334)
.
Islah
i
als
o
highlight
s
th
e
functio
n
o
f
th
e
khana
ka
'ba
a
s
a
plac
e
fo
r
praye
r
(khana
ka'ba
as!
mein
namaz
ka
markas
hai,
ibid
,
p
.
333)
.
Consequently
,
Islah
i
ca
n
argu
e
tha
t
th
e
Qurays
h
d
o
no
t
hav
e
an
y
furthe
r
clai
m
ove
r
th
e
khana
ka
'ba
becaus
e
the
y
hav
e
disregarde
d
it
s
mai
n
functio
n
(tauhid
aur
namaz
sab
kuch
zaiy'
kar
baite,
ibid)
.
Islah
i
say
s
tha
t
th
e
coherenc
e
o
f
th
e
Sura
h
i
s
show
n
b
y
th
e
man
y
reference
s
t
o
th
e
them
e
(
'umud
)
concernin
g
th
e
eventua
l
victor
y
o
f
th
e
Muslim
s
ove
r
20
3

215. th
e
Qurays
h
(quraysh
.
.
ka
thakana
jahanam
hai.
us
ke
ba'dmusalmanon
ko
kamyabi
ki
basharat
hai,
ibid
,
p
.
326)
.
Fo
r
example
,
Islah
i
say
s
tha
t
a
phras
e
fro
m
vers
e
3
0
refer
s
t
o
thi
s
sam
e
'umud:
Say
:
"Enjo
y
yourselve
s
(i
n
thi
s
world)
,
but
,
verily
,
th
e
fir
e
wil
l
b
e
you
r
journey'
s
end!
"
Islah
i
repeat
s
tha
t
th
e
Qurays
h
ha
d
bee
n
blesse
d
b
y
Go
d
i
n
s
o
man
y
way
s
an
d
ha
d
bee
n
charge
d
wit
h
custodianshi
p
o
f
th
e
hol
y
place
s
(khuda
ne
in
ko
haram
ki
pasbani
ki
badaulat
tamam
'arab
ki
siyadat
o
qayadat
bakhshi,
ibid
,
p
.
328)
.
Sinc
e
th
e
Qurays
h
hav
e
forfeite
d
thei
r
trust
,
th
e
vers
e
i
s
a
n
allusio
n
t
o
th
e
fac
t
tha
t
the
y
woul
d
soo
n
b
e
defeate
d
(cf
.
ibid
)
fo
r
Go
d
wil
l
provid
e
a
saf
e
plac
e
fo
r
th
e
believer
s
(jo
log
tauhid
par
qaim
ha
in
allah
ta'ala
in
ko
dunya
aur
akhirat
donon
me
in
rusukh
qadam
aur
lamakan
bakhshega,
ibid
,
p
.
323)
.
Th
e
languag
e
an
d
th
e
contex
t
o
f
vers
e
3
1
als
o
contai
n
a
n
allusio
n
t
o
th
e
comin
g
victor
y
o
f
th
e
Muslim
s
ove
r
thei
r
opponent
s
(musalmanon
ke
lie
mustaqbil
ki
kamyabi
ki
basharat
bhi
muzamar
hai,
ibid
,
p
.
329)
.
Th
e
vers
e
i
s
a
cal
l
t
o
th
e
Muslim
s
(yepegham
musalmanon
ke
liye
hai,
ibid)
:
(And
)
tel
l
(thos
e
of
)
M
y
servant
s
wh
o
hav
e
attaine
d
t
o
fait
h
tha
t
the
y
shoul
d
b
e
constan
t
i
n
praye
r
an
d
spen
d
(i
n
Ou
r
way)
,
secretl
y
an
d
openly
,
ou
t
o
f
wha
t
W
e
provid
e
fo
r
the
m
a
s
sustenance
.
Islah
i
say
s
th
e
vers
e
present
s
th
e
Muslim
s
wit
h
th
e
opportunit
y
t
o
tak
e
charg
e
o
f
th
e
hol
y
places
,
whic
h
hav
e
bee
n
violate
d
b
y
th
e
Qurays
h
(ah
ahl
iman
ke
liye
ye
mauqa'
hai
ke
wo
in
maqasid
ke
liye
apne
ap
ko
taiyar
karen
aur
is
amanat
ke
amin
banen,
ibid)
.
I
t
i
s
interestin
g
t
o
not
e
ho
w
Islah
i
find
s
th
e
sam
e
specifi
c
contex
t
i
n
th
e
persona
l
pronou
n
i
n
vers
e
34
,
whic
h
addresse
s
mankind
a
s
suc
h
(ye
khitab
insan
se
bahaisiyat
insan
hai,
ibid
,
p
.
330)
:
An
d
(always
)
doe
s
H
e
giv
e
yo
u
somethin
g
ou
t
o
f
wha
t
yo
u
ma
y
b
e
askin
g
o
f
Him
;
an
d
shoul
d
yo
u
tr
y
t
o
coun
t
God'
s
blessings
,
yo
u
coul
d
neve
r
comput
e
them
.
(An
d
yet,
)
behold
,
ma
n
i
s
indee
d
mos
t
persisten
t
i
n
wrongdoing
,
stubbornl
y
ingrate
!
Islah
i
say
s
that
,
despit
e
th
e
genera
l
connation
,
th
e
messag
e
i
s
mean
t
specificall
y
fo
r
th
e
unbeliever
s
(lafz
insan
agarche
'am
hai
lekin
rue
sakhan
in
hi
mushrikin
ki
taraf
hai
jin
ka
zikr
upar
ki
ayat
mein
guzra,
ibid)
.
Islah
i
say
s
tha
t
th
e
vers
e
seem
s
t
o
b
e
a
genera
l
referenc
e
becaus
e
i
t
i
s
no
t
appropriat
e
t
o
addres
s
th
e
unbeliever
s
directl
y
(cf
.
ibid)
.
However
,
th
e
vers
e
i
s
a
specifi
c
referenc
e
t
o
th
e
socia
l
contex
t
a
t
th
e
tim
e
o
f
revelation
.
I
t
i
s
20
4

216. noteworth
y
tha
t
Islah
i
passe
s
ove
r
anothe
r
genera
l
wor
d
fo
r
"mankind
"
(an
nets) tha
t
i
s
use
d
i
n
vers
e
1
:
A
divin
e
wri
t
(i
s
thi
s
-
a
revelation
)
whic
h
W
e
hav
e
bestowe
d
upo
n
the
e
from
o
n
hig
h
i
n
orde
r
tha
t
tho
u
migh
t
brin
g
fort
h
al
l
mankind
,
b
y
thei
r
Sustainer'
s
leave
,
ou
t
o
f
th
e
depth
s
o
f
darknes
s
int
o
th
e
light
.
I
t
i
s
clea
r
tha
t
Islahi'
s
ai
m
i
s
t
o
highligh
t
th
e
specifi
c
contex
t
o
f
th
e
Muslim
s
an
d
th
e
Quraysh
.
Hence
,
h
e
interpret
s
th
e
Sura
h
i
n
thi
s
ligh
t
(is
roshni
me
in).
Differen
t
Kind
s
o
f
Languag
e
Islah
i
understand
s
th
e
languag
e
tha
t
i
s
employe
d
t
o
describ
e
th
e
punishmen
t
give
n
t
o
unbeliever
s
i
n
& prima
facie
way
.
Fo
r
example
,
verse
s
15-1
7
say
:
An
d
(thu
s
i
t
is:
)
ever
y
arrogan
t
enem
y
o
f
th
e
trut
h
shal
l
b
e
undon
e
(i
n
th
e
lif
e
t
o
come)
,
wit
h
hel
l
awaitin
g
him
;
an
d
h
e
shal
l
b
e
mad
e
t
o
drin
k
o
f
th
e
wate
r
o
f
mos
t
bitte
r
distress
,
gulpin
g
i
t
(unceasingly,
)
littl
e
b
y
little
,
an
d
ye
t
hardl
y
abl
e
t
o
swallo
w
it
.
An
d
deat
h
wil
l
bese
t
hi
m
from
ever
y
quarte
r
-
bu
t
h
e
shal
l
no
t
die
:
fo
r
(ye
t
more
)
sever
e
sufferin
g
lie
s
ahea
d
o
f
him
.
Islah
i
paraphrase
s
thes
e
verse
s
i
n
hi
s
ow
n
word
s
withou
t
furthe
r
comment
,
excep
t
t
o
sa
y
tha
t
thei
r
punishmen
t
o
n
eart
h
wil
l
b
e
continue
d
i
n
hel
l
(cf
.
ibid
,
p
.
318)
.
Bu
t
i
t
woul
d
see
m
tha
t
th
e
styl
e
o
f
th
e
languag
e
i
n
thes
e
verse
s
abou
t
hel
l
coul
d
b
e
understoo
d
a
s
a
sever
e
warnin
g
rathe
r
than
a
s
a
descriptio
n
o
f
wha
t
wil
l
actuall
y
tak
e
plac
e
there
.
A
s
vers
e
1
8
make
s
clear
,
th
e
styl
e
throughou
t
thi
s
passag
e
i
s
a
parabl
e
(ye
in
mushrikin
ke
'amal
ki
tamsil
hai,
ibid
,
p
.
320)
.
Instea
d
o
f
investigatin
g
th
e
languag
e
o
f
th
e
parable
,
Islah
i
accept
s
th
e
languag
e
i
n
it
s
prima
facie
meaning
.
Fo
r
Islahi
,
a
rationa
l
approac
h
i
s
on
e
tha
t
expresse
s
th
e
conten
t
o
f
th
e
verse
s
accordin
g
t
o
a
logica
l
progressio
n
o
f
concepts
.
Thi
s
i
s
clea
r
fro
m
th
e
wa
y
Islah
i
understand
s
th
e
parable
s
i
n
term
s
o
f
rational
,
logica
l
argument
s
(upar
ki
ayat
mein
shirkiya
o
kufriya
'amal
ki
tamsil
bayan
hui.
ab
age
ki
ayat
mein
shirkiya
'aqaid
o
nazriyat
aur
tauhid
aur
is
par
mabni
'aqaid
o
nazriyat
ki
tamsil
bayan
ho
rahi
hai,
ibid
,
p
.
323)
.
Consisten
t
wit
h
hi
s
vie
w
o
f
a
parabl
e
a
s
simpl
y
a
mean
s
t
o
expres
s
doctrine
s
an
d
arguments
,
Islah
i
provide
s
thre
e
"truths
"
tha
t
ar
e
containe
d
i
n
th
e
parabl
e
o
n
God'
s
unit
y
(tauhid
ke
tamsil,
ibid
,
p
.
325)
.
Moreover
,
h
e
say
s
tha
t
th
e
"parabl
e
o
f
a
corrup
t
word
"
i
n
vers
e
2
6
(kalima
shirk
ki
tamsil,
ibid
)
i
s
a
n
expressio
n
o
f
th
e
fac
t
tha
t
shirk
ha
s
neithe
r
natura
l
no
r
rationa
l
foundatio
n
(shirk
ki
koi
buniyad
na
'aql
ofitrat
ke
andar
hai,
ibid
,
p
.
326)
.
20
5

217. Islah
i
give
s
anothe
r
exampl
e
o
f
hi
s
rationa
l
approac
h
i
n
hi
s
commen
t
o
n
verse
s
19-20
:
Ar
t
tho
u
no
t
awar
e
tha
t
Go
d
ha
s
create
d
th
e
heaven
s
an
d
th
e
eart
h
i
n
accordanc
e
wit
h
(a
n
inner
)
truth
?
H
e
can
,
i
f
H
e
s
o
wills
,
d
o
awa
y
wit
h
yo
u
an
d
brin
g
fort
h
a
ne
w
mankin
d
(i
n
you
r
stead)
:
no
r
i
s
thi
s
difficul
t
fo
r
God
.
H
e
say
s
th
e
vers
e
i
s
addresse
d
t
o
th
e
Qurays
h
(ye
wazeh
alfaz
mein
quraysh
ko
dhamki
hai,
ibid
,
p
.
321
)
remindin
g
the
m
tha
t
thei
r
behavio
r
ha
s
contradicte
d
th
e
purpos
e
o
f
thei
r
creatio
n
b
y
Go
d
(ye
dunya
kisi
khilandarey
ka
khel
tamasha
nahin
hai
balke
allah
ne
is
ko
ghaiyat
o
maqsud
ke
sath
paida
kiya
hai
aw
tumhara
wujud
is
ghaiyat
o
maqsud
ke
bilkul
khilaf
ho
kar
rah
gaya
hai,
ibid)
.
Sinc
e
Alla
h
i
s
bot
h
mercifu
l
an
d
just
,
i
t
woul
d
b
e
eas
y
(an
d
reasonable
)
fo
r
hi
m
t
o
destro
y
thes
e
peopl
e
wh
o
hav
e
committe
d
s
o
man
y
injustice
s
(in
logon
ko
fana
kar
dena
is
par
kiyun
gran
guzrega,
ibid
,
p
.
321)
.
Islah
i
implie
s
tha
t
peopl
e
wh
o
rejec
t
th
e
unit
y
o
f
Go
d
g
o
agains
t
thei
r
ow
n
reaso
n
(tauhid
ki
bunyad
%
aql o
fitrat
mein
bhi
hai,
ibid
,
p
.
323)
.
Th
e
sam
e
prima
facie
approac
h
t
o
languag
e
i
s
displaye
d
i
n
Islahi'
s
descriptio
n
o
f
th
e
conversatio
n
betwee
n
th
e
wea
k
an
d
"thos
e
wh
o
ha
d
glorie
d
i
n
thei
r
arrogance
"
(vers
e
21
)
a
s
wel
l
a
s
i
n
th
e
conversatio
n
betwee
n
th
e
devi
l
an
d
thos
e
wh
o
followe
d
hi
m
(vers
e
22)
.
Islah
i
fail
s
t
o
commen
t
o
n
th
e
styl
e
o
r
natur
e
o
f
th
e
language
,
focusin
g
solel
y
o
n
th
e
content
o
f
th
e
conversation
s
relate
d
i
n
thes
e
verse
s
(cf
.
ibid
,
pp
.
321-322)
.
Ye
t
Islah
i
doe
s
refe
r
t
o
a
specifi
c
styl
e
o
f
languag
e
(balaghat
zaban
ka
ye
ek
uslub
hai,
ibid
,
p
.
332
)
use
d
b
y
Abraha
m
wit
h
respec
t
t
o
th
e
idol
s
i
n
vers
e
36
:
for
,
verily
,
O
m
y
Sustainer
,
thes
e
(fals
e
object
s
o
f
worship
)
hav
e
le
d
man
y
peopl
e
astray
!
However
,
h
e
doe
s
no
t
analyz
e
th
e
concep
t
o
f
"idols
"
(buton,
ibid
,
p
.
332)
,
leavin
g
th
e
reade
r
wit
h
th
e
impressio
n
tha
t
thes
e
wer
e
fals
e
object
s
o
f
worshi
p
i
n
th
e
narro
w
sens
e
o
f
th
e
wor
d
(quraysh
ne
in
tamam
ni
'maton
ko
apne
dewaton
ke
khate
mein
dal
dia
hai,
ibid
,
p
.
330)
.
10
° Similarly
,
th
e
Muhamma
d
Asa
d
present
s
a
broade
r
understandin
g
o
f
thes
e
idols
.
H
e
writes
:
"Th
e
ter
m
'idols
'
(asnam,
sing
,
sanam)
doe
s
no
t
appl
y
exclusivel
y
t
o
actual
,
concret
e
representation
s
o
f
fals
e
'deities'
:
fo
r
shirk
-
tha
t
is
,
a
n
attributio
n
o
f
divin
e
power
s
o
r
qualitie
s
to
anyon
e
o
r
anythin
g
besid
e
Go
d
-
ma
y
consis
t
also
,
a
s
Raz
i
point
s
out
,
i
n
a
worshipfu
l
devotio
n
t
o
al
l
manne
r
o
f
'causativ
e
agencie
s
an
d
outwar
d
mean
s
t
o
a
n
end
'
-
a
n
obviou
s
allusio
n
t
o
wealth
,
power
,
luck
,
people'
s
favou
r
o
r
disfavour
,
an
d
s
o
fort
h
-
'wherea
s
genuin
e
fait
h
i
n
th
e
onenes
s
an
d
uniquenes
s
o
f
Go
d
(at
tauhid
al
mahtf) consist
s
i
n
divestin
g
onesel
f
o
f
all inne
r
attachmen
t
t
o
(such
)
causativ
e
agencie
s
an
d
i
n
bein
g
convince
d
tha
t
ther
e
exist
s
n
o
rea
l
directin
g
powe
r
apar
t
fro
m
God
'
"
.
Asa
d
(1980)
,
p
.
378
,
footnote
50
.
20
6

218. correc
t
meanin
g
o
f
th
e
wor
d
fo
r
"clothed
"
(sarabil)
i
n
vers
e
5
0
mus
t
b
e
"clothes
"
becaus
e
o
f
th
e
contex
t
(yahan
mauqa'
kalam
dalil
hat,
ibid
,
p
.
339)
.
Th
e
contex
t
(mauqa'
kalam)
viewe
d
i
n
thi
s
wa
y
support
s
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
20
7

219. Conclusion
s
Islah
i
state
s
tha
t
th
e
Sura
h
i
s
directe
d
t
o
th
e
Muslim
s
an
d
t
o
th
e
leader
s
o
f
th
e
Quraysh
.
H
e
draw
s
thi
s
conclusio
n
o
n
th
e
basi
s
o
f
th
e
contex
t
(siyaq
o
sabaq
dalil
hai,
ibid
,
p
.
328
)
an
d
b
y
referrin
g
t
o
th
e
directio
n
o
f
th
e
speec
h
(is
ka
rukh
kuffar
o
mushrikin
ki
tarafhai,
p
.
338)
.
Accordin
g
t
o
Islahi
,
i
t
i
s
no
t
appropriat
e
fo
r
th
e
Qur'a
n
t
o
addres
s
th
e
unbeliever
s
directl
y
(cf
.
ibid
,
p
.
330)
.
H
e
offer
s
n
o
justificatio
n
fo
r
thi
s
view
.
Moreover
,
th
e
historica
l
perio
d
i
n
whic
h
verse
s
13-1
4
wer
e
reveale
d
i
s
eviden
t
fro
m
th
e
tex
t
o
f
th
e
verse
s
themselve
s
(in
ayatse
is
surah
ke
zamana
mizul
par
bhi
roshm
parti
hai,
ibid
,
p
.
317)
.
Islah
i
discover
s
th
e
condition
s
i
n
whic
h
th
e
Muslim
s
wer
e
livin
g
fro
m
th
e
tex
t
itsel
f
(is
daw
mein
.
.
.
quraysh
ne
apne
zulm
o
sitm
se
aise
halat
paida
kar
diye
hain,
ibid)
.
Furthermore
,
Islah
i
allow
s
th
e
them
e
(
'umud
)
t
o
indicat
e
tha
t
th
e
meanin
g
o
f
"God'
s
blessings
"
(ni'mah)
i
n
vers
e
2
8
i
s
actuall
y
a
referenc
e
t
o
th
e
regio
n
aroun
d
Mecc
a
(sar
zamin
makka
mein,
ibid
,
p
.
332)
.
Th
e
tex
t
suggest
s
th
e
contex
t
an
d
th
e
contex
t
lead
s
t
o
th
e
them
e
an
d
bac
k
agai
n
t
o
th
e
tex
t
-
accordin
g
t
o
th
e
metho
d
o
f
th
e
hermeneutica
l
circle
.
Islah
i
outline
s
th
e
histor
y
o
f
din
fro
m
a
socio-politica
l
poin
t
o
f
vie
w
accordin
g
t
o
whic
h
Abraham'
s
praye
r
wa
s
a
praye
r
fo
r
a
suitabl
e
location.
A
s
a
result
,
th
e
regio
n
aroun
d
th
e
khana
ka
'ha
soo
n
becam
e
know
n
a
s
th
e
cente
r
o
f
Arabi
a
an
d
Mecc
a
becam
e
th
e
cente
r
fo
r
trad
e
i
n
th
e
regio
n
(makka
tamam
'arah
ki
tajarat
ka
markaz
ban
gaya,
ibid
,
p
.
334)
.
Sinc
e
th
e
Qurays
h
forfeite
d
thei
r
righ
t
t
o
b
e
th
e
custodian
s
o
f
th
e
khana
ka
'ba,
the
y
woul
d
soo
n
b
e
defeate
d
an
d
th
e
Muslim
s
woul
d
b
e
victoriou
s
(musalmanon
ko
kamyabi
ki
basharat
hai,
ibid
,
p
.
326)
.
Islahi'
s
rationa
l
approac
h
t
o
th
e
parable
s
enable
s
hi
m
t
o
summariz
e
the
m
i
n
clea
r
concepts
.
B
y
presentin
g
th
e
thre
e
"truths
"
containe
d
i
n
th
e
parabl
e
o
n
God'
s
unit
y
i
n
verse
s
21-22
,
h
e
show
s
tha
t
th
e
parabl
e
provide
s
a
foundatio
n
fo
r
th
e
mai
n
them
e
(
'umud
)
o
f
th
e
Surah
.
However
,
instea
d
o
f
investigatin
g
th
e
styl
e
o
f
th
e
languag
e
use
d
i
n
thes
e
verses
,
Islah
i
become
s
preoccupie
d
wit
h
th
e
content
o
f
th
e
conversation
s
relate
d
i
n
verse
s
21-2
2
an
d
draw
s
conclusion
s
base
d
o
n
hi
s
ow
n
logica
l
wa
y
o
f
thinking
.
A
s
a
result
,
despit
e
a
passin
g
referenc
e
t
o
a
specifi
c
styl
e
o
f
languag
e
(balaghat
zaban
ka
ye
ek
10
1
Th
e
phras
e
rue
sakhan
als
o
expresse
s
th
e
directio
n
o
f
speec
h
(Jafz insan
agarche
'am
hai
lekin me
sakhan
inhi
mushrikin
ki
tarafhaijin
ka
zih-
it
par
ki ayat
mein
guzra,
ibid
,
p
.
330)
.
20
8

220. uslub
hai,
ibid
,
p
.
332)
,
Islahi'
s
analysi
s
i
s
limite
d
t
o
a
discussio
n
o
f
idol
s
(buton)
an
d
th
e
natur
e
o
f
hell usin
g
languag
e
tha
t
i
s
physica
l
o
r
material
.
I
n
contrast
,
Islah
i
investigate
s
th
e
tw
o
possibl
e
meaning
s
o
f
th
e
wor
d
fo
r
"clothed
"
(sarabil)
i
n
vers
e
5
0
an
d
decide
s
o
n
th
e
correc
t
meanin
g
o
f
th
e
wor
d
fro
m
th
e
contex
t
(yahan
mauqa'
kalom
dalil
hai,
ibid
,
p
.
339
)
becaus
e
i
t
bes
t
support
s
th
e
them
e
(
'umud
)
o
f
the Surah
.
Islah
i
thu
s
make
s
th
e
Sura
h
coheren
t
b
y
supplyin
g
hi
s
ow
n
conten
t
fo
r
th
e
languag
e
an
d
th
e
styl
e
o
f
th
e
Surah
.
20
9

221. Sura
h
AlHijr
Introductio
n
Th
e
rejectio
n
o
f
th
e
messag
e
o
f
th
e
Qur'a
n
b
y
th
e
Qurays
h
i
s
th
e
realit
y
tha
t
dominate
s
Islahi'
s
commentar
y
o
n
thi
s
Surah
.
Islah
i
describe
s
th
e
wa
y
Go
d
threaten
s
th
e
Qurays
h
wit
h
punishmen
t
i
n
thi
s
worl
d
an
d
i
n
th
e
hereafte
r
whil
e
repeatedl
y
encouragin
g
th
e
Prophe
t
i
n
vie
w
o
f
th
e
rejectio
n
h
e
experiences
.
Wherea
s
th
e
previou
s
Sura
h
ha
d
alread
y
expresse
d
th
e
contras
t
betwee
n
th
e
threa
t
o
f
punishmen
t
fo
r
th
e
unbeliever
s
an
d
th
e
constan
t
encouragemen
t
an
d
consolatio
n
(tasalli,
vol
.
4
,
p
.
343
)
fo
r
th
e
Prophe
t
an
d
hi
s
followers
,
th
e
sam
e
contras
t
i
s
describe
d
i
n
muc
h
mor
e
detai
l
i
n
Sura
h
Al
Hijr
(pichhli
surah
ke
akhir
mein
kuffar
ke
liye
jo
tahdid
o
wa
'id
aur
anhazrat
salla
allahu
alayhi
o
sallam
ke
liye
jo
taskin
o
tasalli
mujmal
alfaz
mein
warid
hui
hai
wo
is
surah
mein
bilkul
samne
a
gayi
hai,
ibid)
.
Th
e
Prophe
t
i
s
reminde
d
tha
t
th
e
logi
c
o
f
th
e
Qur'a
n
present
s
th
e
argumen
t
i
n
a
clea
r
wa
y
(ye
quran
bajae
khud
ek
wazeh
hujjat
hai,
ibid)
.
Hence
,
th
e
Prophe
t
shoul
d
no
t
b
e
overl
y
concerne
d
wit
h
th
e
fac
t
tha
t
peopl
e
ridicul
e
an
d
rejec
t
hi
s
messag
e
a
s
nonsense
.
Previou
s
Prophet
s
ha
d
t
o
endur
e
a
simila
r
fate
.
Eve
n
miracle
s
woul
d
no
t
hel
p
t
o
dismis
s
thei
r
doubts
.
Th
e
Prophe
t
i
s
advise
d
t
o
ignor
e
thes
e
peopl
e
fo
r
th
e
tim
e
wil
l
com
e
whe
n
the
y
wil
l
b
e
thinking
,
"i
f
onl
y
w
e
ha
d
accepte
d
th
e
messag
e
o
f
th
e
Prophe
t
an
d
th
e
Qur'a
n
an
d
becom
e
Muslims
"
(mumin
o
muslim
bane
bote,
ibid)
.
Th
e
Coheren
t
Univers
e
Th
e
titl
e
Islah
i
give
s
t
o
hi
s
commentar
y
(tadabbur-i-quran)
indicate
s
th
e
plac
e
tha
t
rationa
l
reflectio
n
ha
s
i
n
hi
s
methodology
.
Islah
i
stresse
s
th
e
nee
d
fo
r
reflectio
n
(tadabbur)
t
o
emphasiz
e
th
e
believers
'
ow
n
responsibilit
y
t
o
observ
e
th
e
sign
s
(nishaniyan)
provide
d
b
y
Go
d
i
n
natur
e
an
d
t
o
dra
w
th
e
logica
l
conclusio
n
abou
t
th
e
nee
d
fo
r
accountabilit
y
o
n
th
e
Las
t
Day
.
Similarly
,
unbeliever
s
wil
l
hav
e
n
o
excus
e
fo
r
protes
t
o
n
th
e
Da
y
o
f
Reckonin
g
becaus
e
the
y
ar
e
constantl
y
bein
g
invite
d
t
o
us
e
thei
r
sense
s
an
d
thei
r
reason
.
Th
e
wor
d
fo
r
"truth
"
(haq)
i
n
vers
e
8
:
W
e
neve
r
sen
d
dow
n
angel
s
otherwis
e
tha
n
i
n
accordanc
e
wit
h
th
e
(demands
)
o
f
truth
,
i
s
understoo
d
b
y
Islah
i
t
o
refe
r
t
o
a
huma
n
being'
s
abilit
y
t
o
decid
e
fo
r
himsel
f
(haq
ke
ma
'niyahan
faislah
ke
hain,
ibid
,
p
.
348)
.
H
e
say
s
tha
t
Go
d
21
0

222. wishe
s
al
l
huma
n
being
s
t
o
us
e
thei
r
reaso
n
{allah
ta
'ala
ye
chahta
hai
ke
log
apni
'aql
aur
samajh
se
kam
ten
aur
afaq
o
anfus
mein
jo
nishaniyan
maujud
hain
.
.
. in
par
ghaur
kare,
ibid)
.
Accordin
g
t
o
Islahi
,
i
t
wil
l
b
e
obviou
s
t
o
thos
e
wh
o
us
e
thei
r
reaso
n
tha
t
th
e
harmon
y
an
d
coherenc
e
o
f
th
e
univers
e
deman
d
a
Da
y
o
f
Reckoning
.
Th
e
them
e
(
'umud
)
o
f
Sura
h
Grou
p
Thre
e
i
s
base
d
o
n
th
e
observatio
n
o
f
harmon
y
an
d
orde
r
i
n
th
e
univers
e
an
d
th
e
implicatio
n
tha
t
a
da
y
o
f
reckonin
g
wil
l
brin
g
victor
y
t
o
th
e
Muslim
s
an
d
defea
t
t
o
th
e
Quraysh
.
Islah
i
develop
s
hi
s
notio
n
regardin
g
th
e
coherenc
e
o
f
th
e
Qur'ani
c
tex
t
{nazm
kalam,
ibid
,
p
.
352
)
b
y
reflectin
g
o
n
th
e
harmon
y
an
d
coherenc
e
apparen
t
i
n
th
e
universe
.
Verse
s
16-2
5
expres
s
an
d
confir
m
th
e
messag
e
o
f
th
e
Prophe
t
b
y
drawin
g
attentio
n
t
o
th
e
sign
s
i
n
th
e
univers
e
(//-
/
nishaniyan
ke
taraf
tawajah
daiai
gai
hai,
p
.
349)
.
Th
e
limitation
s
o
f
moder
n
scienc
e
mak
e
i
t
impossibl
e
t
o
predic
t
th
e
outcom
e
o
f
th
e
break-u
p
o
f
constellation
s
(sains
ke
has
se
bahar
hai,
ibid)
.
Ye
t
t
o
anyon
e
wit
h
a
n
ope
n
min
d
(jin
ke
andar
sochne
samajhne
ki
salahiyyat
maujud
hai,
ibid)
,
th
e
univers
e
provide
s
abundan
t
evidenc
e
tha
t
th
e
worl
d
i
s
no
t
jus
t
th
e
resul
t
o
f
a
gam
e
o
r
o
f
a
n
acciden
t
(ye
kisi
khilandarey
ka
khel
aur
kisi ittifaqi
hadsa
ke
taur
par
zahur
mein
ajane
wali
chiz
nahin
hai,
ibid
)
bu
t
th
e
creatio
n
o
f
a
wis
e
an
d
powerfu
l
Creato
r
wh
o
ha
s
no
t
simpl
y
lef
t
th
e
worl
d
t
o
it
s
ow
n
devices
.
Th
e
comin
g
Da
y
o
f
Reckonin
g
is
,
fo
r
Islahi
,
th
e
logica
l
conclusio
n
t
o
thes
e
observation
s
(ye
lazim
hai
ke
wo
ek
aisa
din
bhi
laye
jis
mein
wo
sab
ko
ikatha
kar
ke
in
ke
'amal
nek
o
bad
ka
hisab
kare
aur
in
ke
'amal
ke
mutabiq
in
kojazaya
saza
de,
ibid)
.
I
n
furthe
r
suppor
t
o
f
hi
s
notio
n
o
f
coherence
,
Islah
i
stresse
s
th
e
impossibilit
y
fo
r
th
e
Creato
r
t
o
hav
e
abandone
d
hi
s
creation
.
Fo
r
i
f
th
e
Creato
r
wer
e
t
o
d
o
this
,
th
e
worl
d
woul
d
disintegrat
e
an
d
huma
n
civilizatio
n
woul
d
disappea
r
(wo
agar
kisi
chiz
ko
bhi
.
.
.
chaur
deta
hai
to
is
zamin
ka
sara
nazam
darham
barham
ho
ke
rah
jata
aur
insanon
ke
bajae
is
mein
koi
aur
hi
makhluq
abad
hoti
yaye
bilkul
ghair
abad
ho
ke
rahjati,
ibid
,
p
.
353)
.
Fo
r
Islahi
,
verse
s
20-2
1
poin
t
t
o
th
e
wa
y
Go
d
ha
s
provide
d
a
well-ordere
d
syste
m
(nazam
rabubiyyat,
ibid
)
whos
e
balanc
e
an
d
proportio
n
i
s
s
o
eviden
t
(is
tuwazin
o
tanasub
ki
taraf
isharah
hai
jo
khaliq
kainat ke
tamam
kamon
mein
maujud
hai,
ibid)
.
Th
e
continuin
g
existenc
e
o
f
th
e
worl
d
demand
s
tha
t
everythin
g
remain
s
i
n
balanc
e
(har
chiz
ek
tanasub
ke
sath
zahur
mein
aye,
ibid
)
an
d
canno
t
b
e
th
e
resul
t
o
f
a
n
acciden
t
(na
to
kisi
ittifaqi
hadsa
ke
taur
par
zahur
mein
a
gayi
hain,
ibid
)
a
s
th
e
unbeliever
s
claim
.
Islahi'
s
emphasi
s
o
n
th
e
sign
s
o
f
a
structure
d
an
d
well-ordere
d
univers
e
(ye
khuda
hi
ka
21
1

223. intizam
aur
isi
ki
rah
mat
hai
ke
us
ne
tumhare
liye
ye
intizam
kar
rakha
hai,
ibid
,
p
.
354
)
lead
s
hi
m
t
o
th
e
conclusio
n
regardin
g
th
e
da
y
o
f
accountability
.
A
s
vers
e
2
5
says
:
And
,
behold
,
i
t
i
s
th
y
Sustaine
r
wh
o
wil
l
gathe
r
the
m
al
l
togethe
r
(o
n
Judgmen
t
Day)
;
verily
,
H
e
i
s
wise
,
all-knowing!
"
Islah
i
understand
s
thi
s
vers
e
t
o
b
e
th
e
logica
l
conclusio
n
o
f
thi
s
sequenc
e
o
f
verse
s
(is
ke
hakim
hone
ka
taqaza
hai
ke
wo
ek
roz
jaza
o
saza
laye,
ibid)
.
Th
e
poin
t
tha
t
Islah
i
want
s
t
o
mak
e
i
s
tha
t
th
e
Qur'a
n
i
s
a
coheren
t
witnes
s
t
o
th
e
realit
y
o
f
a
coheren
t
universe
.
Islah
i
refer
s
explicitl
y
t
o
th
e
concep
t
o
f
coherenc
e
t
o
explai
n
th
e
"seve
n
gates
"
leadin
g
int
o
hell
,
mentione
d
i
n
vers
e
44
.
Fro
m
th
e
poin
t
o
f
vie
w
o
f
coherenc
e
(nazm
kalam ke
pahlu
se),
hel
l
need
s
t
o
b
e
larg
e
enoug
h
t
o
cate
r
fo
r
a
larg
e
numbe
r
o
f
unbeliever
s
(khuda
ne
aisi
mujrimon
ko
saza
dene
ke
liye
bari
wazih
jahanam
taiyar
kar
rakhi
hai,
ibid
,
p
.
361)
.
Accordin
g
t
o
Islahi
,
ther
e
i
s
a
logica
l
connectio
n
betwee
n
th
e
exten
t
o
f
hel
l
an
d
coherenc
e
(nazm
kalam)
i
n
th
e
fac
t
tha
t
man
y
unbeliever
s
ma
y
hav
e
t
o
b
e
punishe
d
o
n
th
e
Da
y
o
f
Reckoning
,
i
n
keepin
g
wit
h
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
Group
.
I
n
othe
r
words
,
i
t
i
s
consisten
t
tha
t
th
e
Sura
h
mention
s
th
e
capacit
y
o
f
hel
l
sinc
e
i
t
ha
s
constantl
y
bee
n
warnin
g
th
e
unbeliever
s
o
f
thei
r
comin
g
fate
.
I
n
contrast
,
verse
s
45-4
8
ar
e
a
suitabl
e
endin
g
t
o
thi
s
grou
p
o
f
verse
s
becaus
e
the
y
describ
e
wha
t
i
s
i
n
stor
e
fo
r
th
e
believer
s
(at
ye
in
logon
ka
injam
hayan
ho
raha
hai
jo
khuda
se
dame
wale
aur
is
ke
ahkam
par
'amat
karne
wale
hain,
ibid
,
p
.
362)
.
Islah
i
provide
s
a
length
y
explanatio
n
o
f
th
e
phras
e
fro
m
vers
e
87
:
"seve
n
o
f
th
e
oft-repeate
d
(verses)"
,
sayin
g
tha
t
i
t
refer
s
t
o
th
e
pairin
g
o
f
th
e
Surah
s
(quran
ki
tamam
suraten
jora
jora
hain,
ibid
,
p
.
377
)
an
d
t
o
th
e
seve
n
group
s
o
f
Surah
s
t
o
b
e
foun
d
i
n
th
e
Qur'a
n
(quran
goya
sat
abwab
par
mushtamal hai,
ibid
,
p
.
378)
.
"
Islah
i
allude
s
t
o
th
e
theme
s
(mazamin)
o
f
th
e
variou
s
Surah
s
an
d
Sura
h
Group
s
(in
abwab
aur
infaslon
mein
mazamin
mushtarak
bhi
hain,
ibid
)
an
d
say
s
tha
t
eac
h
Sura
h
an
d
Sura
h
Grou
p
ha
s
it
s
own
poin
t
o
f
vie
w
tha
t
distinguishe
s
i
t
fro
m
th
e
other
s
(ek
khas
imtiazi
pahlu
bhi
hai
jo
in
ko
ek
dusre
se
mumayyaz
karta
hai,
ibid)
.
lo
:
A
mor
e
commo
n
vie
w
amon
g
scholar
s
i
s
tha
t
vers
e
87
:
"seve
n
o
f
th
e
oft-repeate
d
(verses)
"
i
s
a
reference
t
o
th
e
seve
n
verse
s
o
f
SuvahAIFatihah.
21
2

224. Th
e
Socia
l
Contex
t
Vers
e
9
show
s
tha
t
th
e
Qur'a
n
wa
s
reveale
d
a
t
a
tim
e
o
f
hardshi
p
fo
r
th
e
Prophet
:
Behold
,
i
t
i
s
W
e
Ourselve
s
wh
o
hav
e
bestowe
d
fro
m
o
n
high
,
ste
p
b
y
step
,
thi
s
reminder
:
and
,
behold
,
i
t
i
s
W
e
wh
o
shal
l
trul
y
guar
d
i
t
(fro
m
al
l
corruption)
.
Islah
i
say
s
tha
t
thes
e
ar
e
word
s
o
f
consolatio
n
fo
r
th
e
Prophe
t
(ye
peghambar
salla
allahu
alayhi
wa
sallam
ko,
nihayat
parzor
alfaz
mein
taskin
o
tasalli
di
gayi
hai,
ibid
,
p
.
348)
.
S
o
tha
t
God'
s
consolatio
n
migh
t
hav
e
a
greate
r
impac
t
o
n
th
e
Prophet
,
verse
s
10-1
3
describ
e
th
e
wa
y
al
l
th
e
Prophet
s
wer
e
rejecte
d
b
y
thei
r
peopl
e
bu
t
console
d
b
y
Go
d
{taskin
o
tasalli
ke
mazmun
ko
mazid
muakkad,
ibid
,
p
.
349)
.
Interpretin
g
th
e
verse
s
a
s
consolatio
n
an
d
encouragemen
t
fo
r
th
e
Prophe
t
give
s
furthe
r
strengt
h
t
o
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
Group
,
namely
,
th
e
eventua
l
victor
y
o
f
th
e
Prophe
t
an
d
hi
s
disciple
s
an
d
th
e
downfal
l
o
f
thei
r
opponents
.
Verse
s
26-4
8
giv
e
th
e
origina
l
purpose
fo
r
th
e
accoun
t
o
f
creatio
n
(quran
ka
maqsud
asli,
ibid
,
p
.
357)
.
H
e
say
s
tha
t
th
e
purpos
e
o
f
thi
s
accoun
t
i
s
no
t
t
o
describ
e
th
e
creatio
n
o
f
huma
n
being
s
bu
t
t
o
expres
s
th
e
abidin
g
hostilit
y
betwee
n
huma
n
being
s
an
d
iblis
(is
ki
aur
adam
ki
zuriyyat
mein
ek
muslaqil
wajh
'anad
o
hasad
bani,
ibid
)
an
d
t
o
explai
n
th
e
natur
e
o
f
th
e
oppositio
n
tha
t
th
e
Prophe
t
ha
d
t
o
face
.
Islah
i
say
s
tha
t
thos
e
wh
o
rejecte
d
th
e
Prophet
s
canno
t
clai
m
tha
t
ther
e
wer
e
insufficien
t
argument
s
t
o
substantiat
e
th
e
messag
e
o
f
th
e
Prophet
s
(rasulon
ki
baton
ki
sadaqat
sabit
karne
ke
liye
dalilen
maujud
nahin
hain,
ibid
,
p
.
354
)
o
r
tha
t
n
o
miracle
s
wer
e
forthcoming
.
Islah
i
highlight
s
th
e
freedo
m
o
f
choic
e
containe
d
i
n
verse
s
41
-
42
:
Sai
d
He
:
'Thi
s
is
,
wit
h
Me
,
a
straigh
t
way'
:
verily
,
tho
u
shal
t
hav
e
n
o
powe
r
ove
r
M
y
creature
s
-
unles
s
i
t
b
e
suc
h
a
s
ar
e
(already
)
los
t
i
n
grievou
s
erro
r
an
d
follo
w
the
e
(o
f
thei
r
ow
n
will
)
A
s
a
result
,
Islah
i
argue
s
tha
t
thes
e
peopl
e
hav
e
onl
y
themselve
s
t
o
blam
e
(sirf
shamat
zadah
hi
hongejo
is
sidhi
rah
ko
chaur
kar
koi
kaj
pick
wall
rah
ikhtiyar
karenge,
ibid
,
p
.
360)
.
Th
e
fac
t
tha
t
a
grou
p
o
f
peopl
e
remaine
d
faithfu
l
t
o
Go
d
(khuda
ke
mukhlas
bande,
ibid
,
p
.
354
)
prove
s
tha
t
iblis
ha
s
powe
r
onl
y
ove
r
thos
e
huma
n
being
s
tha
t
choos
e
t
o
follo
w
hi
m
(Jo teri
perwi
karna
chahenge
aur
gumrahi
ko
pasandkarenge,
ibid)
.
21
3

225. Similarly
,
Islah
i
describe
s
th
e
contex
t
o
f
revelatio
n
b
y
highlightin
g
th
e
purpose
fo
r
th
e
arriva
l
o
f
th
e
Prophe
t
Abraham'
s
guests
.
Islah
i
identifie
s
verse
s
49-7
9
a
s
a
separat
e
grou
p
o
f
verse
s
reveale
d
fo
r
th
e
specia
l
purpos
e
o
f
warnin
g
th
e
Qurays
h
tha
t
thei
r
desir
e
t
o
hav
e
angel
s
com
e
a
s
messenger
s
woul
d
resul
t
i
n
makin
g
th
e
sam
e
demand
s
o
n
the
m
a
s
i
t
di
d
o
n
th
e
hous
e
o
f
Lo
t
(is
sarguzasht
ko
sunane
se
maqsud
quraysh
ko
agah
karna
hai
ke
agar
farishton
ko
dekhne
ka
arman
rakhte
ho
to
is
injam
se
duchar
hone
ke
liye
bhi
taiyar
raho
jo
qaum
lot
ka
hua,
ibid
,
p
.
362)
.
Consequently
,
vers
e
49
,
th
e
firs
t
vers
e
o
f
th
e
group
,
deal
s
wit
h
th
e
incorrec
t
impressio
n
tha
t
Go
d
woul
d
trea
t
believer
s
an
d
unbeliever
s
alik
e
(nek
aur
had
donon
is
ki
nazar
mein
yaksan
hain,
ibid
,
p
.
365)
.
O
n
th
e
contrary
,
i
n
keepin
g
wit
h
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
th
e
believer
s
wil
l
b
e
successfu
l
(hilakhir
wohi
log
kamyah
o
bamurad
hole
hain)
and
,
afte
r
Go
d
ha
s
provide
d
the
m
wit
h
sufficien
t
argument
s
(hujjat
tamam),
th
e
unbeliever
s
wil
l
b
e
punishe
d
{hilakhir
in
ko
in
ke
is
inharafki
saza
mil
ke
rahti
hai,
ibid)
.
Th
e
res
t
o
f
th
e
stor
y
relate
d
i
n
thi
s
grou
p
o
f
verse
s
deal
s
primaril
y
wit
h
th
e
them
e
o
f
th
e
punishmen
t
i
n
stor
e
fo
r
th
e
unbeliever
s
(itmam
hujjat
ke
ha
'd
'azab-i-ilahi
ka
faislah,
ibid
,
p
.
369
)
an
d
th
e
natur
e
o
f
th
e
punishmen
t
tha
t
1
n
o
wa
s
mete
d
ou
t
t
o
Lot'
s
peopl
e
(is
'azab
ki
nau
'iyat,
ibid
,
p
.
370)
.
Thes
e
verse
s
wer
e
mean
t
fo
r
th
e
Qurays
h
(kuffar
quraysh)
whos
e
dail
y
journey
s
brough
t
the
m
i
n
clos
e
proximit
y
t
o
th
e
ruin
s
lef
t
b
y
th
e
destructio
n
o
f
Lot'
s
peopl
e
(aye
din
in
ko
guzarna
parta
hai,
ibid
,
p
.
371)
.
Islahi'
s
conclusio
n
onc
e
agai
n
confirm
s
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
namely
,
rewar
d
fo
r
th
e
virtuou
s
an
d
punishmen
t
fo
r
th
e
evildoer
s
(ahl-i-haq
ko
agarche
imtehanat
pesh
ate
hain
lekin
.
bilakhir
wohi
khuda
ki
rahmat
ke
sazawar
taharte
hain
aur
in
ke
dushman
pamal
ho
ke
rahte
hain,
ibid)
.
Th
e
las
t
Prophe
t
i
s
encourage
d
t
o
hol
d
fir
m
t
o
th
e
messag
e
h
e
wa
s
aske
d
t
o
delive
r
b
y
remainin
g
certai
n
o
f
th
e
fac
t
tha
t
th
e
presen
t
generatio
n
o
f
Qurays
h
wil
l
experienc
e
th
e
sam
e
fat
e
a
s
earlie
r
people
s
di
d
i
f
the
y
persis
t
i
n
thei
r
rebelliou
s
attitudes
,
thoug
h
th
e
Prophe
t
an
d
hi
s
disciple
s
wil
l
b
e
rewarde
d
(anjamkar
ki
kamyabi
tumhara
aur
tumhare
sathion
hi
ka
hisah
hai,
ibid
,
p
.
372)
.
Islah
i
actuall
y
describe
s
th
e
natura
l
disaster
s
tha
t
occurre
d
t
o
thes
e
peopl
e
(zulm
ki
padash
mein
qudrat
ki
tarafse
in
ke
liye
zahir
hota
hai,
ibid
,
p
.
374)
,
afte
r
al
l
th
e
argument
s
t
o
persuad
e
the
m
t
o
believ
e
i
n
th
e
Prophets
'
message
s
ha
d
bee
n
clearl
y
presente
d
(itmam-i-hujjat
he
ba'd,
ibid)
.
Moreover
,
explici
t
mentio
n
i
s
mad
e
o
f
th
e
peopl
e
o
f
Al
Hijr
i
n
vers
e
8
0
(a
s
°
"
Islah
i
refer
s
t
o
th
e
peopl
e
o
f
Lot a
s
"unbelievers"
.
However
,
i
t
woul
d
b
e
mor
e
correc
t
t
o
sa
y
tha
t
the
y
wer
e
punishe
d
for
thei
r
immorality
.
Islah
i
fail
s
t
o
clarif
y
tha
t
nation
s
wer
e
punishe
d
lo
r
thei
r
injustice
,
immoralit
y
an
d
evildoin
g
rathe
r
tha
n
for
thei
r
unbelief
.
21
4

226. othe
r
name
s
ha
d
bee
n
mentione
d
earlier
)
becaus
e
th
e
Qurays
h
wer
e
familia
r
wit
h
al
l
thes
e
peopl
e
(cf
.
ibid)
.
I
n
othe
r
words
,
thi
s
descriptio
n
o
f
th
e
natura
l
disaster
s
tha
t
cam
e
t
o
unbeliever
s
i
n
pas
t
time
s
i
s
directe
d
t
o
th
e
Qurays
h
a
t
th
e
tim
e
o
f
revelation
.
21
5

227. Conclusion
s
Th
e
argumen
t
o
f
th
e
Surah
,
accordin
g
t
o
Islahi
,
i
s
tha
t
ther
e
ar
e
abundan
t
sign
s
(nishaniyari)
i
n
thi
s
well-ordere
d
univers
e
pointin
g
t
o
th
e
nee
d
fo
r
fina
l
accountability
.
Islah
i
conclude
s
tha
t
th
e
Sura
h
i
s
a
coheren
t
statemen
t
o
f
thi
s
logica
l
necessity
.
Sinc
e
i
t
i
s
obviou
s
fo
r
thos
e
wh
o
us
e
thei
r
reaso
n
(
'aq
l
aw
samajh)
tha
t
th
e
harmon
y
an
d
coherenc
e
o
f
th
e
univers
e
poin
t
t
o
a
Da
y
o
f
Reckoning
,
th
e
Qur'a
n
mus
t
als
o
b
e
coheren
t
becaus
e
i
t
i
s
a
n
expressio
n
o
f
th
e
sam
e
message
.
Islah
i
ha
s
use
d
a
n
argumen
t
base
d
o
n
logica
l
necessit
y
t
o
argu
e
fo
r
th
e
coherenc
e
o
f
th
e
Qur'an
.
Islah
i
view
s
th
e
entir
e
contex
t
o
f
thi
s
Sura
h
i
n
th
e
ligh
t
o
f
{is
roshni
mem)
th
e
oppositio
n
an
d
oppressio
n
tha
t
th
e
Qurays
h
wer
e
bringin
g
agains
t
th
e
Muslims
.
Hence
,
th
e
referenc
e
t
o
th
e
exten
t
o
f
hel
l
i
n
vers
e
4
4
i
s
logicall
y
demande
d
b
y
th
e
possibilit
y
o
f
numerou
s
peopl
e
bein
g
consigne
d
t
o
hel
l
a
s
a
resul
t
o
f
thei
r
lif
e
o
n
earth
.
Similarly
,
th
e
Prophe
t
Abraham'
s
guest
s
ar
e
a
warnin
g
fo
r
th
e
Qurays
h
an
d
th
e
verse
s
describin
g
th
e
punishmen
t
tha
t
wa
s
mete
d
ou
t
t
o
Lot'
s
peopl
e
ar
e
mean
t
fo
r
th
e
Quraysh
.
Likewise
,
mentio
n
i
s
mad
e
o
f
th
e
peopl
e
o
f
AI
Hijr
fo
r
th
e
sak
e
o
f
th
e
Qurays
h
becaus
e
the
y
wer
e
familia
r
wit
h
thes
e
people
.
Th
e
argumen
t
fo
r
th
e
coherenc
e
o
f
th
e
Sura
h
depend
s
fo
r
it
s
plausibilit
y
o
n
th
e
wa
y
th
e
Sura
h
ha
s
bee
n
understoo
d
a
s
a
rationa
l
argumen
t
i
n
respons
e
t
o
th
e
struggl
e
betwee
n
th
e
Muslim
s
an
d
th
e
Quraysh
.
Th
e
theor
y
o
f
th
e
coherenc
e
o
f
th
e
Qur'a
n
i
s
intimatel
y
connecte
d
wit
h
thi
s
specifi
c
perio
d
o
f
history
.
I
n
th
e
cours
e
o
f
presentin
g
thi
s
argument
,
Islah
i
draw
s
a
shar
p
lin
e
o
f
divisio
n
separatin
g
tw
o
parties
,
exposin
g
the
m
a
s
tw
o
group
s
i
n
ope
n
conflic
t
wit
h
eac
h
othe
r
i
n
th
e
wa
y
tha
t
goo
d
i
s
oppose
d
t
o
ba
d
{nek
aur
bad,
ibid
,
p
.
365)
.
Islah
i
describe
s
th
e
firs
t
grou
p
a
s
God'
s
virtuou
s
peopl
e
{khuda
ke
mukhlas
bande,
ibid
,
p
.
354
)
an
d
a
s
thos
e
wh
o
ar
e
truthfu
l
{ahl-i-
haq,
ibid
,
p
.
371)
.
H
e
set
s
u
p
a
n
oppositio
n
betwee
n
th
e
believer
s
{mumin
o
muslim,
ibid
,
p
.
343
)
an
d
th
e
unbeliever
s
{kuffar
quraysh,
ibid
,
p
.
371)
,
wh
o
ar
e
lik
e
criminal
s
worth
y
o
f
punishmen
t
{khuda
ne
aisi
mujrimon
ko
saza
dene
ke
liye,
ibid
,
p
.
361)
.
Islah
i
set
s
u
p
thi
s
radica
l
oppositio
n
i
n
orde
r
t
o
highligh
t
th
e
moti
f
o
f
victor
y
fo
r
th
e
Muslim
s
an
d
defea
t
fo
r
th
e
Qurays
h
a
s
i
t
i
s
expresse
d
i
n
th
e
them
e
(
'umud)
.
On
e
i
s
lef
t
wit
h
th
e
impressio
n
tha
t
Islah
i
i
s
tryin
g
t
o
prov
e
th
e
correctnes
s
o
f
hi
s
ow
n
versio
n
o
f
th
e
them
e
o
f
th
e
Surah
.
21
6

228. Conclusion
s
Th
e
argumen
t
o
f
th
e
Surah
,
accordin
g
t
o
Islahi
,
i
s
tha
t
ther
e
ar
e
abundan
t
sign
s
{nishaniyan)
i
n
thi
s
well-ordere
d
univers
e
pointin
g
t
o
th
e
nee
d
fo
r
fina
l
accountability
.
Islah
i
conclude
s
tha
t
th
e
Sura
h
i
s
a
coheren
t
statemen
t
o
f
thi
s
logica
l
necessity
.
Sinc
e
i
t
i
s
obviou
s
fo
r
thos
e
wh
o
us
e
thei
r
reaso
n
(
'aq
l
aur
samajh)
tha
t
th
e
harmon
y
an
d
coherenc
e
o
f
th
e
univers
e
poin
t
t
o
a
Da
y
o
f
Reckoning
,
th
e
Qur'a
n
mus
t
als
o
b
e
coheren
t
becaus
e
i
t
i
s
a
n
expressio
n
o
f
th
e
sam
e
message
.
Islah
i
ha
s
use
d
a
n
argumen
t
base
d
o
n
logica
l
necessit
y
t
o
argu
e
fo
r
th
e
coherenc
e
o
f
th
e
Qur'an
.
Islah
i
view
s
th
e
entir
e
contex
t
o
f
thi
s
Sura
h
i
n
th
e
ligh
t
o
f
(is
roshni
meiri)
th
e
oppositio
n
an
d
oppressio
n
tha
t
th
e
Qurays
h
wer
e
bringin
g
agains
t
th
e
Muslims
.
Hence
,
th
e
referenc
e
t
o
th
e
exten
t
o
f
hel
l
i
n
vers
e
4
4
i
s
logicall
y
demande
d
b
y
th
e
possibilit
y
o
f
numerou
s
peopl
e
bein
g
consigne
d
t
o
hel
l
a
s
a
resul
t
o
f
thei
r
lif
e
o
n
earth
.
Similarly
,
th
e
Prophe
t
Abraham'
s
guest
s
ar
e
a
warnin
g
fo
r
th
e
Qurays
h
an
d
th
e
verse
s
describin
g
th
e
punishmen
t
tha
t
wa
s
mete
d
ou
t
t
o
Lot'
s
peopl
e
ar
e
mean
t
fo
r
th
e
Quraysh
.
Likewise
,
mentio
n
i
s
mad
e
o
f
th
e
peopl
e
ofAl
Hijr
fo
r
th
e
sak
e
o
f
th
e
Qurays
h
becaus
e
the
y
wer
e
familia
r
wit
h
thes
e
people
.
Th
e
argumen
t
fo
r
th
e
coherenc
e
o
f
th
e
Sura
h
depend
s
fo
r
it
s
plausibilit
y
o
n
th
e
wa
y
th
e
Sura
h
ha
s
bee
n
understoo
d
a
s
a
rationa
l
argumen
t
i
n
respons
e
t
o
th
e
struggl
e
betwee
n
th
e
Muslim
s
an
d
th
e
Quraysh
.
Th
e
theor
y
o
f
th
e
coherenc
e
o
f
th
e
Qur'a
n
i
s
intimatel
y
connecte
d
wit
h
thi
s
specifi
c
perio
d
o
f
history
.
I
n
th
e
cours
e
o
f
presentin
g
thi
s
argument
,
Islah
i
draw
s
a
shar
p
lin
e
o
f
divisio
n
separatin
g
tw
o
parties
,
exposin
g
the
m
a
s
tw
o
group
s
i
n
ope
n
conflic
t
wit
h
eac
h
othe
r
i
n
th
e
wa
y
tha
t
goo
d
i
s
oppose
d
t
o
ba
d
(nek
aur
bad,
ibid
,
p
.
365)
.
Islah
i
describe
s
th
e
firs
t
grou
p
a
s
God'
s
virtuou
s
peopl
e
(khuda
ke
mukhlas
bande,
ibid
,
p
.
354
)
an
d
a
s
thos
e
wh
o
ar
e
truthfu
l
(ahl-i-
haq,
ibid
,
p
.
371)
.
H
e
set
s
u
p
a
n
oppositio
n
betwee
n
th
e
believer
s
(mumin
o
muslim,
ibid
,
p
.
343
)
an
d
th
e
unbeliever
s
(kuffar
quraysh,
ibid
,
p
.
371)
,
wh
o
ar
e
lik
e
criminal
s
worth
y
o
f
punishmen
t
(khuda
ne
aisi
mujrimon
ko
saza
dene
ke
iiye,
ibid
,
p
.
361)
.
Islah
i
set
s
u
p
thi
s
radica
l
oppositio
n
i
n
orde
r
t
o
highligh
t
th
e
moti
f
o
f
victor
y
fo
r
th
e
Muslim
s
an
d
defea
t
fo
r
th
e
Qurays
h
a
s
i
t
i
s
expresse
d
i
n
th
e
them
e
(
'umud)
.
On
e
i
s
lef
t
wit
h
th
e
impressio
n
tha
t
Islah
i
i
s
tryin
g
t
o
prov
e
th
e
correctnes
s
o
f
hi
s
ow
n
versio
n
o
f
th
e
them
e
o
f
th
e
Surah
.
21
6

229. Islah
i
discover
s
thi
s
radica
l
oppositio
n
i
n
othe
r
Surah
s
i
n
thi
s
Sura
h
Grou
p
a
s
well
.
Fo
r
instance
,
th
e
distinctio
n
betwee
n
me
n
(admi)
an
d
animal
s
(Janwar)
i
s
mad
e
b
y
Islah
i
i
n
hi
s
commen
t
o
n
Sura
h
An
Nahl
t
o
describ
e
thos
e
wh
o
ar
e
o
f
soun
d
min
d
(Jo
log
apni
'aql
ki
qadar
karte,
ibid
,
p
.
429
)
an
d
wh
o
us
e
thei
r
reaso
n
(
'aq
l
.y
e
kam
/e
,
ibid
,
p
.
397
)
a
s
compare
d
wit
h
thos
e
wh
o
d
o
not
.
Th
e
latte
r
canno
t
se
e
th
e
evidenc
e
i
n
th
e
univers
e
pointin
g
t
o
th
e
existenc
e
o
f
a
Creato
r
wh
o
wil
l
deman
d
accountabilit
y
o
n
th
e
Las
t
Day
.
Suc
h
ar
e
th
e
insan
e
peopl
e
wh
o
hav
e
mad
e
deitie
s
ou
t
o
f
th
e
river
s
an
d
th
e
ocean
s
{nadanon
ne,
ibid)
.
I
n
short
,
th
e
believer
s
ar
e
considere
d
completel
y
preserve
d
fro
m
al
l
contaminatio
n
(bilkul
mahfuz
ho
jay
en,
ibid
,
p
.
450)
.
The
y
ar
e
quit
e
distinc
t
fro
m
th
e
Qurays
h
wh
o
sprea
d
corruptio
n
(ashrar
o
mufsidin,
ibid
,
p
.
533
)
accordin
g
t
o
vers
e
8
3
o
f
Sura
h
Allsra.
Moreover
,
i
n
Sura
h
Maiyam,
Islah
i
view
s
societ
y
i
n
term
s
o
f
a
polarizatio
n
betwee
n
"peopl
e
immerse
d
i
n
th
e
world
"
(dunya
ke
paristar,
ibid
,
681
)
an
d
"believin
g
people
"
(bandah
mumin,
ibid)
.
H
e
divide
s
societ
y
int
o
th
e
oppressor
s
(zalimon,
ibid
,
p
.
679
)
an
d
th
e
God-fearin
g
peopl
e
(ahl
taqwa,
an
d
ahl
haq,
ibid)
.
Islah
i
als
o
refer
s
t
o
"th
e
stupidit
y
o
f
th
e
unbelievers
"
(mushrikin
'arab
ki
hamaqat,
ibid
,
p
.
675
)
an
d
t
o
"foolis
h
people
"
(bewaquf
logon,
ibid)
.
I
t
seem
s
t
o
m
e
Islahi'
s
portraya
l
o
f
thi
s
fundamenta
l
dichotom
y
amon
g
peopl
e
i
n
th
e
worl
d
ha
s
bee
n
necessitate
d
b
y
hi
s
desir
e
t
o
demonstrat
e
th
e
themati
c
coherenc
e
o
f
th
e
Surah
.
21
7

230. Sura
h
AnNahl
Introductio
n
Islah
i
begin
s
b
y
referrin
g
t
o
th
e
genera
l
discussio
n
a
t
th
e
beginnin
g
o
f
Sura
h
Grou
p
Thre
e
i
n
whic
h
h
e
sai
d
tha
t
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
instigate
d
b
y
th
e
appearanc
e
o
f
th
e
las
t
Prophe
t
woul
d
definitel
y
en
d
i
n
victor
y
(fatah)
fo
r
th
e
Prophe
t
an
d
fo
r
hi
s
follower
s
whil
e
resultin
g
i
n
defea
t
(hazimat)
fo
r
thos
e
wh
o
oppos
e
hi
m
(w
o
lazman
rasul
aur
is
par
iman
lane
walon
ki
fatah
aur
is
ke
jhutlane
walon
ki
hazimat
par
khatm
hod
hai,
vol
.
4
,
p
.
383)
.
O
n
th
e
basi
s
o
f
selecte
d
verse
s
fro
m
th
e
Surah
s
belongin
g
t
o
Grou
p
Three
,
Islah
i
argue
s
tha
t
th
e
genera
l
them
e
(
'unnid
)
o
f
Grou
p
Thre
e
i
s
th
e
triump
h
o
f
th
e
believer
s
an
d
th
e
humiliatin
g
defea
t
i
n
stor
e
fo
r
thei
r
opponents
.
Now
,
i
n
Sura
h
An
Nahl,
th
e
sam
e
them
e
i
s
brough
t
ou
t
b
y
mean
s
o
f
a
ne
w
styl
e
(ye
haqiqat
ek
neyi
uslub
se
is
surah
mein
bhi
wazeh
ki
gayi
hai,
ibid)
.
Accordin
g
t
o
Islahi
,
vers
e
3
0
expresse
s
th
e
them
e
(
l
umud
)
o
f
thi
s
Sura
h
regardin
g
th
e
succes
s
(farozmandi,
ibid
)
o
f
th
e
believers
:
Goo
d
fortun
e
awaits
,
i
n
thi
s
world
,
al
l
wh
o
persever
e
i
n
doin
g
good
;
bu
t
thei
r
ultimat
e
stat
e
wil
l
b
e
fa
r
bette
r
still
:
for
,
ho
w
excellen
t
indee
d
wil
l
b
e
th
e
stat
e
o
f
th
e
God-consciou
s
(i
n
th
e
lif
e
t
o
come)
!
A
furthe
r
expressio
n
o
f
th
e
them
e
('umud)
i
s
t
o
b
e
foun
d
i
n
vers
e
4
1
o
f
th
e
Surah
:
No
w
a
s
fo
r
thos
e
wh
o
forsak
e
th
e
domai
n
o
f
evi
l
i
n
th
e
caus
e
o
f
God
,
afte
r
havin
g
suffere
d
wron
g
(o
n
accoun
t
o
f
thei
r
faith
)
-
W
e
shal
l
mos
t
certainl
y
gran
t
the
m
a
statio
n
o
f
goo
d
fortun
e
i
n
thi
s
world
,
bu
t
thei
r
rewar
d
i
n
th
e
lif
e
t
o
com
e
wil
l
b
e
fa
r
greate
r
yet
.
Islah
i
say
s
tha
t
thes
e
verse
s
promis
e
th
e
believe
r
a
certai
n
powe
r
an
d
authority
,
eve
n
i
n
thi
s
worl
d
(ham
in
ko
dunya
mein
bhi
iqtidar
o
tamkan
'ata
karte
hain,
ibid)
.
Th
e
previou
s
Sura
h
ende
d
wit
h
a
wor
d
o
f
consolatio
n
(tasalli,
ibid
)
fo
r
th
e
Prophet
,
wh
o
wa
s
bein
g
harasse
d
b
y
thos
e
wh
o
scoffe
d
a
t
hi
s
message
.
Actin
g
a
s
a
lin
k
wit
h
th
e
previou
s
Surah
,
th
e
first
vers
e
o
f
Sura
h
An
Nahl
tell
s
thes
e
sam
e
peopl
e
(in
mutakbarin
hi
ko
khitab
kar
ke)
tha
t
the
y
canno
t
assum
e
thei
r
idol
s
wil
l
b
e
abl
e
t
o
sav
e
the
m
from
God'
s
actio
n
(wo
in
ko
khuda
kipakr
se
bacha
lenge,
ibid)
.
A
s
vers
e
1
says
:
God'
s
judgmen
t
i
s
(boun
d
to
)
come
:
d
o
not
,
therefore
,
cal
l
fo
r
it
s
speed
y
advent
!
21
8

231. Th
e
Them
e
o
f
th
e
Sura
h
On
e
o
f
th
e
way
s
Islah
i
argue
s
fo
r
th
e
coherenc
e
o
f
th
e
Qur'a
n
i
s
t
o
sho
w
ho
w
th
e
them
e
(
'umud
)
o
f
th
e
whol
e
Sura
h
Grou
p
find
s
expressio
n
i
n
eac
h
Sura
h
o
f
th
e
Group
.
W
e
hav
e
see
n
ho
w
Islah
i
find
s
th
e
sam
e
them
e
(
'umud
)
expresse
d
i
n
vers
e
3
0
o
f
th
e
presen
t
Surah
.
Islah
i
say
s
tha
t
succes
s
an
d
prosperit
y
wil
l
com
e
t
o
th
e
believer
s
i
n
thi
s
worl
d
(in
ke
liye
dunya
mein
bhi
bhalai
aur
kamyabi
hai,
ibid
,
p
.
405)
.
Islah
i
stresse
s
tha
t
th
e
vers
e
promise
s
succes
s
i
n
thi
s
worl
d
(sarin
alfaz
mein
is
dunya
mein
bhi
kamyabi
o
nusrat
ki
basharat
hai,
ibid)
,
meanin
g
victor
y
fo
r
th
e
Prophe
t
an
d
hi
s
follower
s
(rasul
aur
is
ke
sathiyon
ke
liye
is
dunya
mein
bhi
ghalba
aur
iqtidar
lazmi
hai,
ibid)
.
Furthermore
,
vers
e
4
1
deal
s
wit
h
th
e
sam
e
theme
.
Islah
i
say
s
tha
t
th
e
vers
e
refer
s
t
o
thos
e
wh
o
wer
e
persecute
d
o
n
accoun
t
o
f
thei
r
religio
n
an
d
wer
e
force
d
t
o
leav
e
thei
r
ow
n
house
s
t
o
settl
e
elsewher
e
(cf
.
ibid
,
p
.
411)
.
Th
e
vers
e
i
s
a
promis
e
tha
t
the
y
wil
l
b
e
stron
g
an
d
powerfu
l
eve
n
i
n
thi
s
worl
d
(dunya
mein
bhi
in
ko
achhi
tarah
mutamakkin
karega,
ibid)
.
Sinc
e
Islah
i
ha
d
alread
y
allude
d
t
o
vers
e
4
1
i
n
hi
s
analysi
s
o
f
vers
e
30
,
i
t
i
s
clea
r
tha
t
h
e
consider
s
th
e
tw
o
verse
s
t
o
b
e
thematicall
y
linked
.
Islah
i
find
s
anothe
r
clea
r
statemen
t
o
f
thi
s
them
e
(
'umud
)
i
n
vers
e
128
:
For
,
verily
,
Go
d
i
s
wit
h
thos
e
wh
o
ar
e
consciou
s
o
f
Hi
m
an
d
ar
e
doer
s
o
f
goo
d
withal
.
Islah
i
say
s
tha
t
thi
s
las
t
vers
e
o
f
th
e
Sura
h
expresse
s
th
e
hel
p
tha
t
wa
s
promise
d
t
o
th
e
Muslim
s
an
d
th
e
eventua
l
victor
y
o
f
Isla
m
(ye
nusrat
ka
wa
'dah
aur
balakhir
islam
aur
musalmanon
ke
ghalba
ki
basharat
hai,
ibid
,
p
.
465)
.
Sinc
e
Go
d
i
s
wit
h
th
e
righteous
,
the
y
mus
t
ultimately
,
b
e
victoriou
s
(lazman
anjamkar
ki
kamyabi
bhi
inhi
ka
hissah
hai,
ibid)
.
However
,
a
simila
r
phras
e
from
vers
e
97
,
whic
h
could
,
therefore
,
als
o
b
e
understoo
d
i
n
lin
e
wit
h
th
e
them
e
(
'umud
)
o
f
th
e
Surah
,
wa
s
no
t
include
d
i
n
thi
s
discussio
n
b
y
Islahi
.
Vers
e
9
7
says
:
A
s
fo
r
anyon
e
-
b
e
i
t
ma
n
o
r
woma
n
-
wh
o
doe
s
righteou
s
deeds
,
an
d
i
s
a
believe
r
withal
,
hi
m
shal
l
W
e
mos
t
certainl
y
caus
e
t
o
liv
e
a
goo
d
life
;
an
d
mos
t
certainl
y
shal
l
W
e
gran
t
unt
o
suc
h
a
s
thes
e
thei
r
rewar
d
i
n
accordanc
e
wit
h
th
e
bes
t
tha
t
the
y
eve
r
did
.
Instea
d
o
f
linkin
g
thi
s
vers
e
wit
h
th
e
them
e
o
f
th
e
Surah
,
Islah
i
launche
s
ou
t
int
o
a
discussio
n
o
f
th
e
trial
s
men
an
d
wome
n
mus
t
undergo
,
statin
g
tha
t
th
e
trial
s
o
f
wome
n
mus
t
b
e
heavie
r
tha
n
thos
e
o
f
me
n
(in
ka
imtehan
kamzaur
'ansar
hone
ke
sabab
se
mardon
ke
imtehan
se
bhi
ziyadah
sakht
tha,
ibid
,
p
.
21
9

232. 448)
.
Th
e
reaso
n
fo
r
thi
s
discussio
n
seem
s
t
o
b
e
tha
t
Islah
i
chos
e
t
o
focu
s
o
n
th
e
phras
e
"b
e
i
t
ma
n
o
r
woman
"
rathe
r
tha
n
o
n
anothe
r
phras
e
fro
m
th
e
verse
,
namely
,
th
e
"goo
d
life
"
tha
t
wa
s
promise
d
t
o
al
l
believers
.
Fro
m
thi
s
shor
t
overvie
w
o
f
Islahi'
s
discussio
n
o
f
th
e
relevan
t
verses
,
i
t
i
s
clea
r
tha
t
h
e
tend
s
t
o
understan
d
th
e
succes
s
an
d
prosperit
y
o
f
th
e
Muslim
s
an
d
o
f
Isla
m
a
t
th
e
tim
e
o
f
revelatio
n
i
n
a
physical
,
materia
l
way
,
whic
h
i
s
i
n
lin
e
wit
h
th
e
wa
y
h
e
understand
s
th
e
them
e
(
'umud
)
o
f
th
e
entir
e
Sura
h
Group
.
Furthermore
,
h
e
ha
s
highlighte
d
thos
e
verse
s
o
f
th
e
presen
t
Sura
h
tha
t
mos
t
fitte
d
hi
s
understandin
g
o
f
it
s
them
e
(
'umud)
.
Th
e
Appea
l
t
o
Reaso
n
Anothe
r
wa
y
i
n
whic
h
Islah
i
trie
s
t
o
establis
h
th
e
coherenc
e
o
f
th
e
Qur'a
n
i
s
t
o
stres
s
th
e
wa
y
th
e
argumen
t
o
f
th
e
Sura
h
i
s
buil
t
o
n
reason
.
H
e
conclude
s
that
,
sinc
e
th
e
messag
e
o
f
th
e
Sura
h
i
s
intelligibl
e
an
d
reasonable
,
th
e
them
e
o
f
th
e
whol
e
Sura
h
mus
t
b
e
coherent
.
Islah
i
draw
s
thi
s
conclusio
n
from
verse
s
lik
e
vers
e
3
,
whic
h
says
:
H
e
ha
s
create
d
th
e
heaven
s
an
d
th
e
eart
h
i
n
accordanc
e
wit
h
(a
n
inner
)
truth
.
Islah
i
assert
s
tha
t
thi
s
vers
e
point
s
logicall
y
t
o
th
e
nee
d
fo
r
accountabilit
y
o
n
th
e
Las
t
Day
.
Withou
t
accountabilit
y
o
n
th
e
Las
t
Day
,
th
e
whol
e
o
f
creatio
n
become
s
a
meaningles
s
gam
e
(agar
aisa
na
ho
to
ye
tamam
karkhana
bilkul
'abas
aur
beghayat
ek
khel
ban
ke
rahjata
hai,
ibid
,
p
.
390)
.
Islah
i
find
s
a
cross-referenc
e
t
o
th
e
sam
e
ide
a
i
n
vers
e
11
5
o
f
Surahs
/
Muminun:
Di
d
you
,
then
,
thin
k
tha
t
W
e
create
d
yo
u
i
n
mer
e
idl
e
play
?
I
n
fact
,
th
e
sam
e
ide
a
i
s
mentione
d
i
n
othe
r
Surah
s
o
f
thi
s
Sura
h
Grou
p
a
s
well
.
I
n
short
,
th
e
wor
k
o
f
th
e
Creato
r
ha
s
a
purpos
e
an
d
th
e
logica
l
outcom
e
o
f
thi
s
purpos
e
i
s
th
e
da
y
o
f
reckonin
g
(is
ke
baghayat
o
bamaqsud
hone
ka
lazmi
taqaza
hai
ke
is
ke
ba'd
ek
aisa
din
laye
jis
mein
in
logon
par
an'mfarmaye,
ibid
,
p.396)
.
Vers
e
1
2
says
:
An
d
H
e
ha
s
mad
e
th
e
nigh
t
an
d
th
e
da
y
an
d
th
e
su
n
an
d
th
e
moo
n
subservien
t
(t
o
Hi
s
laws
,
s
o
tha
t
the
y
b
e
o
f
use
)
t
o
you
;
an
d
al
l
th
e
star
s
ar
e
subservien
t
t
o
Hi
s
command
:
i
n
this
,
behold
,
ther
e
ar
e
message
s
indee
d
fo
r
peopl
e
wh
o
us
e
thei
r
reason
!
Islah
i
comment
s
tha
t
th
e
Creato
r
o
f
thi
s
univers
e
coul
d
no
t
allo
w
th
e
worl
d
t
o
continu
e
withou
t
arrangin
g
fo
r
som
e
mean
s
o
f
accountabilit
y
(wo
is
ko
ghair
masul
aur
mutlaq
aVinan
nahin
chorega,
ibid)
.
22
0

233. Islah
i
say
s
that
,
unles
s
a
huma
n
bein
g
use
s
hi
s
o
r
he
r
reaso
n
(
'aq
l
se
kam
le,
ibid
,
p
.
397
)
t
o
dra
w
profi
t
fro
m
al
l
th
e
evidenc
e
i
n
th
e
universe
,
h
e
o
r
sh
e
i
s
n
o
mor
e
tha
n
a
brut
e
beas
t
(to
wo
sare
se
admi
hi
nahin
hai
balke
nira
wo
tangon
par
chalne
wala
ek
janwar
hai,
ibid)
.
Indeed
,
Islah
i
say
s
tha
t
thos
e
wh
o
d
o
no
t
us
e
thei
r
reaso
n
i
n
thi
s
wa
y
ar
e
insan
e
peopl
e
wh
o
hav
e
mad
e
deitie
s
ou
t
o
f
th
e
river
s
an
d
ocean
s
(nadanon
ne
in
daryaon
aur
samundaron
hi
ko
dewi
dewata
bana
kar
in
ki
puja
aur
'ibadat
sham'
kar
di,
ibid)
.
Islah
i
repeat
s
tha
t
th
e
worshi
p
o
f
suc
h
deitie
s
i
s
insanit
y
(mahz
nadani
hai,
ibid
,
p
.
399)
.
Th
e
Boo
k
ha
s
bee
n
reveale
d
t
o
brin
g
guidanc
e
t
o
ou
r
mind
s
(roshni
aur
'aql
ke
liye
rahnumai
hai,
ibid
,
p
.
413)
.
Th
e
mai
n
poin
t
i
s
tha
t
Islah
i
bring
s
al
l
th
e
marvel
s
o
f
th
e
univers
e
int
o
a
themati
c
harmon
y
b
y
sayin
g
tha
t
an
y
perso
n
wit
h
a
soun
d
min
d
ca
n
dra
w
th
e
sam
e
rationa
l
conclusion
s
(Jo log
apni
'aql
ki
qadar
karte,
ibid
,
p
.
429)
.
Fo
r
a
"reasonabl
e
person
"
(ma'qui
insan,
ibid)
,
al
l
thes
e
verse
s
poin
t
t
o
a
singl
e
conclusio
n
an
d
s
o
the
y
al
l
suppor
t
th
e
impressio
n
tha
t
th
e
verse
s
ar
e
thematicall
y
inter-connected
.
Th
e
Socia
l
Contex
t
Islah
i
give
s
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
furthe
r
definitio
n
b
y
claimin
g
tha
t
certai
n
verse
s
refe
r
t
o
eithe
r
th
e
Qurays
h
o
r
t
o
th
e
Muslims
.
Fo
r
example
,
h
e
identifie
s
th
e
Qurays
h
a
s
th
e
addressee
s
o
f
vers
e
4
,
whic
h
refer
s
t
o
mankin
d
i
n
general
:
H
e
create
s
ma
n
ou
t
o
f
a
(mere
)
dro
p
o
f
sperm
:
an
d
lo
!
thi
s
sam
e
bein
g
show
s
himsel
f
endowe
d
wit
h
th
e
powe
r
t
o
thin
k
an
d
t
o
argue
!
Islah
i
say
s
tha
t
th
e
wor
d
fo
r
"man
"
(insan)
i
s
a
referenc
e
t
o
thos
e
unbeliever
s
wh
o
wer
e
allude
d
t
o
i
n
th
e
firs
t
vers
e
(insan
se
yahan
murad
wohi
kuffar
o
mushrikin
hain
jo
upar
ki
ayat
mein
mukhatab
hain,
ibid
,
p
.
390
)
thereb
y
takin
g
a
genera
l
wor
d
fo
r
mankin
d
(insan)
an
d
givin
g
i
t
a
ver
y
specifi
c
designation
.
However
,
a
s
Islah
i
himsel
f
says
,
th
e
Qur'a
n
seek
s
t
o
brin
g
awarenes
s
t
o
peopl
e
i
n
genera
l
(quran
dar
haqiqat
insan
ki
isi
salahiyat
ko
baidar
karna
chahta
hai,
ibid
,
p
.
397)
.
Islah
i
make
s
anothe
r
specifi
c
identificatio
n
o
f
th
e
addresse
e
whe
n
h
e
say
s
tha
t
vers
e
2
4
describe
s
th
e
motivatio
n
o
f
th
e
leader
s
o
f
th
e
people
.
H
e
say
s
tha
t
thi
s
vers
e
describe
s
th
e
wa
y
peopl
e
wh
o
hear
d
th
e
Qur'a
n
wer
e
consultin
g
thei
r
leader
s
fo
r
advic
e
abou
t
ho
w
t
o
respon
d
t
o
it
s
message
:
an
d
(who)
,
wheneve
r
the
y
ar
e
asked
,
"Wha
t
i
s
i
t
tha
t
you
r
Sustaine
r
ha
s
bestowe
d
from
o
n
high?
"
-
ar
e
won
t
t
o
answer
,
"Fable
s
o
f
ancien
t
times!
"
22
1

234. Thi
s
vers
e
describe
s
ho
w
th
e
grea
t
interes
t
show
n
b
y
man
y
peopl
e
i
n
th
e
Qur'a
n
wa
s
take
n
b
y
th
e
leader
s
o
f
societ
y
a
s
a
threa
t
t
o
thei
r
positio
n
(lidaron
ne
ye
mahsus
kar
ke
ke
in
ke
pairo
is
se
muta
'assir
ho
rahe
hain
aur
ye
chiz
in
ki
lidari
ke
liye
khatre
ka
ba'is
ho
sakti
hai,
ibid
,
p
.
402)
.
I
n
response
,
thes
e
leader
s
answere
d
th
e
peopl
e
b
y
sayin
g
tha
t
the
y
wer
e
preservin
g
th
e
tradition
s
o
f
th
e
ancestor
s
(ham
apne
abao
ajdad
ke
sahih
din
par
hain,
ibid)
.
Similarly
,
vers
e
2
6
reflect
s
th
e
sam
e
concer
n
o
f
th
e
leader
s
o
f
th
e
peopl
e
t
o
preserv
e
thei
r
authorit
y
(apni
lidari
ke
tahaffuz
ke
liye,
ibid
,
p
.
403)
.
Islah
i
say
s
tha
t
th
e
Qurays
h
ha
d
simila
r
problem
s
wit
h
th
e
risin
g
popularit
y
o
f
th
e
Prophe
t
(quraysh
ke
lidar
anhazrat
salVam
ke
mukhalafat
kar
rahe
they,
ibid
,
p
.
403
)
an
d
explain
s
tha
t
vers
e
3
8
refer
s
t
o
th
e
Qurays
h
(quraysh
ke
mutakbarin,
ibid
,
p
.
411)
.
Vers
e
8
8
i
s
als
o
a
referenc
e
t
o
th
e
Qurays
h
(quraysh
ke
in
ashrar,
ibid
,
p
.
441)
.
I
t
i
s
clea
r
tha
t
Islah
i
ha
s
n
o
difficult
y
wit
h
connectin
g
thes
e
verse
s
t
o
th
e
actua
l
situatio
n
o
f
conflic
t
tha
t
existe
d
betwee
n
th
e
Prophe
t
an
d
hi
s
opponents
,
th
e
Quraysh
.
Th
e
focu
s
shift
s
t
o
th
e
Jew
s
a
s
th
e
socia
l
contex
t
fo
r
verse
s
91-95
.
Islah
i
hint
s
a
t
a
politica
l
allianc
e
betwee
n
th
e
Jew
s
an
d
th
e
Qurays
h
(unhone
quraysh
ke
in
lidaron
ki
pit
tunkni
sharu'
kar
di
thiy,
ibid
,
p
.
439)
.
Moreover
,
Islah
i
accuse
s
th
e
Jew
s
i
n
n
o
uncertai
n
term
s
o
f
opposin
g
Isla
m
itsel
f
(ye
yahud
ki
in
mufsidanah
koshishon
ki
taraf
isharah
hai
jo
wo
islam
ki
taraf
mail
logon
ko
islam
se
rukhne
ya
islam
qabul
kar
lene
walon
ko
mutazilzil
karne
ke
liye
sarafkar
rahe
they,
ibid
,
p
.
442)
.
Islah
i
even
applie
s
th
e
parabl
e
i
n
vers
e
9
2
directl
y
t
o
the
m
(in
yahud
hi
ko
mukhatab
kar
ke,
ibid
,
p
.
442).
10
4
Th
e
basi
s
fo
r
Islahi'
s
concer
n
wit
h
th
e
Jew
s
i
s
hi
s
identificatio
n
o
f
th
e
"bon
d
wit
h
God
"
('ahd
allah),
mentione
d
i
n
vers
e
91
,
wit
h
th
e
covenan
t
tha
t
th
e
Jew
s
ha
d
mad
e
wit
h
Go
d
(allah
se
jo
'ahad
turn
ne
bandha
hai,
ibid
,
p
.
441)
.
However
,
sinc
e
ther
e
i
s
n
o
mentio
n
o
f
an
y
specia
l
covenan
t
wit
h
Go
d
i
n
th
e
precedin
g
o
r
subsequen
t
verses
,
th
e
"bon
d
wit
h
God
"
mentione
d
i
n
vers
e
9
1
shoul
d
b
e
understoo
d
a
s
somethin
g
roote
d
i
n
huma
n
natur
e
a
s
such
.
Ther
e
seem
s
t
o
b
e
insufficien
t
evidenc
e
fo
r
understandin
g
thes
e
verse
s
solel
y
i
n
th
e
contex
t
o
f
Jewis
h
oppositio
n
t
o
th
e
Prophet
,
a
s
Islah
i
does
.
Th
e
parabl
e
o
f
th
e
woma
n
spinnin
g
ya
m
i
n
vers
e
9
2
i
s
a
referenc
e
t
o
a
n
Arabi
c
custo
m
an
d
ha
s
n
o
connectio
n
wit
h
th
e
Jews
.
10
5
Similarly
,
vers
e
2
5
o
f
Sura
h
ArR
W
establishe
s
th
e
bon
d
wit
h
Go
d
in
human
nature:
Bu
t
a
s
fo
r
thos
e
wh
o
brea
k
thei
r
bon
d
wit
h
Go
d
afte
r
i
t
ha
s
bee
n
establishe
d
(i
n
thei
r
nature)
,
an
d
cu
t
asunde
r
wha
t
Go
d
ha
s
bidde
n
t
o
b
e
joined
,
an
d
sprea
d
corruptio
n
o
n
eart
h
-
thei
r
du
e
i
s
rejectio
n
(b
y
God)
,
an
d
their
s
i
s
a
mos
t
evi
l
fat
e
(i
n
th
e
lif
e
t
o
come)
.
Ther
e
i
s
n
o
mentio
n
o
f
a covenant
wit
h
Go
d
eithe
r
i
n
connectio
n
wit
h
thi
s
vers
e
o
r
i
n
connectio
n
wit
h
th
e
verse
s
immediatel
y
precedin
g
o
r
comin
g
immediatel
y
afte
r
thi
s
one
.
22
2

235. Islah
i
say
s
tha
t
th
e
followin
g
verse
s
(96-105
)
ar
e
a
respons
e
t
o
th
e
objection
s
th
e
Jew
s
wer
e
raisin
g
abou
t
th
e
Qur'a
n
(in
e
'tirazat
ke
jawab
ki
jo
yahud
ne
quran
ke
khilafutae
they,
ibid
,
p
.
448)
,
especiall
y
wit
h
regar
d
t
o
th
e
questio
n
o
f
abrogation
,
whic
h
i
s
th
e
topi
c
o
f
verse
s
101-103
.
Islah
i
assert
s
tha
t
th
e
Jew
s
an
d
th
e
Qurays
h
wer
e
makin
g
thes
e
objection
s
(ye
bat
kahi
to
yahud
ne
lekin
ye
besamjhe
bauje
quraysh
ke
in
lidaron
ne
bhi
duhrane
sharu'
kar
di,
ibid
,
p
.
449)
.
Islah
i
simpl
y
make
s
thes
e
assertion
s
withou
t
providin
g
an
y
evidenc
e
t
o
suppor
t
thes
e
allegation
s
agains
t
th
e
Jew
s
an
d
th
e
Quraysh
.
O
n
th
e
othe
r
hand
,
Islah
i
say
s
tha
t
verse
s
106-11
1
ar
e
addresse
d
t
o
th
e
Muslim
s
i
n
orde
r
t
o
strengthe
n
the
m
i
n
facin
g
th
e
oppositio
n
the
y
wer
e
experiencin
g
(in
ko
khitab
kar
ke,
ibid
,
p
.
452)
.
Earlie
r
verses
,
suc
h
a
s
vers
e
37
,
wer
e
als
o
mean
t
t
o
consol
e
th
e
Muslim
s
(tasalli,
ibid
,
p
.
410)
.
Moreover
,
Islah
i
describe
s
th
e
socia
l
contex
t
o
f
th
e
peopl
e
o
f
Mecc
a
an
d
mention
s
thei
r
socia
l
custom
s
a
s
a
backgroun
d
t
o
th
e
concept
s
haram
an
d
halal
(cf
.
ibid
.
p
.
459-460)
.
Islah
i
als
o
say
s
tha
t
vers
e
12
6
pertain
s
t
o
th
e
specifi
c
perio
d
i
n
whic
h
th
e
Muslim
s
wer
e
subjec
t
t
o
th
e
ridicul
e
o
f
thei
r
opponent
s
(is
daw
se
muta
'alliq
hai
jab
musalman
afrad
ki
surat
me
in
apne
mukhalafon
ke
andar
gire
hue,
ibid
,
p
.
464)
:
Hence
,
i
f
yo
u
hav
e
t
o
respon
d
t
o
a
n
attac
k
(i
n
argument)
,
respon
d
onl
y
t
o
th
e
exten
t
o
f
th
e
attac
k
levele
d
agains
t
you
;
bu
t
t
o
bea
r
yourselve
s
wit
h
patienc
e
i
s
indee
d
fa
r
bette
r
fo
r
(you
,
sinc
e
Go
d
i
s
with
)
thos
e
wh
o
ar
e
patien
t
i
n
adversity
.
Th
e
situatio
n
changed
,
however
,
whe
n
th
e
Muslim
s
obtaine
d
politica
l
powe
r
(ek
ba
qa
'idah
munazam
islami
hukumat
ke
hadud
kar
aur
is
ke
ikhtiyarat
is
se
mukhtalif
hain,
ibid)
.
Islahi'
s
remark
s
onl
y
reinforc
e
th
e
impressio
n
tha
t
th
e
contex
t
h
e
describe
s
i
s
tha
t
whic
h
prevaile
d
durin
g
th
e
tim
e
o
f
revelation
.
Differen
t
Kind
s
o
f
Languag
e
Islah
i
goe
s
s
o
fa
r
a
s
t
o
explicitl
y
den
y
th
e
metaphorica
l
sens
e
o
f
som
e
verse
s
i
n
orde
r
t
o
emphasiz
e
tha
t
th
e
punishment
,
whic
h
cam
e
t
o
unbelievin
g
nation
s
i
n
th
e
past
,
actuall
y
happene
d
t
o
them
.
Vers
e
2
6
says
:
Thos
e
wh
o
live
d
befor
e
the
m
did
,
too
,
devis
e
man
y
a
blasphem
y
-
whereupo
n
Go
d
visite
d
wit
h
destructio
n
al
l
tha
t
the
y
ha
d
eve
r
built
,
(striking
)
a
t
it
s
ver
y
foundations
,
s
o
tha
t
th
e
roo
f
fel
l
i
n
upo
n
the
m
from
above
,
an
d
sufferin
g
befel
l
the
m
withou
t
thei
r
havin
g
perceive
d
whenc
e
i
t
came
.
22
3

236. Islah
i
make
s
th
e
poin
t
tha
t
destruction
,
i
n
th
e
for
m
o
f
earthquake
s
an
d
floods
,
actuall
y
happene
d
t
o
thes
e
unbelievin
g
people
s
(ma'zab
qaumen
zilzilon
aur
bad-i-tund
o
sailab
ke
aise
taufanon
se
halak
huen
jin
se
in
ke
makanon
ki
diwaren
aur
chaten
sab
in
ke
upar
a
paren,
ibid
,
p
.
403)
.
Islah
i
goe
s
o
n
t
o
sa
y
tha
t
t
o
interpre
t
thes
e
event
s
metaphoricall
y
woul
d
b
e
tantamoun
t
t
o
sayin
g
tha
t
the
y
neve
r
occurre
d
(ye
mahz
ista
'rah
nahin
balke
bay
an
waqe'
hai,
ibid)
.
Bu
t
i
t
seem
s
t
o
m
e
tha
t
t
o
giv
e
thes
e
event
s
a
metaphorica
l
meanin
g
i
s
no
t
th
e
sam
e
a
s
t
o
sa
y
tha
t
thes
e
natura
l
disaster
s
neve
r
reall
y
occurred
.
Significantly
,
ther
e
ar
e
othe
r
verse
s
i
n
thi
s
Sura
h
fo
r
whic
h
Islah
i
doe
s
see
m
t
o
accep
t
a
metaphorica
l
interpretation
.
Fo
r
example
,
th
e
plura
l
wor
d
fo
r
"gate
s
o
f
hell
"
i
n
vers
e
2
9
i
s
a
n
indicatio
n
o
f
th
e
exten
t
o
f
hell
,
thereb
y
hintin
g
a
t
th
e
figurative
meanin
g
o
f
thi
s
wor
d
(lafz
abwab
jam'
hai
jis
se
jahanam
ki
wusa't'ki
tarafbhi
isharah
ho
raha
hai,
ibid
,
p
.
405)
.
Similarly
,
Islah
i
say
s
tha
t
th
e
phras
e
"(gardens
)
throug
h
whic
h
runnin
g
water
s
flow
"
i
n
vers
e
3
1
i
s
a
n
expressio
n
o
f
th
e
beaut
y
o
f
th
e
garde
n
(ek
achhe
bagh
ka
tasawwur,
ibid)
,
thu
s
hintin
g
a
t
th
e
figurative
sens
e
o
f
thi
s
phrase
.
O
n
th
e
othe
r
hand
,
h
e
say
s
tha
t
th
e
ver
b
"the
y
enter
"
(yadkhulun),
fro
m
th
e
sam
e
verse
,
i
s
use
d
i
n
it
s
actua
l
sens
e
(apne
haqiqi
aur
kamil
ma
'ni
me
in
hai,
ibid
)
a
s
i
f
t
o
impl
y
tha
t
thi
s
"actua
l
sense
"
rule
s
ou
t
a
figurativ
e
sense
.
Havin
g
sai
d
this
,
Islah
i
proceed
s
t
o
understan
d
th
e
sam
e
ver
b
"the
y
enter
"
i
n
a
metaphorica
l
way
,
sayin
g
tha
t
th
e
wor
d
point
s
t
o
everythin
g
tha
t
th
e
believer
s
i
n
heave
n
coul
d
desir
e
t
o
hav
e
(cf
.
ibid)
.
I
n
a
simila
r
way
,
Islah
i
argue
s
tha
t
th
e
wor
d
"listen
"
i
n
vers
e
6
5
i
s
use
d
i
n
it
s
"actua
l
sense
"
(yahan
apne
haqiqi
ma'ni
mein
hai,
ibid
,
p
.
427)
.
Bu
t
th
e
meanin
g
coul
d
no
t
b
e
restricte
d
t
o
a
physica
l
sens
e
o
f
th
e
ver
b
"t
o
listen
"
sinc
e
Islah
i
himsel
f
say
s
tha
t
i
t
i
s
a
questio
n
o
f
understandin
g
an
d
acceptin
g
th
e
messag
e
(is
ko
samajhte
aur
is
ko
qabul
karte
hain,
ibid)
,
whic
h
i
s
a
metaphorica
l
sens
e
o
f
th
e
wor
d
"t
o
listen"
.
I
n
addition
,
t
o
determin
e
th
e
meanin
g
o
f
a
word
,
on
e
mus
t
tak
e
th
e
cultura
l
environmen
t
o
f
th
e
perio
d
int
o
accoun
t
(Jaisa
ke
'amutnan
zamana
qadim
mein
rawwaj
raha
hai,
ibid
,
p
.
444)
.
Islah
i
give
s
th
e
exampl
e
o
f
th
e
wor
d
"barter"
,
whic
h
doe
s
no
t
hav
e
th
e
everyda
y
meanin
g
o
f
"t
o
buy
"
i
n
vers
e
9
5
bu
t
whic
h
ha
s
a
differen
t
meanin
g
i
n
thi
s
vers
e
(cf
.
ibid)
.
Furthermore
,
Islah
i
give
s
a
physical
,
materia
l
sens
e
t
o
th
e
word
s
describin
g
thos
e
wh
o
forsak
e
th
e
domai
n
o
f
evi
l
i
n
th
e
caus
e
o
f
Go
d
(hajaru
fi'llah).
Vers
e
4
1
reads
:
22
4

237. No
w
a
s
fo
r
thos
e
wh
o
forsak
e
th
e
domai
n
o
f
evi
l
i
n
th
e
caus
e
o
f
God
,
afte
r
havin
g
suffere
d
wron
g
(o
n
accoun
t
o
f
thei
r
faith
)
-
W
e
shal
l
mos
t
certainl
y
gran
t
the
m
a
statio
n
o
f
goo
d
fortun
e
i
n
thi
s
world
:
bu
t
thei
r
rewar
d
i
n
th
e
lif
e
t
o
com
e
wil
l
b
e
fa
r
greate
r
yet
.
Islah
i
say
s
tha
t
th
e
vers
e
describe
s
th
e
tru
e
meanin
g
o
f
migratio
n
fo
r
one'
s
belief
s
{hijrat
ki
haqiqat
bhi
wazeh
hoti
hai,
ibid
,
p
.
412)
,
sayin
g
tha
t
i
t
describe
s
a
perso
n
wh
o
i
s
force
d
t
o
leav
e
hi
s
o
r
he
r
belove
d
nativ
e
lan
d
t
o
g
o
elsewher
e
{apna
mahbub
watan
.
. . chaur
kar
wahan
se
nikalne
aur
dusri
sar
zamin
ko
apni
panah
gah
banane
par
majbur
ho
jaye,
ibid)
.
Thi
s
i
s
undoubtedl
y
on
e
o
f
th
e
meaning
s
tha
t
th
e
ter
m
hijrah
ha
s
acquire
d
i
n
th
e
subsequen
t
histor
y
o
f
Isla
m
bu
t
ther
e
i
s
n
o
evidenc
e
i
n
th
e
tex
t
o
f
th
e
Sura
h
tha
t
woul
d
requir
e
th
e
ter
m
t
o
b
e
restricte
d
t
o
a
physical
,
materia
l
understanding
.
Islah
i
ha
s
a
simila
r
explanatio
n
fo
r
vers
e
110
,
eve
n
identifyin
g
Abyssini
a
a
s
th
e
plac
e
t
o
whic
h
th
e
believer
s
migrate
d
{hijrat
se
yahan
isharah
hijrat
habashah
ki
tarafhai,
ibid
,
455)
.
On
e
i
s
lef
t
wit
h
th
e
impressio
n
tha
t
Islah
i
understand
s
th
e
wor
d
hijrah
accordin
g
t
o
th
e
understandin
g
h
e
ha
s
inherite
d
fro
m
th
e
histor
y
o
f
Islam
.
I
f
thi
s
i
s
th
e
cas
e
wit
h
th
e
concep
t
hajarufi
'llah,
i
t
ma
y
b
e
tha
t
Islahi'
s
readin
g
o
f
th
e
histor
y
o
f
Isla
m
ha
s
als
o
influence
d
othe
r
importan
t
concept
s
i
n
hi
s
commentary
.
Why
,
fo
r
instance
,
doe
s
Islah
i
usuall
y
rende
r
th
e
phras
e
amr
allah
a
s
th
e
"punishmen
t
o
f
God
"
{allah
ka
'azab,
ibid
,
p
.
388
)
instea
d
o
f
th
e
"judgmen
t
o
f
God
"
{'azab
ke
liye
amr
ilahi
sadir
ho
chuka
hai,
ibid)
?
Th
e
word
s
"judgmen
t
o
f
Go
d
{amr
allah)
occu
r
bot
h
i
n
vers
e
1
an
d
i
n
vers
e
33
:
God'
s
judgmen
t
i
s
(boun
d
to
)
come
:
d
o
not
,
therefore
,
cal
l
fo
r
it
s
speed
y
advent
!
Ar
e
the
y
(wh
o
den
y
th
e
truth
)
bu
t
waitin
g
fo
r
th
e
angel
s
t
o
appea
r
unt
o
the
m
o
r
fo
r
God'
s
judgmen
t
t
o
becom
e
manifest
?
Islah
i
explain
s
thes
e
verse
s
b
y
sayin
g
tha
t
th
e
punishmen
t
o
f
Go
d
ha
s
com
e
an
d
ha
s
destroye
d
thes
e
peopl
e
{in
par
'azab
ilahi
adhamka
aur
us
ne
in
ko
tabah
kar
ke
rakh
dia,
ibid
,
p
.
409)
.
I
t
i
s
possibl
e
tha
t
Islahi'
s
inten
t
t
o
fin
d
furthe
r
illustration
s
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
regardin
g
victor
y
fo
r
th
e
believer
s
an
d
defea
t
o
f
th
e
unbeliever
s
ha
s
prompte
d
hi
m
t
o
stres
s
th
e
fina
l
punishmen
t
o
r
destructio
n
o
f
thos
e
wh
o
rejec
t
th
e
messag
e
o
f
th
e
Prophets
.
Thi
s
woul
d
explai
n
wh
y
Islah
i
consistentl
y
translate
s
th
e
phras
e
amr
allah
a
s
th
e
"punishmen
t
o
f
22
5

238. God
"
rathe
r
tha
n
a
s
th
e
"judgmen
t
o
f
God"?
10
6
However
,
thi
s
disregard
s
th
e
victor
y
o
f
th
e
believer
s
in
this
world,
whic
h
Islah
i
ha
s
give
n
grea
t
emphasi
s
an
d
whos
e
fulfillmen
t
Islah
i
see
s
i
n
th
e
conques
t
o
f
Mecc
a
b
y
th
e
Muslims
.
Again
,
th
e
concep
t
o
f
shirk,
whic
h
Islah
i
usuall
y
link
s
wit
h
th
e
worshi
p
o
f
deitie
s
has
,
i
n
som
e
contexts
,
th
e
wide
r
meanin
g
o
f
oppressio
n
o
r
eve
n
immorality
,
a
s
Islah
i
himsel
f
admit
s
{quran
nejagajaga
kufr
o
shirk
ko
zulm
se
ta
'bir
kiya
hai,
ibid
,
p
.
420)
.
Hence
,
wit
h
regar
d
t
o
vers
e
85
:
An
d
whe
n
the
y
wh
o
ar
e
ben
t
o
n
evildoin
g
behol
d
th
e
sufferin
g
(tha
t
await
s
them)
,
Islah
i
say
s
tha
t
th
e
phras
e
refer
s
t
o
thos
e
wh
o
committe
d
shirk
(yahan
murad
wo
log
hain
jinhone
shirk
kar
ke,
ibid
,
p
.
437)
,
bu
t
th
e
vers
e
i
s
a
n
expressio
n
o
f
shirk
i
n
th
e
narro
w
sens
e
(wo
dewi
dewata
.
.
.
unhone
khuda
ka
sharik
banaya
tha,
ibid)
.
Th
e
narro
w
interpretatio
n
i
s
a
n
indicatio
n
o
f
Islam'
s
effor
t
t
o
confir
m
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Islah
i
recognize
s
th
e
simil
e
containe
d
i
n
th
e
parabl
e
o
f
th
e
be
e
give
n
i
n
verse
s
68-6
9
a
s
simpl
y
a
n
imag
e
t
o
conve
y
a
genera
l
messag
e
abou
t
wisdo
m
(isi
tarah
ye
log
apne
tadabbur
o
tafakkur
ki
kawishon
se
hikmat
ka
shahad
jam
'
karte
hain,
ibid
,
p
.
429)
.
I
n
contrast
,
th
e
parabl
e
i
n
vers
e
9
2
i
s
applie
d
specificall
y
t
o
th
e
Jews
:
Hence
,
b
e
no
t
lik
e
he
r
wh
o
break
s
an
d
completel
y
untwist
s
th
e
yar
n
whic
h
sh
e
(herself
)
ha
s
spu
n
an
d
mad
e
stron
g
-
(b
e
no
t
lik
e
thi
s
by
)
usin
g
you
r
oath
s
a
s
a
mean
s
o
f
deceivin
g
on
e
another
,
simpl
y
becaus
e
som
e
o
f
yo
u
ma
y
b
e
mor
e
powerfu
l
tha
n
others
.
Islah
i
say
s
th
e
ol
d
woma
n
depicte
d
i
n
thi
s
parabl
e
i
s
a
n
imag
e
o
f
th
e
Jews
,
a
s
alread
y
presente
d
b
y
mean
s
o
f
th
e
parabl
e
o
f
th
e
do
g
i
n
Sura
h
Al
A
'raf(jis
tarah
yahan
yahud
ki
misal
ek
burhaya
se
di
hai
isi
tarah
in
ki
misal
a
'raf
175-176
mein
ek
aise
shakhs
se
di
hai,
ibid
,
p
.
443)
.
Islah
i
establishe
s
th
e
lin
k
betwee
n
th
e
meanin
g
o
f
th
e
tw
o
parable
s
throug
h
th
e
pronou
n
"who
"
(allazi),
whic
h
the
y
bot
h
use
,
bu
t
add
s
tha
t
thes
e
parable
s
d
o
no
t
refe
r
t
o
actua
l
persons
,
onl
y
t
o
th
e
genera
l
situatio
n
(is
se
maqsud
mahz
taswir-i-hal
hai
na
ke
kisi
mata'in
shakhs
ki
taraf
isharah,
ibid)
.
Th
e
conclusio
n
seem
s
W
e
fin
d
a
simila
r
stres
s
o
n
God'
s
punishmen
t
(
'aza
b
ilahi)
i
n
Islahi'
s
commen
t
o
n
vers
e
31 o
f
Sura
h
Ar
R
'ad.
Wit
h
referenc
e
t
o
th
e
phras
e
from
tha
t
verse
:
"sudde
n
calamitie
s
wil
l
alway
s
befal
l
the
m
o
r
wil
l
aligh
t
clos
e
t
o
thei
r
homes
;
(an
d
thi
s
wil
l
continue
)
unti
l
God'
s
promis
e
(o
f
resurrection
)
i
s
fulfilled"
,
Islah
i
say
s
tha
t
God'
s
punishmen
t
wil
l
wip
e
ou
t
thos
e
wh
o
rejec
t
th
e
messag
e
o
f
th
e
Prophet
s
(agar
us ne
rasul
ki
bat na
mani
to
bilakhir
is par
'azab
ilahi
aye
gap
is ko
ek
qalamfana
kar
dega,
ibid
,
p
.
292)
.
Islah
i
als
o
mention
s
th
e
othe
r
purpos
e
o
f
such calamities
,
whic
h
i
s
t
o
brin
g
awarenes
s
(ghqfilon
ke
anciar haidari
paida
hota,
ibid)
.
Hi
s
stress
,
however
,
i
s
clearl
y
o
n
th
e
fina
l
destructio
n
o
f
the unbelievers
.
22
6

239. t
o
b
e
tha
t
th
e
pronou
n
who
i
s
a
precariou
s
lin
k
b
y
whic
h
t
o
appl
y
bot
h
thes
e
parable
s
t
o
actua
l
Jewis
h
people
,
a
s
Islah
i
does
.
Finally
,
Islah
i
offer
s
hi
s
ow
n
understandin
g
o
f
abrogation
,
which
,
h
e
says
,
wil
l
facilitat
e
th
e
reader'
s
gras
p
o
f
th
e
coherenc
e
o
f
th
e
Sura
h
(nazm
kalam
ke
samajhne
mein,
ibid
,
p
.
450)
.
However
,
i
t
i
s
likel
y
tha
t
Islahi'
s
understandin
g
o
f
thes
e
verse
s
ha
s
bee
n
influence
d
b
y
hi
s
ow
n
presupposition
s
an
d
inclinations
.
I
n
vers
e
102
,
w
e
read
:
Say
:
"Hol
y
inspiratio
n
ha
s
brough
t
i
t
dow
n
fro
m
th
y
Sustaine
r
b
y
stages
,
settin
g
fort
h
th
e
truth
,
s
o
tha
t
i
t
migh
t
giv
e
firmnes
s
unt
o
thos
e
wh
o
hav
e
attaine
d
t
o
faith
.
I
t
i
s
no
t
clea
r
wha
t
factor
s
hav
e
le
d
Islah
i
t
o
understan
d
th
e
word
s
nth
al
qnddus
a
s
a
referenc
e
t
o
th
e
ange
l
Gabrie
l
an
d
th
e
wor
d
fo
r
"truth
"
(haq)
a
s
describin
g
th
e
kin
d
o
f
religio
n
(din)
tha
t
i
s
unadulterate
d
o
r
pur
e
(haq
se
murad
wo
khalis
aur
he
amiz
din
hai,
ibid
,
p
.
450)
.
H
e
say
s
tha
t
th
e
believer
s
ar
e
completel
y
preserve
d
fro
m
al
l
contaminatio
n
(bilkul
mahfuz
ho
jayen,
ibid
)
an
d
explain
s
th
e
stage
s
o
f
revelatio
n
a
s
necessar
y
fo
r
th
e
developmen
t
o
f
fait
h
(cf
.
ibid)
.
Thes
e
observation
s
ar
e
no
t
roote
d
i
n
th
e
tex
t
o
f
th
e
Qur'an
.
Th
e
Wa
y
o
f
Go
d
Islah
i
employ
s
th
e
concep
t
"th
e
wa
y
o
f
God
"
(sunnat
ilahi,
ibid
,
p
.
388
)
righ
t
fro
m
th
e
beginnin
g
o
f
th
e
Sura
h
a
s
a
wa
y
o
f
movin
g
beyon
d
th
e
specifi
c
contex
t
o
f
th
e
verses
.
Accordin
g
t
o
thi
s
concept
,
Go
d
send
s
ever
y
natio
n
a
messenge
r
wh
o
bring
s
complet
e
an
d
convincin
g
argument
s
b
y
whic
h
eac
h
natio
n
ca
n
mak
e
a
judgmen
t
betwee
n
righ
t
an
d
wron
g
(rasul,
haq
o
batil
ke
imtiyaz
ke
liye
kasuti
aur
itmam
hujjat
ka
akhri
zara
'e hota
hai,
ibid
,
p
.
389
)
an
d
eithe
r
attai
n
salvatio
n
o
r
b
e
destroyed
.
Onc
e
th
e
Prophe
t
ha
s
presente
d
hi
s
messag
e
i
n
a
clea
r
an
d
complet
e
fashion
,
n
o
excus
e
remain
s
fo
r
an
y
natio
n
t
o
clai
m
lenienc
y
befor
e
Go
d
(itmam
hujjat
ke
ba'd
. .
.
koi
'azar
baqi
na
rahega,
ibid
,
p
.
434)
.
Islah
i
use
s
thi
s
concep
t
t
o
explai
n
th
e
mor
e
universa
l
meanin
g
o
f
severa
l
othe
r
verse
s
o
f
th
e
Surah
,
fo
r
example
,
vers
e
8
4
(cf
.
ibid
,
p
.
436
)
an
d
vers
e
8
9
(cf
.
ibid
,
p
.
438)
.
Islah
i
find
s
anothe
r
exampl
e
o
f
"the wa
y
o
f
God
"
(sunnat
ilahi
ke
taraf
isharah hai,
ibid
,
p
.
454
)
i
n
vers
e
108
:
The
y
whos
e
heart
s
an
d
whos
e
hearin
g
an
d
whos
e
sigh
t
Go
d
ha
s
seale
d
-
i
t
i
s
they
,
the
y
wh
o
ar
e
heedless
!
22
7

240. Islah
i
say
s
tha
t
h
e
ha
s
alread
y
explaine
d
thi
s
concep
t
o
f
"th
e
sealin
g
o
f
hearts
"
i
n
vers
e
7
ofAl
Baqara.
I
t
i
s
no
t
Go
d
wh
o
"seals
"
heart
s
bu
t
i
t
i
s
th
e
person'
s
ow
n
respons
e
t
o
Go
d
tha
t
seal
s
th
e
heart
.
A
s
th
e
phras
e
fro
m
vers
e
3
3
o
f
th
e
presen
t
Sura
h
says
:
I
t
wa
s
no
t
Go
d
wh
o
wronge
d
them
,
bu
t
i
t
wa
s
the
y
wh
o
ha
d
wronge
d
themselves
.
Islah
i
note
s
thi
s
dimensio
n
o
f
God'
s
wa
y
(khuda
ne
in
par
koi
zulm
nahin
kiya,
ibid
,
p
.
409
)
bu
t
doe
s
no
t
explicitl
y
includ
e
thi
s
poin
t
i
n
hi
s
concep
t
o
f
"th
e
wa
y
o
f
God
"
{sunnat
ilahi).
Ye
t
thi
s
aspec
t
o
f
God'
s
wa
y
ha
s
significan
t
consequence
s
fo
r
a
correc
t
understandin
g
o
f
God'
s
dealing
s
wit
h
mankind
.
22
8

241. Conclusion
s
Accordin
g
t
o
Islahi
,
thi
s
Sura
h
continue
s
t
o
elaborat
e
o
n
th
e
them
e
(
'umud
)
o
f
Sura
h
Grou
p
Thre
e
b
y
describin
g
th
e
imminen
t
victor
y
o
f
th
e
Muslim
s
in
this
world
(dunya
mein
bhi
bhalai
aur
kamyabi
hai,
ibid
,
p
.
405)
.
Islah
i
understand
s
certai
n
ke
y
verse
s
lik
e
vers
e
30
,
vers
e
41
,
an
d
vers
e
12
8
a
s
indicatin
g
tha
t
thi
s
victor
y
(ghalba)
wil
l
b
e
a
physica
l
o
r
materia
l
one
.
However
,
b
y
fa
r
th
e
majorit
y
o
f
scholar
s
ar
e
o
f
th
e
opinio
n
tha
t
n
o
Mecca
n
Sura
h
refer
s
t
o
th
e
victor
y
o
f
th
e
Muslims
.
Moreover
,
th
e
referenc
e
i
n
vers
e
4
1
t
o
peopl
e
bein
g
force
d
t
o
leav
e
thei
r
home
s
i
s
a
referenc
e
t
o
pas
t
people
s
an
d
no
t
t
o
th
e
migratio
n
o
f
th
e
Muslim
s
from
Mecc
a
t
o
Medina
.
Islah
i
interpret
s
vers
e
4
1
i
n
th
e
ligh
t
o
f
a
n
even
t
(hijrah)
tha
t
wil
l
happe
n
muc
h
late
r
i
n
history
.
Th
e
Sura
h
i
s
no
t
a
n
expressio
n
o
f
consolatio
n
(tasalli)
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
a
s
Islah
i
claims
.
Islah
i
appeal
s
t
o
reaso
n
t
o
provid
e
th
e
basi
s
fo
r
hi
s
argumen
t
tha
t
th
e
Sura
h
i
s
coherent
.
A
s
w
e
sa
w
i
n
previou
s
Surahs
,
Islah
i
finds
th
e
necessit
y
fo
r
fina
l
accountabilit
y
t
o
b
e
a
logica
l
conclusio
n
tha
t
emerge
s
fro
m
reflectio
n
o
n
th
e
harmon
y
an
d
coherenc
e
eviden
t
i
n
th
e
universe
.
H
e
argue
s
tha
t
thi
s
well-structure
d
syste
m
coul
d
no
t
allo
w
huma
n
being
s
t
o
pla
y
game
s
i
n
th
e
worl
d
lik
e
childre
n
wh
o
ar
e
no
t
hel
d
t
o
accoun
t
fo
r
thei
r
pastime
s
(agar
aisa
na
ho
to
ye
tamam
karkhana
bilkul
'abas
aur
be
ghayat
ek
khel
ban
ke
rah
jata
hai,
ibid
,
p
.
390)
.
I
n
short
,
Islah
i
say
s
tha
t
an
y
perso
n
wh
o
use
s
hi
s
reaso
n
('aql
se
kam
le,
ibid
,
p
.
397
)
wil
l
recogniz
e
th
e
logica
l
necessit
y
fo
r
final
accountability
.
Islah
i
doe
s
no
t
relat
e
th
e
concep
t
o
f
fina
l
accountabilit
y
wit
h
faith
.
Islah
i
understand
s
th
e
Sura
h
t
o
b
e
makin
g
a
shar
p
distinctio
n
betwee
n
th
e
1 0
7
Muslim
s
an
d
th
e
Quraysh
.
Accordin
g
t
o
Islahi
,
th
e
Sura
h
divide
s
humanit
y
int
o
tw
o
groups
:
th
e
believer
s
(mumiri)
an
d
th
e
unbeliever
s
(kuffar
o
mushrikin,
ibid
,
p
.
390)
.
H
e
give
s
a
specifi
c
designatio
n
t
o
th
e
genera
l
wor
d
fo
r
ma
n
(insan)
i
n
vers
e
4
,
makin
g
th
e
wor
d
refe
r
t
o
eithe
r
on
e
o
f
thes
e
tw
o
groups
.
However
,
th
e
Qur'a
n
i
s
addresse
d
t
o
all
huma
n
being
s
an
d
no
t
specificall
y
t
o
th
e
group
s
tha
t
Islah
i
mentions
.
Islah
i
say
s
tha
t
th
e
parable
s
o
f
thi
s
Sura
h
d
o
no
t
refe
r
t
o
actua
l
persons
,
onl
y
t
o
th
e
genera
l
situatio
n
(is
se
maqsud
mahz
taswir-i-hal
hai
na
ke
kisi
mata'in
shakhs
ki
taraf
isharah,
ibid
,
p
.
443)
.
Despit
e
thi
s
assertion
,
I
hav
e
referre
d
t
o
thi
s
poin
t
i
n
m
y
conclusio
n
t
o
th
e
discussio
n
o
f
Sura
h
Al
Hip:
22
9

242. however
,
h
e
say
s
tha
t
th
e
parabl
e
i
n
vers
e
9
2
i
s
directe
d
specificall
y
t
o
th
e
Jews
.
Islahi'
s
argumen
t
fo
r
thi
s
conclusio
n
rest
s
o
n
hi
s
understandin
g
o
f
th
e
pronou
n
"who
"
(allazi).
Moreover
,
verse
s
96-10
5
ar
e
a
respons
e
t
o
th
e
objection
s
th
e
Jew
s
wer
e
makin
g
abou
t
th
e
Qur'a
n
an
d
verse
s
106-1
1
ar
e
addresse
d
t
o
th
e
Muslim
s
wh
o
wer
e
bein
g
oppresse
d
b
y
thei
r
opponents
.
Islah
i
say
s
tha
t
vers
e
12
6
pertain
s
t
o
th
e
specifi
c
perio
d
(is
daur
se)
whe
n
th
e
Qurays
h
wa
s
harassin
g
th
e
Muslims
.
I
n
short
,
Islah
i
understand
s
al
l
thes
e
verse
s
i
n
th
e
ligh
t
o
f
(is
roshni
meiri)
th
e
oppositio
n
betwee
n
th
e
Muslim
s
an
d
th
e
Jews
,
wh
o
wer
e
plottin
g
agains
t
the
m
togethe
r
wit
h
th
e
Quraysh
.
On
e
coul
d
argue
,
however
,
tha
t
ther
e
i
s
n
o
referenc
e
a
t
al
l
t
o
th
e
Jew
s
i
n
th
e
whol
e
o
f
th
e
presen
t
Surah
.
Th
e
Jew
s
bega
n
plottin
g
agains
t
th
e
Muslim
s
muc
h
later
,
afte
r
th
e
battl
e
o
f
Badr
an
d
no
t
a
t
th
e
tim
e
thi
s
Sura
h
wa
s
revealed
.
Islah
i
seem
s
t
o
allo
w
a
figurativ
e
meanin
g
fo
r
"gate
s
o
f
hell
"
i
n
vers
e
2
9
(lafz
abwab
jam'
hai
jis
se
jahanam
ki
wusa
't
ki
taraf
bhi
isharah
ho
raha
hai,
ibid
,
p
.
405)
.
Similarly
,
th
e
referenc
e
t
o
garden
s
"throug
h
whic
h
runnin
g
water
s
flow
"
i
n
vers
e
3
1
i
s
a
n
expressio
n
o
f
th
e
beaut
y
o
f
th
e
garde
n
(ek
achhe
bagh
ka
tawawwur,
ibid)
.
O
n
th
e
othe
r
hand
,
h
e
say
s
tha
t
th
e
ver
b
"the
y
enter
"
(yadkhulun),
fro
m
th
e
sam
e
verse
,
i
s
use
d
i
n
it
s
actua
l
sens
e
(apne
haqiqi
aur
kamil
ma
'ni
mein
hai,
ibid
)
a
s
i
f
t
o
impl
y
tha
t
thi
s
"actua
l
sense
"
rule
s
ou
t
a
figurativ
e
sense
.
Moreover
,
h
e
say
s
tha
t
th
e
natura
l
disaster
s
describe
d
i
n
th
e
historica
l
narrative
s
actuall
y
happene
d
t
o
punis
h
pas
t
nations
.
T
o
giv
e
thes
e
event
s
a
metaphorica
l
meaning
,
however
,
woul
d
no
t
b
e
th
e
sam
e
a
s
t
o
sa
y
tha
t
thes
e
event
s
neve
r
reall
y
occurred
.
B
y
admittin
g
tha
t
w
e
mus
t
tak
e
th
e
cultura
l
environmen
t
o
f
th
e
perio
d
int
o
accoun
t
i
n
orde
r
t
o
determin
e
th
e
meanin
g
o
f
a
wor
d
(jaisa
ke
'umuman
zamana
qadim
mem
riwaj
raha
hai,
ibid
,
p
.
444)
,
Islah
i
recognize
s
a
distinctio
n
betwee
n
th
e
cultura
l
meanin
g
give
n
t
o
a
wor
d
an
d
it
s
actua
l
meanin
g
(apne
haqiqi
ma'ni,
ibid
,
p
.
427)
.
Bu
t
h
e
doe
s
clarif
y
wha
t
h
e
mean
s
b
y
th
e
"actua
l
meaning
"
an
d
ho
w
t
o
obtai
n
it
.
On
e
i
s
lef
t
wit
h
th
e
impressio
n
tha
t
Islah
i
understand
s
th
e
wor
d
hijrah
accordin
g
t
o
th
e
understandin
g
h
e
ha
s
inherite
d
fro
m
th
e
subsequent
histor
y
o
f
Islam
.
I
f
thi
s
i
s
th
e
cas
e
wit
h
th
e
concep
t
o
f
migratio
n
(hijrah),
i
t
coul
d
wel
l
b
e
th
e
cas
e
tha
t
Islahi'
s
readin
g
o
f
th
e
histor
y
o
f
Isla
m
ha
s
influence
d
othe
r
importan
t
concept
s
i
n
hi
s
commentary
.
Fo
r
instance
,
hi
s
readin
g
o
f
subsequen
t
histor
y
ma
y
accoun
t
fo
r
th
e
traditiona
l
wa
y
h
e
understand
s
th
e
shah
'ah
-
particularl
y
th
e
law
s
o
f
punishmen
t
i
n
Islami
c
society
.
23
0

243. Islah
i
constantl
y
translate
s
th
e
phras
e
amr
allah
a
s
th
e
"punishmen
t
o
f
God
"
rathe
r
tha
n
a
s
th
e
"judgmen
t
o
f
God"
.
H
e
understand
s
punishmen
t
i
n
a
traditional
,
anthropomorphi
c
way
.
Moreover
,
sinc
e
Islah
i
understand
s
punishmen
t
i
n
th
e
ligh
t
o
f
th
e
them
e
(
'umud
)
o
f
th
e
whol
e
Sura
h
(is
roshni
meiri),
repeate
d
reference
s
t
o
punishmen
t
resul
t
i
n
greate
r
emphasi
s
o
n
th
e
triump
h
o
f
th
e
believer
s
an
d
th
e
utte
r
destructio
n
("punishment"
)
o
f
th
e
unbelievers
.
23
1

244. Sura
h
Al
Ism
(Bani
Is
rail)
Introductio
n
Thi
s
Sura
h
i
s
th
e
twi
n
o
f
th
e
precedin
g
one
.
Fo
r
thi
s
reason
,
ther
e
i
s
n
o
basi
c
differenc
e
betwee
n
thi
s
Sura
h
an
d
th
e
previou
s
one
,
a
s
fa
r
a
s
th
e
them
e
{'umud)
i
s
concerne
d
(koi
bunyadi
farq
nahin
hai,
vol
.
4
,
p
.
469)
.
Th
e
differenc
e
betwee
n
th
e
tw
o
Surah
s
lie
s
i
n
th
e
fac
t
tha
t
th
e
previou
s
Sura
h
describe
s
onl
y
i
n
broa
d
outline
s
wha
t
th
e
presen
t
Sura
h
present
s
i
n
muc
h
mor
e
detail
.
Fo
r
example
,
i
n
th
e
previou
s
Surah
,
bot
h
th
e
Qurays
h
an
d
th
e
Israelite
s
wer
e
give
n
a
n
invitatio
n
an
d
a
warnin
g
bu
t
th
e
Israelite
s
wer
e
mentione
d
onl
y
i
n
passing
.
I
n
contras
t
wit
h
th
e
previou
s
Surah
,
th
e
presen
t
Sura
h
addresse
s
th
e
Israelite
s
explicitl
y
an
d
th
e
Sura
h
draw
s
argument
s
fro
m
thei
r
ow
n
histor
y
t
o
sho
w
tha
t
th
e
Israelite
s
wer
e
onl
y
deceivin
g
themselve
s
whe
n
the
y
claime
d
the
y
wer
e
th
e
belove
d
o
r
chose
n
peopl
e
o
f
God
.
Islah
i
say
s
thei
r
ow
n
histor
y
bear
s
witnes
s
(tumhari
apni
tarikh
shahid
hai,
ibid
)
tha
t
Go
d
punishe
s
the
m
wheneve
r
th
e
Israelite
s
rebe
l
agains
t
God
.
Islah
i
seem
s
t
o
b
e
usin
g
th
e
Tora
h
a
s
hi
s
historica
l
sourc
e
(cf
.
ibid
,
p
.
481)
.
Islah
i
goe
s
o
n
t
o
sa
y
tha
t
thi
s
Sura
h
remind
s
th
e
Israelite
s
t
o
follo
w
th
e
straigh
t
pat
h
tha
t
th
e
Tora
h
ha
d
alread
y
pointe
d
ou
t
t
o
the
m
(Jo
taurat
ke
zara'e
se
turn
par
khuli
gayi
thiy,
ibid)
.
Furthermore
,
th
e
Prophet'
s
ascensio
n
ha
s
clarifie
d
th
e
fac
t
(ye
haqiqat
bhi
wazeh
farmai
gayi
hai,
ibid
)
tha
t
th
e
mandat
e
entruste
d
t
o
th
e
Israelite
s
t
o
guar
d
th
e
sacre
d
mosqu
e
ha
s
bee
n
take
n
awa
y
fro
m
the
m
becaus
e
the
y
misuse
d
th
e
trus
t
bestowe
d
upo
n
them
an
d
tha
t
thi
s
mandat
e
ha
s
no
w
bee
n
transferre
d
t
o
th
e
unlettere
d
Prophe
t
(amanat
khainon
se
chin
kar
is
nabi
iimmi
ke
hawalah
karne
ka
faislah
ho
cuka
hai,
ibid
,
p
.
469)
.
Anothe
r
exampl
e
tha
t
show
s
ho
w
thi
s
Sura
h
provide
s
detaile
d
illustration
s
wher
e
th
e
previou
s
Sura
h
ha
d
onl
y
indicate
d
th
e
basi
c
principle
s
i
n
thei
r
broa
d
outline
s
i
s
t
o
b
e
foun
d
i
n
th
e
wa
y
thi
s
Sura
h
develop
s
certai
n
teaching
s
tha
t
ar
e
simila
r
t
o
th
e
Te
n
Commandment
s
o
f
th
e
Torah
,
emphasizin
g
tha
t
thes
e
Commandment
s
ar
e
i
n
harmon
y
wit
h
th
e
natura
l
orde
r
o
f
thing
s
(goya
insani
fitrat
aur
qadim
asmani
ta
'Urn donon
ham
ahang
hain,
ibid)
.
Finally
,
th
e
previou
s
Sura
h
ha
d
mad
e
onl
y
a
passin
g
referenc
e
t
o
th
e
approachin
g
migratio
n
t
o
Medin
a
(hijrat)
but
,
accordin
g
t
o
Islahi
,
thi
s
Sura
h
provide
s
detaile
d
instruction
s
abou
t
i
t
(fo
r
example
,
i
n
vers
e
80
,
whic
h
23
2

245. concern
s
th
e
preparatio
n
fo
r
th
e
migration
)
indicatin
g
tha
t
th
e
tim
e
ha
s
no
w
com
e
fo
r
i
t
t
o
tak
e
place
.
Fo
r
Islahi
,
thi
s
i
s
evidenc
e
enoug
h
tha
t
th
e
Sura
h
wa
s
reveale
d
jus
t
befor
e
th
e
migratio
n
actuall
y
occurre
d
(ye
surah
hijrat
ke
qarib
zamanah
mein
nazal
hui,
ibid
,
p
.
470)
.
Th
e
Coherenc
e
o
f
th
e
Sura
h
I
n
hi
s
openin
g
remarks
,
Islah
i
say
s
tha
t
th
e
them
e
(
'umud
)
o
f
th
e
presen
t
Sura
h
doe
s
no
t
diffe
r
from
th
e
them
e
o
f
th
e
previou
s
Sura
h
(donon
ke
'umud
mein
koi
bunyadi
farq
nahin
hai,
ibid
,
p
.
469)
.
Moreover
,
afte
r
givin
g
a
summar
y
o
f
th
e
content
s
o
f
th
e
Surah
,
Islah
i
conclude
s
tha
t
i
t
mus
t
no
w
b
e
obviou
s
t
o
th
e
reade
r
tha
t
eac
h
lin
k
i
n
th
e
Sura
h
i
s
connecte
d
t
o
ever
y
othe
r
lin
k
i
n
accordanc
e
wit
h
th
e
predetermine
d
centra
l
ide
a
(ek
ma
'in
'umud
ke
taht
kis
iarah
is
surah
ki
har
kari
dusri
kari
se
mill
hui
hai,
ibid
,
p
.
472)
.
Islah
i
i
s
quit
e
clea
r
abou
t
th
e
centra
l
ide
a
o
r
them
e
o
f
th
e
Surah
,
whic
h
concern
s
th
e
eventua
l
victor
y
o
f
th
e
Muslim
s
an
d
th
e
defea
t
o
f
th
e
unbelievers
.
Man
y
verse
s
o
f
th
e
Sura
h
wil
l
b
e
viewe
d
i
n
th
e
ligh
t
o
f
thi
s
centra
l
theme
.
Usin
g
ever
y
opportunit
y
t
o
illustrat
e
th
e
them
e
('umud)
o
f
Sura
h
Grou
p
Three
,
Islah
i
find
s
a
n
allusio
n
t
o
i
t
i
n
th
e
ver
y
firs
t
vers
e
o
f
th
e
presen
t
Surah
,
whic
h
speak
s
o
f
th
e
Prophet'
s
mysti
c
Nigh
t
Journe
y
(mi'raj).
Commentin
g
o
n
a
phras
e
fro
m
vers
e
1
:
s
o
tha
t
W
e
migh
t
sho
w
hi
m
som
e
o
f
Ou
r
symbols
,
Islah
i
explain
s
th
e
reaso
n
Go
d
showe
d
th
e
Prophe
t
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
(a
t
Mecca
)
an
d
th
e
Remot
e
Hous
e
o
f
Worshi
p
(a
t
Jerusalem
)
wa
s
t
o
indicat
e
tha
t
th
e
custodianshi
p
o
f
thes
e
hol
y
place
s
ha
d
bee
n
take
n
awa
y
from
thos
e
wh
o
ha
d
demonstrate
d
the
y
wer
e
no
t
worth
y
o
f
thi
s
responsibilit
y
an
d
tha
t
i
t
wa
s
no
w
entruste
d
t
o
th
e
Prophe
t
himsel
f
(maqsud
in
ke
dikane
se
zahir
hai
...
ke
ah
ye
sari
amanat
naqadron
aur
bad
'ahidon
se
chin
kar
ap
ke
hawale
kijaney
wali
hai,
ibid
,
p
.
475)
.
Accordin
g
t
o
Islahi
,
th
e
purpos
e
o
f
th
e
Nigh
t
Journe
y
wa
s
t
o
strengthe
n
th
e
Prophe
t
i
n
thi
s
difficul
t
perio
d
o
f
hi
s
lif
e
b
y
givin
g
hi
m
a
previe
w
o
f
wha
t
wa
s
goin
g
t
o
happe
n
(jo
kuch
hone
wala
tha,
ibid)
,
namely
,
th
e
defea
t
o
f
th
e
unbeliever
s
an
d
th
e
succes
s
o
f
th
e
Muslims
.
Islah
i
find
s
a
simila
r
referenc
e
t
o
th
e
succes
s
o
f
th
e
Muslim
s
i
n
a
phras
e
fro
m
vers
e
79
:
an
d
th
y
Sustaine
r
ma
y
wel
l
rais
e
the
e
t
o
a
gloriou
s
statio
n
(i
n
th
e
lif
e
t
o
come)
.
23
3

246. Islah
i
say
s
th
e
phras
e
refer
s
t
o
th
e
Muslims
'
expectation
s
o
f
becomin
g
a
n
establishe
d
communit
y
(ye
tawaq
'
rakho
ke
tumhara
rab
tumhen
is
hai
mein
utayega
ke
ek
'azim
ummat
ki
zabanon
par
tumhare
liye
tarana
harnd
hoga,
ibid
,
p
.
532)
.
Similarly
,
th
e
phras
e
fro
m
vers
e
60
:
An
d
lo
!
W
e
sai
d
unt
o
thee
,
(
O
Prophet:
)
"Behold
,
th
y
Sustaine
r
encompasse
s
al
l
mankin
d
(withi
n
Hi
s
knowledg
e
an
d
might)"
,
refers
,
accordin
g
t
o
Islahi
,
t
o
th
e
imminen
t
conques
t
o
f
Mecc
a
(ye
bat
is
waqt
farmai
gayi
(hi
jab
ataraf
makka
mein
islam
pahlne
laga
aur
makka
aur
ah
I
makka
goya
ahista
ahista
islam
ke
ghirey
mein
a
rahe
they,
ibid
,
p
.
516)
.
Islah
i
say
s
tha
t
th
e
sam
e
meanin
g
i
s
conveye
d
b
y
vers
e
4
1
o
f
Sura
h
Ar
Rad
an
d
vers
e
4
4
o
f
Sura
h
At.
Anbiya.
H
e
understand
s
thes
e
verse
s
a
s
th
e
prophec
y
o
f
a
n
actua
l
even
t
rathe
r
tha
n
a
s
jus
t
th
e
expressio
n
o
f
a
n
imaginar
y
ide
a
(ye
baten
hawai
nahin
thiy
balke
halat
in
ki
saf
peshangoi
kar
rahe
they,
ibid)
,
sinc
e
th
e
stubbor
n
leader
s
o
f
Mecc
a
wer
e
actuall
y
goin
g
t
o
tast
e
defea
t
a
t
th
e
hand
s
o
f
th
e
Muslim
s
(cf
.
ibid)
.
I
n
fact
,
i
n
al
l
thes
e
verses
,
Islah
i
find
s
th
e
sam
e
warnin
g
concernin
g
th
e
transfe
r
o
f
th
e
mandat
e
fo
r
custodianshi
p
o
f
th
e
hol
y
place
s
from
th
e
Qurays
h
t
o
th
e
Muslim
s
tha
t
h
e
ha
d
discovere
d
i
n
th
e
firs
t
vers
e
o
f
th
e
Sura
h
(tauliyat
o
amanat
in
ke
maujudah
khain
mutawaliyon
se
chin
kar
nabi
salla
allahu
alayhi
wa
sallam
aur
ap
par
iman
laney
walon
ke
hawala
kijaney
wali
hai,
ibid)
.
Anothe
r
vers
e
tha
t
expresse
s
th
e
'umud
o
f
th
e
Sura
h
i
s
vers
e
81
:
An
d
say
:
"Th
e
trut
h
ha
s
no
w
com
e
(t
o
light)
,
an
d
falsehoo
d
ha
s
withere
d
away
;
for
,
behold
,
al
l
falsehoo
d
i
s
boun
d
t
o
withe
r
away!
"
Islah
i
say
s
tha
t
th
e
imminen
t
migratio
n
(hijrat)
represent
s
th
e
openin
g
phas
e
o
f
th
e
comin
g
victor
y
o
f
th
e
Muslim
s
ove
r
Mecc
a
(hijrat
dar
haqiqat
rasul
ki
fatah
ka
dibacha
hoti
hai,
ibid
,
p
.
532)
.
Th
e
presen
t
vers
e
functione
d
a
s
a
n
affirmatio
n
o
f
th
e
eventua
l
victor
y
o
f
th
e
Prophe
t
(ye
ayat
t
parhte
fate
goya
is
ayat
ka
masdaq
manassa-i-shauhudpar
a
gaya,
ibid
,
p
.
533)
.
Islah
i
say
s
tha
t
th
e
approachin
g
migratio
n
o
f
th
e
Muslim
s
i
s
thu
s
a
ke
y
t
o
understandin
g
th
e
Sura
h
(cf
.
ibid)
.
Th
e
Socia
l
an
d
th
e
Polemica
l
Contex
t
On
e
o
f
th
e
principa
l
way
s
i
n
whic
h
Islah
i
specifie
s
th
e
socia
l
contex
t
o
f
th
e
verse
s
i
s
b
y
stipulatin
g
t
o
who
m
thes
e
verse
s
wer
e
firs
t
directed
.
Fo
r
example
,
h
e
say
s
tha
t
i
t
i
s
quit
e
clea
r
tha
t
vers
e
5
3
wa
s
directe
d
t
o
th
e
Muslim
s
t
o
guid
e
the
m
whil
e
the
y
wer
e
bein
g
harasse
d
b
y
thei
r
opponent
s
(musalmanon
ko
zaruri
hidayat,
ibid
,
p
.
511)
.
Th
e
verse
s
tha
t
follo
w
ar
e
a
23
4

247. respons
e
t
o
th
e
polemica
l
situatio
n
betwee
n
th
e
Muslim
s
an
d
th
e
Jew
s
{yahud
.
.
.
apni
tamam
fitna
samaniyon
ke
sath
maidan
mukhalafat
me
in
utar
aye,
ibid
,
p
.
512)
.
Moreover
,
verse
s
80-8
1
ar
e
no
t
simpl
y
a
genera
l
instructio
n
i
n
prayer
:
"
O
m
y
Sustainer
!
Caus
e
m
e
t
o
ente
r
(upo
n
whateve
r
I
ma
y
do
)
i
n
a
manne
r
tru
e
an
d
sincere
,
an
d
caus
e
m
e
t
o
leav
e
(it
)
i
n
a
manne
r
tru
e
an
d
sincere
,
an
d
gran
t
me
,
ou
t
o
f
Th
y
grace
,
sustainin
g
strength!
"
I
n
fact
,
thes
e
verse
s
refe
r
t
o
th
e
specifi
c
departur
e
an
d
arriva
l
tha
t
i
s
abou
t
t
o
tak
e
plac
e
durin
g
th
e
proces
s
o
f
migratio
n
(ap
ka
niklna
aur
dakhl
hona,
ibid
,
p
.
532)
.
Furthermore
,
Islah
i
say
s
tha
t
vers
e
8
3
doe
s
no
t
describ
e
a
characteristi
c
o
f
mankin
d
i
n
general
:
(i
t
ofte
n
happen
s
that
)
whe
n
W
e
besto
w
Ou
r
blessing
s
upo
n
man
,
h
e
turn
s
awa
y
an
d
arrogantl
y
keep
s
aloo
f
(fro
m
an
y
though
t
o
f
Us)
;
Instead
,
th
e
phras
e
refer
s
specificall
y
t
o
th
e
Qurays
h
{a!
insan
ka
lafz
agarche
'am
hai
lekin
yahan
is
se
murad
quraysh
ke
wohi
ashrar
o
mufsidin
hain,
ibid
,
p
.
533)
.
Thes
e
verse
s
belon
g
t
o
a
specifi
c
socia
l
context
.
A
furthe
r
exampl
e
o
f
th
e
wa
y
Islah
i
situate
s
eac
h
vers
e
i
n
it
s
socia
l
contex
t
i
s
th
e
wa
y
h
e
link
s
th
e
"nin
e
clea
r
messages
"
mentione
d
i
n
vers
e
10
1
wit
h
th
e
excessiv
e
demand
s
o
f
th
e
Qurays
h
fo
r
miracle
s
{quraysh
ye
mau
'jizat ke
mutal.be,
ibid
,
p
.
544)
.
Likewise
,
Islah
i
describe
s
th
e
contex
t
o
f
th
e
stor
y
abou
t
Ada
m
an
d
th
e
angels
,
relate
d
i
n
verse
s
61-65
,
b
y
settin
g
i
t
i
n
th
e
contex
t
(siyaq
o
sabaq
kalam,
ibid
,
p
.
519
)
o
f
encouragemen
t
an
d
consolatio
n
fo
r
th
e
Prophet
,
whos
e
messag
e
wa
s
bein
g
rejecte
d
(tasalli
dija
rahi
hai,
ibid)
.
H
e
say
s
tha
t
othe
r
aspect
s
o
f
th
e
stor
y
hav
e
alread
y
bee
n
discusse
d
i
n
Sura
h
AI
Baqarah
an
d
Sura
h
AIA
'raf.
Sometimes
,
however
,
Islah
i
insert
s
hi
s
own
persona
l
reflection
s
int
o
hi
s
commentar
y
o
n
th
e
Surah
,
disregardin
g
th
e
contex
t
o
f
th
e
verse
.
Fo
r
example
,
vers
e
3
1
says
:
Hence
,
d
o
no
t
kil
l
you
r
childre
n
fo
r
fea
r
o
f
poverty
;
i
t
i
s
W
e
wh
o
shal
l
provid
e
sustenanc
e
fo
r
the
m
a
s
wel
l
a
s
fo
r
you
.
Verily
,
killin
g
the
m
i
s
a
grea
t
sin
.
Instea
d
o
f
understandin
g
thi
s
vers
e
i
n
th
e
ligh
t
o
f
th
e
contex
t
a
t
th
e
tim
e
o
f
revelation
,
a
s
h
e
usuall
y
doe
s
whe
n
discussin
g
an
y
verse
,
Islah
i
insert
s
hi
s
ow
n
view
s
wit
h
regar
d
t
o
th
e
moder
n
phenomeno
n
o
f
famil
y
plannin
g
(maujuda
zamane
me
in
zabat
wiladat,
ibid
,
p
.
499)
.
Bu
t
th
e
vers
e
wa
s
reveale
d
i
n
th
e
contex
t
o
f
th
e
practic
e
o
f
infanticide
,
whic
h
wa
s
commo
n
a
t
tha
t
time
.
23
5

248. Likewise
,
Islah
i
insert
s
hi
s
ow
n
persona
l
opinio
n
int
o
hi
s
commen
t
o
n
vers
e
32
:
An
d
d
o
no
t
commi
t
adulter
y
-
for
,
behold
,
i
t
i
s
a
n
abominatio
n
an
d
a
n
evi
l
way
.
Islah
i
say
s
tha
t
adulter
y
cut
s
a
t
th
e
roo
t
o
f
societ
y
(ye
burai
saleh
mu
'sharah
ki
jar
par
kalhara
marne
wali
burai
hai,
ibid)
.
I
n
fact
,
Islah
i
goe
s
o
n
t
o
giv
e
hi
s
ow
n
persona
l
view
s
o
n
th
e
natur
e
o
f
Islami
c
societ
y
i
n
genera
l
(islami
mu'share,
ibid
,
p
.
497
)
an
d
abou
t
Islami
c
la
w
a
s
wel
l
(hamare
nazdik
maujuda
qawanin
islami
qanun
ki
bahut
si
barkaton
se
khali
hain,
ibid
,
p
.
501)
.
Islah
i
i
s
o
f
th
e
opinio
n
tha
t
reaso
n
an
d
natur
e
ar
e
a
t
th
e
basi
s
o
f
societ
y
an
d
eve
n
o
f
th
e
whol
e
o
f
civilizatio
n
(yahi
rasta
fitrat
aur
'aql
ka
sidha
rasta
hai
aur
yahi
is
'adl
o
ihsan
ki
zindagi
ko
wujud
me
in
lata
hai
jo
khuda
ko
pasind
hai
aur
jis
par
saleh
mu
'sharah
aur
saleh
tamaddun
ki
bunyad
hai,
ibid
,
p
.
491)
.
Accordin
g
t
o
Islahi
,
th
e
Qur'a
n
want
s
t
o
establis
h
a
specifi
c
kin
d
o
f
societ
y
(quran
jo
mu
'sharah
qaim
karna
chahta
hai,
ibid
,
p
.
502)
.
I
n
thes
e
instances
,
Islah
i
disregard
s
th
e
contex
t
an
d
allow
s
hi
s
ow
n
persona
l
view
s
t
o
dominat
e
th
e
investigatio
n
o
f
th
e
verses
.
Differen
t
Kind
s
o
f
Languag
e
Man
y
example
s
ca
n
b
e
foun
d
o
f
Islahi'
s
prima
facie
wa
y
o
f
understandin
g
th
e
Surah
.
Fo
r
instance
,
Islah
i
make
s
a
simpl
e
commen
t
abou
t
th
e
graphi
c
languag
e
o
f
verse
s
13-14
:
An
d
ever
y
huma
n
being'
s
destin
y
hav
e
W
e
tie
d
t
o
hi
s
neck
;
an
d
o
n
th
e
Da
y
o
f
Resurrectio
n
W
e
shal
l
brin
g
fort
h
fo
r
hi
m
a
recor
d
whic
h
h
e
wil
l
fin
d
wid
e
open
;
(an
d
h
e
wil
l
b
e
told:
)
"Rea
d
thi
s
th
y
record
!
Sufficien
t
i
s
thin
e
ow
n
sel
f
toda
y
t
o
mak
e
ou
t
thin
e
account!
"
Islah
i
say
s
thes
e
verse
s
ar
e
a
n
expressio
n
o
f
th
e
fac
t
tha
t
ther
e
wil
l
b
e
n
o
on
e
t
o
tur
n
t
o
fo
r
hel
p
o
n
th
e
Da
y
o
f
Judgmen
t
(hisab
ke
din
koi
bhi
kisi
dusre
ka
boj
utane
wala
nahin
banega,
ibid
,
p
.
488)
,
disregardin
g
othe
r
possibl
e
meaning
s
tha
t
coul
d
emerg
e
from a
consideratio
n
o
f
th
e
kin
d
o
f
vivi
d
languag
e
an
d
styl
e
use
d
i
n
thes
e
verses
.
H
e
ha
s
a
simila
r
approac
h
t
o
vers
e
7
1
i
n
whic
h
peopl
e
wil
l
b
e
tol
d
t
o
"rea
d
thei
r
record"
,
sayin
g
tha
t
th
e
ver
b
"t
o
read
"
i
s
use
d
her
e
i
n
it
s
actua
l
meanin
g
(apne
haqiqi
ma
'ni
mein
iste
'mal
hua
hai,
ibid
,
p
.
525)
.
Furthermore
,
th
e
phras
e
from
vers
e
64
:
"an
d
bea
r
upo
n
the
m
wit
h
al
l
th
y
horse
s
an
d
al
l
th
y
men
"
i
s
no
t
a
metapho
r
bu
t
a
descriptio
n
o
f
wha
t
reall
y
happene
d
durin
g
th
e
struggl
e
betwee
n
th
e
Muslim
s
an
d
thei
r
opponent
s
{mahz
ista
'rah
hi
nahin
hai,
balke
amr
waqe'
bhi
hai.
wo
tamam
janggen
jo
dushman-i-islam
ne
ahl
iman
ko
din
haq
se
phirne
ke
liye
barpa
ki
hain,
wo
sab
is
mein
dakhl
hain,
ibid
,
p
.
520)
.
23
6

249. O
n
th
e
othe
r
hand
,
w
e
als
o
fin
d
example
s
o
f
symboli
c
interpretatio
n
i
n
Islahi'
s
commentary
.
Fo
r
instance
,
Islah
i
denie
s
tha
t
th
e
Nigh
t
Journe
y
o
f
th
e
Prophe
t
wa
s
simpl
y
a
drea
m
(khwab
ke
ma
'ni
mein
lena
kisi
tarah
sahih
nahin
hai,
p
.
475)
.
Citin
g
vers
e
60
,
Islah
i
implie
s
tha
t
i
t
wa
s
mor
e
than
simpl
y
a
n
event
.
Fo
r
i
t
wa
s
a
vision
:
W
e
hav
e
ordaine
d
tha
t
th
e
visio
n
whic
h
W
e
hav
e
show
n
thee
.
Furthermore
,
th
e
imag
e
o
f
tendernes
s
i
n
th
e
comman
d
o
f
vers
e
2
4
to
:
sprea
d
ove
r
the
m
humbl
y
th
e
wing
s
o
f
th
y
tendernes
s
i
s
considere
d
b
y
Islah
i
t
o
b
e
a
metaphorica
l
expressio
n
{ista'are
mein
ye
talmih
muzmar
hai,
ibid
,
p
.
496)
.
Again
,
i
n
th
e
idiomatica
l
expressio
n
o
f
vers
e
29
:
An
d
neithe
r
allo
w
th
y
han
d
t
o
remai
n
shackle
d
t
o
th
y
neck
,
Islah
i
find
s
a
referenc
e
t
o
extrem
e
miserlines
s
(ta
'bir
hai
intihai
bukhl
aur
khissat
ki,
ibid
,
p
.
498)
.
Moreover
,
th
e
"tre
e
o
f
hell
"
i
n
vers
e
6
0
i
s
a
symbo
l
tha
t
i
s
mean
t
t
o
b
e
a
warnin
g
(ghaflat
ke
mate
log
mutanbih
hon,
ibid
,
p
.
517
)
jus
t
a
s
th
e
phras
e
from
vers
e
1
:
"H
e
alon
e
i
s
all-hearing
,
all-seeing
"
i
s
a
n
expressio
n
o
f
warnin
g
fo
r
th
e
Qurays
h
an
d
fo
r
th
e
Israelite
s
(mushrikin
quraysh
aur
bani
israil
donon
ko
mutanbih
karta
hai,
ibid
.
p
.
476
)
Finally
,
th
e
parabl
e
i
n
verse
s
66-6
9
ca
n
b
e
applie
d
t
o
tw
o
kind
s
o
f
peopl
e
(do
grohon
ki
tamsil,
ibid
,
p
.
521
)
bu
t
Islah
i
want
s
t
o
appl
y
th
e
parabl
e
primaril
y
t
o
th
e
Quraysh
,
wh
o
wer
e
th
e
firs
t
t
o
b
e
addresse
d
i
n
i
t
(Jo
quran
ke
mukhalab
awal
they,
ibid)
.
Ye
t
h
e
accept
s
tha
t
th
e
parabl
e
ma
y
hav
e
a
wide
r
applicatio
n
becaus
e
i
t
i
s
expresse
d
i
n
genera
l
term
s
(
'a
m
alfaz
mein
farmai
gayi
hai,
ibid)
.
Islah
i
reassert
s
th
e
nee
d
fo
r
peopl
e
t
o
liste
n
t
o
th
e
voic
e
o
f
thei
r
huma
n
natur
e
an
d
t
o
follo
w
th
e
dictate
s
o
f
thei
r
reaso
n
i
n
orde
r
t
o
b
e
abl
e
t
o
understan
d
th
e
messag
e
o
f
th
e
Qur'a
n
(iman
o
hidayat
ki
rah
ye
hai
ke
insan
apnifitrat
ki
sadaon
par
kan
dhre
aur
apni
'aql
ki
rahnumai
ko
qabul
kare,
ibid
,
p
.
523)
.
Th
e
encouragemen
t
t
o
us
e
one'
s
reaso
n
woul
d
see
m
t
o
sugges
t
th
e
importanc
e
o
f
furthe
r
investigatin
g
th
e
differen
t
way
s
th
e
Qur'a
n
make
s
us
e
o
f
language
.
Th
e
wa
y
o
f
Go
d
Th
e
wa
y
tha
t
Go
d
doe
s
thing
s
(sunnat-i-ilahi)
an
d
th
e
natur
e
an
d
scop
e
o
f
a
Prophet'
s
tas
k
i
n
th
e
worl
d
(itmam-i-hujjat)
ar
e
concept
s
wit
h
whic
h
Islah
i
move
s
beyon
d
th
e
specifi
c
contex
t
h
e
ha
s
bee
n
describing
.
Islah
i
derive
s
thes
e
concept
s
fro
m
verse
s
15-16
:
23
7

250. Whoeve
r
choose
s
t
o
follo
w
th
e
righ
t
path
,
follow
s
i
t
bu
t
fo
r
hi
s
own
good
;
an
d
whoeve
r
goe
s
astray
,
goe
s
bu
t
astra
y
t
o
hi
s
ow
n
hurt
;
an
d
n
o
beare
r
o
f
burden
s
shal
l
b
e
mad
e
t
o
bea
r
another'
s
burden
.
Moreover
,
W
e
woul
d
neve
r
chastis
e
(an
y
communit
y
fo
r
th
e
wron
g
the
y
ma
y
do
)
er
e
W
e
hav
e
sen
t
a
n
apostl
e
(t
o
them)
.
Bu
t
whe
n
(thi
s
ha
s
bee
n
done
,
and
)
i
t
i
s
Ou
r
wil
l
t
o
destro
y
a
community
,
W
e
conve
y
Ou
r
las
t
warnin
g
t
o
thos
e
o
f
it
s
peopl
e
wh
o
hav
e
los
t
themselve
s
entirel
y
i
n
th
e
pursui
t
o
f
pleasures
;
an
d
(if
)
the
y
(continu
e
to
)
ac
t
sinfully
,
th
e
sentenc
e
(o
f
doom
)
passe
d
o
n
th
e
communit
y
take
s
effect
,
an
d
W
e
brea
k
i
t
t
o
smithereens
.
Go
d
neve
r
punishe
s
a
natio
n
befor
e
sendin
g
the
m
a
prophe
t
wh
o
i
s
abl
e
t
o
provid
e
the
m
wit
h
al
l
th
e
evidenc
e
the
y
nee
d
fo
r
faith
.
Go
d
alway
s
send
s
a
n
Apostl
e
befor
e
bringin
g
destructio
n
t
o
a
natio
n
o
f
evi
l
doer
s
{rasul
itmam-i-
hujjat
ka
akhri
zany'ah
hota
hai,
ibid
,
p
.
514
.
I
f
a
natio
n
persist
s
i
n
wrongdoing
,
th
e
prophe
t
wil
l
depar
t
from
the
m
an
d
the
y
wil
l
b
e
punishe
d
{nabi
ne
hijrat
farmai
aur
qaum
'azab-i-ilahi
ki
grift
me
in
a
gayi
hai,
ibid
,
p
.
489)
.
Bu
t
i
t
i
s
Go
d
wh
o
wil
l
decid
e
whe
n
an
d
ho
w
thi
s
wil
l
happe
n
{allah
.
.
.
faislah
farmayega
,
ibid
,
p
.
542)
.
Vers
e
4
6
expresse
s
th
e
"sealin
g
o
f
hearts
"
{khatm
qalub,
ibid
,
p
.
509
)
i
s
anothe
r
aspec
t
o
f
"th
e
wa
y
o
f
God
"
tha
t
ha
s
alread
y
bee
n
discusse
d
a
t
lengt
h
i
n
Sura
h
Al
Baqarah
{siinnat-i-ilahi
ke
har
pahlu
ki
wazahal
kar
chuke
hain,
ibid)
.
23
8

251. Conclusion
s
Sinc
e
Islah
i
view
s
th
e
presen
t
Sura
h
i
n
th
e
ligh
t
o
f
hi
s
formulatio
n
o
f
th
e
them
e
abou
t
th
e
victor
y
o
f
th
e
Muslim
s
an
d
th
e
defea
t
o
f
th
e
unbelievers
,
h
e
find
s
similaritie
s
betwee
n
th
e
presen
t
Sura
h
an
d
th
e
previou
s
on
e
(koi
bunyadi
farq
nahin
hai,
ibid
,
p
.
469)
.
Withou
t
th
e
perspectiv
e
o
f
thi
s
them
e
(
'umud)
,
however
,
th
e
presen
t
Sura
h
coul
d
b
e
understoo
d
i
n
man
y
respect
s
a
s
quit
e
differen
t
i
n
subjec
t
matte
r
t
o
Sura
h
An
Nahl.
I
n
hi
s
introduction
,
Islah
i
say
s
tha
t
th
e
presen
t
Sura
h
differ
s
fro
m
th
e
previou
s
Sura
h
i
n
tha
t
i
t
addresse
s
th
e
Israelite
s
explicitly
.
However
,
Sura
h
Al
Isra
direct
s
onl
y
a
fe
w
verse
s
t
o
th
e
Israelites
.
Islah
i
als
o
say
s
tha
t
th
e
presen
t
Sura
h
develop
s
certai
n
teaching
s
simila
r
t
o
th
e
Te
n
Commandments
.
I
t
seem
s
t
o
m
e
tha
t
man
y
suc
h
detail
s
wer
e
alread
y
include
d
i
n
othe
r
Surahs
.
I
n
othe
r
words
,
the
y
ar
e
no
t
peculia
r
t
o
Sura
h
Al
Isra.
Althoug
h
Islah
i
consider
s
tha
t
vers
e
8
0
make
s
a
clea
r
referenc
e
t
o
th
e
migratio
n
(hijrah),
an
d
tha
t
i
t
wa
s
reveale
d
jus
t
prio
r
t
o
th
e
migration
,
man
y
othe
r
scholar
s
ar
e
o
f
th
e
opinio
n
tha
t
i
t
wa
s
reveale
d
thre
e
o
r
fou
r
year
s
befor
e
th
e
migration
.
Furthermore
,
Islah
i
understand
s
vers
e
6
0
a
s
a
referenc
e
t
o
th
e
imminen
t
conques
t
o
f
Mecca
.
Ye
t
scholar
s
sa
y
tha
t
th
e
Sura
h
wa
s
reveale
d
a
t
leas
t
eigh
t
year
s
befor
e
th
e
victor
y
o
f
Mecca
.
I
n
simila
r
fashion
,
Islah
i
find
s
man
y
verse
s
tha
t
refe
r
t
o
th
e
transfe
r
o
f
th
e
mandat
e
fo
r
custodianshi
p
o
f
th
e
Hous
e
o
f
Praye
r
-
a
n
even
t
tha
t
too
k
plac
e
man
y
year
s
afte
r
thes
e
verse
s
wer
e
revealed
.
Islah
i
consider
s
i
t
t
o
b
e
obviou
s
t
o
anyon
e
wh
o
reflect
s
o
n
thi
s
Sura
h
tha
t
al
l
it
s
part
s
ar
e
interconnecte
d
i
n
accordanc
e
wit
h
th
e
predetennine
d
centra
l
ide
a
(ek
ma
'in
'umud
ke
taht
kis
tarah
is
surah
ki
har
kari
dusri
kari
se
mill
hid
hai,
ibid
,
p
.
472)
.
H
e
illustrate
s
wha
t
h
e
regard
s
a
s
a
n
eviden
t
conclusio
n
b
y
showin
g
repeatedl
y
ho
w
th
e
verse
s
o
f
th
e
Sura
h
suppor
t
th
e
mai
n
them
e
{'umud)
o
f
victor
y
fo
r
th
e
Muslim
s
an
d
defea
t
fo
r
th
e
Quraysh
.
I
n
th
e
ligh
t
o
f
(is
roshni
me
in)
thi
s
them
e
(
'umud)
,
accordin
g
t
o
Islahi
,
th
e
firs
t
vers
e
o
f
th
e
Sura
h
i
s
no
t
simpl
y
a
referenc
e
t
o
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
bu
t
indicate
s
tha
t
th
e
custodianshi
p
o
f
thi
s
sacre
d
plac
e
ha
s
bee
n
entruste
d
t
o
th
e
Prophe
t
himself
.
Furthermore
,
i
n
th
e
ligh
t
o
f
th
e
mai
n
them
e
(
'umud
)
o
f
th
e
Surah
,
Islah
i
claim
s
tha
t
th
e
Nigh
t
Journe
y
o
f
th
e
Prophe
t
ha
s
a
specia
l
purpose
,
namely
,
t
o
strengthe
n
th
e
Prophe
t
b
y
givin
g
hi
m
a
previe
w
o
f
wha
t
wa
s
actuall
y
23
9

252. abou
t
t
o
happen
.
Islah
i
ha
s
faile
d
t
o
mentio
n
th
e
paralle
l
verse
s
{nazair)
t
o
th
e
mi
'raj
tha
t
occu
r
i
n
Sura
h
An
Najm.
Consequently
,
i
t
i
s
i
n
th
e
ligh
t
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
tha
t
Islah
i
understand
s
verse
s
80-8
1
t
o
b
e
no
t
a
simpl
e
instructio
n
o
n
praye
r
bu
t
a
referenc
e
t
o
th
e
departur
e
an
d
arriva
l
tha
t
wa
s
abou
t
t
o
tak
e
plac
e
durin
g
th
e
migration
,
Moreover
,
vers
e
8
3
doe
s
no
t
refe
r
t
o
humanit
y
i
n
genera
l
bu
t
t
o
th
e
Qurays
h
i
n
particula
r
(al
insan
ka
lafz
agarche
'am
hai
lekin
yahan
is
se
murad
quraysh
ke
wohi
ashrar
o
mufsidin
hain,
ibid
,
p
.
533)
.
Similarly
,
th
e
parabl
e
i
n
verse
s
66-6
9
i
s
applie
d
directl
y
t
o
th
e
Quraysh
,
thoug
h
i
t
ma
y
hav
e
a
wide
r
applicatio
n
{'am
alfaz
mein
farmai
gayi
hai,
ibid
,
p
.
521)
.
Furthermore
,
th
e
"nin
e
clea
r
messages
"
o
f
10
1
mus
t
b
e
understoo
d
i
n
th
e
ligh
t
o
f
th
e
objection
s
bein
g
raise
d
b
y
th
e
Quraysh
.
Likewise
,
th
e
stor
y
abou
t
Ada
m
an
d
th
e
angel
s
mus
t
b
e
see
n
i
n
th
e
contex
t
(siyaq
o
sabaq
kalam,
ibid
,
p
.
519
)
o
f
th
e
consolatio
n
an
d
encouragemen
t
tha
t
wa
s
provide
d
fo
r
th
e
Prophe
t
{tasalli
di
ja
rahi
hai,
ibid)
.
Islahi'
s
understandin
g
o
f
th
e
them
e
(
'umud
)
ha
s
influence
d
hi
s
interpretatio
n
o
f
al
l
thes
e
verses
.
I
n
addition
,
Islah
i
add
s
hi
s
ow
n
persona
l
reflection
s
wit
h
regar
d
t
o
moder
n
method
s
o
f
famil
y
plannin
g
i
n
hi
s
commen
t
o
n
vers
e
31
,
a
vers
e
tha
t
ha
d
n
o
direc
t
lin
k
wit
h
famil
y
plannin
g
whe
n
i
t
wa
s
revealed
.
Likewise
,
Islah
i
take
s
th
e
libert
y
t
o
propos
e
hi
s
ow
n
theorie
s
abou
t
adulter
y
an
d
abou
t
th
e
natur
e
o
f
Islami
c
societ
y
an
d
la
w
{hamare
nazdik
maujuda
qawanin
islami
qanun
ki
bahut
si
barkaton
se
khali
hain,
ibid
,
p
.
501)
.
Islah
i
proceed
s
t
o
mak
e
furthe
r
comment
s
o
n
societ
y
an
d
civilization
.
I
n
thes
e
section
s
o
f
hi
s
commentary
,
Islah
i
ha
s
becom
e
a
n
autho
r
presentin
g
hi
s
ow
n
views
.
Islah
i
prefer
s
th
e
"actual
"
meanin
g
o
f
th
e
phrase
:
"an
d
bea
r
upo
n
the
m
wit
h
al
l
th
y
horse
s
an
d
al
l
th
y
men
"
i
n
vers
e
6
4
(apne
haqiqi
ma
'ni
mein
iste
'mal
hua
hai,
ibid
,
p
.
525)
.
Th
e
vers
e
i
s
no
t
a
metapho
r
bu
t
refer
s
t
o
wha
t
actuall
y
happene
d
(mahz
ista
'rah
hi
nahin
hai,
balke
amr
waqe'
bhi
hai,
ibid
,
p
.
520)
.
Islah
i
doe
s
no
t
explai
n
wh
y
suc
h
a
n
expressio
n
coul
d
no
t
b
e
a
metapho
r
i
n
th
e
wa
y
tha
t
othe
r
verse
s
emplo
y
symboli
c
language
.
Finally
,
Islah
i
stresse
s
th
e
nee
d
fo
r
reader
s
o
f
th
e
Qur'a
n
t
o
liste
n
t
o
th
e
voic
e
o
f
thei
r
huma
n
natur
e
an
d
t
o
follo
w
th
e
dictate
s
o
f
reaso
n
i
n
orde
r
t
o
b
e
abl
e
t
o
understan
d
th
e
messag
e
o
f
th
e
Qur'a
n
{apni
'aql
ki
rahnumai
ko
qabul
kare,
ibid
,
p
.
523)
.
Islahi'
s
encouragemen
t
t
o
us
e
reaso
n
suggest
s
th
e
nee
d
fo
r
furthe
r
investigatio
n
int
o
ne
w
way
s
o
f
understandin
g
th
e
Qur'an
.
24
0

253. Sura
h
AlKahf
Introductio
n
A
t
th
e
beginnin
g
o
f
hi
s
openin
g
remark
s
t
o
a
discussio
n
o
f
thi
s
Surah
,
Islah
i
describe
s
th
e
historica
l
contex
t
i
n
whic
h
i
t
wa
s
revealed
,
present
s
it
s
mai
n
them
e
an
d
mention
s
it
s
lin
k
wit
h
th
e
previou
s
Sura
h
{surah
ka
zamana
mizul,
'umud
aur
sabiq
surah
se
ta'lluq,
vol
.
4
,
p
.
551)
.
H
e
assert
s
tha
t
i
t
wa
s
reveale
d
whe
n
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
a
t
th
e
tim
e
o
f
th
e
las
t
Prophe
t
wa
s
i
n
it
s
las
t
stages
.
Th
e
Qurays
h
ha
d
becom
e
convince
d
tha
t
th
e
beckonin
g
voic
e
o
f
th
e
Qur'a
n
woul
d
soo
n
b
e
silence
d
foreve
r
(quran
hi
da'wat
ho-mi
la
dene
par
lul
gaye
they,
ibid)
,
whil
e
th
e
Jew
s
an
d
th
e
Christian
s
wer
e
sidin
g
wit
h
th
e
Qurays
h
secretl
y
i
n
th
e
hop
e
tha
t
the
y
themselve
s
coul
d
avoi
d
direc
t
confrontatio
n
wit
h
th
e
Muslims
.
I
n
vie
w
o
f
thi
s
socio-politica
l
contex
t
i
n
{halat
ke
taqaze
se,
ibid)
,
th
e
Sura
h
highlight
s
th
e
followin
g
points
.
Firstly
,
a
warnin
g
i
s
give
n
t
o
th
e
Qurays
h
t
o
refrai
n
from
givin
g
preferenc
e
t
o
thei
r
worldl
y
pursuit
s
whil
e
turnin
g
a
dea
f
ea
r
t
o
th
e
self-eviden
t
trut
h
bein
g
proclaime
d
t
o
them
.
God'
s
punishmen
t
i
s
night
.
Secondly
,
th
e
Prophe
t
an
d
hi
s
follower
s
ar
e
encourage
d
t
o
endur
e
th
e
oppressio
n
the
y
ar
e
sufferin
g
sinc
e
th
e
migratio
n
i
s
abou
t
t
o
tak
e
plac
e
an
d
the
y
ar
e
tol
d
tha
t
certai
n
(hithert
o
unknown
)
lega
l
step
s
wil
l
soo
n
b
e
taken
.
Thirdly
,
Islah
i
make
s
th
e
poin
t
tha
t
whereas
,
i
n
th
e
previou
s
Sura
h
(Al
Isra),
th
e
rea
l
attitud
e
o
f
th
e
Jew
s
wa
s
exposed
,
i
n
th
e
presen
t
Sura
h
(Al
Kahf)
an
d
i
n
th
e
followin
g
on
e
(Sura
h
Mary
am),
th
e
attitud
e
take
n
b
y
th
e
Christian
s
wil
l
similarl
y
b
e
exposed
.
Al
l
thi
s
i
s
mean
t
a
s
a
warnin
g
fo
r
th
e
Quraysh
.
Islah
i
say
s
tha
t
on
e
characteristi
c
o
f
th
e
coherenc
e
o
f
th
e
Qur'a
n
(nazm-i-
quran
ki
is
khususiyat,
ibid
,
p
.
622
)
i
s
t
o
b
e
foun
d
i
n
th
e
fac
t
tha
t
a
Sura
h
usuall
y
end
s
wit
h
th
e
topi
c
o
n
whic
h
i
t
starte
d
(suraten
hilu
'mum
is
mazmun
par
khatm
hoti
hain
jis
mazmun
se
in
ka
aghaz
hota
hai,
ibid)
.
Sura
h
Al
Kahfprovides
a
n
exampl
e
o
f
thi
s
characteristi
c
(cf
.
ibid)
.
Th
e
Appea
l
t
o
Reaso
n
Islah
i
stresse
s
th
e
us
e
o
f
reaso
n
i
n
hi
s
openin
g
remarks
.
A
s
vers
e
1
says
:
Al
l
prais
e
i
s
du
e
t
o
God
,
wh
o
ha
s
bestowe
d
thi
s
divin
e
wri
t
from
o
n
hig
h
upo
n
Hi
s
servant
,
an
d
ha
s
no
t
allowe
d
an
y
deviousnes
s
t
o
obscur
e
it
s
meaning
.
24
1

254. Islah
i
conclude
s
tha
t
an
y
reasonabl
e
perso
n
wil
l
b
e
abl
e
t
o
discer
n
th
e
sign
s
o
f
th
e
straigh
t
pat
h
tha
t
Go
d
provide
s
fo
r
al
l
peopl
e
(sirat
mustaqim
.
.
.
ke
mustaqim
hone
ke
dalail
'aql
ofitrat
aur
afaq
o
anfus
ke
har
goshe
mein
maujud
hain
aur
quran
ne
in
ko
itne
gonagon
tariqon
se
bayan
kar
dia
hai
ke
koi
'aql
ke
kam
lene wala
in
ke
samajhne
se
qasar
nahin
rah
sakta,
ibid
,
p
.
557)
.
Islah
i
emphasize
s
th
e
poin
t
b
y
sayin
g
tha
t
onl
y
thos
e
person
s
wh
o
d
o
no
t
mak
e
us
e
o
f
thei
r
reaso
n
ca
n
fai
l
t
o
recogniz
e
God'
s
sign
s
(sirf
wahi
in
se
mahrum
rahenge
jo
'aql
se
kam
nahin
le
rahe
hain,
ibid
)
an
d
say
s
tha
t
th
e
sam
e
messag
e
i
s
containe
d
i
n
vers
e
9
o
f
Al
Isra:
"Verily
,
thi
s
Qur'a
n
show
s
th
e
wa
y
t
o
al
l
tha
t
i
s
mos
t
upright
"
(ibid)
.
Accordin
g
t
o
Islahi
,
vers
e
7
affirm
s
th
e
abilit
y
o
f
huma
n
reaso
n
an
d
discernment
:
Behold
,
W
e
hav
e
wille
d
tha
t
al
l
beaut
y
o
n
eart
h
b
e
a
mean
s
b
y
whic
h
W
e
pu
t
me
n
t
o
a
test
,
(showing
)
whic
h
o
f
the
m
ar
e
bes
t
i
n
conduct
.
Mankin
d
ha
s
th
e
abilit
y
t
o
dea
l
wit
h
th
e
tes
t
o
f
enduranc
e
tha
t
Go
d
ha
s
ordaine
d
fo
r
al
l
peopl
e
(is
mein
ham
ye
dekh
rahe
hain
ke
kaun
apni
'aql
o
tamyez
se
kam
le
kar
akhirat
ka
talib
banta
hai,
ibid
,
p
.
558)
.
I
n
fact
,
n
o
on
e
ca
n
fac
e
th
e
Las
t
Da
y
successfull
y
i
f
h
e
i
s
careles
s
abou
t
wha
t
hi
s
ow
n
hear
t
tell
s
hi
m
(wo
log
jinhone
apni
'aql
o
dil
ke
angken
andhi
kar
li
hain,
ibid
,
p
.
599)
.
Th
e
sam
e
rationa
l
approac
h
i
s
discernibl
e
i
n
Islahi'
s
commen
t
o
n
vers
e
44
:
Fo
r
thu
s
i
t
is
:
al
l
protectiv
e
powe
r
belong
s
t
o
Go
d
alone
,
th
e
Tru
e
One
.
H
e
i
s
th
e
bes
t
t
o
gran
t
recompense
,
an
d
th
e
bes
t
t
o
determin
e
wha
t
i
s
t
o
be
.
Islah
i
say
s
tha
t
Go
d
punishes
,
eithe
r
i
n
thi
s
worl
d
o
r
th
e
next
,
i
n
orde
r
t
o
provid
e
justic
e
fo
r
th
e
virtuous
.
Th
e
logica
l
consequenc
e
o
f
thi
s
i
s
t
o
punis
h
th
e
evildoer
s
(
'azab-i-duny
a
ho
ya
'azab-i-akhirat
is
se
asal
maqsud
nekon
ki
dadrasi
hai.
badon
ko
saza
dena
is
ka
asal
maqsud
nahin
balke
lazmi
natija
hai,
ibid
,
p
.
588)
.
I
n
othe
r
words
,
althoug
h
Islah
i
frequentl
y
point
s
ou
t
tha
t
th
e
messag
e
o
f
punishmen
t
fo
r
unbelie
f
i
s
couche
d
i
n
th
e
languag
e
o
f
warnin
g
an
d
threat
,
h
e
als
o
make
s
a
rationa
l
argumen
t
abou
t
th
e
logica
l
nee
d
fo
r
recompens
e
an
d
punishmen
t
i
n
orde
r
t
o
bolste
r
hi
s
concep
t
o
f
th
e
themati
c
coherenc
e
o
f
th
e
Qur'an
.
24
2

255. Th
e
languag
e
o
f
warnin
g
i
s
evident
,
fo
r
instance
,
i
n
verse
s
50-59
,
i
n
whic
h
Go
d
console
s
th
e
Prophe
t
b
y
remindin
g
hi
m
tha
t
hi
s
responsibilit
y
i
s
solel
y
t
o
war
n
an
d
no
t
t
o
brin
g
punishmen
t
(peghambar
salla
allahn
alayhi
wa
sallam
ko
tasalli
di
ke
rasul
ka
kam
'azab
lana
nahin
hota
balke
sirfinzar
o
tabshir
hota
hai,
ibid
,
p
.
592)
.
Eve
n
thoug
h
th
e
messag
e
shoul
d
b
e
clea
r
t
o
an
y
rationa
l
person
,
th
e
Prophe
t
i
s
tol
d
t
o
wai
t
fo
r
th
e
completio
n
o
r
perfectio
n
o
f
th
e
argument
s
whic
h
wil
l
b
e
accomplishe
d
i
n
God'
s
ow
n
tim
e
(ab
in
ka
ma
'mlah
allah
ke
hawale
karo
aur
sabr
ke
sath
apne
kam
mein
lage
raho
ta
ke
in
par
achhi
tarah
hujjat
tamam
ho
jay
e,
ibid
,
p
.
598)
.
Th
e
Socia
l
Contex
t
Islah
i
find
s
a
resemblanc
e
betwee
n
th
e
stor
y
o
f
th
e
cav
e
an
d
th
e
difficultie
s
th
e
Prophe
t
an
d
hi
s
companion
s
wer
e
facin
g
i
n
Mecc
a
an
d
say
s
that
,
jus
t
a
s
th
e
me
n
foun
d
shelte
r
i
n
th
e
cave
,
s
o
th
e
Prophe
t
an
d
hi
s
companion
s
too
k
shelte
r
i
n
a
cav
e
durin
g
thei
r
migrator
y
journe
y
t
o
Ethiopi
a
an
d
t
o
Medin
a
(jis
tarah
ashab-i-kahf
apne
mahaul
mein
hadif-i-mazalim
bane
they
isi
tarah
anhazrat
salla
allahu
alayhi
wa
sallam
aur
ap
ke
sahaba
bhi
quraysh
ke
mazalim
ke
hadaf
they
aur
jis
tarah
ashab-i-kahf
ko
ghar
mein
panah
leni
pari
isi
tarah
ap
aur
ap
ke
sahaba
ke
samne
bhi
hijrat
habasha,
ghar-i-saur
aur
hijrat
medina
ke
marahil
ane
wale
they,
ibid
,
p
.
561)
.
Th
e
stor
y
i
s
thu
s
a
n
imag
e
o
f
wha
t
actuall
y
happene
d
t
o
th
e
Prophe
t
an
d
hi
s
companions
,
providin
g
the
m
wit
h
a
lesso
n
i
n
dealin
g
wit
h
thei
r
difficul
t
experience
s
i
n
Mecc
a
jus
t
prio
r
t
o
th
e
migratio
n
(nihayat
sabaq
amuz
ho
sakti
thiy
is
liye
ke
ap
aur
ap
ke
sahaba
inhi
marahil
se
guzar
rahe
they
jin
se
ashab-i-
kahf
ko
guzarna
para
tha,
ibid
,
p
.
560)
.
I
n
short
,
Islah
i
applie
s
th
e
parabl
e
o
f
th
e
me
n
i
n
th
e
cav
e
t
o
th
e
specifi
c
even
t
o
f
th
e
migration
.
Islah
i
introduce
s
th
e
grou
p
o
f
verse
s
9-26
,
whic
h
includ
e
th
e
stor
y
o
f
th
e
me
n
i
n
th
e
cave
,
wit
h
a
discussio
n
abou
t
th
e
addresse
e
fo
r
vers
e
9
:
dos
t
tho
u
(really
)
thin
k
tha
t
(th
e
parabl
e
o
f
)
th
e
Me
n
o
f
th
e
Cav
e
an
d
o
f
(thei
r
devotio
n
to
)
th
e
scripture
s
coul
d
b
e
deeme
d
mor
e
wondrou
s
tha
n
an
y
(other
)
o
f
Ou
r
messages
?
Islah
i
say
s
tha
t
th
e
pronou
n
"thou
"
doe
s
no
t
necessaril
y
refe
r
t
o
th
e
Prophe
t
bu
t
coul
d
refe
r
t
o
th
e
individual
s
o
f
a
grou
p
o
r
t
o
th
e
grou
p
itsel
f
fo
r
th
e
sak
e
o
f
emphasi
s
{khitab
zaruri
nahin
ke
anhazrat
salla
allahu
alayhi
wa
sallam
hi
se
ho
balke
"a
lam
tara"
ke
khitab
ki
tarah
24
3

256. ye
'am
bhi
ho
sakta
hai,
ibid
,
p
.
566)
.
Eve
n
i
f
th
e
pronou
n
i
s
i
n
th
e
singular
,
th
e
addresse
e
coul
d
stil
l
b
e
a
grou
p
(mukhatab
groh
se
hai,
ibid)
.
Islah
i
doe
s
no
t
substantiat
e
hi
s
clai
m
tha
t
th
e
stor
y
o
f
th
e
me
n
i
n
th
e
cav
e
originate
d
i
n
Christia
n
histor
y
(nisara
apni
tarikh
ke
ibtidai
daur
me
in,
ibid
)
bu
t
h
e
doe
s
mak
e
assertion
s
abou
t
Christianit
y
a
s
a
backgroun
d
t
o
th
e
story
.
Thi
s
enable
s
hi
m
t
o
sugges
t
th
e
reaso
n
wh
y
th
e
stor
y
appear
s
i
n
th
e
Sura
h
(cf
.
ibid
,
p
.
561)
.
Islah
i
claim
s
tha
t
th
e
questio
n
i
n
vers
e
9
refer
s
t
o
th
e
clai
m
th
e
Jew
s
an
d
th
e
Christian
s
wer
e
makin
g
tha
t
thei
r
religio
n
wa
s
bette
r
tha
n
th
e
ne
w
religio
n
o
f
th
e
Prophe
t
(sawal
utane
walon
ki
is
pas
pardah
zahaniyat
ko
samne
rakh
kar,
ibid)
.
Accordin
g
t
o
Islahi
,
th
e
Sura
h
stresse
s
tha
t
th
e
wonderful
stor
y
o
f
th
e
me
n
i
n
th
e
cav
e
i
s
onl
y
on
e
o
f
s
o
man
y
o
f
God'
s
grea
t
sign
s
an
d
tha
t
n
o
on
e
grou
p
ha
s
a
monopol
y
o
f
thes
e
sign
s
(in
par
kisi
khas
groh
ka
ajarah
nahin
hai,
ibid
,
p
.
567)
.
Th
e
stor
y
i
s
thu
s
a
reminde
r
t
o
th
e
youn
g
peopl
e
wh
o
wer
e
joinin
g
th
e
ne
w
grou
p
o
f
believer
s
tha
t
the
y
shoul
d
tak
e
courag
e
fro
m
th
e
stor
y
o
f
th
e
me
n
i
n
th
e
cav
e
an
d
no
t
los
e
hear
t
a
t
th
e
hostilit
y
o
f
thei
r
contemporarie
s
(iman
lane
wale
nan
jawanon
ko
tawaja
data
di
ke
wo
is
sar
gusasht
se
sabaq
hasil
karen,
ibid
,
p
.
569)
.
I
t
i
s
clea
r
tha
t
Islah
i
see
s
th
e
stor
y
a
s
a
respons
e
t
o
th
e
polemica
l
question
s
tha
t
wer
e
bein
g
raise
d
durin
g
th
e
tim
e
o
f
revelation
.
Islah
i
als
o
set
s
th
e
las
t
par
t
o
f
vers
e
2
1
i
n
th
e
polemica
l
contex
t
o
f
th
e
Jews
,
Christian
s
an
d
th
e
Muslim
s
o
f
th
e
perio
d
(cf
.
ibid
,
p
.
575)
.
Th
e
secon
d
par
t
o
f
th
e
vers
e
reads
:
An
d
so
,
som
e
(people
)
said
:
"Erec
t
a
buildin
g
i
n
thei
r
memory
;
Go
d
know
s
bes
t
wha
t
happene
d
t
o
them.
"
Sai
d
the
y
whos
e
opinio
n
prevaile
d
i
n
th
e
end
:
"Indeed
,
w
e
mus
t
surel
y
rais
e
a
hous
e
o
f
worshi
p
i
n
thei
r
memory
!
Accordin
g
t
o
Islahi
,
thes
e
word
s
refe
r
t
o
th
e
buildin
g
o
f
mosque
s
sinc
e
th
e
Jew
s
an
d
th
e
Christian
s
originall
y
worshippe
d
i
n
mosque
s
(yahud
aur
nisara
ke
'ibadat
khane
as
Ian
masjid
hi
they,
ibid)
.
Th
e
referenc
e
t
o
house
s
o
f
worshi
p
i
n
vers
e
2
1
doe
s
no
t
refe
r
t
o
mosque
s
i
n
th
e
narro
w
sens
e
o
f
th
e
word
,
however
,
bu
t
rathe
r
i
n
th
e
wide
r
sens
e
o
f
a
mosqu
e
a
s
a
plac
e
fo
r
prayer
.
I
t
i
s
interestin
g
ho
w
Islah
i
situate
s
vers
e
2
8
i
n
it
s
socia
l
context
:
24
4

257. An
d
contai
n
thysel
f
i
n
patienc
e
b
y
th
e
sid
e
o
f
al
l
wh
o
a
t
mor
n
an
d
a
t
evenin
g
invok
e
thei
r
Sustainer
,
seekin
g
Hi
s
countenance
,
an
d
le
t
no
t
thin
e
eye
s
pas
s
beyon
d
the
m
i
n
ques
t
o
f
th
e
beautie
s
o
f
thi
s
world'
s
life
;
an
d
pa
y
n
o
hee
d
t
o
an
y
whos
e
hear
t
W
e
hav
e
rendere
d
heedles
s
o
f
al
l
remembranc
e
o
f
U
s
becaus
e
h
e
ha
d
alway
s
followe
d
(only
)
hi
s
ow
n
desires
,
abandonin
g
al
l
tha
t
i
s
goo
d
an
d
true
.
Islah
i
say
s
th
e
vers
e
i
s
directe
d
t
o
th
e
Prophe
t
wh
o
wa
s
neglectin
g
hi
s
companion
s
an
d
turnin
g
hi
s
attentio
n
t
o
th
e
ric
h
an
d
th
e
powerfu
l
(apni
qaum
ke
sardaron
aur
maldaron,
ibid
,
p
.
581)
.
Islah
i
add
s
tha
t
th
e
Prophe
t
wa
s
no
t
reall
y
intereste
d
i
n
thei
r
wealt
h
an
d
powe
r
bu
t
onl
y
i
n
promotin
g
religio
n
(sir/
din
ki
sar
bulandi
ki
khatr,
ibid
)
becaus
e
th
e
Prophe
t
hope
d
th
e
ric
h
an
d
th
e
powerfu
l
woul
d
ope
n
th
e
wa
y
fo
r
other
s
t
o
com
e
t
o
fait
h
{dusron
ke
iman
ki
rah
kolega,
ibid)
.
However
,
th
e
Prophe
t
i
s
tol
d
t
o
giv
e
mor
e
attentio
n
t
o
th
e
believers
.
Islah
i
conclude
s
b
y
expectin
g
scholar
s
o
f
Arabi
c
t
o
understan
d
tha
t
th
e
vers
e
i
s
aimed
,
no
t
a
t
th
e
Prophet
,
bu
t
a
t
th
e
prou
d
an
d
th
e
wealth
y
(mutakbarin
aur
aghniya
ki
tarafhai,
ibid)
,
wh
o
looke
d
dow
n
o
n
th
e
companion
s
o
f
th
e
Prophe
t
(Jo
sahaba
ko
haqir
samajhte,
ibid
)
an
d
wh
o
promise
d
t
o
liste
n
t
o
hi
m
provide
d
th
e
Prophe
t
wa
s
prepare
d
t
o
distanc
e
himsel
f
fro
m
thes
e
peopl
e
who
m
the
y
considere
d
t
o
b
e
inferio
r
(cf
.
ibid)
.
Accordingly
,
verse
s
30-3
1
ar
e
directe
d
t
o
thes
e
ver
y
companions
,
wh
o
wer
e
considere
d
o
f
lo
w
estee
m
b
y
th
e
wealthy
,
promisin
g
the
m
a
rewar
d
o
f
a
kin
d
the
y
woul
d
understan
d
i
n
thei
r
ow
n
socia
l
contex
t
(is
wajh
se
in
ke
sulah
ke
bay
an
mein
in
chizon
ko
khas
taur
par
numayan
kiya
gaya
hai
jo
waqt
ke
amara
ke
liye
sarmayafak.hr
o
naz
thiy,
ibid
,
p
.
582)
.
I
n
othe
r
words
,
th
e
socia
l
backgroun
d
explain
s
wh
y
th
e
vers
e
use
s
word
s
lik
e
gold
,
garment
s
o
f
sil
k
an
d
brocad
e
i
n
orde
r
t
o
describ
e
th
e
rewar
d
th
e
companion
s
coul
d
expec
t
i
n
heaven
.
Similarly
,
th
e
socia
l
contex
t
o
f
vers
e
4
6
i
s
significant
:
Wealt
h
an
d
childre
n
ar
e
a
n
adornmen
t
o
f
thi
s
world'
s
life
:
bu
t
goo
d
deeds
,
th
e
frui
t
whereo
f
endure
s
forever
,
ar
e
o
f
fa
r
greate
r
meri
t
i
n
th
y
Sustainer'
s
sight
,
an
d
a
fa
r
bette
r
sourc
e
o
f
hope
.
Islah
i
say
s
th
e
languag
e
o
f
th
e
vers
e
mirror
s
th
e
value
s
o
f
Arabi
c
society
,
whic
h
highl
y
esteeme
d
thos
e
wit
h
offsprin
g
(wo
apni
bahaini
mufakharat
ki
majlison
mein
kasrat-i-aulad
ka
zikr
khas
taur
par
24
5

258. f^,ibid,
p
59
J
x
r
,
fo
r
vers
e
s
n
1
?
,
Llk
^mse
U]
a
u:
v
/™u
s
f
0rm
s
(
%
ls
lt
eWrS
Shippe
d
1
°
S
e
"?*** bf
f
co
«ex
t
o
f
th
e
unL
,
P
C
°
f
th
e
wor
d
for
<Z
,
?
ft
of
)
m
ankin
d
"*>/
,
ibid
)
ThsT^
"
**
'
-S
n
A
'
h
e
rrferenc
e
«
o
"a,
,
s
P->fi
c
conj
,
Th
'
S
"
Iu
*a
te
s
th
e
wa
y
*
^
^
«
Aof
e
^
Afferen
t
Kind
s
o
f
I
r
1
.
.
Islah
i
seem
s
t
n
symboli
c
exn
l
e
betwe
e
n
seem(
>
*
"
S
^
*
<*»
-
s
a
^
*
*
-
s
^,
»
^
»
P
e
24
6

259. man
y
sign
s
o
r
symbol
s
provide
d
b
y
Go
d
fo
r
th
e
benefi
t
o
f
mankin
d
(apne
bandon
ke
liye
ek
aisa
ghar
muhiya
farina
dia,
ibid
,
p
.
571
)
b
y
mean
s
o
f
whic
h
Go
d
provide
d
fo
r
al
l
thei
r
need
s
(in
ke
liye
sari
zaruriyat-i-zindagi
farahim
thiy,
ibid)
.
However
,
b
y
al
l
mankin
d
(apne
bandon),
Islah
i
ma
y
wel
l
hav
e
i
n
min
d
onl
y
thos
e
believer
s
wh
o
wer
e
livin
g
a
t
th
e
tim
e
o
f
revelation
.
O
n
th
e
othe
r
hand
,
Islah
i
seem
s
t
o
abando
n
th
e
symboli
c
o
r
figurativ
e
characte
r
o
f
th
e
stor
y
b
y
analyzin
g
suc
h
phrase
s
abou
t
turnin
g
ove
r
i
n
one'
s
slee
p
i
n
vers
e
18
:
An
d
W
e
cause
d
the
m
t
o
tur
n
ove
r
repeatedly
,
no
w
t
o
th
e
right
,
no
w
t
o
th
e
lef
t
i
n
term
s
o
f
biologica
l
necessit
y
(ye
karvat
saihat
jasmani
ko
barqrar
rakhne
ke
liye
zaruri
hai,
ibid
,
p
.
572)
.
Islah
i
eve
n
understand
s
th
e
dog
,
mentione
d
i
n
th
e
sam
e
verse
,
a
s
fulfillin
g
a
specifi
c
function
,
thereb
y
losin
g
th
e
overal
l
symboli
c
natur
e
o
f
th
e
stor
y
(c
f
ibid)
.
Islah
i
applie
s
th
e
stor
y
t
o
th
e
conflict
s
an
d
debate
s
tha
t
wer
e
goin
g
o
n
a
t
th
e
tim
e
o
f
revelatio
n
(zahir
hai
ke
ye
tanaz'a
mukhtalif
grohon,
firqon
aur
khandanon
mein
waqe'
hua
hoga,
ibid
,
p
.
575)
,
understandin
g
th
e
stor
y
i
n
term
s
o
f
th
e
argument
s
tha
t
wer
e
goin
g
o
n
betwee
n
th
e
Muslims
,
th
e
Jew
s
an
d
th
e
Christians
.
I
n
on
e
particula
r
argument
,
th
e
Muslim
s
wo
n
th
e
da
y
(masjid
ta
'mir
karne
ka
faislah
kiya
auryahi
rahe
ghalib
rahe,
ibid)
.
Similarly
,
th
e
las
t
verse
s
o
f
th
e
Sura
h
(verse
s
99-110
)
spea
k
o
f
th
e
wa
y
punishmen
t
wil
l
finall
y
come
.
A
s
vers
e
9
9
says
:
An
d
o
n
tha
t
Da
y
W
e
shal
l
(cal
l
fort
h
al
l
mankin
d
and
)
leav
e
the
m
t
o
surg
e
lik
e
wave
s
(tha
t
dash
)
agains
t
on
e
another
;
an
d
th
e
trumpe
t
(o
f
judgment
)
wil
l
b
e
blown
,
an
d
W
e
shal
l
gathe
r
the
m
al
l
together
.
Islah
i
recognize
s
th
e
figurativ
e
languag
e
use
d
i
n
thi
s
vers
e
(ye
bat
en
agarcheh
mutashabahat
ki
nau'yat
ki
hain,
ibid
,
p
.
625)
,
bu
t
claim
s
tha
t
eve
n
moder
n
scienc
e
canno
t
preven
t
suc
h
occurrence
s
from
happenin
g
o
n
th
e
Las
t
Da
y
(cf
.
ibid)
.
I
n
othe
r
words
,
th
e
event
s
describe
d
i
n
thi
s
vers
e
ar
e
goin
g
t
o
happe
n
i
n
som
e
kin
d
o
f
materia
l
o
r
physica
l
sens
e
a
s
well
.
Likewise
,
vers
e
10
9
expresse
s
th
e
exten
t
an
d
majest
y
o
f
God'
s
messages
:
Say
:
"I
f
al
l
th
e
se
a
wer
e
in
k
fo
r
m
y
Sustainer'
s
words
,
th
e
se
a
woul
d
indee
d
b
e
exhauste
d
er
e
m
y
Sustainer'
s
word
s
ar
e
exhausted
!
An
d
(thu
s
i
t
woul
d
be
)
i
f
w
e
wer
e
t
o
ad
d
t
o
i
t
se
a
upo
n
sea.
"
24
7

260. Ye
t
Islah
i
say
s
tha
t
th
e
vers
e
doe
s
no
t
resor
t
t
o
exaggeratio
n
an
d
prefer
s
t
o
accep
t
th
e
languag
e
accordin
g
t
o
it
s
prima
facie
meanin
g
(ye
serta
sar
bayan-i-haqiqat
hai.
is
mem
zara
barabar
bhi
mubalagha
nahin
hai,
ibid
,
p
.
626)
.
Islah
i
want
s
t
o
includ
e
th
e
figurativ
e
languag
e
o
f
th
e
Qur'a
n
i
n
th
e
categor
y
o
f
logica
l
reason
.
Furthermore
,
Islah
i
seem
s
t
o
b
e
wel
l
awar
e
o
f
th
e
fac
t
that
,
whe
n
th
e
Qur'a
n
use
s
parables
,
i
t
use
s
languag
e
an
d
concept
s
tha
t
ar
e
par
t
o
f
th
e
contemporar
y
cultur
e
(quran
in
chizon
ke
bayan
me
in
ahl
'arab
hi
ki
ma
'lumat
aur
inhi
ke
zauq
ko
malhuz
rakhta
hai
is
liye
ke
tashbih
aur
lamsil
mein
mu'assir
wohi
chizen
holi
hain
jin
se
mukhalab
waqif
hon,
ibid
,
p
.
582)
.
Consequently
,
th
e
languag
e
o
f
thes
e
parable
s
mus
t
b
e
understoo
d
accordin
g
t
o
th
e
wa
y
thos
e
t
o
who
m
the
y
wer
e
firs
t
addresse
d
understoo
d
them
,
withou
t
thereb
y
exhaustin
g
thei
r
meaning
.
Fo
r
example
,
th
e
parabl
e
o
f
th
e
tw
o
men
,
i
n
verse
s
32-33
,
narrate
s
tha
t
on
e
o
f
the
m
owne
d
tw
o
vineyards
.
Islah
i
say
s
tha
t
th
e
garde
n
describe
d
i
n
thi
s
parabl
e
fit
s
wit
h
th
e
imag
e
o
f
a
perfec
t
garde
n
commo
n
amon
g
th
e
Arab
s
(ahl
'arab
ke
nazdik
behterin
bagh
ka
tasawwur,
ibid
,
p
.
585)
.
Naturally
,
th
e
purpos
e
o
f
th
e
stor
y
i
s
no
t
t
o
describ
e
a
perfec
t
garde
n
bu
t
t
o
provid
e
a
symbo
l
o
f
prosperit
y
an
d
fruitfulness
tha
t
woul
d
no
t
hav
e
bee
n
misse
d
b
y
thos
e
t
o
who
m
i
t
wa
s
addressed
.
However
,
instea
d
o
f
inquirin
g
int
o
th
e
symboli
c
natur
e
o
f
th
e
parabl
e
o
f
Mose
s
an
d
hi
s
ques
t
fo
r
knowledg
e
narrate
d
i
n
verse
s
60-82
,
Islah
i
begin
s
b
y
providin
g
hi
s
ow
n
reasone
d
opinion
s
a
s
t
o
th
e
meanin
g
o
f
th
e
parabl
e
unde
r
thre
e
heading
s
(cf
.
ibid
,
p
.
599)
.
H
e
als
o
state
s
hi
s
own
opinio
n
a
s
t
o
th
e
meanin
g
o
f
phrase
s
suc
h
a
s
"th
e
junctio
n
o
f
th
e
tw
o
seas"
,
sayin
g
i
t
i
s
a
referenc
e
t
o
a
specifi
c
plac
e
("majmu'
albahrain
"
se
murad
ghalban
khalija
'aqaba
aur
suez
ka
wo
maqam
ittisal
hai,
ibid
,
p
.
604)
.
Islah
i
add
s
hi
s
ow
n
detail
s
t
o
th
e
stor
y
b
y
sayin
g
tha
t
Mose
s
an
d
hi
s
servan
t
wer
e
havin
g
breakfas
t
(nashta
kar
ke,
ibid
,
p
.
605
)
an
d
tha
t
th
e
fis
h
the
y
wer
e
goin
g
t
o
ea
t
wa
s
roaste
d
(machli
buni
hui
thiy,
ibid)
.
Thes
e
example
s
indicat
e
tha
t
Islah
i
i
s
sometime
s
mor
e
concerne
d
abou
t
establishin
g
factua
l
informatio
n
tha
n
h
e
i
s
abou
t
th
e
symboli
c
natur
e
o
f
th
e
story
.
A
t
th
e
en
d
o
f
hi
s
comment
s
o
n
th
e
story
,
Islah
i
draw
s
som
e
ver
y
genera
l
conclusions
.
H
e
say
s
tha
t
th
e
stor
y
instruct
s
believer
s
t
o
b
e
patien
t
i
n
adversit
y
(ahl
iman
ko
chahiye
ke
wo
is
par
sabr
karen,
24
8

261. ibid
,
p
.
609)
.
Islah
i
simpl
y
say
s
tha
t
th
e
parabl
e
i
s
a
n
exampl
e
o
f
somethin
g
tha
t
generall
y
happen
s
i
n
th
e
worl
d
{ye
mi
sal
hai,
ibid
,
p
.
610)
.
I
n
short
,
Islah
i
see
s
th
e
parabl
e
i
n
th
e
ligh
t
o
f
th
e
socia
l
condition
s
prevailin
g
a
t
th
e
tim
e
o
f
revelation
.
A
t
th
e
sam
e
time
,
h
e
draw
s
a
conclusio
n
tha
t
goe
s
beyon
d
tha
t
specifi
c
context
.
Afte
r
sayin
g
tha
t
man
y
forme
r
commentator
s
hav
e
discusse
d
th
e
historica
l
identit
y
o
f
th
e
"Two-Horne
d
One
"
(verse
s
83-98)
,
Islah
i
proceed
s
t
o
conside
r
variou
s
possibl
e
figure
s
take
n
fro
m
histor
y
(tarikh
hi
roshni
mein
bhi
sabut
hain,
ibid
,
p
.
612)
.
H
e
quote
s
passage
s
fro
m
Isaia
h
an
d
fro
m
Danie
l
withou
t
showin
g
du
e
car
e
fo
r
th
e
origina
l
contex
t
o
f
thes
e
quotation
s
(cf
.
ibid
,
p
.
613)
.
Eventually
,
Islah
i
opt
s
fo
r
Cyru
s
a
s
a
possibl
e
identit
y
for
thi
s
figure,"
1
suggestin
g
al
l
kind
s
o
f
geographica
l
explanation
s
(cf
.
ibid
,
p
.
617
)
fo
r
th
e
reference
s
i
n
vers
e
86
:
(An
d
h
e
marche
d
westwards
)
till
,
whe
n
h
e
cam
e
t
o
th
e
settin
g
o
f
th
e
sun
,
i
t
appeare
d
t
o
hi
m
tha
t
i
t
wa
s
settin
g
i
n
a
dark
,
turbi
d
sea
.
Islah
i
provide
s
furthe
r
geographica
l
informatio
n
t
o
explai
n
verse
s
92
-
98
,
mentionin
g
b
y
name
:
th
e
Caspia
n
Sea
,
Mongolia
,
Iran
,
Turkista
n
an
d
Caucasi
a
(ibid
,
pp
.
620-621)
.
Islah
i
find
s
i
t
necessar
y
t
o
confir
m
hi
s
descriptio
n
o
f
th
e
"Two-Horne
d
One
"
b
y
historica
l
reference
s
(tarikhon
se
bhi
is
bat
ki
laid
o
tasdiq
hoti
hai,
ibid
,
p
.
619)
.
Bu
t
h
e
make
s
n
o
distinctio
n
betwee
n
Scriptura
l
an
d
non-Scriptura
l
o
r
secula
r
history
,
drawin
g
freel
y
fro
m
thes
e
tw
o
differen
t
kind
s
o
f
historica
l
11
2
writing
.
11
1
I
t
wa
s
Maulan
a
Kala
m
Aza
d
wh
o
firs
t
suggeste
d
tha
t
th
e
"Two-Home
d
One
"
wa
s
a
referenc
e
t
o
Cyrus
.
11
2
Accordin
g
t
o
Muhamma
d
Asad
,
th
e
Two-Home
d
On
e
"ha
s
nothin
g
t
o
d
o
wit
h
histor
y
o
r
eve
n
legend
,
an
d
tha
t
it
s
sol
e
purpor
t
i
s
a
paraboli
c
discours
e
o
n
fait
h
an
d
ethics
,
wit
h
specifi
c
referenc
e
t
o
th
e
proble
m
o
f
worldl
y
power"
.
Asa
d
(1980)
,
p
.
452
,
footnot
e
81
.
24
9

262. Conclusion
s
Disregardin
g
th
e
evidenc
e
i
n
th
e
Sirah,
i
n
th
e
Hadith
an
d
i
n
forme
r
commentarie
s
o
n
th
e
Qur'a
n
(tafasir),
whic
h
relat
e
th
e
occasio
n
o
f
revelatio
n
fo
r
th
e
stor
y
o
f
th
e
cav
e
i
n
thi
s
Surah
,
Islam
'
connect
s
th
e
stor
y
wit
h
th
e
perio
d
i
n
whic
h
th
e
Qurays
h
wer
e
oppressin
g
th
e
Muslims
.
I
n
thi
s
way
,
th
e
stor
y
become
s
a
warnin
g
fo
r
th
e
Quraysh
.
However
,
th
e
Qurays
h
wer
e
no
t
acquainte
d
wit
h
thi
s
stor
y
an
d
ther
e
woul
d
hav
e
bee
n
bette
r
way
s
o
f
warnin
g
them
.
Furthermore
,
Islah
i
say
s
th
e
stor
y
i
s
a
n
imag
e
o
f
wha
t
actuall
y
happene
d
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
hi
s
companion
s
(ap
aur
ap
ke
sahaha
inhi
marahil
se
guzar
rahey
they,
ibid
,
p
.
560)
.
I
t
shoul
d
b
e
remembered
,
however
,
tha
t
onl
y
th
e
Prophe
t
an
d
on
e
companion
,
Ab
u
Bakr
,
temporaril
y
sheltere
d
i
n
a
cav
e
durin
g
th
e
migratio
n
(hijrah)
-
a
n
even
t
tha
t
happene
d
fiv
e
yea
r
afte
r
th
e
stor
y
wa
s
revealed
.
Therefore
,
th
e
stor
y
coul
d
no
t
hav
e
bee
n
understoo
d
a
s
a
n
imag
e
o
f
thei
r
futur
e
experience
.
I
n
hi
s
introduction
,
Islah
i
say
s
tha
t
th
e
rea
l
attitud
e
o
f
th
e
Jews
wa
s
expose
d
i
n
Sura
h
Al
Isra.
H
e
argue
s
that
,
subsequently
,
i
n
Sura
h
Al
Kahf
an
d
i
n
Sura
h
Maryam
th
e
behaviou
r
o
f
th
e
Christians
wil
l
b
e
expose
d
i
n
a
simila
r
way
.
Islah
i
ha
s
pu
t
th
e
chronolog
y
o
f
revelatio
n
bac
k
t
o
front
.
Thes
e
Surah
s
wer
e
reveale
d
i
n
th
e
followin
g
order
:
Maryam,
Al
Kahf,
Al
Isra.
Islah
i
disregard
s
th
e
fac
t
tha
t
Sura
h
Maryam
wa
s
reveale
d
befor
e
th
e
othe
r
Surahs
.
Moreover
,
i
t
i
s
incorrec
t
t
o
sa
y
tha
t
a
particula
r
Sura
h
refer
s
t
o
th
e
Jew
s
a
s
a
separat
e
grou
p
an
d
t
o
th
e
Christian
s
a
s
anothe
r
separat
e
group
.
Sura
h
Al
Isra
(als
o
name
d
Bam
Israil)
i
s
clearl
y
concerne
d
wit
h
bot
h
th
e
Jew
s
an
d
th
e
Christians
,
wh
o
wer
e
th
e
Bani
Israil.
Islah
i
appeal
s
t
o
reaso
n
('aql)
t
o
provid
e
confirmatio
n
fo
r
hi
s
formulatio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Islah
i
i
s
confiden
t
tha
t
an
y
reasonabl
e
perso
n
i
s
abl
e
t
o
endur
e
th
e
trial
s
o
f
lif
e
provide
d
th
e
perso
n
use
s
hi
s
reaso
n
(koi
'aql
lene
wala,
ibid
,
p
.
557
)
an
d
h
e
appeal
s
t
o
rationa
l
argumen
t
t
o
sho
w
ho
w
rewar
d
an
d
punishmen
t
ar
e
simpl
y
th
e
logica
l
consequenc
e
o
f
one'
s
behaviou
r
i
n
th
e
world
.
Othe
r
concepts
,
lik
e
sunnat-i-ilahi
an
d
itmam
hiijjat
ar
e
no
t
explaine
d
i
n
th
e
sam
e
rationa
l
manner
.
25
0

263. Whil
e
Islah
i
seem
s
t
o
understan
d
th
e
stor
y
o
f
th
e
me
n
i
n
th
e
cav
e
i
n
a
symboli
c
way
,
Islah
i
als
o
seem
s
t
o
abando
n
th
e
symboli
c
o
r
figurativ
e
characte
r
o
f
th
e
stor
y
b
y
hi
s
descriptio
n
o
f
th
e
wa
y
th
e
me
n
slep
t
an
d
b
y
hi
s
explanatio
n
o
f
th
e
functio
n
o
f
thei
r
dog
.
Islah
i
i
s
sometime
s
mor
e
concerne
d
abou
t
establishin
g
factual
informatio
n
tha
n
h
e
i
s
abou
t
th
e
symboli
c
natur
e
o
f
th
e
story
.
H
e
conclude
s
tha
t
th
e
stor
y
reflect
s
th
e
conflict
s
an
d
debate
s
tha
t
wer
e
goin
g
o
n
betwee
n
th
e
Muslims
,
Jew
s
an
d
Christian
s
o
f
tha
t
tim
e
{zahir
hai
ke
ye
tanaz'
mukhtalif
grohon,
firqon
aur
khandanon
mein
waqiy'ah
hua
hoga,
ibid
,
p
.
575)
.
Th
e
story
,
therefore
,
depend
s
fo
r
it
s
meanin
g
o
n
it
s
connectio
n
wit
h
actua
l
events
.
Thi
s
i
s
anothe
r
exampl
e
o
f
th
e
wa
y
externa
l
evidenc
e
i
s
neede
d
t
o
understan
d
th
e
Qur'an
.
I
n
Sura
h
Grou
p
Four
,
Islah
i
categoricall
y
reject
s
suc
h
externa
l
evidence
.
Islah
i
say
s
tha
t
vers
e
2
8
describe
s
ho
w
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
approache
d
th
e
wealth
y
an
d
th
e
powerfu
l
s
o
tha
t
the
y
woul
d
believe
.
Sinc
e
Arab
s
wer
e
mor
e
impresse
d
wit
h
description
s
o
f
gol
d
an
d
garment
s
o
f
sil
k
an
d
brocade
,
th
e
Sura
h
use
s
thes
e
categorie
s
t
o
communicat
e
wit
h
them
.
Similarly
,
Islah
i
say
s
tha
t
th
e
languag
e
o
f
vers
e
4
6
mirror
s
th
e
value
s
o
f
Arabi
c
societ
y
a
s
i
t
existe
d
i
n
tha
t
perio
d
an
d
tha
t
vers
e
5
0
expresse
s
th
e
cultura
l
backgroun
d
o
f
societ
y
a
t
tha
t
time
.
Thes
e
value
s
an
d
symbols
,
however
,
d
o
no
t
exis
t
onl
y
i
n
Arabi
c
societ
y
bu
t
hav
e
a
wide
r
connotation
.
Islah
i
fail
s
t
o
highligh
t
thi
s
mor
e
universa
l
dimension
.
Commentin
g
o
n
th
e
parabl
e
o
f
Mose
s
relate
d
i
n
verse
s
60-82
,
Islah
i
add
s
hi
s
ow
n
reflection
s
an
d
simpl
y
conclude
s
tha
t
th
e
stor
y
instruct
s
believer
s
t
o
b
e
patien
t
i
n
adversit
y
{sabr
karen,
ibid
,
p
.
609)
.
Islah
i
totall
y
disregard
s
th
e
esoteri
c
meanin
g
o
f
th
e
stor
y
provide
d
b
y
th
e
Sura
h
itsel
f
i
n
verse
s
78-82
.
Islah
i
misse
s
th
e
meanin
g
o
f
the
,
parabl
e
b
y
referrin
g
t
o
i
t
a
s
jus
t
a
n
exampl
e
o
f
thing
s
tha
t
happe
n
i
n
th
e
worl
d
{ye
misal
hai,
ibid
,
p
.
610)
.
O
n
th
e
othe
r
hand
,
Islah
i
take
s
pain
s
t
o
suppl
y
man
y
historica
l
reference
s
an
d
muc
h
geographica
l
informatio
n
i
n
orde
r
t
o
explai
n
th
e
narrativ
e
abou
t
th
e
"Two-horne
d
One
"
i
n
verse
s
83-98
.
I
n
short
,
Islahi'
s
approac
h
t
o
th
e
parable
s
i
s
inconsisten
t
becaus
e
h
e
recognize
s
som
e
verse
s
a
s
figurativ
e
expression
s
(mutashabahat
ki
nau'yat
ke
hain,
ibid
,
p
.
625
)
while
,
a
t
th
e
sam
e
time
,
understandin
g
man
y
o
f
th
e
parable
s
i
n
thei
r
prima
facie
o
r
materia
l
sens
e
(ye
sarta
25
1

264. sar
bayan-i-haqiqat
hai.
is
mein
zara
barabar
bhi
mubalagha
nahin
hai,
ibid
,
p
.
626)
.

265. Sura
h
Mary
am
Introductio
n
Thi
s
Sura
h
form
s
th
e
secon
d
o
f
a
pai
r
wit
h
th
e
previou
s
one
.
Islah
i
say
s
ther
e
i
s
n
o
essentia
l
differenc
e
i
n
them
e
(
'umud
)
betwee
n
th
e
tw
o
Surahs
,
onl
y
a
differenc
e
i
n
th
e
flo
w
o
f
though
t
an
d
styl
e
o
f
expressio
n
(tariq-i-
istadlal
aur
naihj
bayan
mein
faraq
hai,
vol
.
4
,
p
.
629)
.
Islah
i
say
s
tha
t
thos
e
wh
o
live
d
durin
g
th
e
tim
e
o
f
th
e
earlie
r
Prophet
s
faile
d
t
o
liv
e
thei
r
live
s
accordin
g
t
o
th
e
dictate
s
o
f
monotheis
m
require
d
o
f
the
m
b
y
th
e
origina
l
din
(asl
din
ki
da'wat,
ibid)
.
I
n
th
e
presen
t
ag
e
(th
e
tim
e
o
f
revelation)
,
ther
e
ar
e
peopl
e
wh
o
ar
e
opposin
g
th
e
sam
e
messag
e
presente
d
b
y
th
e
las
t
Prophet
.
Th
e
Sura
h
invite
s
th
e
Prophe
t
t
o
b
e
patien
t
an
d
t
o
trus
t
i
n
th
e
eventua
l
overthro
w
o
f
hi
s
opponents
,
whos
e
faul
t
consist
s
i
n
thei
r
misplace
d
trus
t
i
n
worldl
y
powe
r
an
d
accomplishmen
t
(apni
dunwi
kamyabiyon
ko
apne
barhaq
hone
ki
dhil
samajhte
hain,
ibid)
.
Fa
r
from
justifyin
g
thei
r
behavior
,
worldl
y
succes
s
shoul
d
b
e
understoo
d
a
s
a
respit
e
(dhil)
grante
d
b
y
Go
d
t
o
enabl
e
hi
s
purpose
s
t
o
b
e
accomplishe
d
(khuda
ki
tarafse
in
ke
liye
dhil
hai
ke
khuda
ki
hujjat
in
par
puri
ho
jaye,
ibid)
.
Th
e
Socio-politica
l
Contex
t
Islah
i
describe
s
th
e
contex
t
(khas
mauqa'
o
mahal,
ibid
,
p
.
674
)
fo
r
thi
s
Sura
h
a
s
on
e
o
f
encouragemen
t
fo
r
th
e
Prophe
t
(sabr
o
istiqamat
ki
talqin,
ibid
)
i
n
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
(haq
o
batil
ki
kashmakash,
ibid)
.
Dependen
t
solel
y
o
n
th
e
guidanc
e
h
e
receive
s
throug
h
revelation
,
th
e
Prophe
t
ha
s
t
o
fortif
y
th
e
Musli
m
soldier
s
engage
d
a
t
th
e
wa
r
fron
t
(jo
mujahid
dushmanon
ki
dal
ba
dalfauj
ke
mnqabil
mein
muhaz
par
ho
is
ko
markaz
se
rahnumai
ka
intizar
har
waqt
rahta
tha,
ibid)
.
S
o
Go
d
promise
s
t
o
provid
e
hi
m
wit
h
th
e
neede
d
guidanc
e
a
t
th
e
appropriat
e
tim
e
(jis
rahnumai
aur
madad
ki
zarurat
hogi
wo
apne
waqt
par
allah
nazil
farmaega,
ibid)
.
Thi
s
i
s
th
e
situatio
n
i
n
whic
h
vers
e
6
4
wa
s
revealed
:
An
d
(th
e
angel
s
say)
:
"W
e
d
o
no
t
descen
d
(wit
h
revelation)
,
agai
n
an
d
again
,
othe
r
tha
n
b
y
th
y
Sustainer'
s
command
:
unt
o
Hi
m
belong
s
al
l
tha
t
lie
s
ope
n
befor
e
u
s
an
d
al
l
tha
t
i
s
hidde
n
fro
m
u
s
an
d
al
l
tha
t
i
s
in
-
between
.
An
d
neve
r
doe
s
th
y
Sustaine
r
forge
t
(anything).
"
Islah
i
describe
s
th
e
socio-politica
l
contex
t
i
n
som
e
detail
.
H
e
argue
s
tha
t
mentio
n
i
s
mad
e
i
n
thi
s
Sura
h
o
f
Jesu
s
an
d
Mar
y
becaus
e
th
e
Christian
s
were
,
a
t
thi
s
time
,
givin
g
secre
t
suppor
t
t
o
th
e
Qurays
h
(cf
.
ibid
,
p
.
629)
.
25
3

266. Islah
i
i
s
referrin
g
her
e
t
o
th
e
cover
t
politica
l
suppor
t
th
e
Christian
s
wer
e
providin
g
fo
r
th
e
Qurays
h
i
n
thei
r
struggl
e
wit
h
th
e
Muslims
,
jus
t
a
s
th
e
Jew
s
wer
e
alread
y
doin
g
(yahud
ke
tarah
nisara
ne
bhi
darpardah
quraysh
ki
pushtpanahi
sharu'
kar
di
thiy,
ibid)
.
Suc
h
suppor
t
from
th
e
Peopl
e
o
f
th
e
Boo
k
wa
s
a
grea
t
boo
n
fo
r
th
e
Qurays
h
becaus
e
o
f
th
e
estee
m
i
n
whic
h
th
e
Peopl
e
o
f
th
e
Boo
k
wer
e
hel
d
amon
g
th
e
Arabs
,
wh
o
wer
e
illiterat
e
(ummi
hone
ke
sabab
se,
ibid)
.
Th
e
fac
t
tha
t
th
e
Qur'a
n
attempt
s
t
o
nullif
y
th
e
influenc
e
tha
t
th
e
Peopl
e
o
f
th
e
Boo
k
wer
e
havin
g
o
n
th
e
Qurays
h
onl
y
goe
s
t
o
sho
w
th
e
exten
t
o
f
thei
r
influenc
e
(quran
ne
ahl
kitab
ke
is
asr
ko
batil
karne
ke
liye
in
ki
haqiqat
wazeh
ki,
ibid)
.
Furthermore
,
th
e
presen
t
Sura
h
discredit
s
th
e
Christians
,
jus
t
a
s
on
e
o
f
th
e
previou
s
Surah
s
(Al
Isra
o
r
Bani
Israil)
ha
d
totall
y
discredite
d
th
e
Jew
s
{bani
israil
mein
yahud
ka
bilkiil
be
bunyad
hona
wazeh
kiya,
aar
is
surah
mein
bilkul
isi
andaz
mein
nisara
ki
be
sabati
dikhai
hai,
p
.
629-630)
.
Islah
i
say
s
tha
t
th
e
purpos
e
o
f
thes
e
revelation
s
i
s
t
o
convinc
e
th
e
Qurays
h
tha
t
ther
e
wa
s
n
o
poin
t
i
n
relyin
g
o
n
peopl
e
whos
e
live
s
wer
e
no
t
base
d
o
n
stron
g
foundation
s
(Jin
ki
apni
koi
bunyad
nahin
hai,
p
.
630)
.
Th
e
politica
l
allianc
e
Islah
i
refer
s
t
o
i
n
hi
s
introductio
n
i
s
no
t
describe
d
i
n
th
e
Sura
h
a
s
such
.
I
n
fact
,
i
t
i
s
difficul
t
t
o
se
e
ho
w
th
e
Christian
s
coul
d
hav
e
forme
d
a
soli
d
front
wit
h
th
e
Qurays
h
agains
t
th
e
Muslim
s
since
,
a
s
Islah
i
himsel
f
says
,
th
e
Christian
s
wer
e
s
o
divide
d
amon
g
themselve
s
(nisara
ke
bahmi
ikhlilafal,
p
.
650)
.
However
,
th
e
fac
t
tha
t
the
y
conceale
d
th
e
trut
h
abou
t
th
e
Prophet
s
Abraha
m
an
d
Ishmae
l
i
s
furthe
r
proo
f
tha
t
th
e
Jew
s
wer
e
hostil
e
t
o
Isla
m
(islam
dushmani
ke
josh,
ibid
,
p
.
666)
.
I
n
fact
,
al
l
th
e
Jew
s
an
d
Christian
s
ar
e
dismisse
d
a
s
a
grou
p
togethe
r
wit
h
th
e
unbeliever
s
becaus
e
the
y
di
d
no
t
obe
y
th
e
basi
c
commandments
,
jus
t
a
s
previou
s
Surah
s
ha
d
show
n
(yahud
o
nisara
aur
mushrikin
ne
din
ke
is
bunyadi
hukm
ke
sath
jo
ma'amlah
kiya
is
ki
tafsil
surah
baqarah,
ahl
'imran,
aur
an'am
waghera
mein
guzar
chuki
hai,
ibid
,
p
.
668)
.
Islah
i
eve
n
seem
s
t
o
impl
y
tha
t
th
e
Jew
s
destroye
d
thei
r
religio
n
(jinhone
khuda
ka
sara
din
to
laraj
kar
ke
rakh
dia
tha,
ibid
,
p
.
669)
.
I
n
al
l
thes
e
instances
,
Islah
i
portray
s
th
e
Jew
s
an
d
th
e
Christian
s
i
n
a
negativ
e
ligh
t
s
o
tha
t
hi
s
theor
y
abou
t
thei
r
politica
l
allianc
e
wit
h
th
e
Qurays
h
woul
d
appea
r
mor
e
plausible
.
I
n
severa
l
place
s
i
n
hi
s
commentary
,
Islah
i
assert
s
tha
t
th
e
Qur'a
n
i
s
no
t
dependen
t
o
n
externa
l
materia
l
fo
r
i
t
t
o
b
e
understood
.
Ye
t
Islah
i
als
o
make
s
frequent
referenc
e
t
o
Arabi
c
tradition
s
an
d
custom
s
i
n
orde
r
t
o
thro
w
ligh
t
25
4

267. o
n
th
e
Qur'an.
11
3
Moreover
,
vers
e
4
6
o
f
thi
s
Sura
h
record
s
th
e
threa
t
o
f
Abraham'
s
fathe
r
toward
s
him
:
I
shal
l
mos
t
certainl
y
caus
e
the
e
t
o
b
e
stone
d
t
o
death
!
Islah
i
find
s
i
t
helpfu
l
t
o
provid
e
th
e
backgroun
d
fo
r
thi
s
vers
e
b
y
describin
g
th
e
Arabi
c
custo
m
accordin
g
t
o
whic
h
certai
n
peopl
e
ha
d
unlimite
d
authorit
y
o
r
powe
r
ove
r
thei
r
subject
s
(ye
amr
yahan
milhuz
rahe
ke
qabaili
zindagi
mein
.
.
.
bapon
ko
apne
baiton
aur
baition
par
bilkul
ghair
mahdud
ikhtiyarat
hasil
they,
ibid
,
p
.
660)
.
Th
e
vers
e
shoul
d
b
e
understoo
d
i
n
th
e
ligh
t
o
f
thi
s
cultura
l
background
.
Instea
d
o
f
restrictin
g
himsel
f
t
o
th
e
Arabi
c
cultura
l
background
,
however
,
Islah
i
shoul
d
hav
e
provide
d
th
e
reade
r
wit
h
som
e
guidanc
e
o
n
ho
w
t
o
interpre
t
thi
s
vers
e
i
n
a
mor
e
universa
l
way
.
Similarly
,
from
th
e
contex
t
o
f
th
e
wor
d
fo
r
"man
"
i
n
vers
e
66
,
i
t
i
s
quit
e
clea
r
(qarina
dalil
hai,
ibid
,
p
.
676
)
tha
t
specifi
c
Ara
b
unbeliever
s
(mushrikin
'arab,
ibid
)
ar
e
bein
g
addressed
:
Wit
h
al
l
this
,
ma
n
(often
)
says
,
'What
!
Onc
e
I
a
m
dead
,
shal
l
I
agai
n
b
e
brough
t
fort
h
alive?
'
Islah
i
say
s
i
t
wa
s
inappropriat
e
t
o
addres
s
the
m
directl
y
becaus
e
the
y
denie
d
an
y
for
m
o
f
lif
e
afte
r
deat
h
(goya
wo
laiq
iltifat
nahin
is
wafh
se
'am
sigha
se
bat
kah
di
gayi,
ibid).
11
4
Islah
i
goe
s
o
n
t
o
describ
e
th
e
commo
n
understandin
g
an
d
belief
s
o
f
th
e
Ara
b
peopl
e
becaus
e
h
e
say
s
suc
h
informatio
n
i
s
importan
t
fo
r
understandin
g
th
e
tex
t
o
f
th
e
Sura
h
{mushrikin
ke
in
mutanaqaz
khayalat
ko
samne
rakhe
tab
quran
ke
age
ke
mabhas
samaj
mein
ayenge,
ibid)
.
Furthermore
,
th
e
contex
t
fo
r
th
e
wor
d
"satani
c
forces
"
i
n
vers
e
6
8
i
s
understoo
d
b
y
Islah
i
i
n
a
simila
r
wa
y
(qarina
dalil
hai,
ibid
,
p
.
677
)
t
o
refe
r
t
o
th
e
leader
s
o
f
th
e
Qurays
h
(gumrah
lidaron,
ibid)
.
Th
e
sam
e
vers
e
describe
s
thos
e
condemne
d
t
o
hel
l
a
s
squattin
g
"o
n
thei
r
knees
,
aroun
d
hell"
.
Islah
i
explain
s
ho
w
criminal
s
o
f
tha
t
perio
d
ha
d
t
o
squa
t
whil
e
waitin
g
fo
r
thei
r
superior
s
t
o
decid
e
thei
r
fat
e
(Jis
tarah
miijrim
apna
faislah
sunane
ke
liye
kisi
hukmran
ke
samne
baitate
hain,
ibid).
11
5
Thos
e
pervers
e
leader
s
o
f
th
e
Quraysh
,
togethe
r
wit
h
thos
e
wh
o
listene
d
t
o
thei
r
words
,
wil
l
b
e
waitin
g
aroun
d
hel
l
i
n
th
e
sam
e
wa
y
o
n
judgmen
t
day
.
Islah
i
see
s
th
e
vers
e
a
s
11
3
Cf
.
Islahi'
s
commen
t
o
n
vers
e
1 o
f
Sura
h
Al
Furqan,
vol
.
5
,
p
.
443
.
Islah
i
als
o
make
s
frequen
t
us
e
o
f
externa
l
source
s
b
y
referrin
g
t
o
book
s
o
f
tradition
s
(riwayat)
i
n
Sura
h
AlAzab.
Ui
Pre-Islami
c
poetr
y
make
s
specifi
c
referenc
e
t
o
lif
e
afte
r
death
.
I
t
doe
s
no
t
see
m
correc
t
t
o
asser
t
tha
t
th
e
Arab
s
di
d
no
t
believ
e
i
n
a
n
oiler-life
.
"
'
Islah
i
doe
s
no
t
provid
e
an
y
evidenc
e
fo
r
hi
s
vie
w
tha
t
criminal
s
o
f
tha
t
perio
d
ha
d
t
o
squa
t
whil
e
awaitin
g
thei
r
verdict
.
25
5

268. highlightin
g
th
e
'umud
o
f
th
e
Surah
,
whic
h
i
s
th
e
eventua
l
defea
t
o
f
th
e
Quraysh
.
Transcendin
g
th
e
Specifi
c
Contex
t
Verse
s
wit
h
a
specific
addresse
e
o
r
verse
s
understoo
d
i
n
a
particula
r
contex
t
are
,
however
,
give
n
general
applications
.
Fo
r
example
,
vers
e
1
3
describe
s
th
e
qualitie
s
o
f
John
,
bu
t
Islah
i
understand
s
thes
e
qualitie
s
a
s
belongin
g
t
o
al
l
peopl
e
{ye
na
ho
to
insan
insan
nahin
balke
patar
hi
ek
murat
hai,
ibid
,
p
.
639)
.
Similarly
,
verse
s
47-4
8
contai
n
th
e
repl
y
o
f
th
e
Prophe
t
Abraha
m
t
o
hi
s
father
,
bu
t
Islah
i
draw
s
genera
l
conclusion
s
mean
t
fo
r
al
l
peopl
e
(Jab
tak
admi
mom
ki
tarah
narm
aur
patar
ki
tarah
sakhat
ha
ho
wo
haq
ki
koi
kidmat
in/am
nahin
de
sakta,
ibid
,
p
.
661
.
Sometimes
,
Islah
i
move
s
i
n
th
e
opposit
e
direction
,
tha
t
is
,
a
wor
d
wit
h
a
general
connotatio
n
i
s
considere
d
t
o
hav
e
a
particular
meaning
.
Fo
r
example
,
i
n
vers
e
66
:
Wit
h
al
l
this
,
ma
n
(often
)
says
,
"What
!
Onc
e
I
a
m
dead
,
shal
l
I
agai
n
b
e
brough
t
fort
h
alive?
"
Islah
i
say
s
th
e
wor
d
fo
r
"man
"
refer
s
specificall
y
t
o
Ara
b
unbeliever
s
rathe
r
tha
n
t
o
huma
n
being
s
i
n
genera
l
[yahan
lafz
'insan'
agarcheh
'am
hai
lekin
qarina
dalil
hai
ke
is
se
murad
mushrikin
'arab
hi
hain,
ibid
,
p
.
676)
.
H
e
restrict
s
th
e
wor
d
eve
n
furthe
r
whe
n
h
e
applie
s
i
t
t
o
th
e
uppe
r
classe
s
(amra
o
aghniya,
ibid
)
an
d
th
e
corrup
t
leader
s
(gumrah
lidaron,
ibid
,
p
.
677
)
o
f
Ara
b
society
.
Similarly
,
Islah
i
restrict
s
th
e
scop
e
o
f
th
e
pronou
n
"you
"
o
f
vers
e
71
:
An
d
ever
y
on
e
o
f
yo
u
wil
l
com
e
withi
n
sigh
t
o
f
it
.
Th
e
majorit
y
o
f
commentator
s
understoo
d
thi
s
pronou
n
t
o
includ
e
al
l
huma
n
beings
,
sinner
s
an
d
righteou
s
alike,
11
6
bu
t
Islah
i
say
s
tha
t
th
e
wor
d
applie
s
i
n
a
specifi
c
wa
y
t
o
th
e
sinner
s
spoke
n
o
f
i
n
th
e
precedin
g
verse
s
(in
mujrimon
ko
khitab
kar
ke
farmayega
ke
ab
.
. .
turn
mein
se
bila
istasna
har
ek
ko
is
jahanam
mein
utarna
hai,
ibid
,
p
.
678)
.
I
n
fact
,
Islah
i
i
s
regularl
y
restrictin
g
th
e
meanin
g
o
f
word
s
tha
t
coul
d
hav
e
a
wide
r
connotatio
n
an
d
makin
g
them
appl
y
t
o
th
e
Quraysh
.
Islahi'
s
perceptio
n
o
f
societ
y
lead
s
hi
m
t
o
dichotomiz
e
betwee
n
tw
o
group
s
o
f
people
,
th
e
virtuou
s
an
d
th
e
non-virtuous
.
H
e
view
s
societ
y
i
n
term
s
o
f
a
polarizatio
n
betwee
n
"peopl
e
immerse
d
i
n
th
e
world
"
(dunya
ke
paristar,
Asa
d
(1980)
,
p
.
465
,
footnot
e
65
.
25
6

269. ibid
,
p
.
681
)
an
d
"believin
g
people
"
{bandah
mumin,
ibid)
.
H
e
divide
s
societ
y
int
o
th
e
oppressor
s
(zalimon,
ibid
,
p
.
679
)
an
d
th
e
God-fearin
g
peopl
e
(ahl
laqwa,
an
d
ahl
haq,
ibid)
.
I
t
i
s
a
shor
t
ste
p
fro
m
suc
h
categorizatio
n
t
o
furthe
r
label
s
o
f
contemp
t
a
s
ca
n
b
e
foun
d
i
n
hi
s
referenc
e
t
o
"th
e
stupidit
y
o
f
th
e
unbelievers
"
(mushriqin
'arab
hi
hamaqat,
ibid
,
p
.
675
)
o
r
t
o
"foolis
h
people
"
(bewaquf
logon,
ibid)
.
Differen
t
Kind
s
o
f
Languag
e
Vers
e
7
2
ha
s
a
referenc
e
t
o
th
e
wa
y
evildoer
s
wil
l
b
e
presen
t
i
n
hell
:
An
d
onc
e
again
:
W
e
shal
l
sav
e
(fro
m
hell
)
thos
e
wh
o
hav
e
bee
n
consciou
s
o
f
Us
;
bu
t
W
e
shal
l
leav
e
i
n
i
t
th
e
evildoers
,
o
n
thei
r
knees
.
Islahi'
s
materia
l
o
r
physica
l
wa
y
o
f
understandin
g
th
e
vers
e
lead
s
hi
m
t
o
sugges
t
th
e
nee
d
fo
r
specia
l
guardian
s
o
r
inspectors
,
whos
e
jo
b
i
t
wil
l
b
e
t
o
forc
e
thes
e
sinner
s
t
o
tak
e
u
p
a
crouchin
g
positio
n
whil
e
the
y
wai
t
fo
r
th
e
door
s
o
f
hel
l
t
o
ope
n
up
.
Sinc
e
Islah
i
ha
s
take
n
thes
e
verse
s
t
o
describ
e
a
n
actua
l
stat
e
o
f
affair
s
rathe
r
tha
n
a
s
a
metapho
r
t
o
expres
s
a
stron
g
warnin
g
o
f
futur
e
suffering
,
Islah
i
leave
s
th
e
reade
r
wit
h
th
e
imag
e
o
f
a
Go
d
wh
o
ha
s
abandone
d
hi
s
ow
n
peopl
e
(allah
ta
'ala
in
ko
dozakh
ke
darogon
ke
hawalah
kar
he
isi
halat
mein
chaur
kar
in
se
be
iltifat
hojayega,
ibid
,
p
.
677)
.
Islah
i
acknowledge
s
tha
t
word
s
ar
e
use
d
i
n
variou
s
way
s
i
n
th
e
Surah
.
Fo
r
instance
,
th
e
word
s
fro
m
vers
e
65
:
"Worship
,
then
,
Hi
m
alone
"
i
s
use
d
i
n
it
s
wides
t
sens
e
(apne
wasi'
mafhum,
ibid
,
p
.
676)
.
H
e
say
s
th
e
sam
e
wor
d
i
s
use
d
agai
n
i
n
it
s
wides
t
meanin
g
i
n
Sura
h
Al
Fatihah
(is
lafs
hi
ye
haqiqat,
ibid
)
an
d
i
n
vers
e
4
4
o
f
th
e
presen
t
Sura
h
(cf
.
ibid)
.
Furthermore
,
Islah
i
say
s
ther
e
ar
e
tw
o
meaning
s
fo
r
th
e
wor
d
"th
e
righ
t
hand
"
from
th
e
followin
g
phras
e
i
n
vers
e
52
:
An
d
(remembe
r
how
)
W
e
calle
d
upo
n
hi
m
from
th
e
right-han
d
slop
e
o
f
Moun
t
Sinai
.
Islah
i
prefer
s
th
e
mor
e
abstrac
t
connotatio
n
o
f
"blessedness
"
afte
r
a
stud
y
o
f
Qur'ani
c
parallel
s
(quran
ke
nazair
se,
ibid
,
p
.
663)
.
Moreover
,
i
n
vers
e
25
,
Mar
y
i
s
tol
d
t
o
"shak
e
th
e
trun
k
o
f
th
e
palm-tree"
.
Islah
i
say
s
tha
t
Mar
y
coul
d
no
t
hav
e
don
e
thi
s
withou
t
th
e
specia
l
hel
p
o
f
Go
d
(warna
zahir
hai
ke
in
ki
quwwat-i-bazu
itni
kahan
ke
wo
kajur
ke
drakhat
ko
hila
den,
ibid
,
p
.
646)
.
Islah
i
take
s
th
e
phras
e
i
n
it
s
physical
,
materia
l
o
r
prima
facie
meaning
,
accordin
g
t
o
whic
h
Mar
y
di
d
shak
e
th
e
25
7

270. 1 I *
7
trun
k
o
f
th
e
pal
m
tre
e
wit
h
th
e
specia
l
hel
p
o
f
God
.
Islah
i
als
o
understand
s
vers
e
9
0
i
n
its
prima
facie
sense
:
wherea
t
th
e
heaven
s
migh
t
well-nig
h
b
e
ren
t
int
o
fragments
,
an
d
th
e
eart
h
b
e
spli
t
asunder
,
an
d
th
e
mountain
s
fal
l
dow
n
i
n
ruins
!
Islah
i
insist
s
tha
t
thi
s
i
s
no
t
a
n
exaggerate
d
styl
e
o
f
languag
e
bu
t
i
s
a
n
expressio
n
o
f
factua
l
realit
y
(ye
amr
wazeh
rahe
ke
ye
koi
mubalagha
ka
uslub-i-bayan
nahin
hai
balke
ek
haqiqat
ka
bayou
hai,
ibid
,
p
.
686)
.
I
n
othe
r
words
,
th
e
word
s
mus
t
b
e
take
n
a
t
thei
r
fac
e
value
.
W
e
hav
e
alread
y
see
n
tha
t
Islahi'
s
comment
s
o
n
vers
e
68
,
i
n
whic
h
unbeliever
s
ar
e
describe
d
a
s
squattin
g
aroun
d
hel
l
whil
e
waitin
g
fo
r
judgmen
t
t
o
b
e
pronounce
d
o
n
them
,
indicate
s
tha
t
Islah
i
understand
s
thi
s
vers
e
a
s
a
factual
expressio
n
o
f
realit
y
(sab
ko
jahanam
ke
ird
gird
is
tarah
ikata
karenge
ke
wo
mujrimon
ki
tarah
duzano
baite
hue
apne
faislah
ka
intizar
karenge,
ibid
,
p
.
677)
.
Th
e
word
s
describ
e
a
n
actua
l
situation
.
Islah
i
provide
s
a
furthe
r
exampl
e
o
f
hi
s
approac
h
t
o
languag
e
i
n
hi
s
discussio
n
o
f
vers
e
7
1
o
f
Sura
h
Maryam:
An
d
ever
y
on
e
o
f
yo
u
wil
l
com
e
wit
h
sigh
t
o
f
it
:
thi
s
is
,
wit
h
th
y
Sustainer
,
a
decre
e
tha
t
mus
t
b
e
fulfilled
.
Islah
i
struggle
s
t
o
reconcil
e
thi
s
vers
e
wit
h
verse
s
101-10
2
o
f
Sura
h
Al
Anbiya,
whic
h
see
m
t
o
sa
y
th
e
opposit
e
o
f
th
e
vers
e
jus
t
quoted
:
thes
e
wil
l
b
e
kep
t
fa
r
awa
y
fro
m
tha
t
(hell)
:
n
o
soun
d
thereo
f
wil
l
the
y
hear
;
an
d
the
y
wil
l
abid
e
i
n
al
l
tha
t
thei
r
soul
s
hav
e
eve
r
desired
.
Islahi'
s
solutio
n
i
s
that
,
sinc
e
(i
n
Sura
h
Al
Anbiya)
Go
d
promise
s
th
e
virtuou
s
tha
t
the
y
wil
l
b
e
kep
t
fa
r
from
hell
,
vers
e
7
1
o
f
Sura
h
Maryam
mus
t
b
e
understoo
d
i
n
a
mor
e
specifi
c
wa
y
a
s
applyin
g
onl
y
t
o
th
e
non-virtuous
.
Fonne
r
commentator
s
hav
e
wrongl
y
applie
d
th
e
vers
e
t
o
everyon
e
(hamare
mufassarin
ne
is
ka
mukhatab
tamam
bani
nau
insan
ko
man
liya
hai,
ibid
,
p
.
678)
.
Thes
e
commentator
s
hav
e
eve
n
devise
d
th
e
notio
n
o
f
a
specia
l
bridg
e
s
o
tha
t
th
e
virtuou
s
ca
n
safel
y
cros
s
ove
r
hel
l
o
n
thei
r
wa
y
t
o
heave
n
(jahanam
par
pul
sirat
ke
nam
se
ek
pul
hoga
jis
par
se
nek
log
to
guzar
jayenge,
ibid)
.
Bu
t
Islah
i
say
s
tha
t
thes
e
commentator
s
hav
e
misunderstoo
d
th
e
characteristi
c
styl
e
o
f
th
e
Qur'a
n
(uslub
kalam
ke
na
samajne
ke
sabab
se
hui
hai,
ibid)
.
Islah
i
doe
s
no
t
giv
e
an
y
furthe
r
explanatio
n
o
f
thi
s
particula
r
Qur'ani
c
style
,
bu
t
refer
s
th
e
reade
r
t
o
a
boo
k
o
n
th
e
subjec
t
writte
n
b
y
hi
s
teacher
,
Maulan
a
Farah
i
(cf
.
ibid
,
p
.
679)
.
11
7
Sinc
e
pal
m
tree
s
i
n
Arabi
a
d
o
no
t
gro
w
tall
,
however
,
Mar
y
woul
d
no
t
hav
e
neede
d
th
e
specia
l
hel
p
o
f
Go
d
t
o
shak
e
th
e
trun
k
o
f
th
e
pal
m
tree
.
25
8

271. Islah
i
i
s
confronte
d
wit
h
a
simila
r
proble
m
i
n
th
e
nex
t
vers
e
wher
e
h
e
i
s
compelle
d
t
o
fin
d
a
wa
y
ou
t
o
f
th
e
difficult
y
presente
d
b
y
a
litera
l
interpretatio
n
o
f
Mary
am,
vers
e
72
:
An
d
onc
e
again
:
W
e
shal
l
sav
e
(fro
m
hell
)
thos
e
wh
o
hav
e
been
consciou
s
o
f
Us
.
Islah
i
wonder
s
wh
y
th
e
virtuou
s
nee
d
t
o
b
e
save
d
fro
m
hel
l
sinc
e
ther
e
i
s
n
o
dange
r
a
t
al
l
tha
t
the
y
woul
d
b
e
sen
t
there
.
H
e
solve
s
th
e
proble
m
b
y
sayin
g
that
,
i
n
thi
s
verse
,
Go
d
save
s
th
e
virtuou
s
fro
m
thei
r
worrie
s
an
d
trouble
s
{najat
dene
se
murad
in
tamam
humum
o
afkar
aur
is
tashwish
o
intizar
se
najat,
ibid
,
p
.
679)
.
Hence
,
ultimately
,
Islah
i
ha
s
bee
n
force
d
t
o
accep
t
a
mor
e
figurativ
e
o
r
metaphorica
l
meanin
g
fo
r
th
e
realit
y
o
f
hell
.
Th
e
reade
r
i
s
lef
t
wit
h
th
e
questio
n
a
s
t
o
whethe
r
th
e
Qur'a
n
understand
s
hel
l
simpl
y
a
s
a
metaphor
.
Forme
r
Scripture
s
Islah
i
say
s
(cf
.
ibid
,
p
.
643
)
tha
t
th
e
"divin
e
writ"
,
mentione
d
i
n
vers
e
16
,
refer
s
t
o
th
e
Gospel
:
An
d
cal
l
t
o
mind
,
throug
h
thi
s
divin
e
writ
,
Mary
.
Lo
!
Sh
e
withdre
w
fro
m
he
r
famil
y
t
o
a
n
easter
n
place
.
Sinc
e
h
e
claim
s
t
o
hav
e
deal
t
wit
h
thes
e
reference
s
i
n
hi
s
discussio
n
o
f
Sura
h
Al
'Imran,
Islah
i
no
w
limit
s
himsel
f
t
o
a
clarificatio
n
simpl
y
o
f
th
e
context
o
f
thes
e
verse
s
(yahan
ham
sirfayal
ke
siyaq
o
sabaq
ki
wazahal
ki
had
lak
hahs
ko
mahdud
rakhenge,
ibid)
.
Sinc
e
i
t
i
s
no
t
clea
r
whethe
r
th
e
contex
t
i
s
th
e
sam
e
fro
m
on
e
Sura
h
t
o
th
e
next
,
ther
e
i
s
a
questio
n
abou
t
th
e
legitimac
y
o
f
comparin
g
a
vers
e
fro
m
on
e
contex
t
wit
h
tha
t
fro
m
another
.
Islah
i
doe
s
no
t
dea
l
adequatel
y
wit
h
thi
s
proble
m
i
n
hi
s
us
e
o
f
"paralle
l
verses
"
i
n
th
e
Qur'a
n
(quran
ke
nazair,
p
.
663)
.
Islahi'
s
ambivalen
t
approac
h
t
o
th
e
forme
r
Scripture
s
become
s
apparen
t
i
n
tha
t
h
e
agree
s
wit
h
th
e
informatio
n
provide
d
b
y
th
e
Gospel
s
tha
t
Bethlehe
m
i
s
th
e
plac
e
referre
d
t
o
i
n
vers
e
22
:
"sh
e
withdre
w
wit
h
hi
m
t
o
a
far-of
f
place
"
(cf
.
ibid
,
p
.
645
)
bu
t
h
e
reject
s
i
n
th
e
presen
t
Sura
h
(an
d
i
n
Sura
h
Al
'Imran
an
d
i
n
Sura
h
AI
Maidah)
wha
t
h
e
call
s
a
certai
n
Paulin
e
mytholog
y
(cf
.
ibid
,
p
.
648)
.
Islah
i
als
o
make
s
a
passin
g
remar
k
abou
t
th
e
wa
y
certai
n
tradition
s
wer
e
include
d
i
n
th
e
Gospel
s
t
o
suppor
t
a
particula
r
viewpoin
t
(Jab
hazrat
masih
par
da
'we
aluhiyat
ki
tuhmat
chapkai
gayi
hai
to
is
ki
tayidfarahim
karne
ke
liye
is
qism
ki
riwayat
bhi
injilon
mein
dakhal
kar
di
gayi,
ibid
,
p
.
649)
.
Bu
t
Islah
i
doe
s
no
t
develo
p
thes
e
observation
s
abou
t
th
e
formatio
n
o
f
th
e
Gospels
.
H
e
onl
y
refer
s
t
o
th
e
wa
y
tradition
s
cam
e
t
o
b
e
25
9

272. change
d
an
d
corrupte
d
i
n
th
e
proces
s
o
f
transmissio
n
(ba'd
ke
naskhon
se
/
ka
zikr
ghaib
ho
gaya
ho,
ibid
,
p
.
666)
.
Islah
i
refer
s
t
o
thes
e
change
s
v
o
explai
n
wh
y
h
e
foun
d
n
o
satisfactor
y
clarification
s
abou
t
th
e
Prophe
t
Id-
is
i
n
Bibl
e
histor
y
(bible
history
mein
koi
aisi
chiz
muje
nahin
mil
saki,
ibid},
,
Th
e
Wa
y
o
f
Go
d
Islah
i
ha
s
a
particula
r
wa
y
o
f
understandin
g
o
f
"th
e
wa
y
o
f
God
"
(sun
at-i-
ilahi,
ibid
,
p
.
680)
.
Th
e
Qur'a
n
say
s
tha
t
Go
d
warn
s
peopl
e
an
d
trie
s
t
o
rais
e
thei
r
awarenes
s
b
y
prolongin
g
thei
r
live
s
o
n
eart
h
throug
h
a
n
exten
t
o
n
o
f
thei
r
lif
e
spa
n
(in
ko
ziyadah
se
ziyadah
dhil
de
ta
ke
wo
apna
peman
J
achhi
tarah
bar
len
aur
khada
ki
hujjat
in par
tamam
ho
jaye,
ibid)
.
Islab
,
trie
s
t
o
clarif
y
thi
s
concep
t
o
f
"extensio
n
o
f
time
"
b
y
stressin
g
tha
t
i
t
i
s
tot
a
l
y
i
n
th
e
powe
r
o
f
Go
d
t
o
gran
t
suc
h
a
n
extensio
n
o
r
no
t
(ya
'ni
zalimon
ko
anil
khuda
ki
qudrat,
hikmat
aur
is
ki
tadbir
ka
muqtasa
hai,
ibid)
.
Thos
e
wh-
;
refus
e
t
o
pa
y
attentio
n
t
o
th
e
warning
s
give
n
b
y
Go
d
hav
e
t
o
tak
e
th
e
cons
e
fence
s
o
f
thei
r
refusa
l
b
y
experiencin
g
variou
s
kind
s
o
f
agon
y
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(ye
'anqarib
apni
is
gumrahi
ke
anjam
se
duchar
honge,
ibi
d
p
.
667)
.
Bu
1
Islah
i
doe
s
no
t
clarif
y
th
e
kin
d
o
f
sufferin
g
o
r
punishmen
t
th
a
?: wil
l
com
e
i
n
hi
s
worl
d
a
s
distinc
t
fro
m
th
e
punishmen
t
on
e
ca
n
expec
t
i
i
th
e
next
,
ac
e
ordin
g
t
o
th
e
phras
e
from
vers
e
75
:
"sufferin
g
(i
n
thi
s
world
;
o
r
(a
t
th
e
co
;
fling
of
)
th
e
Las
t
Hour
"
(ek
se
'azab
dunya
murad
ho
fa
hai
aur
dusre
se
'a.
ab-i-qayamal,
ibid
,
p
.
680)
.
Islah
i
say
s
th
e
tas
k
o
f
th
e
Proph-
t
i
s
simpl
y
t
o
sonve
y
goo
d
new
s
o
f
succes
s
an
d
happines
s
t
o
thos
e
wh
o
fea
r
Go
d
(Jin ke
at
dar
khauf-i-khuda
hai
in
ko
faitz
ofalah
id
khush
khabari
suna
do,
ibid
,
p
.
690)
.
A
s
fo
r
th
e
unbelievers
,
th
e
Prophe
t
i
s
tol
d
t
o
war
n
the
m
o
f
imfferin
g
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(dunya
aur
akhvat
donon
ke
'azab
st
khabardar
kcr
do,
ibid)
.
Bu
t
h
e
doe
s
no
t
explai
n
he
w
succes
s
an
d
happines
s
fo
r
th
e
v
i
tuou
s
an
d
punishmen
t
fo
r
th
e
unbeliever
s
wil
l
tak
e
plac
e
i
i
thi
s
worl
d
excep
t
i
n
term
s
o
f
th
e
conques
t
o
f
Mecc
a
b
y
th
e
Muslins
.
Voreover
,
Islah
i
refrain
s
from
enterin
g
int
o
an
y
discussio
n
o
f
th
e
"bon
d
w
t
h
th
e
Mos
t
Gracious"
,
mentione
d
i
n
vers
e
87
,
a
bon
d
tha
t
c oul
d
provid
e
e\e
n
grea
t
sinner
s
wit
h
th
e
hop
e
o
f
forgiveness
.
Islah
i
als
o
reject
s
th
e
possibilit
y
o
f
an
y
kin
d
o
f
intercession
,
i
n
th
e
wa
y
th
e
Jew
s
conceive
d
o
f
i
t
(yihudki
tarah,
ibid
,
p
.
685)
,
whic
h
thi
s
vers
e
seem
s
t
o
gran
t
t
> th
e
Prophet
s
o
n
judgmen
t
da
y
(quran
ki
roshni
mein
is
khush
fahami
ke
liye
koi
gunjaish
nahin
hai,
ibid)
.
26
0

273. Th
e
Imag
e
o
f
Go
d
Islah
i
say
s
th
e
Qur'a
n
present
s
th
e
correc
t
imag
e
o
f
a
Go
d
wh
o
i
s
just
,
whos
e
merc
y
doe
s
no
t
negat
e
hi
s
justic
e
(is
ki
rahmat
is
ki
'adl
ko
batil
nahin
karti
balke
is
ka
'adl
bhi
is
ki
rahmat
hi
ka
muqtaza
hai,
ibid
,
p
.
688)
.
Th
e
Qur'ani
c
concep
t
o
f
God'
s
justic
e
correct
s
th
e
fault
y
notion
s
prevalen
t
i
n
othe
r
religions
.
Hence
,
i
t
take
s
Islah
i
onl
y
on
e
sentenc
e
t
o
dismis
s
th
e
Christia
n
doctrin
e
o
f
atonemen
t
(gunahon
ka
kafara,
ibid
,
p
.
688)
.
Next
,
Islah
i
point
s
ou
t
th
e
Jewis
h
erro
r
(yahud
ki
gumrahi,
ibid)
,
accordin
g
t
o
whic
h
th
e
Jew
s
shelte
r
behin
d
a
fals
e
concep
t
o
f
th
e
mercifu
l
Go
d
(khuda
ki
rahmaniyat
hi
ki
ar
li
thiy,
ibid)
.
Finally
,
Islah
i
totall
y
reject
s
th
e
fals
e
idea
s
o
f
th
e
unbelievin
g
Arabs
,
wh
o
rel
y
o
n
variou
s
deitie
s
t
o
interced
e
fo
r
the
m
wit
h
th
e
Almighty
.
Th
e
justic
e
o
f
Go
d
require
s
tha
t
h
e
redres
s
th
e
grievance
s
o
f
thos
e
wh
o
ar
e
afflicte
d
an
d
punis
h
th
e
wrongdoer
s
(is
rahmat
ka
lazmi
taqaza
ye
hai
ke
wo
haq
pariston
ki
dad
rasi
kare
aur
in
ki
haq
parasti
ka
bar
pur
sulah
de
aur
zalimon
nahanjaron
ko
jahanam
mein
jhonk
de,
ibid)
.
Islah
i
conclude
s
tha
t
al
l
th
e
warning
s
a
s
wel
l
a
s
th
e
goo
d
tiding
s
containe
d
i
n
thi
s
Sura
h
ar
e
a
n
expressio
n
o
f
th
e
merc
y
o
f
Go
d
(khuda
ki
sifat
rahmaniyat
par
mabni
hai,
ibid
,
p
.
689)
.
Earlier
,
Islah
i
ha
d
sai
d
tha
t
th
e
unit
y
o
f
Go
d
i
s
s
o
clea
r
tha
t
ever
y
reasonabl
e
perso
n
woul
d
no
t
hesitat
e
t
o
accep
t
i
t
(har
insan,
jis
ki
fitrat
salim
ho,
is
ke
manane
par
muztar
hai,
ibid
,
p
.
659)
.
I
t
seem
s
tha
t
Islah
i
woul
d
hav
e
th
e
sam
e
expectatio
n
o
f
an
y
reasonabl
e
perso
n
regardin
g
th
e
imag
e
o
f
Go
d
wh
o
i
s
bot
h
jus
t
an
d
merciful
.
26
1

274. Conclusion
s
Islah
i
distinguishe
s
th
e
Surah
s
o
f
Sura
h
Grou
p
Thre
e
o
n
th
e
basi
s
o
f
th
e
flow
o
f
thei
r
argument
s
an
d
th
e
styl
e
o
f
thei
r
expression
s
(tariq-i-istadlal
aur
nahj
bayan
mein
farq
hai,
ibid
,
p
.
629)
.
Usually
,
Islah
i
explain
s
thi
s
phras
e
i
n
term
s
o
f
th
e
brevit
y
o
f
styl
e
i
n
on
e
Sura
h
a
s
compare
d
wit
h
th
e
mor
e
detaile
d
descriptio
n
t
o
b
e
foun
d
i
n
another
.
Islah
i
shoul
d
hav
e
give
n
a
mor
e
adequat
e
explanatio
n
o
f
th
e
styl
e
o
f
expressio
n
sinc
e
i
t
point
s
t
o
a
basi
c
differenc
e
betwee
n
Surahs
.
I
t
i
s
no
t
satisfactor
y
t
o
refe
r
t
o
brevit
y
o
f
styl
e
i
n
on
e
Sura
h
a
s
compare
d
wit
h
a
mor
e
detaile
d
accoun
t
i
n
another
.
Islah
i
frequentl
y
opt
s
fo
r
th
e
litera
l
o
r
physica
l
meanin
g
o
f
a
wor
d
accordin
g
t
o
whic
h
a
vers
e
describe
s
a
n
actua
l
event
.
Fo
r
instance
,
th
e
expressio
n
o
f
horro
r
i
n
vers
e
9
0
mus
t
b
e
take
n
a
t
it
s
fac
e
valu
e
(ye
koi
mubalagha
ka
uslub-i-bayan
nahin
hai
balke
ek
haqiqat
ka
bayan
hai,
ibid
,
p
.
686)
.
Moreover
,
Islah
i
claim
s
tha
t
th
e
languag
e
i
n
vers
e
7
1
i
s
a
n
expressio
n
o
f
a
styl
e
tha
t
ha
s
bee
n
misunderstoo
d
b
y
pas
t
commentators
.
Islah
i
doe
s
no
t
elaborat
e
o
n
thi
s
styl
e
bu
t
refer
s
th
e
reade
r
t
o
a
boo
k
writte
n
b
y
Farah
i
explainin
g
tha
t
particula
r
styl
e
(uslub
kalam,
ibid
,
p
.
679)
.
Islah
i
shoul
d
hav
e
provide
d
th
e
reade
r
wit
h
mor
e
clarificatio
n
abou
t
thi
s
specia
l
styl
e
o
f
expression
.
I
n
thi
s
Surah
,
Islah
i
use
s
tw
o
furthe
r
term
s
t
o
indicat
e
th
e
contex
t
o
f
th
e
verses
.
Th
e
firs
t
ter
m
is
:
khas
mauqa'
o
ma
hai,
whic
h
refer
s
t
o
th
e
situatio
n
i
n
whic
h
thi
s
Sura
h
wa
s
revealed
.
Islah
i
say
s
tha
t
th
e
contex
t
an
d
backgroun
d
t
o
thi
s
Sura
h
i
s
th
e
politica
l
allianc
e
betwee
n
th
e
Qurays
h
an
d
th
e
Peopl
e
o
f
th
e
Book
.
I
n
fact
,
th
e
Sura
h
wa
s
reveale
d
durin
g
th
e
firs
t
fou
r
year
s
o
f
th
e
Mecca
n
perio
d
whe
n
ther
e
wa
s
n
o
questio
n
o
f
a
politica
l
allianc
e
betwee
n
th
e
Qurays
h
an
d
th
e
Peopl
e
o
f
th
e
Book
.
Th
e
Sura
h
wa
s
probabl
y
reveale
d
a
s
a
prelud
e
t
o
th
e
migratio
n
o
f
som
e
Muslim
s
t
o
th
e
Christia
n
regio
n
o
f
Abyssinia
.
Islah
i
portray
s
th
e
Jew
s
an
d
th
e
Christian
s
i
n
a
negativ
e
ligh
t
s
o
tha
t
hi
s
theor
y
abou
t
thei
r
politica
l
allianc
e
wit
h
th
e
Qurays
h
migh
t
appea
r
mor
e
plausible
.
H
e
completel
y
disregard
s
th
e
occasion
s
o
f
revelatio
n
(shan-i-nuzul)
an
d
substitute
s
concept
s
tha
t
ar
e
th
e
produc
t
o
f
hi
s
ow
n
intuitiv
e
imaginatio
n
t
o
describ
e
th
e
contex
t
(khas
mauqa'
o
mahal).
26
2

275. nazair,
ibid
,
p
.
15)
,
Islah
i
confirm
s
hi
s
explanatio
n
abou
t
th
e
pronoun
s
o
f
vers
e
1
6
(cf
.
ibid)
.
Sometimes
,
i
n
orde
r
t
o
confir
m
hi
s
explanatio
n
o
f
a
verse
,
Islah
i
summarize
s
a
paralle
l
vers
e
i
n
hi
s
ow
n
word
s
(ye
tafsil
ham
apne
alfaz
mein
karenge,
ibid
,
p
.
47
)
instea
d
o
f
simpl
y
quotin
g
i
t
i
n
full
.
H
e
give
s
n
o
consideratio
n
t
o
th
e
differen
t
socio-historica
l
context
s
o
f
thes
e
paralle
l
verses
.
Ye
t
Islah
i
i
s
awar
e
o
f
sociologica
l
an
d
politica
l
factor
s
influencin
g
th
e
decisio
n
o
f
th
e
peopl
e
i
n
powe
r
durin
g
th
e
dialogu
e
betwee
n
Mose
s
an
d
th
e
sorcerer
s
(verse
s
63-64)
.
Islah
i
say
s
tha
t
thos
e
i
n
powe
r
wer
e
jus
t
deceivin
g
th
e
peopl
e
wit
h
thei
r
word
s
(alfaz
me
in
khitab
mahz
'awamfaribi
ke
liye
hai,
ibid
,
p
.
63
)
becaus
e
Pharaoh'
s
governmen
t
an
d
civilizatio
n
consiste
d
merel
y
o
f
a
n
aristocrac
y
wh
o
wer
e
inten
t
o
n
usin
g
th
e
deprive
d
classe
s
o
f
peopl
e
fo
r
thei
r
ow
n
advantag
e
('awam
ko
apne
kisi
maqsud
ke
liye
iste'mal
karna
chahte
hain,
ibid)
.
Islah
i
recognize
s
th
e
politica
l
intrigue
s
goin
g
o
n
amon
g
th
e
sorcerer
s
i
n
hi
s
commen
t
o
n
vers
e
64
,
sayin
g
tha
t
i
t
i
s
th
e
usua
l
practic
e
o
f
politica
l
partie
s
t
o
foste
r
antagonis
m
amon
g
themselve
s
i
n
orde
r
t
o
achiev
e
thei
r
ow
n
purpose
s
(jis
tarah
siyasi
partiyon
mein
bahm
raqabite
hoti
hain,
ibid)
.
Fo
r
Islahi
,
suc
h
ideological
an
d
political
factor
s
ar
e
ver
y
significan
t
i
n
orde
r
t
o
understan
d
th
e
Qur'an
.
Vers
e
6
5
describe
s
th
e
rule
s
o
f
th
e
contes
t
tha
t
i
s
abou
t
t
o
begin
:
Sai
d
(th
e
sorcerers)
:
"
O
Moses
!
Eithe
r
tho
u
thro
w
(th
y
staf
f
first),
o
r
w
e
shal
l
b
e
th
e
first
t
o
throw.
"
Islah
i
explain
s
th
e
situatio
n
fro
m
a
psychological
poin
t
o
f
vie
w
(is
tarah
ke
muqablon
mein
taqdim
o
takhir
ko
bari
ahammiyyat
hasil
hoti
hai.
harfariq
ki
ye
khahish
hoti
hai
ke
wo
apne
pahle
hi
kartab
se
hazirin
ko
is
tarah
mashur
kar
ke,
ibid
,
p
.
64)
.
Moreover
,
Islah
i
mention
s
aspect
s
o
f
societ
y
a
s
i
t
wa
s
a
t
tha
t
tim
e
t
o
explai
n
vers
e
69
,
describin
g
th
e
commo
n
practic
e
o
f
certai
n
vulga
r
element
s
i
n
societ
y
(is
peshah
ke
log
hamesha
sosaiti
ke
arazil
o
anfar
se
ta'lluq
rakhne
wale
hote
hain,
ibid
,
p
.
65)
.
H
e
say
s
tha
t
n
o
initiativ
e
fo
r
th
e
refor
m
o
f
societ
y
ca
n
b
e
expecte
d
fro
m
suc
h
peopl
e
(lekin
sosaiti
ki
ta
'mir
o
islah
mein
koi
kardar
in
ka
na
hota,
ibid)
.
Islah
i
describe
s
th
e
socia
l
backgroun
d
o
f
thes
e
verse
s
b
y
makin
g
observation
s
abou
t
societ
y
an
d
politic
s
a
s
h
e
understand
s
i
t
a
t
tha
t
time
.
Furthermore
,
commentin
g
o
n
vers
e
70
,
Islah
i
call
s
Pharao
h
a
shrew
d
politicia
n
wh
o
wa
s
abl
e
t
o
mak
e
us
e
o
f
th
e
situatio
n
(surat-i-hal
ko
sanbhalne
ki
koshish
ki,
ibid
,
p
.
66
)
an
d
wh
o
di
d
no
t
shrin
k
fro
m
usin
g
deceptiv
e
mean
s
t
o
dup
e
th
e
peopl
e
(
'awa
m
ko
bewaquf
banane
ke
liye
26
7

276. fauran
ek
neya
ashghalah
chaura,
ibid)
.
Interestingly
,
Islah
i
explain
s
th
e
extrem
e
punishmen
t
mete
d
ou
t
t
o
th
e
sorcerer
s
i
n
vers
e
7
1
i
n
term
s
o
f
th
e
political
natur
e
o
f
th
e
crim
e
committed
.
"
"
Th
e
sorcerer
s
ha
d
challenge
d
th
e
politica
l
authorit
y
o
f
Pharaoh'
s
governmen
t
an
d
s
o
thei
r
crim
e
wa
s
no
t
simpl
y
a
religiou
s
on
e
bu
t
too
k
o
n
a
politica
l
dimensio
n
(ye
masalah
mahz
din
o
'aqidah
ka
masalah
nahin
tha
balke
bilwast
is
ke
iqtidar
ko
ek
chalanj
tha,
ibid)
.
Islah
i
i
s
awar
e
tha
t
suc
h
a
politica
l
crim
e
mus
t
b
e
deal
t
wit
h
harshl
y
i
n
orde
r
t
o
restor
e
th
e
authorit
y
o
f
th
e
rule
r
ove
r
hi
s
peopl
e
(us
ne
bari
siyasi
zahanat
ka
subut
dia
aur
kiya
'ajab
ke
is
tar
ah
wo
buhton
ko
bewaquf
banane
mein
kamyab
bhi
ho
gaya,
p
.
67)
.
Accordin
g
t
o
Islahi
,
thos
e
i
n
powe
r
use
d
t
o
giv
e
exemplar
y
punishmen
t
fo
r
suc
h
politica
l
crimes
.
Islah
i
recognize
s
th
e
fac
t
tha
t
th
e
punishmen
t
mete
d
ou
t
t
o
th
e
sorcerer
s
wa
s
i
n
accordanc
e
wit
h
th
e
custo
m
o
f
th
e
time
s
(jo
is
zamane
mein
hukumat
ke
khilaf
sazish
karne
walon
ko
di
jati
thiy,
ibid
)
an
d
wa
s
fa
r
greate
r
tha
n
tha
t
mete
d
ou
t
b
y
th
e
sorcerers
'
ow
n
leader
s
(ibid)
.
Islah
i
als
o
impute
s
ba
d
motive
s
t
o
th
e
Samaritan
,
wh
o
wa
s
th
e
ringleade
r
i
n
th
e
ido
l
worshi
p
affair
,
sayin
g
tha
t
h
e
ha
d
se
t
ou
t
t
o
dup
e
th
e
peopl
e
(sadah
loh
'aw
am
ko
bewaquf
banane
mein
kamyab
ho
gaya,
p
.
76)
.
Th
e
Appea
l
t
o
Reaso
n
Islah
i
repeat
s
th
e
statemen
t
h
e
ha
s
mad
e
elsewher
e
tha
t
th
e
messag
e
o
f
th
e
Qur'a
n
i
s
confirme
d
b
y
th
e
abundan
t
evidenc
e
withi
n
huma
n
being
s
an
d
aroun
d
the
m
(quran
.
.
. jo
da/ail
isle
'mal
karta
hai
wo
bhi
afaq
o
an/us
ke
wohi
dalail
ha
in
jo
hamare
'aql
ke
khazane
mein
maujud
hain,
ibid
,
p
.
15)
.
Moreover
,
th
e
necessit
y
fo
r
fina
l
accountabilit
y
i
s
s
o
eviden
t
fo
r
Islah
i
tha
t
h
e
canno
t
envisag
e
a
rationa
l
understandin
g
o
f
th
e
worl
d
withou
t
i
t
(agar
aisa
na
ho
to
ye
dunya
ek
rahim
o
hakim
ki
banai
hui
dunya
nahin
balke
ek
khilandarey
ka
khel
ban
ke
rah
jati
hai
aur
ye
bat
bil
badahat
khilaf
'aql
hai,
ibid
,
p
.
32)
.
Huma
n
being
s
wh
o
us
e
thei
r
reaso
n
ca
n
dra
w
th
e
conclusio
n
tha
t
God
,
rathe
r
tha
n
Pharaoh
,
i
s
kin
g
o
f
th
e
worl
d
(fitrat
aur
'aql
ki
rahnumai
hi
kafi
hai,
ibid
,
pp
.
57-58)
.
However
,
i
n
hi
s
mercy
,
Go
d
ha
s
provide
d
humanit
y
wit
h
adde
d
guidanc
e
throug
h
hi
s
messenger
s
an
d
throug
h
th
e
scripture
s
(cf
.
ibid)
.
A
s
vers
e
5
4
says
:
I
n
al
l
this
,
behold
,
ther
e
ar
e
message
s
indee
d
fo
r
thos
e
wh
o
ar
e
endowe
d
wit
h
reason
.
'
"
Th
e
Qur'a
n
doe
s
no
t
sa
y
tha
t
thes
e
punishment
s
wer
e
actuall
y
carrie
d
out
.
Moreover
,
i
t
i
s
no
t
clem
-
tha
t
th
e
crime
s
committe
d
b
y
th
e
sorcerer
s
wer
e
politica
l
i
n
nature
.
Sinc
e
th
e
sorcerer
s
wer
e
respondin
g
i
n
fait
h
t
o
th
e
miracle
s
worke
d
b
y
Moses
,
i
t
woul
d
see
m
tha
t
thei
r
behaviou
r
wa
s
religiousl
y
rathe
r
tha
n
politicall
y
motivated
.
26
8

277. Fo
r
Islahi
,
thi
s
mean
s
tha
t
th
e
abundan
t
evidenc
e
i
n
creatio
n
mus
t
b
e
obviou
s
t
o
anyon
e
wit
h
th
e
facult
y
o
f
reaso
n
(Jo
dalile
hain
wo
in
logon
se
makhfi
nahin
ho
sakte
jin
ke
andar
'aql
hai
aur
wo
apni
'aql
se
kam
bhi
lete
hain,
ibid
,
p
.
59)
.
Islah
i
compare
s
th
e
accoun
t
o
f
th
e
childhoo
d
o
f
Mose
s
provide
d
i
n
verse
s
4
0
o
f
thi
s
Sura
h
wit
h
th
e
accoun
t
provide
d
b
y
th
e
secon
d
chapte
r
o
f
Exodu
s
i
n
th
e
Bibl
e
an
d
find
s
tha
t
th
e
Qur'a
n
accord
s
wit
h
reaso
n
an
d
natur
e
(qarin-i-
'aql
o
fitrat
hai,
ibid
,
p
.
46
)
an
d
tha
t
th
e
Qur'a
n
i
s
mor
e
credibl
e
tha
n
th
e
Tora
h
(zahir
hai
ke
quran
ki
hat
ziyadah
qarin-i-qiyas
hai,
ibid
,
p
.
43)
.
Islah
i
say
s
tha
t
n
o
critica
l
investigatio
n
int
o
th
e
differenc
e
betwee
n
thes
e
tw
o
account
s
i
s
neede
d
(taurat
aur
quran
ke
bayan
me
in
jo
farq
hai
is
par
labsirah
ki
zarurat
nahin
hai,
ibid
,
p
.
46)
.
I
n
anothe
r
place
,
Islah
i
compare
s
wha
t
th
e
Qur'a
n
an
d
Tora
h
hav
e
t
o
sa
y
an
d
conclude
s
tha
t
suc
h
a
compariso
n
bring
s
ou
t
th
e
origina
l
emphasi
s
o
f
th
e
Qur'a
n
{quran
ke
alfaz
ka
asal
maqam
o
mahal
aur
is
ka
asli
zaur
samajh
mein
ayega,
ibid
,
p
.
82
.
Islah
i
display
s
a
preferenc
e
fo
r
hi
s
own
unexamine
d
assumption
s
ove
r
a
n
objectiv
e
analysi
s
o
f
th
e
tw
o
texts
.
Islah
i
appeal
s
t
o
ordinar
y
commo
n
sens
e
i
n
orde
r
t
o
understan
d
vers
e
87
:
The
y
answered
:
"W
e
di
d
no
t
brea
k
ou
r
promis
e
t
o
the
e
o
f
ou
r
ow
n
free
will
,
bu
t
(thi
s
i
s
wha
t
happened:
)
w
e
wer
e
loade
d
wit
h
th
e
(sinful
)
burden
s
o
f
th
e
(Egyptian
)
people'
s
ornaments
,
an
d
s
o
w
e
thre
w
the
m
(int
o
th
e
fire)
,
an
d
likewis
e
di
d
thi
s
Samarita
n
cas
t
(hi
s
int
o
it).
"
Islah
i
say
s
tha
t
previou
s
commentator
s
ha
d
grea
t
difficult
y
wit
h
thi
s
vers
e
becaus
e
o
f
it
s
brevit
y
(ijaz
ke
sabab
se
is
ke
tawil
mein
hamare
mufas
sarin
ko
bara
iztirab
pesh
aya
hai,
ibid
,
p
.
76)
.
Islah
i
proceed
s
t
o
expres
s
it
s
meanin
g
i
n
hi
s
ow
n
word
s
(ham
apne
lafzon
mein
is
ka
mat
lab
bay
an
karenge,
ibid
,
pp
.
76-77)
.
Thi
s
exercis
e
lead
s
hi
m
t
o
rejec
t
a
s
inconceivabl
e
(bilkul
khilaf-i-qiyas,
ibid
,
p
.
77
)
th
e
popula
r
traditio
n
concernin
g
thi
s
vers
e
(hamare
nazdik
ye
riwayat
sahih
nahin
hai,
ibid
)
tha
t
th
e
jewelr
y
belonge
d
t
o
th
e
Egyptians
.
Moreover
,
h
e
note
s
tha
t
th
e
wor
d
"threw
"
ha
s
man
y
meaning
s
(wasi'
ma
'non
mein
ata
hai,
p
.
78
)
an
d
state
s
th
e
wor
d
refer
s
t
o
th
e
performanc
e
o
f
a
skil
l
(yahan
ye
lafz
hunar
aur
kartab
dikhane
ke
ma
'ni
mein
hai,
ibid)
,
whic
h
i
s
th
e
sam
e
meanin
g
tha
t
vers
e
6
5
give
s
t
o
th
e
wor
d
(cf
.
ibid)
.
Islah
i
ha
s
engage
d
th
e
traditio
n
o
f
commentar
y
(tafsir)
an
d
draw
n
hi
s
ow
n
conclusio
n
base
d
o
n
persuasiv
e
arguments
.
I:
J
Islahi'
s
failur
e
t
o
examin
e
th
e
accoun
t
o
f
th
e
childhoo
d
o
f
Moses i
n
th
e
Tora
h
result
s
i
n
hi
s
baseles
s
conclusio
n
tha
t
th
e
accoun
t
i
n
th
e
Qur'a
n
i
s
mor
e
credibl
e
tha
n
tha
t
provide
d
i
n
th
e
Torah
.
26
9

278. I
n
thi
s
Surah
,
Islah
i
als
o
display
s
hi
s
attitud
e
t
o
moder
n
society
.
H
e
say
s
tha
t
rejectio
n
o
f
belie
f
i
n
Go
d
i
s
th
e
foll
y
o
f
today'
s
worl
d
{inkar-i-khuda
ki
hamaqat
maujuda
zamane
ki
paidcrwar
hai,
ibid
,
p
.
31)
.
H
e
describe
s
th
e
importanc
e
o
f
th
e
pres
s
i
n
today'
s
worl
d
i
n
hi
s
reflection
s
o
n
verse
s
35-3
6
(cf
.
ibid
,
p
.
38
)
bu
t
reject
s
moder
n
propagand
a
(maujuda
zamane
ke
shailani
propaganda,
ibid
,
p
.
53
)
i
n
discussin
g
vers
e
44
.
H
e
als
o
make
s
a
referenc
e
t
o
th
e
corruptio
n
o
f
moder
n
citie
s
(hamare
shahr
shahr
mein,
ibid
,
p
.
78)
.
Thes
e
ar
e
comment
s
i
n
whic
h
Islah
i
write
s
a
s
a
socia
l
commentato
r
rathe
r
tha
n
a
s
a
n
exegete
.
Differen
t
Kind
s
o
f
Expressio
n
Islah
i
refer
s
t
o
th
e
metaphorica
l
us
e
o
f
th
e
wor
d
fo
r
"book
"
i
n
vers
e
52
:
(Moses
)
answered
:
"Knowledg
e
thereo
f
rest
s
wit
h
m
y
Sustaine
r
(alone
,
an
d
i
s
lai
d
down
)
i
n
Hi
s
decree
;
m
y
Sustaine
r
doe
s
no
t
err
,
an
d
neithe
r
doe
s
H
e
forget.
"
Islah
i
say
s
th
e
environmen
t
o
f
th
e
verse
s
make
s
i
t
quit
e
clea
r
(qarina
dalil
hai,
ibid
,
p
.
58
)
tha
t
th
e
wor
d
"decree
"
i
n
vers
e
5
2
doe
s
no
t
refe
r
t
o
jus
t
an
y
kin
d
o
f
boo
k
(koi
ye
na
samjhe
ke
ye
koi
aisi
waisi
kilab
hai,
ibid
)
eve
n
thoug
h
th
e
vers
e
describe
s
a
recor
d
(is
ke
pas
saw
rikard
mahfuz
hai,
ibid
)
o
r
registe
r
(rajistar,
ibid)
.
Islah
i
say
s
tha
t
th
e
subtl
e
styl
e
use
d
i
n
th
e
Sura
h
(nihayal
haligh
andaz,
ibid
)
indicate
s
tha
t
th
e
referenc
e
i
s
no
t
jus
t
t
o
a
boo
k
bu
t
t
o
th
e
"rewar
d
an
d
punishment
"
implie
d
b
y
th
e
boo
k
(hisab
o
kilab
aur
jaza
o
saza
ke
liye,
ibid
,
p
.
58)
.
H
e
say
s
tha
t
ther
e
wa
s
n
o
nee
d
fo
r
th
e
Prophe
t
Mose
s
t
o
explai
n
thi
s
an
y
furthe
r
sinc
e
th
e
subtl
e
styl
e
o
f
th
e
Sura
h
mad
e
i
t
quit
e
clea
r
(hazrat
nmsa
ne
is
ka
izhar
nahin
farmaya
lekin
in
ka
andaze
kalam
khud
is
ko
nihayat
khubi
ke
sath
zahir
kar
raha
hai,
ibid
,
pp
.
58-59)
.
Islah
i
add
s
tha
t
occasionall
y
th
e
metapho
r
speak
s
fo
r
itsel
f
an
d
need
s
n
o
furthe
r
explanatio
n
(ba'z
mauqa'
mein
kinayah
jitna
mu'assir
hota
hai
sarahat
itni
mu'assir
nahin
hoti,
ibid
,
p
.
59)
.
Islah
i
ha
s
identifie
d
a
metaphorica
l
styl
e
o
f
expressio
n
i
n
th
e
Surah
.
However
,
Islah
i
understand
s
th
e
intervie
w
betwee
n
Mose
s
an
d
Pharao
h
a
s
simpl
y
a
factual
,
thoug
h
abbreviated
,
repor
t
(yahan
bat
mukhtasar
kar
di
gayi
hai,
ibid
,
p
.
61)
.
Islah
i
state
s
tha
t
verse
s
53-5
6
an
d
verse
s
74-7
6
ar
e
intersperse
d
int
o
th
e
dialogu
e
accordin
g
t
o
a
styl
e
o
f
speec
h
tha
t
i
s
quit
e
differen
t
fro
m
th
e
styl
e
use
d
i
n
th
e
res
t
o
f
th
e
Sura
h
(in
ka
andaz
upar
ki
ayat
ke
andaz
se
bilkul
mukhtalif
hai,
ibid
,
p
.
68)
.
Islah
i
ha
s
n
o
furthe
r
commen
t
o
n
thes
e
change
s
o
f
styl
e
excep
t
t
o
sa
y
tha
t
Go
d
inserte
d
thes
e
27
0

279. verse
s
(wo
allah
ta'ala
hi
ke
shayani
shew
ham,
ibid)
.
Islah
i
doe
s
no
t
elaborat
e
o
n
th
e
literar
y
characte
r
o
f
th
e
discourse
.
Likewise
,
Islah
i
refer
s
t
o
th
e
styl
e
use
d
i
n
vers
e
7
5
(uslub-i-bayan
par
ghaur
kijiye,
ibid
,
p
.
69
)
withou
t
explainin
g
i
t
an
y
further
.
H
e
explain
s
th
e
vers
e
b
y
introducin
g
hi
s
ow
n
parabl
e
o
f
a
barre
n
tre
e
i
n
orde
r
t
o
brin
g
ou
t
th
e
meanin
g
mor
e
clearl
y
(ek
thunth
drakht
ke
manand
hai
jo
barg-o-bar
se
bilkul
khali
hai,
ibid)
.
Th
e
stic
k
use
d
b
y
th
e
Prophe
t
Mose
s
t
o
divid
e
th
e
se
a
i
s
a
sig
n
o
f
hi
s
powe
r
(ye
uslub-i-bayan
is
ikhtiyar
ko
zahir
karta
hai,
ibid
,
p
.
71)
.
I
n
othe
r
words
,
Islah
i
say
s
tha
t
th
e
wor
d
"stick
"
i
s
use
d
metaphorically
.
Earlier
,
h
e
ha
d
referre
d
t
o
th
e
stic
k
o
f
Mose
s
i
n
term
s
o
f
a
n
Arabi
c
idiomati
c
expressio
n
(
'arab
i
muhavarah,
ibid
,
p
.
69
)
an
d
a
s
a
subtl
e
allusio
n
(ek
latif
kinayah
hazrat
musa
ke
'asa
ki
tarafbhi
hai,
ibid
,
p
.
70)
.
H
e
als
o
refer
s
t
o
th
e
languag
e
use
d
i
n
vers
e
7
8
t
o
expres
s
th
e
fearfulnes
s
o
f
th
e
doo
m
tha
t
awaite
d
Pharao
h
(
'arab
i
mein
ye
uslub-i-bayan
kisi
chiz
ki
aisi
haulnaki
ya
'azmat
ke
izhar
ke
liye
ata
hai,
ibid)
.
However
,
Islah
i
doe
s
no
t
mak
e
simila
r
observation
s
regardin
g
th
e
styl
e
o
f
expressio
n
use
d
i
n
verse
s
83-84
:
(An
d
Go
d
said:
)
"No
w
wha
t
ha
s
cause
d
thee
,
0
Moses
,
t
o
leav
e
th
y
peopl
e
behin
d
i
n
s
o
grea
t
a
haste?
"
H
e
answered
:
"The
y
ar
e
treadin
g
i
n
m
y
footstep
s
whil
e
I
hav
e
hastene
d
unt
o
Thee
,
0
m
y
Sustainer
,
s
o
tha
t
Tho
u
migh
t
b
e
well
-
please
d
(wit
h
me).
"
Islah
i
describe
s
wha
t
i
s
relate
d
i
n
thes
e
verse
s
simpl
y
a
s
"events
"
(ye
waqe',
ibid
,
p
.
74)
.
Transcendin
g
th
e
Specifi
c
Contex
t
Reflectin
g
a
t
lengt
h
o
n
th
e
phras
e
fro
m
vers
e
40
:
W
e
trie
d
the
e
wit
h
variou
s
trials
,
Islah
i
draw
s
a
genera
l
conclusio
n
o
f
universa
l
significanc
e
(in
imtehanon
se
inula
'lliq
ek
haqiqat
hamesha
mustahzar
rakhiye
ke
ye
insan
ki
ta
'Urn o
tarbiyat
ka
lazimah
hain,
ibid
,
p
.
50)
.
Islah
i
relate
s
thes
e
trial
s
t
o
God'
s
usua
l
wa
y
o
f
dealin
g
wit
h
humanit
y
(sunnat-i-ilahi,
ibid
,
p
.
51
)
sinc
e
everyon
e
wil
l
b
e
tested
,
whoeve
r
h
e
ma
y
b
e
(afrad
hon
ya
aqwam,
nek
hon
ya
bad,
sab
ki
azmaish
har
waqt
hoti
rahti
hai,
ibid
,
p
.
75)
.
Th
e
ide
a
o
f
testin
g
i
s
a
genera
l
concep
t
i
n
th
e
ligh
t
o
f
whic
h
(is
roshni
mein)
Islah
i
understand
s
th
e
historica
l
narrativ
e
o
f
th
e
Prophe
t
Mose
s
(imtehanon
hi
se
sabiqah
raha,
ibid
,
p
.
50
)
and
,
therefore
,
th
e
lif
e
o
f
th
e
las
t
Prophe
t
a
s
well
.
27
1

280. Islah
i
furthe
r
presume
s
tha
t
th
e
dispositio
n
t
o
understan
d
th
e
Qur'a
n
exist
s
i
n
peopl
e
wh
o
preserv
e
th
e
integrit
y
o
f
thei
r
natura
l
selve
s
(ye
taqwa
aur
ye
khaufin
tamam
logon
ke
andar
maujud
hota
hai
jin
hi
fitrat
maskh
hone
se
mahfuz
hoti
hai,
ibid
,
p
.
15
)
bu
t
h
e
doe
s
no
t
explai
n
ho
w
on
e
i
s
t
o
protec
t
onesel
f
from
thos
e
thing
s
tha
t
damag
e
one'
s
integrit
y
(apni
fitrat
maskh
kar
lete
ham,
ibid)
.
Islah
i
describe
s
huma
n
natur
e
i
n
a
n
abstrac
t
way
,
unrelate
d
t
o
th
e
condition
s
o
f
th
e
societ
y
i
n
whic
h
h
e
i
s
living
.
Furthermore
,
Islah
i
occasionall
y
use
s
th
e
thir
d
perso
n
t
o
refe
r
t
o
mankin
d
i
n
genera
l
(is
se
ye
rahnumai
milte
hai,
ibid
,
p
.
40
)
o
r
t
o
al
l
believer
s
(mumin
ka
'aqidah
aur
kardar
banta
hai,
ibid
,
p
.
42)
.
H
e
als
o
draw
s
a
genera
l
lesso
n
fro
m
th
e
encounte
r
betwee
n
th
e
Prophe
t
Moses
,
Haru
n
an
d
Pharaoh
,
sayin
g
tha
t
al
l
peopl
e
i
n
position
s
o
f
powe
r
ten
d
t
o
ac
t
lik
e
Pharao
h
di
d
(arbab-i-iqtidar
ahl-i-haq
ke
muqabalah
mein
hamesha
isi
tarah
ke
harbe
iste'mal
karte
rahe
hain,
ibid
,
p
.
63).
12
4
Finally
,
Islah
i
outline
s
a
la
w
o
f
accountabilit
y
tha
t
applie
s
acros
s
al
l
time
s
an
d
culture
s
(jinhone
khuda
ki
ni
'maton
ka
haq
ada kiya
ho
wo
is
ka
silah
payen
aur
jinhone
in
ni
'malon
ko
khuda
ki
zamin
meinfasad
ka
zare
'a banaya
ho
wo
is
ki
saza
bhugaten,
ibid
,
p
.
60)
.
Suc
h
a
la
w
i
s
demande
d
b
y
a
rationa
l
approac
h
t
o
th
e
evidenc
e
containe
d
i
n
th
e
universe
.
m
I
t
i
s
a
sweepin
g
generalizatio
n
t
o
sa
y
tha
t
al
l
ruler
s
ten
d
t
o
ac
t
a
s
Pharao
h
did
.
On
e
exampl
e
tha
t
woul
d
provid
e
a
ver
y
differen
t
imag
e
o
f
ruler
s
i
s
th
e
protectio
n
afforde
d
b
y
th
e
Negus
o
f
Abyssini
a
t
o
th
e
Muslims
.
27
2

281. Conclusion
s
Islah
i
read
s
thi
s
Sura
h
i
n
th
e
ligh
t
(is
roshni
me
in)
o
f
th
e
conflic
t
betwee
n
th
e
Prophe
t
an
d
th
e
Quraysh
.
Agains
t
thi
s
background
,
th
e
openin
g
verse
s
tak
e
o
n
a
specia
l
meanin
g
an
d
th
e
historica
l
narrativ
e
o
f
Mose
s
ha
s
th
e
particula
r
purpos
e
o
f
encouragin
g
an
d
preparin
g
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
fo
r
hi
s
ordeal
.
Islah
i
totall
y
disregard
s
th
e
Hadit
h
tha
t
say
s
tha
t
th
e
Sura
h
wa
s
reveale
d
i
n
th
e
earl
y
Mecca
n
perio
d
an
d
tha
t
i
t
le
t
t
o
th
e
conversio
n
o
f
Hazra
t
Umar
.
Islah
i
justifie
s
hi
s
readin
g
o
f
th
e
Sura
h
i
n
thi
s
particula
r
socia
l
contex
t
b
y
makin
g
frequen
t
us
e
o
f
word
s
lik
e
mauqa
'
o
mahal
dalil
hai
(ibid
,
pp
.
29-30
)
an
d
qarina
bilkul
wazeh
hai
(ibid
,
p.33)
.
I
n
othe
r
words
,
th
e
context
lead
s
t
o
th
e
theme
an
d
th
e
theme
lead
s
bac
k
t
o
th
e
context
i
n
a
circula
r
fashion
.
Islah
i
make
s
genera
l
observation
s
abou
t
th
e
oppressiv
e
natur
e
o
f
aristocrac
y
an
d
th
e
intrigue
s
commo
n
i
n
politica
l
partie
s
t
o
explai
n
th
e
encounte
r
betwee
n
Moses
,
Pharao
h
an
d
th
e
sorcerers
.
H
e
impute
s
motive
s
o
f
a
n
ideological
,
politica
l
an
d
psychologica
l
natur
e
ont
o
th
e
antagonist
s
i
n
thi
s
dram
a
(jis
tar
ah
siyasi
partiyon
mein
bahm
raqabite
hoti
hain,
ibid
,
p
.
63
)
an
d
refer
s
t
o
th
e
lowe
r
classe
s
o
f
societ
y
i
n
a
demeanin
g
wa
y
(is
peshah
ke
log
hamesha
sosaiti
ke
arazil
o
anfar
se
ta
'lluq
rakhne
wale
hote
hain,
ibid
,
p
.
65)
.
H
e
describe
s
Pharao
h
a
s
a
leade
r
wh
o
wa
s
read
y
t
o
dup
e
hi
s
peopl
e
('awam
ko
bewaquf
banane
ke
liye,
ibid
,
p
.
66
)
an
d
explain
s
th
e
punishmen
t
give
n
t
o
th
e
sorcerer
s
a
s
politica
l
i
n
natur
e
(ye
masalah
mahz
din
o
'aqidah
ka
masalah
nahin
tha
balke
bilwast
is
ke
iqtidar
ko
ek chalanj
tha,
ibid)
.
I
n
othe
r
words
,
Islah
i
describe
s
th
e
socia
l
contex
t
accordin
g
t
o
hi
s
ow
n
assumption
s
an
d
perception
s
abou
t
forme
r
a
s
wel
l
a
s
contemporar
y
condition
s
i
n
society
.
Hi
s
descriptio
n
o
f
th
e
socia
l
an
d
th
e
politica
l
contex
t
i
s
alread
y
a
n
interpretatio
n
o
f
th
e
Surah
.
Beside
s
describin
g
th
e
socio-politica
l
backgroun
d
o
f
th
e
verses
,
Islah
i
claim
s
tha
t
huma
n
rationalit
y
ca
n
demonstrat
e
th
e
logica
l
necessit
y
o
f
accountabilit
y
o
n
th
e
Las
t
Day
.
Islah
i
disagree
s
wit
h
earlie
r
commentator
s
o
n
th
e
Qur'a
n
(hamare
mufassarin,
ibid
,
p
.
76
)
an
d
appeal
s
t
o
ordinar
y
commo
n
sens
e
(ham
apne
lafzon
mein
is
ka
mallab
bayan
karenge,
ibid
,
pp
.
76-77
)
t
o
suppor
t
hi
s
ow
n
vie
w
an
d
t
o
discredi
t
th
e
popula
r
traditio
n
(riwayat)
a
s
inconceivabl
e
(bilkul
khilaf-i-qiyas
,
ibid
,
p
.
77)
.
Islah
i
als
o
make
s
comment
s
o
n
moder
n
societ
y
.(maujuda
zamane,
ibid
,
p
.
53
)
tha
t
rel
y
o
n
hi
s
ow
n
perception
s
an
d
assumptions
.
Islah
i
doe
s
no
t
acknowledg
e
th
e
27
3

282. fac
t
tha
t
othe
r
reader
s
com
e
t
o
th
e
sam
e
tex
t
wit
h
differen
t
perception
s
an
d
assumptions
.
Islah
i
encourage
s
th
e
reade
r
t
o
tak
e
not
e
o
f
th
e
styl
e
o
f
expressio
n
use
d
i
n
th
e
Sura
h
(uslub-i-bayan
par
ghaur
kijiye,
ibid
,
p
.
69
)
an
d
point
s
ou
t
ho
w
effectiv
e
th
e
metaphorica
l
referenc
e
t
o
God'
s
decre
e
i
s
i
n
vers
e
5
2
(kinayah
jitna
mu'assir
hai,
ibid
,
p
.
59)
.
Thoug
h
h
e
find
s
othe
r
metaphorica
l
allusion
s
(ek
latif
kinayah,
ibid
,
p
.
70
)
i
n
th
e
Surah
,
Islah
i
consider
s
th
e
intervie
w
betwee
n
Mose
s
an
d
Pharao
h
t
o
b
e
a
n
abbreviate
d
bu
t
factua
l
repor
t
{yahan
bat
mukhtasar
kar
di
gayi
hai,
ibid
,
p
.
61
)
an
d
th
e
description
s
o
f
Moses
'
grea
t
hast
e
i
n
verse
s
83-8
4
a
s
event
s
tha
t
happene
d
i
n
a
prima
facie
wa
y
{ye
waqe
',
ibid
,
p
.
74)
.
Thus
,
Islah
i
find
s
bot
h
factua
l
a
s
wel
l
a
s
metaphorica
l
expression
s
i
n
th
e
Sura
h
withou
t
explainin
g
th
e
criterio
n
h
e
use
s
t
o
differentiat
e
betwee
n
thes
e
tw
o
kind
s
o
f
expression
.
Finally
,
Islah
i
describe
s
huma
n
natur
e
i
n
it
s
original
,
pur
e
for
m
(Jin
ki
fitrat
maskh
hone
se
mahfuz
hoti
hai,
ibid
,
p
.
15
)
an
d
posit
s
a
universa
l
la
w
o
f
histor
y
accordin
g
t
o
whic
h
everyone'
s
enduranc
e
wil
l
b
e
teste
d
(imtehanon
hi
se
sabiqah
raha,
ibid
,
p
.
50)
.
Moreover
,
al
l
huma
n
being
s
wil
l
b
e
rewarde
d
o
r
punishe
d
accordin
g
t
o
"th
e
wa
y
o
f
God
"
{sunnat-i-ilahi,
ibid
,
p
.
51)
.
B
y
resortin
g
t
o
thes
e
abstrac
t
concepts
,
Islah
i
abandon
s
th
e
contex
t
an
d
condition
s
o
f
th
e
particula
r
societ
y
an
d
cultur
e
tha
t
ha
d
bee
n
s
o
significan
t
fo
r
hi
m
whe
n
h
e
explaine
d
th
e
meanin
g
o
f
th
e
Sura
h
i
n
term
s
o
f
th
e
conflic
t
betwee
n
th
e
Prophe
t
an
d
th
e
Quraysh
.
I
n
othe
r
words
,
hi
s
discours
e
ha
s
shifte
d
from
usin
g
specifi
c
t
o
mor
e
abstrac
t
concepts
,
whic
h
h
e
claim
s
ar
e
t
o
b
e
foun
d
i
n
th
e
tex
t
o
f
th
e
Qur'an
.
Islah
i
move
s
from
on
e
kin
d
o
f
discours
e
t
o
th
e
othe
r
withou
t
explainin
g
ho
w
the
y
interrelate
.
27
4

283. Sura
h
AlAnbiya
Introductio
n
Thi
s
Sura
h
begin
s
wher
e
th
e
previou
s
Sura
h
lef
t
off
.
Th
e
las
t
vers
e
o
f
th
e
previou
s
Sura
h
warne
d
th
e
Qurays
h
tha
t
the
y
woul
d
no
t
hav
e
t
o
wai
t
lon
g
fo
r
a
visibl
e
manifestatio
n
o
f
th
e
comin
g
punishmen
t
(nishani
'azab,
vol
.
5
,
p
.
115)
.
Th
e
presen
t
Sura
h
begin
s
wit
h
th
e
sam
e
warnin
g
t
o
th
e
Quraysh
,
sayin
g
tha
t
th
e
tim
e
fo
r
thei
r
accountabilit
y
i
s
a
t
han
d
(hisab
ki
ghari,
ibid)
.
Bu
t
th
e
warnin
g
wa
s
los
t
o
n
thos
e
t
o
who
m
i
t
wa
s
addressed
.
Th
e
peopl
e
stuc
k
t
o
thei
r
vie
w
tha
t
th
e
worl
d
wa
s
simpl
y
a
plac
e
fo
r
man'
s
entertainmen
t
(bazecha-i-atfal)
an
d
pleasur
e
(khel
tamasha,
ibid)
.
The
y
persiste
d
i
n
thei
r
devotio
n
t
o
th
e
idol
s
o
n
whic
h
the
y
relie
d
fo
r
assistance
,
payin
g
n
o
attentio
n
t
o
th
e
teachin
g
o
f
th
e
Prophets
.
Wherea
s
th
e
previou
s
Sura
h
focuse
d
o
n
th
e
Prophe
t
Moses
,
thi
s
Sura
h
mention
s
man
y
othe
r
Prophet
s
a
s
well
.
I
t
als
o
clearl
y
forecast
s
th
e
imminen
t
triump
h
o
f
th
e
trut
h
(ghalba
haq)
an
d
th
e
conques
t
o
f
Mecc
a
ifatah
makka,
ibid)
.
Th
e
Sura
h
thu
s
expresse
s
a
final
warnin
g
t
o
th
e
Qurays
h
an
d
goo
d
new
s
fo
r
th
e
Muslim
s
wh
o
wer
e
involve
d
i
n
th
e
on-goin
g
struggl
e
betwee
n
trut
h
an
d
falsit
y
(musalmanon
ke
liye
kashmakash-i-haq
o
batil,
ibid)
.
I
n
th
e
subsequen
t
introduction
s
t
o
th
e
variou
s
group
s
o
f
verses
,
Islah
i
usuall
y
exhort
s
th
e
reade
r
t
o
understan
d
a
particula
r
grou
p
o
f
verse
s
i
n
th
e
ligh
t
o
f
th
e
introductio
n
h
e
ha
s
provide
d
(is
roshni
mein
ay
at
ki
talawat
farmaiye,
ibid
,
p
.
130)
125
.
Th
e
inne
r
thought
s
o
f
th
e
Prophe
t
ar
e
presente
d
a
s
a
ke
y
t
o
understandin
g
vers
e
4
:
Say
:
"M
y
Sustaine
r
know
s
whateve
r
i
s
spoke
n
i
n
heave
n
an
d
o
n
earth
;
an
d
H
e
alon
e
i
s
all-hearing
,
all-knowing.
"
Islah
i
say
s
th
e
Prophe
t
di
d
no
t
addres
s
th
e
unbeliever
s
directl
y
becaus
e
h
e
kne
w
tha
t
the
y
wer
e
engage
d
i
n
idl
e
tal
k
(apjante
the,
ibid
,
p
.
123)
.
Islah
i
present
s
th
e
vers
e
a
s
a
n
expressio
n
o
f
th
e
Prophet'
s
ow
n
fait
h
(main
is
mu
'amalah
ko
apne
rab
hi
ke
hawalah
karta
hun,
ibid
)
thoug
h
h
e
quickl
y
add
s
tha
t
th
e
Qur'a
n
i
s
no
t
a
produc
t
o
f
th
e
Prophet'
s
ow
n
speec
h
bu
t
onl
y
o
f
God'
s
revelatio
n
(quran
ko
nabi
salla
allahu
alayhi
wa
sallam
khud
apne
Islah
i
frequentl
y
use
s
th
e
sam
e
expression
:
is
roshni
mein
aval
ki
lilawai fannaive.
See
.
for
example
,
ibid
,
pp
.
144
,
153,"an
d
187
.
27
5

284. kalam
ki
haisiyat
se
nahin
balke
allah
ta'ala
ki
wahi
ki
haisiyat
se,
ibid
,
p
.
124)
.
Islah
i
stresse
s
tha
t
th
e
Qur'a
n
i
s
a
revelatio
n
from
God
.
Th
e
Socia
l
Contex
t
I
n
orde
r
t
o
establis
h
th
e
coherenc
e
o
f
th
e
Surah
,
Islah
i
say
s
tha
t
ther
e
i
s
a
clos
e
connectio
n
(halqah
ittisal,
ibid
,
p
.
121
)
betwee
n
th
e
las
t
vers
e
o
f
th
e
previou
s
Sura
h
an
d
th
e
firs
t
vers
e
o
f
th
e
presen
t
one
.
H
e
furthe
r
establishe
s
th
e
coherenc
e
o
f
th
e
Sura
h
b
y
identifyin
g
it
s
addressee
s
a
s
th
e
unbeliever
s
o
f
Mecc
a
(mushrikin
makka,
ibid
,
p
.
121)
.
Hence
,
th
e
"men
"
mentione
d
i
n
vers
e
1
ar
e
th
e
Quraysh
:
Close
r
draw
s
unt
o
me
n
thei
r
reckoning
:
an
d
ye
t
the
y
remai
n
stubbornl
y
heedles
s
(o
f
it
s
approach
)
Similarly
,
vers
e
3
refer
s
t
o
th
e
leader
s
o
f
th
e
Qurays
h
(quraysh
ke
lidaron
aur
in
ke
danishwaron,
ibid
,
p
.
12
2
an
d
p
.
126)
.
Islah
i
say
s
tha
t
th
e
languag
e
i
n
whic
h
thi
s
statemen
t
i
s
couche
d
represent
s
a
styl
e
frequentl
y
foun
d
i
n
th
e
Qur'an
.
Th
e
phras
e
fro
m
vers
e
50
:
"wil
l
you
,
then
,
disavo
w
it?
"
i
s
als
o
addresse
d
t
o
th
e
Qurays
h
(ibid
,
p
.
157)
.
Islah
i
describe
s
th
e
socia
l
contex
t
o
f
vers
e
3
i
n
term
s
o
f
th
e
particula
r
assumption
s
an
d
prejudice
s
o
f
th
e
Qurays
h
(cf
.
ibid
,
pp
.
122-123)
.
I
n
a
simila
r
way
,
Islah
i
describe
s
th
e
backgroun
d
o
f
vers
e
6
8
(cf
.
ibid
,
p
.
164)
.
I
n
hi
s
discussio
n
o
f
verse
s
62-63
,
whic
h
describ
e
th
e
wa
y
Abraha
m
answer
s
thos
e
wh
o
as
k
hi
m
abou
t
th
e
destructio
n
o
f
thei
r
gods
,
Islah
i
highlight
s
th
e
significanc
e
o
f
th
e
contex
t
fo
r
understandin
g
th
e
meanin
g
o
f
a
word
.
Islah
i
say
s
tha
t
Abraham'
s
respons
e
i
s
a
figur
e
o
f
speec
h
expressin
g
bot
h
satir
e
an
d
wisdo
m
(ek
latif
tanz,
ek
pur
ma
'ni
istahza
aur
ek
hakimana
istidraj,
ibid
,
p
.
162)
.
Rejectin
g
an
y
possibilit
y
o
f
dishonest
y
o
n
th
e
par
t
o
f
th
e
Prophe
t
Abraham
,
Islah
i
say
s
tha
t
th
e
correc
t
meanin
g
o
f
a
wor
d
wit
h
severa
l
meaning
s
ca
n
onl
y
b
e
determine
d
fro
m
th
e
contex
t
(is
ke
sahih
majhum
ka
ta'ayyun
is
ke
siyaq
o
sabaq
se
hota
hai,
ibid
,
p
.
163)
.
Moreover
,
th
e
kin
d
o
f
ido
l
worshi
p
an
d
wron
g
behavio
r
tha
t
Islah
i
describe
s
a
s
th
e
contex
t
o
r
backgroun
d
fo
r
th
e
verse
s
o
f
thi
s
Sura
h
emerge
s
fro
m
hi
s
understandin
g
o
f
Arabi
c
societ
y
a
t
th
e
tim
e
o
f
revelation.
12
6
Fo
r
Islahi
,
th
e
verse
s
o
f
th
e
Sura
h
ar
e
linke
d
togethe
r
b
y
th
e
fac
t
tha
t
the
y
for
m
par
t
o
f
a
coheren
t
narrative
.
12
6
Islah
i
say
s
tha
t
simila
r
example
s
illustratin
g
th
e
importanc
e
o
f
the contex
t
fo
r
th
e
meanin
g
o
f
th
e
Sura
h
ar
e
t
o
b
e
foun
d
in.Sura
h
Yusuf(cf.
ibid)
.
27
6

285. Transcendin
g
th
e
Specifi
c
Contex
t
Islah
i
attempt
s
t
o
dra
w
mor
e
genera
l
concept
s
fro
m
th
e
Sura
h
b
y
mentionin
g
th
e
purpos
e
o
f
a
vers
e
o
r
grou
p
o
f
verses
.
Fo
r
instance
,
i
n
hi
s
discussio
n
o
f
verse
s
72-73
,
h
e
say
s
tha
t
th
e
purpos
e
{maqsud)
o
f
th
e
narrativ
e
abou
t
th
e
Prophet
s
i
s
t
o
enabl
e
thos
e
peopl
e
t
o
se
e
an
d
evaluat
e
themselve
s
i
n
a
ne
w
ligh
t
(wo
is
ainah
mein
apne
muh
dekhen
aur
apne
qui
o
'amal
kajaizah
len,
ibid
,
p
.
166)
.
Furthermore
,
Islah
i
ofte
n
say
s
tha
t
w
e
shoul
d
rea
d
th
e
followin
g
verse
s
i
n
th
e
ligh
t
o
f
th
e
consolatio
n
(tasalli)
th
e
Prophe
t
receive
d
(cf
.
ibid
,
p
.
144).
12
7
I
n
a
simila
r
way
,
Islah
i
collect
s
verse
s
48-7
7
i
n
on
e
sectio
n
an
d
say
s
tha
t
thes
e
verse
s
wer
e
reveale
d
i
n
orde
r
t
o
presen
t
a
particula
r
trut
h
t
o
thos
e
wh
o
oppose
d
th
e
Prophe
t
(mukhalafin
ke
samne
is
haqiqat
ko
wazeh
karna
hai,
ibid
,
p
.
153)
.
Furthermore
,
Islah
i
move
s
fro
m
th
e
particula
r
referenc
e
t
o
th
e
Qurays
h
t
o
a
discussio
n
o
f
huma
n
being
s
i
n
genera
l
i
n
hi
s
discussio
n
o
f
vers
e
1
(insan,
ibid
,
p
.
122
)
an
d
t
o
th
e
huma
n
hear
t
i
n
hi
s
discussio
n
o
f
vers
e
3
(dil
ka
asli
kam,
ibid)
.
Moreover
,
Islah
i
ha
s
a
universa
l
visio
n
fo
r
verse
s
48-49
,
sayin
g
tha
t
th
e
ligh
t
act
s
a
s
a
universa
l
guidanc
e
(ye
tamam
zahini
o
akhlaqi
aur
fikri
o
'amli
tarikiyon
se
nikal
kar
hidayat,
ibid
,
p
.
157)
.
Islah
i
expresse
s
a
simila
r
universa
l
visio
n
fo
r
hi
s
tent
h
grou
p
o
f
verse
s
(tamam
insaniyat,
ibid
,
p
.
169)
.
Movin
g
beyon
d
th
e
specifi
c
contex
t
a
t
th
e
tim
e
o
f
revelation
,
Islah
i
draw
s
a
genera
l
conclusio
n
b
y
sayin
g
th
e
Go
d
demand
s
a
kin
d
o
f
mixtur
e
o
f
"religio
n
an
d
world
"
(din
o
dunya
ki
yahi
baham
amizi
khuda
ko
matlub
hai,
ibid
,
p
.
175)
.
H
e
doe
s
th
e
sam
e
whe
n
h
e
make
s
a
sweepin
g
statemen
t
abou
t
scientist
s
(ibid
,
p
.
176
)
an
d
refer
s
t
o
th
e
abilit
y
o
f
all
rulers
t
o
subdu
e
natur
e
(ek
laiq
hukumran
ka
asli
kam
yahi
hai,
ibid
,
p
.
177)
,
addin
g
tha
t
i
t
i
s
Go
d
wh
o
give
s
the
m
th
e
powe
r
t
o
d
o
this
.
Islah
i
find
s
anothe
r
genera
l
warnin
g
i
n
vers
e
8
2
fo
r
al
l
suc
h
peopl
e
a
s
woul
d
ascrib
e
th
e
powe
r
t
o
subdu
e
natura
l
force
s
t
o
themselve
s
(in
logon
ke
liyejo
qudrat
ki
ba'z
quwwaton
ko
taskhir
kar
ke
ye
samajh
baithe
hain
ke
ab
ye
in
ke
malik
hain,
ibid)
.
Th
e
narrativ
e
abou
t
th
e
Prophe
t
Jo
b
als
o
provide
s
Islah
i
wit
h
severa
l
genera
l
conclusion
s
(insan
ke
lie,
ibid
,
p
.
179
)
an
d
(hamare
'ibadat
guzar
bandon
ke
liye,
ibid)
.
Similarly
,
Islah
i
seem
s
t
o
se
e
th
e
purpos
e
(maqsud)
o
f
th
e
narrativ
e
abou
t
th
e
Prophe
t
Jona
h
t
o
provid
e
all
believers
wit
h
a
n
exampl
e
(wo
apne
ba
iman
bandon
ko
isi
tarah
har
gham
o
a
lam
se
najat
deta
hai
jis
tarah
us
ne
Islah
i
use
s
th
e
sam
e
genera
l
concep
t
o
f
consolatio
n
{tasalli) o
n
p
.
14
9
an
d
151
.
27
7

286. yumis
ko
najat
di,
ibi
d
184)
,
thoug
h
i
t
i
s
no
t
s
o
clea
r
tha
t
h
e
woul
d
includ
e
believer
s
wh
o
live
d
afte
r
th
e
tim
e
o
f
revelatio
n
i
n
thi
s
category
.
Hi
s
discussio
n
o
f
vers
e
10
6
leave
s
th
e
reade
r
wit
h
a
simila
r
question
:
Herein
,
behold
,
ther
e
i
s
a
messag
e
fo
r
peopl
e
wh
o
(truly
)
worshi
p
God
.
Islah
i
doe
s
no
t
elaborat
e
explicitl
y
o
n
ho
w
th
e
universa
l
teachin
g
tha
t
th
e
vers
e
provide
s
extend
s
t
o
believer
s
wh
o
liv
e
afte
r
th
e
tim
e
o
f
revelatio
n
{yahan
munadi
'am
aur
basharat-i-'am
demon
ke
rnazmun
ka
hamil
hai,
ibid
,
p
.
199)
.
Th
e
Appea
l
t
o
Reaso
n
Th
e
Qur'a
n
invite
s
a
perso
n
t
o
conside
r
th
e
abundan
t
evidenc
e
availabl
e
i
n
th
e
environmen
t
i
n
a
rationa
l
wa
y
{quran
ke
da
'wat
lamam
tar
afaq
o
anfus
aur
'aql
o fitrat
ke
dalail
par
mabni
thi,
ibid
,
p
.
125)
.
Th
e
Qur'a
n
doe
s
no
t
appea
l
t
o
marvel
s
o
r
miracle
s
o
r
t
o
sign
s
o
f
comin
g
punishmen
t
bu
t
t
o
th
e
capacit
y
o
f
huma
n
intelligence
.
Th
e
natura
l
wa
y
t
o
fait
h
i
s
th
e
wa
y
o
f
reaso
n
{iman
kafitri
rastah
'aql
o
di!
ka
rastah
hai,
ibid)
.
Islah
i
stresse
s
tha
t
verse
s
48-4
9
als
o
appea
l
t
o
th
e
us
e
o
f
reaso
n
(ibid
,
p
.
157)
.
Islah
i
invite
s
th
e
reade
r
t
o
conside
r
ho
w
th
e
Prophe
t
Abraha
m
presente
d
hi
s
argumen
t
i
n
hi
s
ow
n
peculiarl
y
rationa
l
wa
y
{hazrat
ibrahim
alayhi
assallam
bahs
o
istadlal
mein
latif
o
pakizah
tanz
se
jis
tarah
kam
lete
hain
isi
tarah
islidraj
bhi
hujjat-i-ibrahimi
ki
ek
nihayal
numayan
khususiyat
hai,
p
.
160)
.
Islah
i
als
o
trie
s
t
o
argu
e
tha
t
th
e
Prophe
t
Jona
h
wa
s
actin
g
accordin
g
t
o
reaso
n
whe
n
h
e
wen
t
of
f
i
n
anger
,
accordin
g
t
o
vers
e
87
:
An
d
(remember
)
hi
m
o
f
th
e
grea
t
fis
h
-
whe
n
h
e
wen
t
of
f
i
n
wrath
,
thinkin
g
tha
t
W
e
ha
d
n
o
powe
r
ove
r
him
!
Bu
t
the
n
h
e
crie
d
ou
t
i
n
th
e
dee
p
darknes
s
(o
f
hi
s
distress)
:
"Ther
e
i
s
n
o
deit
y
sav
e
Thee
!
Limitles
s
ar
t
Tho
u
i
n
Th
y
glory
!
Verily
,
I
hav
e
don
e
wrong!
"
Wantin
g
t
o
preserv
e
th
e
Prophe
t
Jona
h
from
th
e
accusatio
n
tha
t
h
e
acte
d
i
n
anger
,
Islah
i
say
s
tha
t
th
e
Prophe
t
Jonah'
s
attitud
e
i
s
i
n
keepin
g
wit
h
reaso
n
{'aql
o fitrat
ke
bilkul
mutabiq
bhi
hai,
is
se
hazratyunuspar
koi
ilzam
bhi
'aid
nahin
hota,
ibid
,
p
.
183)
.
Significantly
,
Islah
i
admit
s
tha
t
h
e
ha
s
derive
d
th
e
meanin
g
o
f
thi
s
vers
e
fro
m
hi
s
ow
n
understandin
g
o
f
it
s
purpos
e
an
d
no
t
fro
m
an
y
furthe
r
interpretatio
n
o
f
th
e
stor
y
{maqsud
yahan
kissah
ki
lafsil
nahin,
ibid)
.
Islah
i
see
s
th
e
purpos
e
{maqsud)
o
f
th
e
Prophet'
s
cryin
g
ou
t
from
th
e
bell
y
o
f
th
e
fis
h
t
o
sho
w
tha
t
Go
d
i
s
no
t
dependen
t
o
n
th
e
moder
n
medi
a
{kisi
public
platform
ya
radio
aur
television
ki
zarurat
hai,
27
8

287. ibid
,
p
.
183)
.
I
n
thi
s
case
,
Islah
i
ha
s
referre
d
t
o
th
e
moder
n
realit
y
o
f
th
e
medi
a
t
o
thro
w
ligh
t
o
n
th
e
verse
.
Islah
i
finds
anothe
r
ke
y
argumen
t
fo
r
th
e
coherenc
e
o
f
th
e
Sura
h
b
y
showin
g
ho
w
i
t
make
s
a
consisten
t
an
d
plausibl
e
argumen
t
fo
r
th
e
necessit
y
fo
r
accountabilit
y
o
n
th
e
Las
t
Da
y
(muhasabah,
yaum
alhisab,
ibid
,
p
.
130)
.
A
s
vers
e
1
6
says
:
An
d
(kno
w
that
)
W
e
hav
e
no
t
create
d
th
e
heaven
s
an
d
th
e
eart
h
an
d
al
l
tha
t
i
s
betwee
n
the
m
i
n
mer
e
idl
e
play
.
I
f
ther
e
wer
e
n
o
nee
d
fo
r
accountability
,
th
e
Creato
r
o
f
th
e
worl
d
woul
d
simpl
y
b
e
someon
e
wh
o
play
s
game
s
an
d
use
s
th
e
worl
d
fo
r
hi
s
own
enjoymen
t
(khilandarey
haijis
ne
mahz
apni
tafrih
ke
liye
ye
tela
rachai
hai,
ibid)
.
Hence
,
accountabilit
y
o
n
th
e
Las
t
Da
y
i
s
a
logica
l
necessit
y
(qayamat
naguzir
hai,
ibid)
.
Similarly
,
t
o
allo
w
unbelie
f
o
r
ido
l
worshi
p
(shirk)
t
o
g
o
unchecke
d
woul
d
allo
w
th
e
worl
d
t
o
becom
e
a
plac
e
wher
e
peopl
e
becom
e
lik
e
childre
n
wh
o
pla
y
game
s
(ye
dunya
bazicha-i-atfal
aur
ek
khel
tamasha,
ibid
)
withou
t
havin
g
t
o
giv
e
an
y
consideratio
n
t
o
th
e
outcom
e
o
f
thei
r
pastimes
.
A
s
a
logica
l
consequenc
e
o
f
th
e
nee
d
fo
r
fina
l
accountability
,
Islah
i
stresse
s
th
e
nee
d
fo
r
rewar
d
an
d
punishmen
t
(upar
jo
bat
jaza
o
saza
ke
lazmi
hone
se
muta
'alliq
firmai
gayi
hai
ye
is
ki
dalil
bayan
hui
hai
ke
agar
is
dunya
ke
pichhe
koi
roz-i-jaza
o
saza
nahin
hai
.
.
.
to
is
ke
ma
'ni
ye
hue
ke
us
ne
ye
mahz
apnaji
bahlane
ke
liye
ek
khel
tamasha
banaya
hai,
ibid
,
pp
.
132-133
)
an
d
assert
s
tha
t
th
e
rational
e
fo
r
th
e
divin
e
natur
e
o
f
accountabilit
y
need
s
n
o
furthe
r
clarificatio
n
(upar
ki
ayat
mein
jaza-o-saza
ke
wajib
hone
par
sifat-i-
ilahi
se
istadlal
tha,
ibid
,
p
.
134)
.
Whil
e
admittin
g
tha
t
hi
s
conclusion
s
ar
e
base
d
o
n
hi
s
ow
n
perceptio
n
(hamare
nazdik,
ibid)
,
Islah
i
proceed
s
t
o
fin
d
th
e
sam
e
messag
e
o
f
"rewar
d
an
d
punishment
"
i
n
th
e
firs
t
twenty-nin
e
verse
s
o
f
th
e
Surah
.
I
n
al
l
thes
e
verses
,
Islah
i
depend
s
o
n
hi
s
understandin
g
o
f
th
e
Arabi
c
practic
e
b
y
whic
h
idol
s
hav
e
th
e
powe
r
t
o
chang
e
th
e
fina
l
judgmen
t
o
f
Go
d
regardin
g
huma
n
behavio
r
(ibid
.
pp
.
138-139)
.
Peopl
e
wh
o
commi
t
shirk
believ
e
tha
t
force
s
othe
r
tha
n
Go
d
wil
l
com
e
t
o
thei
r
ai
d
t
o
defen
d
an
d
eve
n
t
o
justif
y
thei
r
wron
g
behavio
r
o
n
th
e
Las
t
Day
.
Islah
i
interpret
s
vers
e
108
,
whic
h
i
s
a
n
invitatio
n
t
o
surrende
r
t
o
th
e
on
e
God
,
a
s
a
vers
e
denyin
g
tha
t
an
y
kin
d
o
f
force
s
coul
d
hav
e
th
e
abilit
y
t
o
sav
e
peopl
e
from
God'
s
wrat
h
(koi
dusra
tumhein
khuda
ki
pakar
se
na
bacha
sakega,
ibid
,
p
.
199)
.
T
o
acknowledg
e
th
e
abilit
y
o
f
suc
h
force
s
woul
d
rende
r
th
e
ide
a
o
f
fina
l
accountabilit
y
nul
l
an
d
voi
d
(qayamat
ka
hona
na
27
9

288. bona
donon
yaksa
hua,
ibid
,
p
.
130)
.
Hi
s
rationa
l
criticis
m
o
f
thes
e
Arabi
c
1
^
Q
practice
s
dominate
s
hi
s
entir
e
discussio
n
o
f
thes
e
verses
.
"
Finally
,
Islah
i
simpl
y
dismisse
s
Hind
u
philosopher
s
sinc
e
the
y
d
o
no
t
dea
l
adequatel
y
wit
h
th
e
issu
e
o
f
accountabilit
y
(hindu
falasafiyon
ne
is
ko
bhagwcm
ki
tela
se
ta
'bir
kiya,
ibid
,
p
.
133)
.
H
e
als
o
say
s
tha
t
contemporar
y
atheist
s
(hamare
is
zamane
ke
munkirin
o
malahidah)
d
o
no
t
accep
t
fina
l
accountabilit
y
(inkar-i-qayamat)
an
d
tha
t
suc
h
a
n
attitud
e
result
s
i
n
reducin
g
th
e
worl
d
t
o
a
n
idl
e
pastim
e
(bazicha-i-atfal,
ibid)
.
Differen
t
Kind
s
o
f
Languag
e
A
t
othe
r
times
,
Islah
i
prefer
s
t
o
neglec
t
th
e
socia
l
backgroun
d
o
f
a
passag
e
fro
m
th
e
Surah
,
basin
g
hi
s
understandin
g
o
n
a
litera
l
or
prima
facie
analysi
s
o
f
th
e
language
.
Fo
r
example
,
h
e
understand
s
vers
e
69
:
(But
)
W
e
said
:
"
O
fire
!
B
e
tho
u
cool
,
an
d
(
a
sourc
e
of
)
inne
r
peac
e
fo
r
Abraham!
"
a
s
th
e
expressio
n
o
f
a
direc
t
interventio
n
b
y
God
.
"
Similarly
,
Islah
i
understand
s
th
e
stor
y
o
f
th
e
Prophe
t
Noa
h
t
o
b
e
a
n
actua
l
even
t
i
n
histor
y
(ye
ek
amar-i-waqi
'ah
hai,
ibid
,
p
.
168)
.
Moreover
,
th
e
statemen
t
i
n
vers
e
79
:
An
d
w
e
cause
d
th
e
mountain
s
t
o
joi
n
Davi
d
i
n
extollin
g
Ou
r
limitles
s
glory
,
an
d
likewis
e
th
e
birds
,
i
s
no
t
considere
d
b
y
Islah
i
t
o
b
e
a
poetica
l
us
e
o
f
word
s
bu
t
a
factua
l
on
e
(ye
na
khayal
farmaiye
ke
ye
mahz
sha
'rana
khayal
arai
hai
balke
ye
ek
haqiqat
hai,
ibid
,
p
.
174)
.
Islah
i
follow
s
th
e
earlie
r
interpreter
s
b
y
understandin
g
th
e
referenc
e
t
o
garment
s
(Jabusin)
i
n
vers
e
80
,
a
s
a
referenc
e
t
o
chai
n
mail
:
An
d
W
e
taugh
t
hi
m
ho
w
t
o
mak
e
garments
.
Accordin
g
t
o
Islahi
,
histor
y
prove
s
tha
t
chai
n
mai
l
wa
s
actuall
y
invente
d
b
y
th
e
Prophe
t
Davi
d
(tarikh
se
sabit
hai
ke
.
.
.
hazrat
daud
ne
ijad
ki,
ibid
,
p
.
174)
,
jus
t
a
s
i
t
wa
s
th
e
Prophe
t
Solomo
n
wh
o
invente
d
th
e
sailin
g
shi
p
tha
t
coul
d
reac
h
Indi
a
(tarikhon
se
ma
'lum
hota
hai
ke
.
.
.
unhone
aisey
badbani
jahaz
ijad
kiye
jo
hindustan
aur
maghribi
jazair
tak
safar
karte
they,
ibid
,
p
.
175)
.
Islah
i
omit
s
t
o
mentio
n
tha
t
th
e
Qur'a
n
make
s
thes
e
reference
s
t
o
12
8
Vers
e
10
7
state
s
tha
t
God'
s
puipos
e
i
s
no
t
t
o
punis
h
bu
t
t
o
besto
w
hi
s
grac
e
(
'aza
b
bona
kar
nahin bheja
hai,
ibid
,
p
.
199)
.
Islah
i
discusse
s
th
e
tensio
n
betwee
n
God'
s
justic
e
an
d
God'
s
merc
y
i
n
Sura
h
Maryam.
Se
e
th
e
las
t
sectio
n
o
f
m
y
discussio
n
o
f
Islahi'
s
commentar
y
o
n
tha
t
Surah
.
12
9
Muhamma
d
Asa
d
prefer
s
t
o
understan
d
th
e
vers
e
a
s
a
n
"allegorica
l
allusio
n
t
o
th
e
lir
e
o
f
persecutio
n
whic
h
Abraha
m
ha
d
to
suffer"
.
Asa
d
(1980)
,
p
.
496
,
footnote
64
.
28
0

289. variou
s
invention
s
a
s
a
n
illustratio
n
o
f
th
e
nee
d
t
o
adap
t
t
o
changin
g
need
s
an
d
circumstance
s
a
s
th
e
Prophet
s
did
.
Th
e
"storm
y
wind
"
mentione
d
i
n
vers
e
81
,
i
s
understoo
d
t
o
b
e
directl
y
subservien
t
t
o
th
e
Prophe
t
Solomo
n
(ham
ne
sulaiman
ke
liye
tund
hawctin
musakhhar
kar
di
thiy
jo
is
ke
hukm
se
chalti
thiy,
ibid)
.
Similarly
,
th
e
"rebelliou
s
forces
"
o
f
vers
e
8
2
("shayatin")
ar
e
als
o
mad
e
subservien
t
t
o
th
e
sam
e
Prophet
.
Islah
i
goe
s
s
o
fa
r
a
s
t
o
sa
y
tha
t
an
y
goo
d
rule
r
mus
t
hav
e
th
e
abilit
y
t
o
subdu
e
suc
h
force
s
(ek
laiq
hukumran
ka
asli
kam
yahi
hai,
ibid
,
p
.
177)
,
thereb
y
drawin
g
a
universa
l
applicatio
n
i
n
th
e
are
a
o
f
huma
n
governanc
e
fro
m
a
particula
r
vers
e
tha
t
deal
s
wit
h
God'
s
powe
r
an
d
glor
y
manifeste
d
i
n
th
e
lif
e
o
f
Solomo
n
(in
ke
asli
nagran
ham
they,
ibid)
.
I
n
contrast
,
Islah
i
hint
s
tha
t
vers
e
10
4
use
s
a
figur
e
o
f
speech
:
O
n
tha
t
Da
y
W
e
shal
l
rol
l
u
p
th
e
skie
s
a
s
writte
n
scroll
s
ar
e
rolle
d
up
.
Islah
i
discusse
s
thi
s
vers
e
b
y
makin
g
us
e
o
f
a
compariso
n
o
r
a
simil
e
(jis
tarah
.
. .jis
tarah,
ibid
,
p
.
194)
.
Islah
i
interpret
s
mos
t
o
f
thes
e
word
s
i
n
a
prima
facie
wa
y
bu
t
sometime
s
h
e
accept
s
a
figurativ
e
o
r
metaphorica
l
wa
y
o
f
interpretation
.
O
n
th
e
on
e
hand
,
fo
r
example
,
h
e
recognize
s
th
e
word
s
o
f
vers
e
15
:
W
e
cause
d
the
m
t
o
becom
e
(like
)
a
field
mow
n
down
,
stil
l
an
d
silen
t
a
s
ashes
,
t
o
b
e
a
metaphorica
l
expressio
n
(iste
'are,
ibid
)
commonl
y
use
d
i
n
Arabic
,
yet
,
o
n
th
e
othe
r
hand
,
h
e
understand
s
th
e
referenc
e
t
o
th
e
worl
d
(al
ard)
i
n
vers
e
44
:
Hav
e
the
y
neve
r
ye
t
see
n
ho
w
W
e
visi
t
th
e
eart
h
(wit
h
Ou
r
punishment)
,
graduall
y
deprivin
g
i
t
o
f
al
l
tha
t
i
s
bes
t
thereon
?
t
o
b
e
indicatin
g
th
e
ver
y
specifi
c
are
a
o
f
Mecc
a
("al
ard"
se
murad
yahan
sar
zamin
makka
haf\
ibid
,
p
.
150)
.
Islah
i
claim
s
t
o
fin
d
a
n
identica
l
referenc
e
o
r
paralle
l
vers
e
i
n
Sura
h
Ar
R'ad,
vers
e
41
,
understandin
g
al
l
thes
e
verse
s
t
o
b
e
a
n
historica
l
referenc
e
t
o
th
e
gradua
l
conques
t
o
f
Mecc
a
1 ^
1
b
y
Isla
m
(islam
ke
isi
tadriji
ghalbah,
ibid
,
p
.
151)
.
Islah
i
say
s
tha
t
judgmen
t
('azab)
wil
l
occu
r
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(ibid
,
p
.
148)
.
I
n
a
simila
r
way
,
Islah
i
say
s
tha
t
succes
s
an
d
prosperit
y
ha
s
'
Islah
i
ha
s
alread
y
discusse
d
thi
s
powe
r
t
o
subdu
e
natura
l
forces
,
whic
h
wa
s
bestowe
d
o
n
th
e
Prophe
t
Solomon
,
i
n
hi
s
discussio
n
o
f
vers
e
10
2
o
f
Sura
h
,4
/
Baqamh.
m
Sha
h
Wal
i
Ulla
h
ha
s
a
ver
y
simila
r
interpretatio
n
o
f
th
e
ter
m
al
ard,
sayin
g
tha
t
i
t
i
s
a
metaphorica
l
expressio
n
fo
r
th
e
expandin
g
influenc
e
o
f
Islam
.
Cf
.
hi
s
Persia
n
translatio
n
o
f
th
e
Qur'an
:
Falh
Ur
Rahman.
28
1

290. bee
n
promise
d
t
o
believer
s
i
n
thi
s
worl
d
an
d
i
n
th
e
next
.
Accordingly
,
th
e
wor
d
"grace
"
i
n
vers
e
75
:
Wherea
s
hi
m
W
e
admitte
d
unt
o
Ou
r
grace
:
for
,
behold
,
h
e
wa
s
amon
g
th
e
righteous
,
refer
s
t
o
prosperit
y
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
('rahmaV
se
murad
wo
najat
o
falah
bhi
hai
jo
is
dunya
mein
in
ko
hasil
hui
aur
wo
kamyabi
o
kamrani
bhi
jo
akhirat
mein
in
ko
hasil
hogi,
ibid
,
p
.
167)
.
I
n
contrast
,
however
,
Islah
i
say
s
tha
t
th
e
statemen
t
i
n
vers
e
105
:
M
y
righteou
s
servant
s
shal
l
inheri
t
th
e
eart
h
canno
t
b
e
a
referenc
e
t
o
th
e
presen
t
worl
d
(zahir
hai
ke
ye
abdi
warasat
ki
basharat
is
zamin
se
muta
'alliq
nahin
hai
jis
par
ham
aur
ap
abad
haw,
ibid
,
p
.
195)
.
Th
e
phras
e
ca
n
onl
y
refe
r
t
o
th
e
wa
y
God'
s
righteou
s
servant
s
wil
l
inheri
t
a
ne
w
eart
h
i
n
a
futur
e
worl
d
(zamin
se
murad
is
jahan-i-nau
ki
zamin
se
jo
qayamat
ke
ba'd
wajud
mein
ayegi
aur
jis
ke
malik
o
waris
bila
sharkat
ghaire
sirfallah
ke
nekokar
bande
honge,
ibid
,
p
.
199)
.
A
t
th
e
sam
e
time
,
Islah
i
ha
s
n
o
hesitatio
n
i
n
sayin
g
tha
t
vers
e
4
1
fro
m
Sura
h
Al
Hajj
refer
s
t
o
th
e
succes
s
an
d
prosperit
y
whic
h
i
s
th
e
consequenc
e
o
f
th
e
conques
t
o
f
Mecca
:
(Wel
l
awar
e
of
)
thos
e
who
,
(even
)
i
f
W
e
firml
y
establis
h
the
m
o
n
earth
,
remai
n
constan
t
i
n
prayer
,
an
d
giv
e
i
n
charity
,
an
d
enjoi
n
th
e
doin
g
o
f
wha
t
i
s
righ
t
an
d
forbi
d
th
e
doin
g
o
f
wha
t
i
s
wrong
;
bu
t
wit
h
Go
d
rest
s
th
e
fina
l
outcom
e
o
f
al
l
events.
1
2
Islah
i
present
s
a
confusin
g
pictur
e
o
f
succes
s
an
d
prosperit
y
i
n
thi
s
world
.
Link
s
betwee
n
th
e
Verse
s
Islah
i
find
s
furthe
r
evidenc
e
o
f
th
e
coherenc
e
o
f
th
e
Qur'a
n
b
y
discoverin
g
themati
c
link
s
betwee
n
verse
s
i
n
differen
t
place
s
throughou
t
th
e
Surah
.
Fo
r
example
,
Islah
i
see
s
a
connectio
n
betwee
n
th
e
firs
t
word
s
o
f
th
e
Surah
:
Close
r
draw
s
unt
o
me
n
thei
r
reckonin
g
wit
h
simila
r
word
s
foun
d
i
n
vers
e
9
7
o
f
th
e
Surah
:
th
e
whil
e
th
e
tru
e
promis
e
(o
f
resurrection
)
draw
s
clos
e
(t
o
it
s
fulfillment)
.
Islah
i
say
s
tha
t
thi
s
vers
e
deal
s
wit
h
th
e
sam
e
topi
c
a
s
th
e
first
vers
e
{yahi
mazmun
is
surah
ki
pahli
ayat
mein
bhi
guzar
chukka
hai,
ibid
,
p
.
191)
.
Accordin
g
t
o
Islahi
,
suc
h
a
connectio
n
betwee
n
verse
s
i
s
a
direc
t
indicatio
n
o
f
th
e
coherenc
e
o
f
th
e
Sura
h
(is
tarah
quran
apne
nazm
ki
taraf
khud
n
~
Islah
i
say
s
tha
t
simila
r
reference
s
t
o
th
e
conques
t
o
f
Mecc
a
occu
r
i
n
vers
e
41 o
f
Sura
h
ArR
'ad
an
d
i
n
vers
e
4
4
o
f
Surah AlAnbiya
(cf
.
ibid
,
p
.
258)
.
28
2

291. rahnumai
kar
deta
hai,
ibid
,
p
.
187)
.
Islah
i
say
s
tha
t
Farahi
,
hi
s
teacher
,
discovere
d
thi
s
wa
y
o
f
linkin
g
simila
r
verse
s
i
n
th
e
Qur'a
n
(ibid)
.
Islah
i
als
o
make
s
use
s
o
f
paralle
l
verse
s
a
s
a
wa
y
o
f
confirmin
g
hi
s
understandin
g
o
f
th
e
text
133
.
Althoug
h
h
e
acknowledge
s
tha
t
a
vers
e
o
r
grou
p
o
f
verse
s
ha
s
it
s
ow
n
particula
r
contex
t
i
n
eac
h
cas
e
(lekin
is
ka
ek
khas
mahal
hai,
ibid
,
p
.
143)
,
Islah
i
doe
s
no
t
investigat
e
ho
w
th
e
differen
t
context
s
o
f
eac
h
vers
e
impac
t
o
n
thei
r
interpretation
.
H
e
demonstrate
s
th
e
sam
e
genera
l
approac
h
b
y
hi
s
genera
l
referenc
e
t
o
shirk
a
s
i
f
t
o
sa
y
tha
t
th
e
ter
m
ca
n
b
e
use
d
t
o
describ
e
context
s
quit
e
differen
t
fro
m
th
e
specifi
c
contex
t
o
f
th
e
Qurays
h
(jo
log
kisi
shirk
mein
mubtala
hole
hain,
ibid
,
p
.
148)
.
Sinc
e
Islah
i
doe
s
no
t
provid
e
example
s
o
f
differen
t
kind
s
of
shirk,
h
e
implie
s
tha
t
shirk
i
s
basicall
y
o
f
on
e
kin
d
only
.
Th
e
Wa
y
o
f
Go
d
Anothe
r
concep
t
tha
t
help
s
Islah
i
t
o
establis
h
th
e
coherenc
e
o
f
th
e
Sura
h
i
s
tha
t
o
f
"th
e
wa
y
o
f
God
"
(sunnat
allah),
whic
h
include
s
th
e
notio
n
o
f
th
e
completio
n
o
f
th
e
argument
s
(itmam-i-hujjat,
ibid
,
p
.
122)
.
Islah
i
use
s
thes
e
concept
s
t
o
explai
n
th
e
consequence
s
o
f
th
e
persistentl
y
negativ
e
respons
e
o
f
th
e
Quraysh
.
Consequently
,
Islah
i
ca
n
sa
y
tha
t
th
e
"divin
e
writ
"
mentione
d
i
n
vers
e
10
,
refer
s
t
o
th
e
wa
y
Go
d
mad
e
hi
s
argument
s
abundantl
y
clea
r
t
o
th
e
Qurays
h
(khuda
ki
jo
sunnat
aj
lakjari
rahi
hai,
ibid
,
p
.
128
)
a
s
h
e
di
d
befor
e
throug
h
th
e
earlie
r
Prophet
s
(hujjat
tamam,
ibid
,
p
.
127)
.
Islah
i
say
s
tha
t
vers
e
95
,
whic
h
describe
s
th
e
wa
y
Go
d
destroye
d
previou
s
people
s
becaus
e
o
f
thei
r
stubbornness
,
applie
s
t
o
th
e
Qurays
h
an
d
instruct
s
th
e
Prophe
t
no
t
t
o
b
e
ove
r
concerne
d
a
t
thei
r
refusa
l
t
o
believe
.
Th
e
tim
e
o
f
God'
s
punishmen
t
ha
s
no
w
com
e
(ab
ye
log
sunnat
ilahi
ki
zid
mein
a
chuke
hain,
ibid
,
p
.
190)
.
Moreover
,
vers
e
8
7
throw
s
furthe
r
ligh
t
o
n
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
b
y
interpretin
g
th
e
vers
e
t
o
b
e
tellin
g
th
e
Prophe
t
Jona
h
tha
t
onl
y
Go
d
ca
n
decid
e
whe
n
th
e
tim
e
ha
s
com
e
t
o
giv
e
u
p
al
l
hop
e
fo
r
th
e
conversio
n
o
f
a
natio
n
an
d
t
o
leav
e
the
m
t
o
thei
r
punishmen
t
(sirf
khuda
hi
janta
hai
ke
kab
kisi
qaum
ka
paimana
labrez
hota
hai,
ibid
,
p
.
180)
.
Similarly
,
th
e
Prophet
s
waite
d
fo
r
Go
d
t
o
revea
l
th
e
righ
t
tim
e
fo
r
migratio
n
(hijrat)
an
d
understoo
d
thi
s
a
s
"th
e
wa
y
o
f
God
"
(hazrat
anbiya
ke
liye
hamesha
ye
sunnat
ilahi
rahi
13
5
Fo
r
example
,
of
.
ibid
,
p
.
127,129
,
an
d
pp
.
142-143
.
28
3

292. hai,
ibid)
.
Thus
,
Islah
i
use
s
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
t
o
focu
s
o
n
th
e
Prophe
t
an
d
th
e
Qurays
h
accordin
g
t
o
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
28
4

293. Conclusion
s
Islah
i
want
s
th
e
verse
s
o
f
th
e
Sura
h
t
o
b
e
rea
d
i
n
th
e
ligh
t
(is
roshni
me
in)
o
f
th
e
separat
e
introductio
n
tha
t
h
e
provide
s
fo
r
eac
h
grou
p
o
f
verses
.
Thi
s
introductio
n
prepare
s
th
e
reade
r
t
o
understan
d
th
e
verse
s
accordin
g
t
o
th
e
them
e
(
'umud
)
tha
t
Islah
i
ha
s
formulated
.
O
n
thi
s
basis
,
Islah
i
establishe
s
tha
t
th
e
addressee
s
o
f
th
e
Sura
h
ar
e
th
e
leader
s
o
f
th
e
Quraysh
.
Moreover
,
h
e
demonstrate
s
th
e
coherenc
e
o
f
th
e
Sura
h
b
y
referrin
g
t
o
a
lin
k
(halqah
ittisal,
ibid
,
p
.
121
)
betwee
n
thi
s
Sura
h
an
d
th
e
previou
s
one
.
H
e
conclude
s
tha
t
th
e
Sura
h
i
s
thematicall
y
an
d
structurall
y
coherent
.
Islah
i
highlight
s
th
e
socia
l
an
d
th
e
cultura
l
backgroun
d
o
f
th
e
Surah
,
stressin
g
tha
t
a
n
understandin
g
th
e
verse
s
mus
t
b
e
base
d
o
n
th
e
practic
e
o
f
Arabi
c
societ
y
a
t
th
e
tim
e
o
f
revelatio
n
(is
ke
sahih
mafhum
ka
ta
'ayyun
is
ke
siyaq
o
sabaq
se
hota
hai,
ibid
,
p
.
163)
.
Islah
i
als
o
allow
s
th
e
historica
l
backgroun
d
t
o
provid
e
usefu
l
information
.
Fo
r
example
,
vers
e
8
0
i
s
a
n
actua
l
referenc
e
t
o
chai
n
mai
l
invente
d
b
y
th
e
Prophe
t
Davi
d
an
d
vers
e
8
1
describe
s
th
e
sailin
g
shi
p
invente
d
b
y
th
e
Prophe
t
Solomon
.
B
y
sayin
g
tha
t
th
e
time
s
hav
e
change
d
(ab
zamana
bahut
badal
chuka
hai,
ibid
,
p
.
175)
,
Islah
i
indicate
s
tha
t
som
e
verse
s
i
n
th
e
Sura
h
expres
s
historica
l
realitie
s
tha
t
ar
e
n
o
longe
r
significan
t
today
.
Bu
t
Islah
i
fail
s
t
o
brin
g
ou
t
th
e
mai
n
poin
t
o
f
thes
e
invention
s
mentione
d
i
n
th
e
Qur'an
,
whic
h
i
s
t
o
affir
m
tha
t
th
e
Prophet
s
wer
e
abl
e
t
o
adap
t
themselve
s
t
o
th
e
changin
g
need
s
o
f
th
e
time
.
I
n
othe
r
words
,
h
e
ha
s
no
t
pai
d
an
y
attentio
n
t
o
th
e
universa
l
meanin
g
o
f
thes
e
verses
.
Islah
i
say
s
tha
t
th
e
languag
e
o
f
th
e
Qur'a
n
i
s
sometime
s
factual
an
d
sometime
s
metaphorical.
Fo
r
example
,
th
e
languag
e
abou
t
th
e
fir
e
i
n
vers
e
6
9
an
d
abou
t
th
e
mountain
s
an
d
th
e
bird
s
i
n
vers
e
7
9
i
s
factual
an
d
no
t
poetica
l
(ye
ek
haqiqat
hai,
ibid
,
p
.
174)
.
Similarly
,
accordin
g
t
o
Islahi
,
vers
e
8
2
implie
s
tha
t
an
y
goo
d
rule
r
(ek
laiq
hukumran)
mus
t
hav
e
th
e
abilit
y
t
o
subdu
e
nature
.
A
t
othe
r
times
,
Islah
i
say
s
tha
t
th
e
languag
e
o
f
th
e
Sura
h
use
s
a
figur
e
o
f
speech
.
Fo
r
instance
,
Abraham'
s
respons
e
t
o
thos
e
wh
o
as
k
hi
m
abou
t
th
e
destructio
n
o
f
thei
r
god
s
i
n
verse
s
62-6
3
i
s
couche
d
i
n
figurativ
e
languag
e
(ek
latif
tanz,
ek
par
ma
'ni
istahza
aur
ek
hakimana
istidraj,
ibid
,
p
.
162)
.
Islah
i
doe
s
no
t
provid
e
th
e
reade
r
o
f
th
e
Qur'a
n
wit
h
th
e
guidanc
e
h
e
need
s
t
o
distinguis
h
betwee
n
factua
l
an
d
metaphorica
l
language
.
28
5

294. Moreover
,
Islah
i
i
s
ambiguou
s
a
s
t
o
ho
w
succes
s
an
d
prosperit
y
occu
r
bot
h
i
n
thi
s
worl
d
an
d
i
n
th
e
next
.
B
y
givin
g
a
materia
l
connotatio
n
t
o
th
e
wor
d
fo
r
"th
e
earth
"
(al
ardf
M
i
n
vers
e
44
,
Islah
i
say
s
tha
t
th
e
vers
e
refer
s
t
o
th
e
physica
l
victor
y
b
y
th
e
Muslim
s
ove
r
Mecca
.
Eve
n
althoug
h
h
e
claim
s
tha
t
succes
s
an
d
prosperit
y
i
s
a
n
experienc
e
i
n
thi
s
worl
d
an
d
i
n
th
e
next
,
Islah
i
canno
t
understan
d
th
e
referenc
e
t
o
"inheritin
g
th
e
earth
"
i
n
vers
e
10
5
a
s
referrin
g
t
o
th
e
presen
t
worl
d
(cf
.
ibid
,
p
.
195)
:
M
y
righteou
s
servant
s
shal
l
inheri
t
th
e
earth
.
I
t
seem
s
clear
,
however
,
tha
t
thi
s
phras
e
promise
s
tha
t
thos
e
competent
t
o
gover
n
wil
l
exercis
e
powe
r
i
n
thi
s
world
.
Sinc
e
Islah
i
understand
s
th
e
word
s
"righteou
s
servants
"
a
s
a
referenc
e
t
o
piou
s
servant
s
i
n
a
religiou
s
sense
,
h
e
fail
s
t
o
understan
d
ho
w
th
e
vers
e
ca
n
hav
e
an
y
bearin
g
o
n
th
e
presen
t
world
.
Fo
r
piou
s
Muslim
s
d
o
no
t
rul
e
th
e
world
.
Islah
i
reject
s
th
e
stor
y
o
f
th
e
fiel
d
i
n
verse
s
78-7
9
a
s
on
e
exampl
e
o
f
th
e
hypothese
s
(mafruzat)
introduce
d
b
y
earlie
r
commentator
s
o
n
th
e
Qur'a
n
becaus
e
suc
h
hypothese
s
ar
e
externa
l
t
o
th
e
Qur'a
n
(quran
se
ek
bilkul
kharij
chiz
hai,
ibid
,
p
.
173)
.
"
O
n
th
e
othe
r
hand
,
Islah
i
draw
s
o
n
informatio
n
fro
m
Arabi
c
tradition
s
regardin
g
th
e
worshi
p
o
f
idol
s
t
o
elaborat
e
o
n
th
e
backgroun
d
o
f
thi
s
Surah
.
I
n
fact
,
h
e
frequentl
y
include
s
materia
l
abou
t
Ara
b
custom
s
t
o
understan
d
th
e
meanin
g
o
f
a
verse
.
Moreover
,
i
n
Sura
h
Al
Ahzab,
h
e
make
s
man
y
reference
s
t
o
book
s
o
f
tradition
s
an
d
t
o
historica
l
accounts
.
Finally
,
Islah
i
argue
s
tha
t
th
e
Sura
h
i
s
a
thematicall
y
coheren
t
narrativ
e
becaus
e
o
f
th
e
man
y
paralle
l
verse
s
an
d
th
e
link
s
tha
t
exis
t
betwee
n
th
e
verse
s
o
f
th
e
Surah
.
On
e
pre-requisit
e
o
f
thi
s
approach
,
whic
h
h
e
attribute
s
t
o
hi
s
teacher
,
Maulan
a
Farahi
,
i
s
tha
t
a
concep
t
lik
e
shirk
ha
s
th
e
sam
e
meanin
g
i
n
ever
y
context
,
cultur
e
o
r
period
.
Likewise
,
th
e
abstrac
t
idea
s
o
f
itmam-i-hujjat
an
d
sunnat-i-ilahi
appl
y
i
n
al
l
circumstances
.
I
detec
t
a
n
inconsistenc
y
i
n
Islahi'
s
approac
h
betwee
n
hi
s
attentio
n
t
o
th
e
particula
r
contex
t
o
f
a
Surah
,
eve
n
sayin
g
tha
t
eac
h
vers
e
ha
s
it
s
ow
n
specifi
c
contex
t
(is
ka
ek khas
mahal
hai,
ibid
,
p
.
143
)
an
d
hi
s
us
e
o
f
abstrac
t
concept
s
tha
t
completel
y
disregar
d
thi
s
specifi
c
context
.
Islah
i
finds a
simila
r
referenc
e
t
o
th
e
victor
y
o
f
th
e
Muslim
s
i
n
Mecc
a
i
n
vers
e
41 o
f
Sura
h
Ar
Rad
an
d
i
n
vers
e
6
0
o
f
Sura
h
AI
Isra.
13
5
Muhamma
d
Asa
d
say
s
tha
t
th
e
stor
y
o
r
legen
d
o
f
th
e
field
wa
s
"well-establishe
d
i
n
ancien
t
Arabia
n
tradition"
.
Asa
d
(1980)
,
pp
.
496-497
,
footnote
,
70
.
136
1
hav
e
referre
d
t
o
thes
e
tradition
s
(riwayat
se ma
'him hota
hai,
vol
.
6
,
p
.
212
)
an
d
historica
l
account
s
(tarikhon
se
ma
'him hota
hai,
vol
.
6
,
p
.
211
)
i
n
m
y
discussio
n
o
f
Surah.47.4/?za6
.
28
6

295. Sura
h
Al
Hajj
Introductio
n
Islah
i
situate
s
thi
s
Sura
h
i
n
th
e
perio
d
whe
n
th
e
Musli
m
believer
s
ha
d
almos
t
reache
d
th
e
ful
l
exten
t
o
f
thei
r
subjugatio
n
an
d
oppressio
n
b
y
th
e
unbelievin
g
Quraysh
,
thereb
y
provokin
g
thei
r
exodu
s
o
r
migratio
n
from
Mecca
.
Th
e
Prophet'
s
ow
n
migratio
n
wa
s
imminen
t
(hijrat
ka
waqt
bilkul
qarib
a
chukka
tha,
vol
.
5
,
p
.
203)
.
Th
e
Sura
h
make
s
a
fina
l
appea
l
t
o
th
e
Qurays
h
t
o
believ
e
i
n
th
e
onenes
s
o
f
Go
d
an
d
i
n
th
e
comin
g
Da
y
o
f
Reckoning
.
Th
e
Qurays
h
ar
e
als
o
reminde
d
ho
w
th
e
Prophe
t
Abraha
m
ha
d
alread
y
mad
e
i
t
plai
n
tha
t
th
e
constructio
n
o
f
th
e
Hous
e
o
f
Praye
r
woul
d
b
e
entrusted
,
no
t
t
o
th
e
Qurays
h
bu
t
t
o
Musli
m
believers
,
wh
o
ha
d
bee
n
barre
d
from
entr
y
(bait
allah
ke
maqsud
ta
'mir
ki
roshni
mein
in
par
ye
haqiqat
wazeh
ki
gayi
ke
is
ghar
ki
tuliat
ke
asl
haqdar
mushrikin
nahin
bailee
wo
musalman
hain
jin
ko
unhone
is
se
mahrum
kar
rakha
hai,
ibid)
.
Islah
i
say
s
tha
t
th
e
conques
t
o
f
Mecc
a
ha
d
alread
y
bee
n
allude
d
t
o
i
n
vers
e
4
4
o
f
th
e
previou
s
Sura
h
an
d
tha
t
i
t
i
s
referre
d
t
o
categoricall
y
i
n
thi
s
Sura
h
(bilkul
qat
'ifaislah
ki
sural,
ibid)
.
Whil
e
th
e
Qurays
h
ar
e
tol
d
i
n
n
o
uncertai
n
term
s
tha
t
the
y
wil
l
b
e
exclude
d
from
th
e
Hous
e
o
f
Prayer
,
th
e
Muslim
s
ar
e
give
n
th
e
goo
d
new
s
tha
t
the
y
wil
l
b
e
entruste
d
wit
h
it
s
guardianshi
p
(is
ka
amin
o
mutawalli
banayega,
ibid)
.
Islah
i
interpret
s
th
e
Sura
h
i
n
th
e
ligh
t
o
f
thi
s
basi
c
antagonis
m
betwee
n
th
e
Qurays
h
an
d
th
e
Muslims
.
Th
e
fonne
r
ar
e
describe
d
a
s
usurper
s
(quraysh
ka
khana
ka
'ba
par
tasallut
bilkul
ghasabana
hai,
ibid
)
an
d
th
e
latte
r
ar
e
give
n
permissio
n
t
o
us
e
th
e
swor
d
t
o
defen
d
themselve
s
(talwar
ulhane
ka
haq,
ibid
)
becaus
e
th
e
rightfu
l
keeper
s
o
f
th
e
Hous
e
o
f
Praye
r
ar
e
th
e
Muslim
s
(is
ki
tuliat
ke
asli
haqdar
musalman
hain
na
ke
quraysh,
ibid)
.
Th
e
Socio-Politica
l
Contex
t
Islah
i
explain
s
vers
e
1
7
o
n
th
e
basi
s
o
f
th
e
specifi
c
contex
t
a
t
th
e
tim
e
o
f
revelation
:
Verily
,
a
s
fo
r
thos
e
wh
o
hav
e
attaine
d
t
o
fait
h
(i
n
thi
s
divin
e
writ)
,
an
d
thos
e
wh
o
follo
w
th
e
Jewis
h
faith
,
an
d
th
e
Sabians,
an
d
th
e
Christians
,
an
d
th
e
Magians,
(o
n
th
e
on
e
hand,
)
an
d
thos
e
wh
o
ar
e
ben
t
o
n
ascribin
g
divinit
y
t
o
augh
t
bu
t
God
,
(o
n
th
e
other,
)
verily
,
Go
d
wil
l
decid
e
betwee
n
the
m
o
n
Resurrectio
n
Day
:
for
,
behold
,
Go
d
i
s
witnes
s
unt
o
everything
,
28
7

296. Islah
i
argue
s
tha
t
th
e
vers
e
i
s
a
n
expressio
n
o
f
th
e
conflic
t
tha
t
existe
d
betwee
n
th
e
Muslim
s
an
d
th
e
Qurays
h
{ye
munazara
ke
asli
fariq
to
musalman
aur
mushrikin
quraysh
hi
they,
ibid
,
p
.
228)
.
Islah
i
state
s
tha
t
th
e
mai
n
conflic
t
wa
s
betwee
n
th
e
believer
s
(ahl
imari)
an
d
th
e
unbeliever
s
{mushrikin),
whic
h
i
n
vers
e
1
7
include
s
th
e
Jews
,
th
e
Sabians,
th
e
Christian
s
an
d
th
e
Magians
(cf
.
ibid)
.
Moreover
,
Islah
i
see
s
a
lin
k
betwee
n
vers
e
1
7
an
d
th
e
sentenc
e
i
n
vers
e
19
:
Thes
e
tw
o
contrar
y
kind
s
o
f
ma
n
hav
e
becom
e
engrosse
d
i
n
contentio
n
abou
t
thei
r
Sustainer!
"
Islah
i
argue
s
tha
t
thi
s
sentenc
e
confirm
s
th
e
existenc
e
o
f
a
conflic
t
betwee
n
tw
o
faction
s
{asI
fariq
do
hain,
ibid)
.
I
t
i
s
remarkabl
e
tha
t
Islah
i
include
s
th
e
Jew
s
i
n
on
e
grou
p
togethe
r
wit
h
th
e
unbeliever
s
(is
maidan
mein
ek
taraf
musalman
they
dusri
taraf
mushrikin
aur
yahud,
ibid)
.
Furthermore
,
Islah
i
find
s
a
themati
c
lin
k
betwee
n
vers
e
1
7
o
f
thi
s
Sura
h
an
d
vers
e
6
2
o
f
Sura
h
Al
Baqarah.
Bot
h
verse
s
refe
r
t
o
th
e
fait
h
o
f
othe
r
group
s
lik
e
th
e
Jews
,
th
e
Sahians,
th
e
Christian
s
an
d
th
e
Magians.
Whil
e
vers
e
1
7
simpl
y
says
:
"Go
d
wil
l
decid
e
betwee
n
the
m
o
n
Resurrectio
n
Day
"
(cf
.
th
e
simila
r
phras
e
i
n
vers
e
69)
,
Islah
i
say
s
th
e
vers
e
point
s
t
o
a
conflic
t
betwee
n
th
e
variou
s
group
s
mentione
d
i
n
thes
e
verse
s
an
d
h
e
conclude
s
tha
t
th
e
passag
e
o
f
tim
e
result
s
i
n
th
e
corruptio
n
o
f
forme
r
religion
s
(imtidad-i-
zamanah
se
har
din
ka
huliyah
bigra,
ibid
,
p
.
227)
.
Moreover
,
Islah
i
say
s
tha
t
th
e
Jew
s
change
d
th
e
accoun
t
o
f
histor
y
{tarikh
ki
is
sar
guzasht,
ibid
,
p
.
241
)
fro
m
tha
t
containe
d
i
n
th
e
Qur'a
n
(unhone
hazrat
ibrahim
ki
ek
man
gairat
tarikh
hanai,
ibid)
,
thereb
y
showin
g
tha
t
th
e
corruptio
n
o
f
th
e
forme
r
Scripture
s
(tahrif
ibid
)
wa
s
th
e
resul
t
o
f
a
differen
t
versio
n
o
f
history
.
Fo
r
example
,
th
e
Jew
s
clai
m
tha
t
"th
e
Mos
t
Ancien
t
Temple"
,
referre
d
t
o
i
n
vers
e
29
,
wa
s
buil
t
b
y
th
e
Prophe
t
Solomo
n
an
d
no
t
b
y
th
e
Prophe
t
Abraha
m
{hazrat
sulaiman
alayhi
assallam
ke
hathon
ta
'mir
hua
hai,
ibid
,
p
.
245)
.
Islah
i
i
s
eve
n
mor
e
explici
t
abou
t
th
e
natur
e
o
f
th
e
conflic
t
betwee
n
tw
o
group
s
i
n
hi
s
discussio
n
o
f
verse
s
19-22
,
sayin
g
tha
t
th
e
Jews
,
th
e
Christians
,
th
e
Sabians,
th
e
Magians
an
d
th
e
unbeliever
s
(mushrikin)
ar
e
al
l
differen
t
faction
s
unite
d
i
n
thei
r
commo
n
rejectio
n
o
f
Isla
m
(islam
ki
mukhalafat
mein,
ibid
,
p
.
231)
.
Islah
i
seem
s
t
o
polariz
e
th
e
situatio
n
b
y
groupin
g
al
l
thes
e
faction
s
togethe
r
int
o
on
e
part
y
an
d
b
y
settin
g
the
m
u
p
agains
t
th
e
Muslim
s
(sab
ko
ek
hi
parti
qarar
dia
aur
in
ke
muqabil
mein
musalmanon
ko
ek
mustaqilparti
ki
haisiyat
di,
ibid
,
p
.
232)
.
Islah
i
find
s
confirmatio
n
o
f
thi
s
readin
g
o
f
th
e
Sura
h
(i
n
term
s
o
f
th
e
conflic
t
betwee
n
tw
o
parties
)
i
n
vers
e
3
:
28
8

297. An
d
yet
,
amon
g
me
n
ther
e
i
s
man
y
a
on
e
wh
o
argue
s
abou
t
Go
d
withou
t
havin
g
an
y
knowledg
e
(o
f
Him)
,
an
d
follow
s
ever
y
rebelliou
s
satani
c
force
.
Islah
i
say
s
tha
t
th
e
Peopl
e
o
f
th
e
Boo
k
definitel
y
side
d
wit
h
th
e
Ara
b
unbeliever
s
(ibid)
.
Islah
i
als
o
find
s
a
themati
c
lin
k
betwee
n
vers
e
6
7
o
f
th
e
presen
t
Surah
:
Unt
o
ever
y
communit
y
hav
e
W
e
appointe
d
(different
)
way
s
o
f
worship
,
whic
h
the
y
ough
t
t
o
observ
e
an
d
vers
e
14
8
o
f
Sura
h
Al
Baqarah
an
d
vers
e
4
8
o
f
Sura
h
Al
Maidah.
Islah
i
understand
s
al
l
thes
e
verse
s
a
s
expression
s
o
f
protes
t
tha
t
wer
e
mad
e
agains
t
differen
t
group
s
an
d
no
t
a
s
a
n
invitatio
n
t
o
b
e
toleran
t
o
f
the
m
(ye
yahud
o
nisara
ke
sath
rawadari
ki
hidayat
nahin
hai,
ibid
,
p
.
283)
.
I
n
othe
r
words
,
thes
e
verse
s
shoul
d
b
e
understoo
d
accordin
g
t
o
th
e
specifi
c
contex
t
o
f
thei
r
time
.
Islah
i
realize
s
tha
t
i
t
wa
s
no
t
eas
y
fo
r
th
e
Quraysh
,
wh
o
enjoye
d
a
pre
-
eminen
t
positio
n
i
n
th
e
whol
e
are
a
(quraysh
ko
sirfmakka
hi
mein
siyadat
o
imarat
hasil
nahin
they
balke
.
. .
pure
'arab
par
in
ki
mazhabi
peshwai
ki
dhak
baiti
hui
thiy,
ibid
,
p
.
234)
,
t
o
giv
e
u
p
al
l
th
e
advantage
s
accruin
g
t
o
the
m
o
n
accoun
t
o
f
thei
r
religiou
s
an
d
socio-politica
l
pre-eminence
.
Hence
,
the
y
wer
e
eage
r
t
o
kee
p
th
e
Muslim
s
a
t
ba
y
(unhone
musalmanon
ko
haram
ki
hazri
se
bhi
mahrum
kar
dia,
ibid)
.
Islah
i
say
s
tha
t
verse
s
25-3
7
wer
e
reveale
d
i
n
thes
e
condition
s
(in
halat
mein
ye
ay
at
utri,
ibid
)
an
d
wer
e
mean
t
t
o
functio
n
a
s
a
mirro
r
fo
r
th
e
Qurays
h
(ye
goya
ek
aina
hai
jo
quraysh
ke
samne
rakh
dia
gaya,
ibid
,
p
.
235
)
whil
e
providin
g
encouragemen
t
fo
r
th
e
Muslim
s
(musalmanon
ki
is
mein
hauslah
afzai
bhi
farmai
gayi
hai,
ibid)
.
Th
e
passag
e
mus
t
b
e
rea
d
i
n
thi
s
ligh
t
(is
roshni
mein,
ibid)
.
Islah
i
proceed
s
t
o
d
o
precisel
y
tha
t
b
y
interpretin
g
al
l
th
e
instruction
s
abou
t
th
e
rite
s
o
f
pilgrimag
e
i
n
thes
e
verse
s
a
s
a
direc
t
rebutta
l
o
f
th
e
unnecessar
y
practice
s
institute
d
b
y
th
e
Qurays
h
(mushrikin
ne
hazrat
ibrahim
ki
lamam
muqaddas
riwayat
apne
dunwi
mafadat
ki
khatir
bilkul
badal da
I
dia,
ibid
,
p
.
245).
13
8
Islah
i
als
o
refer
s
t
o
th
e
fals
e
propagand
a
sprea
d
b
y
th
e
Jew
s
(islam
ke
khilaf
fitnah
angezi
our
M'aswasah
andazi
ka
zariyah
banaya.
unhone
ye
propaganda
karna
sharu'
kar
dia,
ibid
,
p
.
249)
.
Th
e
wordin
g
o
f
verse 8
differ
s
onl
y
slightly
:
"An
d
yet
,
amon
g
me
n
ther
e
i
s
man
y
a
on
e
tha
t
argue
s
abou
t
Go
d
withou
t
havin
g
an
y
knowledg
e
(o
f
Him)
,
withou
t
an
y
guidance
,
an
d
withou
t
an
y
light-givin
g
revelation."
'?
^
Th
e
Qurays
h
di
d
no
t
chang
e
th
e
rite
s
o
f
pilgrimag
e
fo
r
thei
r
ow
n
benefit
,
however
.
The
y
mad
e
onl
y
a
fe
w
smal
l
change
s
-
suc
h
a
s
no
t
proceedin
g
t
o
Moun
t
Arafa
t
wit
h
th
e
othe
r
pilgrims
.
28
9

298. Islah
i
group
s
verse
s
37-4
1
togethe
r
becaus
e
the
y
ar
e
a
n
expressio
n
o
f
th
e
ne
w
situatio
n
o
f
th
e
Muslim
s
i
n
Medin
a
an
d
o
f
thei
r
righ
t
t
o
becom
e
th
e
custodian
s
o
f
th
e
Hous
e
o
f
Praye
r
sinc
e
th
e
Qurays
h
ha
d
forfeite
d
thi
s
righ
t
b
y
neglec
t
an
d
misuse
.
Th
e
Qurays
h
an
d
th
e
Peopl
e
o
f
th
e
Boo
k
bot
h
use
d
th
e
Muslims
'
readines
s
fo
r
wa
r
a
s
a
reaso
n
fo
r
th
e
propagand
a
the
y
brough
t
agains
t
the
m
(quraysh
aur
in
ke
halif
-
ahl
kilab
-
is
chiz
ko
bhi
islam
aur
musalmanon
ke
khilaf
propaganda
ka
zare'a
banate,
ibid
,
p
.
252)
.
Islah
i
say
s
tha
t
vers
e
3
8
act
s
a
s
a
n
introductio
n
fo
r
thi
s
grou
p
o
f
verse
s
(tamhid,
ibid
,
p
.
254
)
an
d
tha
t
th
e
phras
e
fro
m
thi
s
verse
:
Go
d
doe
s
no
t
lov
e
anyon
e
wh
o
betray
s
hi
s
trus
t
an
d
i
s
beref
t
o
f
gratitud
e
point
s
directl
y
t
o
th
e
wa
y
th
e
Qurays
h
betraye
d
thei
r
responsibilit
y
t
o
supervis
e
th
e
Hous
e
o
f
Praye
r
(in
ko
haram
ki
pasbani
sapard
hui
thi,
ibid
)
b
y
controllin
g
i
t
fo
r
thei
r
ow
n
advantag
e
(is
ghar
par
apni
ajaradari
qaim
kar
ke,
ibid)
.
No
w
th
e
tim
e
ha
s
com
e
fo
r
th
e
Hous
e
o
f
Praye
r
t
o
b
e
take
n
from
thos
e
unworth
y
o
f
i
t
an
d
t
o
b
e
restore
d
t
o
it
s
rightfu
l
custodian
s
(ab
waqt
a
gaya
hai
ke
khuda
apne
haram
ko
in
napakon
se
pak
kare
aur
apne
in
bandon
ko
is
ki
tauliat
sapard
kare
jo
is
ibrahimi
amanat
ka
haqdar
ada
karen,
ibid)
.
Hence
,
th
e
conflic
t
betwee
n
trut
h
an
d
falsit
y
(kashmakash
haq
o
batil,
ibid
,
p
.
211
)
aros
e
i
n
a
particula
r
situatio
n
i
n
whic
h
th
e
opponent
s
o
f
th
e
Prophe
t
bega
n
t
o
notic
e
th
e
growin
g
strengt
h
o
f
Isla
m
(islam
ki
barhti
hui
taqat
ko
dekh
kar,
ibid
,
p
.
210)
.
Islah
i
explain
s
vers
e
5
2
i
n
term
s
o
f
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
(haq
o
batil
mein
ye
kashmakash,
ibid
,
p
.
269
)
an
d
vers
e
5
3
i
n
term
s
o
f
th
e
oppositio
n
comin
g
from
th
e
Qurays
h
an
d
th
e
Jew
s
(quraysh
auryahud,
ibid
,
p
.
271)
.
H
e
ha
s
a
simila
r
explanatio
n
fo
r
vers
e
5
8
(kuffar-i-quraysh
ke
zulm
o
satin,
ibid
,
p
.
278)
.
Furthermore
,
Islah
i
interpret
s
vers
e
6
0
i
n
term
s
o
f
th
e
oppressio
n
Muslim
s
wer
e
experiencin
g
a
t
tha
t
tim
e
(mazlum
musalman,
ibid
,
p
.
249
)
an
d
durin
g
th
e
perio
d
o
f
migratio
n
(hijrat
ke
waqt,
ibid
,
p
.
250)
.
Islah
i
end
s
wit
h
a
general
piec
e
o
f
advic
e
fo
r
all
Muslims
,
tellin
g
the
m
tha
t
the
y
shoul
d
manifes
t
th
e
qualitie
s
o
f
Go
d
i
n
thei
r
live
s
(tumhara
rab
apni
sifat
ka
'aks
tumhare
andar
bhi
dekhna
chahta
hai,
ibid)
,
thereb
y
movin
g
beyon
d
th
e
specifi
c
contex
t
o
f
th
e
time
.
Transcendin
g
th
e
Specifi
c
Contex
t
Islah
i
say
s
tha
t
th
e
phras
e
fro
m
vers
e
11
:
29
0

299. An
d
ther
e
is
,
too
,
amon
g
me
n
man
y
a
on
e
wh
o
worship
s
Go
d
o
n
th
e
border-lin
e
(o
f
faith
)
describe
s
foolis
h
peopl
e
i
n
genera
l
(ye
ahmaq
log,
ibid
,
p
.
222)
,
"
thoug
h
h
e
i
s
probabl
y
referrin
g
t
o
peopl
e
livin
g
a
t
th
e
tim
e
o
f
revelation
.
H
e
als
o
make
s
a
genera
l
criticis
m
o
f
th
e
commonl
y
hel
d
attitud
e
o
f
negligenc
e
wit
h
regar
d
t
o
th
e
Qur'a
n
(cf
.
ibid)
.
Similarly
,
Islah
i
say
s
tha
t
verse
s
14-1
5
refe
r
t
o
th
e
rewar
d
give
n
t
o
peopl
e
i
n
genera
l
(in
logon
ke
anjam,
ibid
,
p
.
224
)
who
m
h
e
late
r
give
s
a
particula
r
designatio
n
a
s
Muslim
s
(is
mein
musalmanon
ke
liye
taqat
o
basharat
hai,
ibid
,
p
.
225)
.
Again
,
th
e
phras
e
fro
m
vers
e
18
:
"An
d
man
y
huma
n
beings
"
refers
,
i
n
a
genera
l
way
,
t
o
al
l
mankin
d
(insan
.
.
.
wo
ashraf
almakhluqat
aur
khalifatah
all
ah
fil
ard
hole
hue,
ibid
,
p
.
230)
.
Islah
i
goe
s
o
n
t
o
explai
n
th
e
phras
e
i
n
term
s
o
f
al
l
peopl
e
(insan
ka
asli
sharf
tauhid
hai,
ibid
,
p
.
231
)
an
d
a
s
a
n
expressio
n
o
f
th
e
universa
l
trut
h
containe
d
i
n
th
e
vers
e
(haqiqat,
ibid)
.
However
,
Islah
i
identifie
s
th
e
Qurays
h
a
s
thos
e
t
o
who
m
verse
s
25-2
6
specificall
y
refe
r
(ye
isharah
quraysh
ki
taraf
hai,
ibid
,
p
.
238
)
fo
r
i
t
i
s
th
e
Qurays
h
wh
o
hav
e
misuse
d
th
e
Hous
e
o
f
Praye
r
(ab
is
ko
quraysh
ne
kiya
bana
kar
rakh
dia,
ibid
,
p
.
242)
.
Similarly
,
vers
e
2
7
refer
s
t
o
th
e
Qurays
h
(is
mein
bhi
quraysh
ke
riwayat
par
ta'riz
hai,
ibid)
.
Similarly
,
Islah
i
understand
s
verse
s
61-6
2
i
n
term
s
o
f
th
e
corruptio
n
sprea
d
b
y
thos
e
oppose
d
t
o
th
e
Prophe
t
a
t
tha
t
tim
e
(jo
is
ki
dunya
meinfasad
barpa
kar
rahe
hain,
p
.
280)
.
Ye
t
th
e
nex
t
vers
e
i
s
interprete
d
i
n
a
mor
e
genera
l
wa
y
(koi
maujuda
zahiri
halat,
ibid
,
p
.
281)
.
Moreover
,
th
e
las
t
wor
d
o
f
vers
e
6
6
refer
s
t
o
"man
"
i
n
genera
l
bu
t
Islah
i
say
s
i
t
i
s
directe
d
t
o
al
l
thos
e
wh
o
oppose
d
th
e
Prophe
t
(inhi
mukhalafin
ki
taraf
hai,
ibid
,
p
.
282)
,
accordin
g
t
o
a
specia
l
Qur'ani
c
style
.
Likewise
,
vers
e
7
0
i
s
addresse
d
t
o
th
e
Prophe
t
bu
t
Islah
i
say
s
i
t
i
s
directe
d
t
o
hi
s
opponent
s
(is
ka
rukh
tamam
tar
mukhalafin
ki
taraf
hai,
ibid
,
p
.
284)
.
Islah
i
als
o
draw
s
a
genera
l
conclusio
n
abou
t
th
e
prope
r
balanc
e
betwee
n
religio
n
an
d
th
e
worl
d
(din
o
dunya
ki
bahm
amizi
ka
e
'tidal,
ibid
,
p
.
243
)
fro
m
vers
e
28
,
whic
h
allow
s
th
e
believer
s
t
o
ea
t
o
f
th
e
mea
t
o
f
thei
r
sacrifices
.
Th
e
questio
n
remain
s
a
s
t
o
whethe
r
Islah
i
move
s
beyon
d
th
e
specifi
c
contex
t
o
f
th
e
vers
e
i
n
thi
s
commentar
y
o
r
whethe
r
hi
s
observatio
n
o
n
thi
s
vers
e
refer
s
t
o
th
e
tim
e
o
f
revelation
.
13
9
Islah
i
make
s
a
simila
r
referenc
e
t
o
foolish
peopl
e
o
n
th
e
nex
t
pag
e
(cf
.
ibid
,
p
.
223)
.
11
0
Actually
,
th
e
Qurays
h
assiste
d
th
e
pilgrim
s
i
n
al
l
sort
s
o
f
practica
l
ways
.
Consequently
,
verse
s
25-2
6
d
o
no
t
refer
t
o
th
e
behaviou
r
o
f
th
e
Qurays
h
bu
t
t
o
other
s
wh
o
profane
d
th
e
Hous
e
o
f
Prayer
.
29
1

300. Th
e
responsibilit
y
fo
r
jihad
i
s
anothe
r
topi
c
abou
t
whic
h
Islahi'
s
remark
s
sometime
s
mov
e
beyon
d
th
e
specifi
c
contex
t
t
o
encompas
s
al
l
Muslims
.
Islah
i
expressl
y
state
s
tha
t
permissio
n
t
o
engag
e
i
n
jihad
i
s
give
n
als
o
t
o
Muslim
s
toda
y
unde
r
certai
n
condition
s
(isi
tarah
aj
musalmanon
ko
bhi
ye
ijazat
dija
rahi
hai,
ibid
,
pp
.
256-57)
.
Islah
i
frequentl
y
refer
s
t
o
th
e
fac
t
tha
t
th
e
Prophe
t
Abraha
m
praye
d
tha
t
hi
s
descendant
s
woul
d
preserv
e
th
e
sanctit
y
o
f
th
e
Hous
e
o
f
Prayer
.
H
e
assume
d
tha
t
th
e
Muslim
s
woul
d
accomplis
h
thi
s
a
s
soo
n
a
s
the
y
wer
e
settle
d
aroun
d
th
e
Hous
e
o
f
Praye
r
{agar
ham
apne
in
bandon
ko
.
. .
iqtidar
bakhshenge
to
ye
is
ke
tamam
maqasad
ko
azre
nau
barwe
kar
fayenge,
ibid
,
p
.
258).
'
l
H
e
als
o
say
s
tha
t
vers
e
4
1
proclaim
s
th
e
goo
d
new
s
t
o
th
e
Muslim
s
tha
t
the
y
wil
l
soo
n
b
e
establishe
d
i
n
powe
r
{dunya
mein
musalmanon
ke
iqtidar
o
tamakan
ki
pahli
basharat
yahi
hai,
ibid)
,
beginnin
g
wit
h
th
e
Hous
e
o
f
Prayer
,
th
e
hear
t
o
f
th
e
Musli
m
communit
y
{millet).
I
t
i
s
th
e
dut
y
o
f
al
l
Musli
m
communitie
s
t
o
pa
y
hee
d
t
o
thei
r
responsibilit
y
fo
r
refor
m
{ba
'inah
yahifarizah
musalmanon
par
har
is
sar
zamin
ke
liye
'aid
hota
hai
jahan
allah
ta
'ala
in
ko
iqtidar
bakhsha,
ibid)
.
Islah
i
make
s
i
t
th
e
universa
l
righ
t
o
f
ever
y
Musli
m
t
o
defen
d
th
e
Hous
e
o
f
Praye
r
fro
m
usurpatio
n
b
y
unbelievers
,
eve
n
b
y
performin
g
jihad
i
f
nee
d
b
e
{tamam
dunya
ke
musalmanon
par
jihad
farz
ho
jayega,
ibid
,
p
.
240)
.
Islah
i
als
o
make
s
all-encompassin
g
remark
s
abou
t
Islam
.
Th
e
Prophe
t
Abraha
m
ha
d
praye
d
tha
t
islam,
whic
h
i
s
a
qualit
y
belongin
g
t
o
all
creation
{islam
to
tamam
kainat
kifitrat
hai,
ibid
,
p
.
289)
,
woul
d
b
e
a
nam
e
give
n
t
o
th
e
Muslim
s
a
s
a
grou
p
{us
ka
nam
unhone
pahli
hi
se
umat-i-muslimah
rakha
tha,
ibid)
.
Hence
,
Go
d
gav
e
th
e
Muslim
s
thi
s
nam
e
a
s
soo
n
a
s
the
y
14
^
appeare
d
{jab
is
umat
ka
zahur
hua,
ibid)
.
"
Islah
i
tell
s
al
l
Muslim
s
t
o
kee
p
thi
s
histor
y
constantl
y
i
n
min
d
{apni
is
tarikh
ko
barabar
yad
rakho,
ibid)
.
Th
e
Prophe
t
Abraham'
s
sacrific
e
i
s
a
n
exampl
e
o
f
islam
{islam
ki
is haqiqat
ka
izhar
farmaya
ke
muslim
ko
har
waqt
apni
'aziz
se
'aziz
she
apne
rab
ki
khatir
qurban
karne
ke
liye
taiyar
rahna
chaiye,
ibid
,
p
.
247)
.
Islah
i
refer
s
t
o
th
e
tru
e
muslim
i
n
th
e
sam
e
wa
y
{haqiqi
mumin
o
muslim
hai,
ibid
,
p
.
248)
.
Moreover
,
Islam
an
d
taqwa
ar
e
connecte
d
i
n
meanin
g
i
n
th
e
sam
e
wa
y
I
t
i
s
misleadin
g
t
o
sa
y
tha
t
th
e
Muslim
s
woul
d
accomplis
h
jihad
a
s
soo
n
a
s
the
y
wer
e
settle
d
aroun
d
th
e
Hous
e
o
f
Prayer
.
Sinc
e
jihad
i
s
th
e
struggl
e
agains
t
injustic
e
an
d
oppression
,
i
t
i
s
no
t
focuse
d
o
n
Mecc
a
bu
t
take
s
plac
e
whereve
r
ther
e
i
s
a
need
.
U2
I
n
fact
,
th
e
follower
s
o
f
th
e
earlie
r
Prophet
s
fro
m
th
e
tim
e
o
f
Abraha
m
wer
e
alread
y
calle
d
b
y
th
e
nam
e
muslim.
Cf
.
vers
e
7
8
o
f
th
e
presen
t
Surah
:
I
t
i
s
H
e
wh
o
ha
s
name
d
yo
u
-
i
n
bygon
e
time
s
a
s
wel
l
a
s
i
n
thi
s
(divin
e
writ
)
-
"thos
e
wh
o
hav
e
surrendere
d
themselve
s
t
o
God"
.
29
2

301. a
s
Islam
an
d
ikhbat
(ibid
,
p
.
251)
.
Finally
,
th
e
purpos
e
o
f
Satan'
s
effort
s
i
s
t
o
free
people
,
i
n
general
,
fro
m
rot
e
imitatio
n
(taqlidi
taur
par
na
ikhtiyar
kare,
p
.
272)
.
I
n
it
s
fina
l
verses
,
Islah
i
say
s
th
e
Sura
h
return
s
t
o
th
e
specifi
c
contex
t
o
f
th
e
Muslim
s
livin
g
a
t
th
e
tim
e
o
f
revelatio
n
b
y
mentionin
g
th
e
mandat
e
(mansub-i-imamat,
ibid
,
p
.
287
)
give
n
t
o
the
m
i
n
orde
r
t
o
guar
d
th
e
Hous
e
o
f
Prayer
.
Islah
i
interpret
s
th
e
phras
e
"i
t
i
s
H
e
wh
o
ha
s
electe
d
you
"
o
f
vers
e
7
8
a
s
a
statemen
t
regardin
g
th
e
electio
n
o
f
th
e
Muslim
s
fo
r
thi
s
purpos
e
an
d
th
e
depositio
n
o
f
th
e
Qurays
h
an
d
th
e
Jew
s
(dusron
ko
khwa
quraysh
ho
ya
yahud,
ma'zul
kar
ke
intikhab
kiya,
ibid
,
p
.
288)
.
Thi
s
bring
s
ou
t
th
e
meanin
g
o
f
th
e
electio
n
{ye
is
intikhab
ka
maqsud
bayan
hua
hai
ke
allah
ne
tumhara
intikhab
sab
ko
ma'zul
kar
ke,
ibid
,
p
.
289
)
an
d
Islah
i
find
s
a
connectio
n
betwee
n
thi
s
vers
e
an
d
vers
e
14
3
o
f
Sura
h
Al
Baqarah,
i
n
whic
h
th
e
Muslim
s
ar
e
tol
d
t
o
giv
e
witnes
s
t
o
th
e
tru
e
din
(allah
ke
din
ki
gawahi
dene
wale
bano,
ibid)
.
Islah
i
refer
s
t
o
othe
r
verse
s
i
n
th
e
Qur'a
n
(quran
ke
nazair,
ibid
,
p
.
218
)
t
o
confir
m
hi
s
understandin
g
o
f
thi
s
Surah
.
H
e
doe
s
no
t
conside
r
i
t
necessar
y
fo
r
furthe
r
investigatio
n
int
o
th
e
specifi
c
contex
t
o
f
thes
e
paralle
l
verses
.
J
Islah
i
illustrate
s
th
e
fac
t
tha
t
a
vers
e
ca
n
hav
e
man
y
meaning
s
b
y
referrin
g
t
o
th
e
man
y
meaning
s
o
f
vers
e
3
4
(mukhtalifma
'ni,
ibid
,
p
.
248)
.
Furthermore
,
sinc
e
Islah
i
applie
s
th
e
wor
d
fo
r
"earth
"
(al
ard)
i
n
vers
e
4
1
o
f
thi
s
Sura
h
t
o
th
e
are
a
aroun
d
Mecca
,
h
e
find
s
a
paralle
l
betwee
n
thi
s
vers
e
an
d
vers
e
4
1
o
f
Sura
h
Ar
R'ad
an
d
t
o
vers
e
4
4
o
f
Sura
h
Al
Anbiya
(cf
.
ibid
,
p
.
258)
.
Islah
i
finds
thi
s
concep
t
referre
d
t
o
agai
n
i
n
th
e
phras
e
fro
m
vers
e
7
7
o
f
th
e
presen
t
Surah
:
"s
o
tha
t
yo
u
ma
y
attai
n
t
o
a
happ
y
state!
"
H
e
say
s
thes
e
word
s
allud
e
t
o
th
e
plac
e
th
e
believer
s
ca
n
expec
t
t
o
fin
d
(is
se
is
tumakan
fit
ard
ki
salahiyat
bhi
tumhare
andar
ubaregi,
ibid
,
p
.
288)
.
Differen
t
Kind
s
o
f
Languag
e
Islah
i
view
s
th
e
phras
e
from
vers
e
15
:
"le
t
hi
m
reac
h
ou
t
unt
o
heaven
"
a
s
a
n
exampl
e
o
f
a
metapho
r
(ek
iste'arah
hai,
ibid
,
p.225
)
an
d
say
s
tha
t
suc
h
metaphorica
l
expression
s
occu
r
als
o
i
n
th
e
Urd
u
languag
e
(ibid)
.
Vers
e
1
8
describe
s
ho
w
al
l
thing
s
an
d
being
s
prostrat
e
themselve
s
befor
e
God
.
Islah
i
elucidate
s
thi
s
furthe
r
b
y
describin
g
i
n
detai
l
ho
w
th
e
sun
,
moon
,
stars
,
"-
1
Fo
r
furthe
r
example
s
o
f
paralle
l
verse
s
i
n
thi
s
Surah
,
el"
,
ibid
.
p
.
220
.
p
.
226
,
pp
.
229-230
,
p
.
233
,
p
.
24
2
p
.
27
0
an
d
p
.
283
.
29
3

302. mountain
s
an
d
animal
s
actuall
y
perfor
m
th
e
prostration
s
(apne
rab
ke
age
qiyam,
ruku'
aur
sajde
mein
hain,
ibid
,
p
.
229)
.
Eve
n
th
e
shad
e
ha
s
a
lesso
n
fo
r
u
s
i
n
thi
s
regar
d
(ibid)
.
Thes
e
observation
s
see
m
t
o
indicat
e
Islahi'
s
acceptanc
e
o
f
figurativ
e
languag
e
i
n
th
e
Qur'a
n
sinc
e
i
t
i
s
clea
r
tha
t
natur
e
ca
n
onl
y
perfor
m
suc
h
prostration
s
i
n
a
figurativ
e
way
.
Islah
i
i
s
awar
e
tha
t
th
e
wa
y
huma
n
being
s
prostrat
e
themselve
s
befor
e
Go
d
i
s
distinc
t
from
th
e
wa
y
othe
r
creature
s
d
o
this
.
H
e
quote
s
vers
e
1
5
o
f
Sura
h
Ar
R
'ad
an
d
verse
s
48-4
9
o
f
Sura
h
An
Nahl
t
o
illustrat
e
th
e
differenc
e
betwee
n
th
e
worshi
p
o
f
Go
d
b
y
inanimat
e
object
s
{be
iradah
ashiya)
an
d
th
e
worshi
p
o
f
Go
d
performe
d
b
y
huma
n
being
s
{apne
ikhtiyar
o
irade
ko
allah
hi
ke
amr
o
hukm
ke
tabe'
kar
dia
hai,
ibid
,
p
.
230)
.
Th
e
tw
o
differen
t
kind
s
o
f
worshi
p
ca
n
b
e
relate
d
t
o
eac
h
othe
r
b
y
mean
s
o
f
a
compariso
n
o
r
a
simil
e
(jis
tarah
.
.
.
isi
tarah,
ibid)
.
However
,
Islah
i
describe
s
th
e
punishmen
t
mete
d
ou
t
t
o
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
(cf
.
ibid
,
p
.
232)
,
a
s
i
t
i
s
describe
d
i
n
verse
s
19-21
,
withou
t
givin
g
an
y
indicatio
n
tha
t
th
e
languag
e
use
d
i
n
thes
e
verse
s
ma
y
b
e
metaphorica
l
i
n
kind
:
Bu
t
(thu
s
i
t
is.
)
a
s
fo
r
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
-
garment
s
o
f
fir
e
shal
l
b
e
cu
t
ou
t
fo
r
the
m
(i
n
th
e
lif
e
t
o
come)
;
burnin
g
despai
r
wil
l
b
e
poure
d
ove
r
thei
r
heads
,
causin
g
al
l
tha
t
i
s
withi
n
thei
r
bodies
,
a
s
wel
l
a
s
th
e
skins
,
t
o
mel
t
away
.
An
d
the
y
shal
l
b
e
hel
d
(i
n
thi
s
stat
e
a
s
if
)
b
y
iro
n
grips
.
O
n
th
e
contrary
,
Islah
i
find
s
tha
t
th
e
punishmen
t
fit
s
th
e
natur
e
o
f
thei
r
wrongdoin
g
[yahan
'amal
aurjaza
ki
mushabahat,
ibid
,
p
.
233
)
an
d
use
s
th
e
sam
e
kin
d
o
f
languag
e
t
o
describ
e
th
e
rewar
d
provide
d
fo
r
thos
e
wh
o
deserv
e
i
t
(ibid)
.
I
t
i
s
interestin
g
t
o
not
e
tha
t
Islah
i
recognize
s
th
e
influenc
e
o
f
a
particula
r
cultur
e
o
n
th
e
wa
y
languag
e
i
s
understoo
d
{ahl
'arab
misriyori
aur
iraniyon
ke
tamaddun
se
muta'ssir
they,
ibid
,
p
.
234)
.
Sinc
e
eac
h
ne
w
perio
d
introduce
s
it
s
ow
n
peculia
r
understanding
,
Islah
i
say
s
tha
t
w
e
mus
t
b
e
awar
e
o
f
th
e
meanin
g
graspe
d
b
y
thos
e
t
o
who
m
th
e
verse
s
wer
e
firs
t
addresse
d
{ahwal-i-akhirat
ki
ta
'bir
in
alfaz
o
tamsilat
se
kijati
haijo
mukhatab
ke
liye
qarib
alfahm
hon,
ibid
,
p
.
234)
.
Hence
,
th
e
phras
e
fro
m
vers
e
27
:
the
y
wil
l
com
e
unt
o
the
e
o
n
foo
t
an
d
o
n
ever
y
(kin
d
of
)
fas
t
moun
t
i
s
a
n
expressio
n
o
f
metaphor
s
{iste'arat,
ibid
,
p
.
243)
,
whic
h
nee
d
t
o
b
e
understoo
d
accordin
g
t
o
th
e
changin
g
time
s
{ab
zamana
ki
taraqi
ne
is
daw-
it
woul
d
see
m
tha
t
Arabi
c
cultur
e
wa
s
influence
d
mor
e
b
y
Syri
a
an
d
Ira
q
tha
n
b
y
Egypt
,
however
.
29
4

303. mein
buson,
lariyon,
motoron
aur
hawai
jahazon
ko
bhi
sharik
kar
dia
hai,
ibid)
.
Islah
i
focuse
s
o
n
th
e
particula
r
contex
t
fo
r
th
e
correc
t
meanin
g
o
f
thes
e
verse
s
(in
ayat
ka
siyaq
is
bat
par
dalil
hai,
ibid
)
an
d
conclude
s
tha
t
a
n
Islami
c
governmen
t
ha
s
a
dut
y
t
o
safeguar
d
th
e
pilgrimage
.
I
n
a
simila
r
vein
,
Islah
i
explain
s
th
e
concep
t
o
f
a
"plai
n
warner
"
(nazirun
mubiri)
o
f
vers
e
4
9
b
y
mean
s
o
f
a
discussio
n
o
f
Arabi
c
custom
s
prevalen
t
a
t
th
e
time
.
Moreover
,
sinc
e
lif
e
i
n
th
e
dr
y
Arabia
n
surrounding
s
depend
s
o
n
th
e
availabilit
y
o
f
water
,
Islah
i
understand
s
th
e
phras
e
fro
m
vers
e
45
:
"An
d
ho
w
man
y
a
wel
l
lie
s
abandoned
"
a
s
a
symbolic
expressio
n
o
f
th
e
destructio
n
tha
t
occurre
d
(kunwiyon
ki
wirani
ta
'bir
hai
sari
hama
hami
aur
tamam
chahal
pahal
ke
khatm
ho
jane
ki,
ibid
,
p
.
264)
.
Similarly
,
th
e
phras
e
fro
m
th
e
sam
e
verse
:
"ho
w
man
y
a
castl
e
tha
t
(once
)
stoo
d
high!
"
i
s
a
symbolic
expressio
n
o
f
th
e
pom
p
an
d
splendo
r
o
f
lif
e
tha
t
ha
s
no
w
vanishe
d
(is
ka
matlab
ye
hoga
ke
kitne
parshakwa
aur
buland
o
bala
awan
o
mahal
hainjo
bilkul
matruk
o
mahjaur
pare
hain,
ibid)
.
I
n
th
e
sam
e
way
,
Islah
i
say
s
tha
t
th
e
wor
d
fo
r
"goodl
y
sustenance
"
i
n
vers
e
5
8
i
s
a
n
expressio
n
fo
r
God'
s
limitles
s
blessing
s
(khuda
ke
bepayan
nVmat,
ibid
,
p
.
279)
.
I
n
addition
,
Islah
i
say
s
tha
t
th
e
Sura
h
contain
s
severa
l
parable
s
(tamsil)
an
d
comparison
s
o
r
similes.
14
5
H
e
doe
s
no
t
elaborat
e
o
n
th
e
wa
y
thes
e
literar
y
device
s
shoul
d
b
e
understoo
d
excep
t
t
o
mentio
n
tha
t
th
e
parabl
e
i
n
vers
e
4
7
i
s
simila
r
t
o
tha
t
foun
d
i
n
th
e
Gospe
l
(cf
.
ibid
,
pp
.
265-266)
.
Th
e
wa
y
o
f
Go
d
Th
e
"wa
y
o
f
God
"
(sunnat
ilahi)
i
s
usuall
y
combine
d
wit
h
th
e
concep
t
o
f
th
e
completio
n
o
f
revelatio
n
(itmam-i-hujjat,
ibid
,
p
.
221)
14
6
Islah
i
explain
s
thes
e
concept
s
i
n
term
s
o
f
th
e
tim
e
o
f
revelatio
n
(is
daw
mein,
ibid)
,
whic
h
seem
s
t
o
limi
t
thei
r
applicatio
n
t
o
tha
t
perio
d
o
f
time.
14
7
Ye
t
thes
e
concept
s
hel
p
hi
m
answe
r
hi
s
ow
n
question
s
abou
t
th
e
wa
y
corruptio
n
an
d
oppressio
n
continue
s
t
o
exis
t
i
n
th
e
world
,
i
n
spit
e
o
f
God'
s
revelatio
n
throug
h
th
e
Prophet
.
Islah
i
explain
s
tha
t
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
allow
s
evildoer
s
a
respit
e
(dhil)
unti
l
Go
d
decide
s
tha
t
the
y
canno
t
b
e
converted
.
Believers
,
however
,
ar
e
give
n
th
e
goo
d
new
s
o
f
thei
r
futur
e
succes
s
bu
t
hav
e
4
5
Islah
i
say
s
tha
t
vers
e
3
1
contain
s
a
parabl
e
(cf
.
ibid
,
p
.
246
)
an
d
tha
t
vers
e
7
3
als
o
contain
s
a
parabl
e
(cf
.
ibid
,
p
.
285)
.
H
e
als
o
explain
s
verse
s
49-5
1
i
n
th
e
wa
y
o
f
a compariso
n
(jis
tarah,
ibid
,
p
.
267
)
an
d
tha
t
vers
e
4
9
ca
n
b
e
explaine
d
i
n
th
e
sam
e
wa
y
(jis
tarah,
ibid
,
p
.
266)
.
14
6
Islah
i
sometime
s
combine
s
thes
e
tw
o
concept
s
i
n
thi
s
Surah
.
Fo
r
example
,
cf
.
ibid
,
pp
.
271 -272
.
1,
7
Fo
r
example
s
o
f
th
e
wa
y
Islah
i
set
s
thes
e
concept
s
i
n
th
e
contex
t
o
f
th
e
tim
e
o
f
revelation
,
cf
.
ibi
d
p
227
,
pp
.
230-231
,
p
.
25
9
an
d
p
.
269
.
29
5

304. t
o
endur
e
a
perio
d
o
f
waitin
g
durin
g
whic
h
Go
d
provide
s
variou
s
test
s
(imtehari) o
f
thei
r
sincerity
.

305. Conclusion
s
I
n
hi
s
introduction
,
Islah
i
say
s
th
e
Sura
h
i
s
Mecca
n
becaus
e
o
f
th
e
imminen
t
migratio
n
{hijrat
ka
waqt
bilku
qarib
a
chukka,
ibid
,
p
.
203)
.
Mos
t
scholars
,
however
,
ar
e
o
f
th
e
opinio
n
tha
t
th
e
Sura
h
i
s
Medina
n
an
d
tha
t
i
t
wa
s
reveale
d
aroun
d
th
e
sam
e
tim
e
a
s
Sura
h
Al
Baqarah.
Further
,
Islah
i
seem
s
t
o
se
e
a
n
essentia
l
connectio
n
betwee
n
th
e
purpos
e
o
f
th
e
constructio
n
o
f
th
e
Hous
e
o
f
Praye
r
an
d
it
s
custodianshi
p
b
y
th
e
Muslim
s
{bait
allah
ke
maqsud
ta'mir
.
.
.
ke
is
ghar
ki
tuliat
ke
as/
haqdar
.
.
.
musalman
hain,
ibid)
.
Bu
t
th
e
issu
e
o
f
custodianshi
p
o
f
th
e
Hous
e
o
f
Praye
r
wa
s
no
t
par
t
o
f
th
e
purpos
e
fo
r
it
s
construction
,
whic
h
wa
s
t
o
provid
e
a
foca
l
poin
t
fo
r
th
e
pilgrimag
e
an
d
othe
r
rituals
.
Th
e
custodianshi
p
o
f
th
e
Hous
e
o
f
Praye
r
ha
d
passe
d
throug
h
man
y
hand
s
sinc
e
th
e
tim
e
o
f
Abraham
.
Shortl
y
afte
r
th
e
deat
h
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him)
,
ther
e
wer
e
fou
r
riva
l
partie
s
competin
g
fo
r
it
s
custodianshi
p
an
d
thos
e
wit
h
politica
l
an
d
militar
y
powe
r
too
k
ove
r
thi
s
responsibility
.
I
t
wa
s
no
t
a
religiou
s
responsibilit
y
a
s
such
.
Islah
i
reject
s
th
e
wa
y
earlie
r
commentator
s
presente
d
th
e
"occasion
s
o
f
revelation
"
{hamare
mufasarin
ne
.
.
.
apni
kitabon
mein
is
ayat
ki
shan-i-
nuzul
ki
haisiyat
se
daraj
kar
di
hai,
ibid
,
p
.
271
)
an
d
argue
s
tha
t
man
y
verse
s
hav
e
n
o
nee
d
o
f
a
n
"occasio
n
o
f
revelation
"
{kisi
shan-i-nuzul
ki
mukhtaj
nahin
hai,
ibid
)
a
s
thei
r
contex
t
emerge
s
fro
m
a
clos
e
stud
y
(tadabbur)
o
f
th
e
text
.
Fo
r
example
,
a
s
a
resul
t
o
f
investigatin
g
th
e
tex
t
itself
,
Islah
i
find
s
tha
t
th
e
Sura
h
i
s
directe
d
t
o
th
e
Qurays
h
{ye
isharah
quraysh
ki
taraf
hai,
ibid
,
p
.
238)
.
However
,
th
e
tex
t
o
f
th
e
presen
t
Sura
h
doe
s
no
t
suppor
t
th
e
theor
y
o
f
a
conflic
t
betwee
n
th
e
Muslim
s
an
d
th
e
Quraysh
.
Islah
i
als
o
say
s
th
e
Sura
h
make
s
a
n
allusio
n
t
o
th
e
Qurays
h
{is
mein
bhi
quraysh
ke
riwayat
par
ta
'riz
hai,
ibid
,
p
.
242)
.
Clearly
,
Islah
i
give
s
greate
r
significanc
e
t
o
suc
h
allusion
s
tha
t
h
e
find
s
withi
n
th
e
tex
t
tha
n
t
o
th
e
"occasion
s
o
f
revelation"
.
Hi
s
genera
l
rejectio
n
o
f
th
e
shan-i-nuzul,
however
,
goe
s
agains
t
th
e
genera
l
vie
w
o
f
Musli
m
scholars
.
4
Nea
l
Robinso
n
writes
:
"Ami
n
Ahsa
n
Islah
i
ha
s
demonstrate
d
tha
t
wherea
s
th
e
variou
s
asbab
an-mtzul
ofte
n
giv
e
th
e
impressio
n
tha
t
a
Sura
h
i
s
a
serie
s
o
f
disconnecte
d
revelations
,
a
painstakin
g
examinatio
n
o
f
th
e
Sura
h
itsel
f
usuall
y
show
s
tha
t
i
t
i
s
a
unifie
d
whol
e
wit
h
a
coheren
t
structure
.
H
e
therefor
e
consider
s
tha
t
thes
e
tradition
s
shoul
d
onl
y
b
e
take
n
int
o
accoun
t
whe
n
dealin
g
wit
h
ayahs
whic
h
refe
r
explicitl
y
t
o
specifi
c
incidents.'
"
Robinso
n
(1996)
,
p
.
63
.
29
7

306. Islah
i
view
s
th
e
Sura
h
i
n
th
e
ligh
t
(is
roshni
meiri)
o
f
th
e
intens
e
conflic
t
betwee
n
tw
o
faction
s
(asl
fariq
do
hain,
ibid
,
p
.
228)
:
th
e
Muslim
s
(ahl
iman)
an
d
th
e
unbeliever
s
(mushrikin).
I
t
i
s
remarkabl
e
tha
t
Islah
i
include
s
th
e
Jew
s
i
n
on
e
grou
p
togethe
r
wit
h
th
e
unbeliever
s
(ek
taraf
musalman
they
dusri
taraf
mushrikin
aur
yahud,
ibid
)
-
sinc
e
th
e
Jew
s
wer
e
believers
.
Ye
t
thi
s
i
s
consisten
t
wit
h
th
e
wa
y
h
e
understand
s
th
e
election
,
mentione
d
i
n
vers
e
78
,
a
s
referrin
g
onl
y
t
o
th
e
Muslim
s
(dusron
ko
khwa
quraysh
ho
ya
yahud,
ma
'zul
kar
ke,
ibid
,
p
.
288
)
an
d
t
o
th
e
depositio
n
an
d
th
e
exclusio
n
o
f
al
l
other
s
(allah
ne
tumhara
intikhab
sab
ko
ma
zul
kar
ke,
ibid
,
p
.
289)
.
Th
e
Muslim
s
wer
e
o
n
on
e
sid
e
an
d
everyon
e
els
e
wa
s
o
n
th
e
other
.
However
,
thi
s
doe
s
no
t
see
m
t
o
b
e
consisten
t
wit
h
th
e
wa
y
Islah
i
understand
s
verse
s
52-5
4
o
f
th
e
followin
g
Sura
h
Al
Mu'minun,
whic
h
describe
s
God'
s
origina
l
purpos
e
i
n
establishin
g
a
singl
e
religiou
s
communit
y
(ek
hi
ummat
-
ummat
muslimah
-
ke
qaim
karne
ki
jiddo-jahd
ki,
ibid
,
p
.
326)
.
Th
e
on
e
religio
n
(din)
i
s
presen
t
i
n
al
l
communitie
s
an
d
people
s
(tamam
milleton
aur
qaumon
ka
asal
din,
ibid)
.
Ho
w
doe
s
Islah
i
fin
d
a
plac
e
fo
r
th
e
Jew
s
an
d
th
e
Christian
s
i
n
a
din
fro
m
whic
h
the
y
hav
e
bee
n
depose
d
an
d
excluded
?
Accordingly
,
h
e
find
s
a
commo
n
elemen
t
betwee
n
vers
e
6
7
o
f
th
e
presen
t
Surah
,
vers
e
14
8
o
f
Al
Baqarah
an
d
vers
e
4
8
o
f
Al
Maidah
an
d
say
s
tha
t
thes
e
verse
s
ar
e
no
t
a
n
expressio
n
o
f
toleranc
e
o
f
thes
e
differen
t
religiou
s
group
s
(ye
yahud
o
nisara
ke
salh
rawadari
ki
hidayat
nahin
hai,
ibid
,
p
.
283
)
but
,
o
n
th
e
contrary
,
ar
e
expression
s
o
f
protes
t
agains
t
thei
r
practices
.
Islah
i
read
s
thes
e
verse
s
i
n
th
e
ligh
t
o
f
th
e
particula
r
situatio
n
o
f
conflic
t
an
d
polarizatio
n
tha
t
h
e
ha
s
describe
d
betwee
n
th
e
Muslim
s
an
d
al
l
th
e
othe
r
group
s
(in
halat
mein
ye
ayat
utrin,
ibid
,
p
.
234)
.
I
n
thi
s
case
,
thes
e
verse
s
woul
d
appl
y
onl
y
t
o
thos
e
group
s
a
t
tha
t
tim
e
i
n
histor
y
an
d
hav
e
n
o
furthe
r
meanin
g
today
.
Occasionally
,
Islah
i
seem
s
t
o
mak
e
genera
l
statement
s
tha
t
coul
d
refe
r
t
o
Muslim
s
o
f
al
l
time
s
an
d
place
s
(musalmanon
par
har
is
sar
zamin
ke
liye,
ibid
,
p
.
258)
.
H
e
give
s
genera
l
advic
e
t
o
Muslim
s
(cf
.
ibid
,
p
.
250
)
an
d
make
s
all-encompassin
g
remark
s
abou
t
Isla
m
(islam
to
tamam
kainat
ki
fitrat
hai,
ibid
,
p
.
289)
.
H
e
als
o
urge
s
al
l
Muslim
s
t
o
tak
e
u
p
jihad
unde
r
certai
n
condition
s
(aj
musalmanon
ke
bhi
ye
ijazat
di
ja
rahi
hai,
ibid
,
pp
.
256-257
)
an
d
give
s
ever
y
Musli
m
th
e
righ
t
t
o
defen
d
th
e
Hous
e
o
f
Praye
r
I
n
m
y
view
,
vers
e
4
8
o
f
Sura
h
Al
Maidah
affirm
s
th
e
diversit
y
o
f
th
e
on
e
believin
g
community
.
29
8

307. {tamam
dunya
ke
musalmanon
par
jihad
farz
ho
jayega,
ibid
,
p
.
240)
.
Wherea
s
Islah
i
usuall
y
restrict
s
verse
s
t
o
th
e
specifi
c
contex
t
o
f
th
e
tim
e
o
f
revelation
,
h
e
consider
s
thes
e
verse
s
t
o
b
e
universa
l
i
n
thei
r
application
.
H
e
doe
s
no
t
discus
s
th
e
questio
n
wh
y
man
y
verse
s
o
f
th
e
Qur'a
n
mus
t
b
e
understoo
d
i
n
th
e
ligh
t
o
f
a
specifi
c
contex
t
wherea
s
othe
r
verse
s
ma
y
b
e
lifte
d
ou
t
o
f
a
specifi
c
contex
t
an
d
give
n
a
genera
l
connotation
.
Islah
i
make
s
us
e
o
f
Qur'ani
c
parallel
s
(quran
ke
nazair,
ibid
,
p
.
218
)
withou
t
considerin
g
th
e
differen
t
contex
t
o
f
eac
h
vers
e
o
r
grou
p
o
f
verse
s
-
eve
n
afte
r
admittin
g
tha
t
a
vers
e
ca
n
hav
e
man
y
meaning
s
{mukhtalif
ma'ni,
ibid
,
p
.
248)
.
A
significan
t
illustratio
n
o
f
Islahi'
s
us
e
o
f
Qur'ani
c
parallel
s
i
s
th
e
wa
y
Islah
i
finds a
paralle
l
i
n
severa
l
othe
r
Surah
s
fo
r
vers
e
4
1
o
f
th
e
presen
t
Surah
,
whic
h
h
e
say
s
point
s
t
o
th
e
are
a
aroun
d
Mecca.
1:>
1
Despit
e
th
e
fac
t
tha
t
Islah
i
recognize
s
tha
t
th
e
Qur'a
n
deliberatel
y
use
s
languag
e
suite
d
t
o
th
e
cultur
e
o
f
it
s
audienc
e
t
o
describ
e
lif
e
i
n
th
e
nex
t
worl
d
(ahwal-i-akhirat
ki
ta'bir
in
alfaz
o
tamsilat
se
kijati
haijo
mukhatab
ke
liye
qarib
alfahm
hon,
ibid
,
p
.
234)
,
h
e
describe
s
th
e
punishmen
t
mete
d
ou
t
t
o
unbeliever
s
i
n
verse
s
19-2
1
withou
t
givin
g
an
y
indicatio
n
tha
t
th
e
languag
e
use
d
i
n
thes
e
verse
s
ma
y
b
e
metaphorica
l
i
n
kind
.
However
,
Islah
i
doe
s
no
t
rejec
t
al
l
metaphorica
l
expression
s
(isle
'arat,
ibid
,
p
.
243
)
bu
t
say
s
the
y
mus
t
b
e
understoo
d
accordin
g
t
o
th
e
changin
g
time
s
(ah
zamana
ki
taraqi
ne
is
daur
mein
buson,
lariyon,
moloron
aur
hawai
jahazon
ko
bhi
sharik
kar
dia
hai,
ibid
,
p
.
243
)
an
d
accordin
g
t
o
th
e
actua
l
contex
t
o
f
thes
e
verse
s
{in
ayat
ka
siyaq
is
bat
par
dalil
hai,
ibid)
.
Hence
,
h
e
understand
s
th
e
imag
e
o
f
abandone
d
well
s
i
n
vers
e
4
5
a
s
symboli
c
o
f
destructio
n
an
d
th
e
imag
e
o
f
hig
h
castle
s
i
n
th
e
sam
e
vers
e
a
s
symboli
c
o
f
pom
p
an
d
splendour
.
I
n
short
,
Islah
i
want
s
t
o
explai
n
thes
e
metaphor
s
an
d
symbol
s
accordin
g
t
o
hi
s
ow
n
perceptio
n
rathe
r
tha
n
allowin
g
th
e
metaphor
s
an
d
symbol
s
t
o
spea
k
fo
r
themselves
.
Similarly
,
Islah
i
encourage
s
th
e
proces
s
o
f
rationa
l
enquir
y
int
o
th
e
Qur'a
n
bu
t
seem
s
t
o
se
t
hi
s
ow
n
limit
s
an
d
condition
s
fo
r
thi
s
effor
t
o
f
rationa
l
15
2
inquiry
.
"
Islah
i
als
o
make
s
ver
y
genera
l
slatement
s
abou
t
Isla
m
an
d
Muslim
s
i
n
Sura
h
An
Nur.
CI'
,
m
y
section
:
'islami
c
Societ
y
an
d
Government
"
i
n
m
y
discussio
n
o
f
tha
t
Surah
.
15
1
Paralle
l
reference
s
t
o
th
e
comin
g
conques
t
o
f
Mecc
a
b
y
th
e
Muslim
s
ca
n
b
e
found
,
accordin
g
t
o
Islahi
,
i
n
vers
e
41 o
f
Sura
h
.-4/'f
t
Wan
d
i
n
vers
e
4
4
o
f
Surah AlAnbiya.
15
i
Islahi'
s
arbitrar
y
dismissa
l
o
f
wha
t
h
e
call
s
"Ara
b
mythology
"
i
n
hi
s
commentar
y
o
n
th
e
following
Sura
h
,47 A/
M
'mimtn (cf
.
ibid
,
p
.
341
)
an
d
hi
s
rejectio
n
o
f
"Hind
u
mythology
"
(cf
.
ibid
,
p
.
342
)
-
withou
t
an
y
effor
t
a
t
investigatin
g
wha
t
th
e
ter
m
"mythology
"
actuall
y
mean
s
-
als
o
indicate
s
tha
t
h
e
i
s
prepare
d
t
o
se
t
hi
s
ow
n
preconceive
d
limit
s
t
o
rationa
l
inquiry
.
29
9

308. Surah Al
Mu 'minun
Introductio
n
Th
e
presen
t
Sura
h
begin
s
wher
e
th
e
previou
s
on
e
lef
t
off
.
Sura
h
Al
Hajj
ende
d
b
y
tellin
g
th
e
Muslims
,
i
n
vers
e
78
,
tha
t
th
e
Prophe
t
ha
d
bee
n
a
witnes
s
o
f
th
e
tru
e
din
fro
m
Go
d
fo
r
them
:
s
o
tha
t
th
e
Apostl
e
migh
t
bea
r
witnes
s
t
o
th
e
trut
h
befor
e
you
,
an
d
tha
t
yo
u
migh
t
bea
r
witnes
s
t
o
i
t
befor
e
al
l
mankind
.
No
w
i
t
i
s
th
e
Muslims
'
obligatio
n
t
o
b
e
a
witnes
s
fo
r
th
e
whol
e
o
f
creatio
n
(ye
gawahi
turn
khalq
par
do,
vol
.
5
,
p
.
293)
.
Islah
i
find
s
a
subtl
e
lin
k
betwee
n
th
e
las
t
verse
s
o
f
th
e
previou
s
Sura
h
an
d
th
e
firs
t
verse
s
o
f
th
e
presen
t
on
e
(ek
halqah
iuisal,
ibid)
.
Moreover
,
ther
e
i
s
n
o
basi
c
differenc
e
i
n
conten
t
betwee
n
th
e
previou
s
Sura
h
an
d
th
e
presen
t
one
.
Th
e
mai
n
differenc
e
i
s
th
e
wa
y
th
e
Sura
h
present
s
th
e
argumen
t
{sirf
uslub-i-bayan
aur
nahj-i-istadlal
kafarq
hai,
ibid)
.
Th
e
comin
g
victor
y
an
d
wel
l
bein
g
(fauz
o
falah)
o
f
th
e
believer
s
an
d
th
e
disgrac
e
(zillat
o
namuradi)
o
f
th
e
unbelievers
,
whic
h
wa
s
announce
d
i
n
th
e
previou
s
Surah
,
i
s
describe
d
mor
e
full
y
i
n
thi
s
one
.
Th
e
believer
s
ar
e
informe
d
quit
e
openl
y
abou
t
th
e
kin
d
o
f
futur
e
the
y
ca
n
expect
.
Similarly
,
th
e
unbeliever
s
ar
e
tol
d
i
n
n
o
uncertai
n
term
s
abou
t
th
e
kin
d
o
f
disgrac
e
tha
t
i
s
i
n
stor
e
fo
r
them
.
Th
e
sign
s
ar
e
ther
e
fo
r
al
l
t
o
se
e
i
n
history
,
i
n
natur
e
an
d
i
n
th
e
heaven
s
(afaq
o
anfus
aur
tarikh
ki
shahadat
yahi
hai,
ibid)
.
Ultimately
,
falsit
y
wil
l
succum
b
an
d
th
e
trut
h
wil
l
prevai
l
(haq
hi
ka
bol
bala
hoga,
ibid)
.
Th
e
Socia
l
Contex
t
Instea
d
o
f
turnin
g
t
o
th
e
"occasion
s
o
f
revelation"
,
Islah
i
describe
s
th
e
social
,
cultura
l
an
d
politica
l
contex
t
i
n
whic
h
th
e
verse
s
wer
e
revealed
.
Vers
e
3
says
:
An
d
wh
o
tur
n
awa
y
from
al
l
tha
t
i
s
frivolous
.
Whil
e
thi
s
vers
e
i
s
addresse
d
t
o
th
e
believers
,
i
t
contain
s
a
n
allusio
n
t
o
th
e
idl
e
tal
k
o
f
thei
r
opponents
a
s
wel
l
(mauqa'
kalam
ek
aur
zamani
mafhum
ki
taraf
bhi
isharah
kar
raha
hai.
wo
ye
ke
is
mein
mukhalafin
ki
in
kharafat
par
ek
ta'riz
bhi
hai
jo
wo
islam
aur
musalmanon
ke
khilaf
har
waqt
bikte
rahte
they,
ibid
,
p
.
297)
:
Moreover
,
verse
s
12-2
2
ar
e
reveale
d
i
n
th
e
contex
t
o
f
th
e
rejectio
n
b
y
opponent
s
o
f
th
e
Qur'a
n
o
f
an
y
possibilit
y
o
f
a
resurrectio
n
afte
r
deat
h
(Jo
log
sare
se
akhirat
hi
ke
qail
na
hon,
ibid
,
p
.
301)
.
Likewise
,
Islah
i
connect
s
30
0

309. vers
e
11
1
directl
y
wit
h
th
e
Muslim
s
wh
o
wer
e
sufferin
g
oppressio
n
from
thei
r
opponent
s
a
t
tha
t
tim
e
(jo
is
daur
mew
mutakbarin
ke
zulm
aur
thithak
ka
hadifbane
hue
they,
ibid
,
p
.
349)
:
(But,
)
behold
,
toda
y
I
hav
e
rewarde
d
the
m
fo
r
thei
r
patienc
e
i
n
adversity
:
verily
,
i
t
i
s
they
,
the
y
wh
o
hav
e
achieve
d
a
triumph!
"
Accordin
g
t
o
Islahi
,
th
e
presen
t
Sura
h
goe
s
int
o
fa
r
greate
r
detai
l
tha
n
th
e
previou
s
Sura
h
abou
t
th
e
historica
l
conflic
t
betwee
n
th
e
Prophet
s
an
d
thos
e
wh
o
oppose
d
the
m
(is
mein
fit
jumlah
tafsil
hai,
ibid
,
p
.
308)
.
Th
e
word
s
o
f
vers
e
25
:
"H
e
i
s
nothin
g
bu
t
a
madman
"
repea
t
wha
t
th
e
Qurays
h
wer
e
sayin
g
abou
t
th
e
Prophe
t
(bilkul
isi
qism
ki
bat
quraysh
ke
lidaron
tie
anhazrat
salla
allahu
alayhi
wa
sallam
ke
muta'alliq'kahin,
ibid
,
p
.
314)
.
Furthermore
,
vers
e
4
3
als
o
contain
s
a
warnin
g
fo
r
th
e
Qurays
h
(ye
quraysh
ko
tanbih
hai,
ibid
,
p
.
320)
:
N
o
communit
y
ca
n
eve
r
forestal
l
(th
e
en
d
of
)
it
s
ter
m
-
an
d
neithe
r
ca
n
the
y
dela
y
(it
s
coming)
.
Similarly
,
Islah
i
implie
s
tha
t
vers
e
5
4
i
s
directe
d
t
o
th
e
Qurays
h
(ibid
,
p
.
327)
153
:
Bu
t
leav
e
the
m
alone
,
los
t
i
n
thei
r
ignorance
,
unti
l
a
(future
)
time
.
Whil
e
vers
e
7
6
doe
s
no
t
appl
y
t
o
th
e
Qurays
h
bu
t
t
o
thos
e
whos
e
wa
y
o
f
lif
e
wa
s
simila
r
t
o
th
e
Qurays
h
(ibid
,
p
.
337)
,
verse
s
78-7
9
addres
s
th
e
Qurays
h
directl
y
(abye
in
ko
bara-i-rast
mukhatab
kar
ke,
ibid
,
p
.
338)
:
(
O
men
!
Pa
y
hee
d
t
o
God'
s
messages,
)
fo
r
i
t
i
s
H
e
wh
o
ha
s
endowe
d
yo
u
wit
h
hearing
,
an
d
sight
,
an
d
minds
:
(yet
)
ho
w
seldo
m
ar
e
yo
u
grateful
!
An
d
H
e
i
t
i
s
wh
o
ha
s
cause
d
yo
u
t
o
multipl
y
o
n
earth
;
an
d
unt
o
Hi
m
yo
u
shal
l
b
e
gathered
.
Accordin
g
t
o
Islahi
,
al
l
thes
e
verse
s
expres
s
th
e
situatio
n
o
f
conflic
t
tha
t
existe
d
betwee
n
th
e
Prophe
t
an
d
th
e
Quraysh
.
I
n
contrast
,
Islah
i
describe
s
th
e
historica
l
contex
t
o
f
verse
s
52-5
3
i
n
term
s
o
f
conflic
t
within
th
e
community
:
And
,
verily
,
thi
s
communit
y
o
f
our
s
i
s
on
e
singl
e
community
,
sinc
e
I
a
m
th
e
Sustaine
r
o
f
yo
u
all
:
remain
,
then
,
consciou
s
o
f
Me
!
Bu
t
the
y
(wh
o
clai
m
t
o
follo
w
you
)
hav
e
tor
n
thei
r
unit
y
wid
e
asunder
,
piece-by-piece
,
eac
h
grou
p
delightin
g
i
n
(but
)
wha
t
the
y
themselve
s
posses
s
(b
y
wa
y
o
f
tenets)
.
15
3
Islah
i
say
s
tha
t
vers
e
6
9
i
s
als
o
directe
d
t
o
th
e
Qurays
h
(cf
.
ibid
,
p
.
335)
.
30
1

310. Islah
i
understand
s
thes
e
verse
s
a
s
statin
g
that
,
instea
d
o
f
establishin
g
variou
s
religiou
s
communitie
s
throug
h
th
e
Prophets
,
Go
d
sough
t
t
o
establis
h
a
singl
e
religiou
s
communit
y
(ek
hi
ummat
-
ummat
muslimah
-
ke
qaim
karne
ki
jiddo-jahd
ki,
ibid
,
p
.
326)
.
H
e
understand
s
th
e
Prophet
s
a
s
havin
g
proclaime
d
nothin
g
bu
t
th
e
on
e
religio
n
(asal
din
se
alag
koi
chiz
nahin
pesh
ki,
ibid)
.
Th
e
Qur'a
n
ha
s
perfecte
d
thi
s
din
(us
ne
asal
din
ko
.
.
.
bilkul
nikhar
kar)
an
d
presente
d
i
t
i
n
it
s
origina
l
for
m
(asli
sural
mein
pesh
kar
dia,
ibid)
.
Th
e
on
e
din
i
s
presen
t
i
n
al
l
communitie
s
an
d
people
s
(tamam
milleton
aur
qaumon
ka
asal
din,
ibid
)
but
,
owin
g
t
o
thei
r
shor
t
sightedness
,
thes
e
peopl
e
hav
e
becom
e
engrosse
d
i
n
thei
r
ow
n
version
s
an
d
expression
s
o
f
i
t
(lekin
qaumon
ne
apni
tang
nazri
aur
ta'ssub
ke
sabab
se
is
ki
mukhalafat
ki,
ibid)
.
Islahi'
s
analysi
s
o
f
din
reflect
s
th
e
wa
y
h
e
imagine
s
th
e
sor
t
o
f
difficultie
s
th
e
believer
s
wer
e
experiencin
g
a
t
th
e
tim
e
o
f
revelation
.
Islah
i
say
s
tha
t
th
e
word
s
fro
m
vers
e
5
1
ar
e
a
specifi
c
allusio
n
t
o
th
e
situatio
n
o
f
conflic
t
tha
t
th
e
Prophe
t
wa
s
facing
:
O
yo
u
Apostles
!
Partak
e
o
f
th
e
goo
d
thing
s
o
f
life
,
an
d
d
o
righteou
s
deeds
:
verily
,
I
hav
e
ful
l
knowledg
e
o
f
al
l
tha
t
yo
u
do
.
Islah
i
explain
s
tha
t
th
e
vers
e
refer
s
t
o
th
e
disagreemen
t
regardin
g
legitimat
e
an
d
illegitimat
e
food
,
whic
h
le
d
som
e
peopl
e
t
o
oppos
e
th
e
Prophe
t
(apne
mushrakana
tawahhumat
ke
taht
tayibat
ko
haram
aur
khabais
ko
halal
tahraya,
ibid
,
p
.
325)
.
Furthermore
,
b
y
showin
g
ho
w
som
e
verse
s
provide
d
consolatio
n
o
r
encouragemen
t
fo
r
th
e
Prophe
t
i
n
hi
s
difficul
t
circumstances
,
Islah
i
is
,
i
n
effect
,
describin
g
th
e
contex
t
o
f
thos
e
verse
s
i
n
variou
s
way
s
(nabi
salla
allahu
alayhi
wa
sal
lam
ke
liye
tasalli
aur
ap
ke
mukhalafin
ke
liye
ma
I
a
mat,
ibid
,
336).
l5
5
Fo
r
example
,
Islah
i
say
s
tha
t
ther
e
i
s
a
n
emphasi
s
o
n
gla
d
tiding
s
i
n
vers
e
95
:
(Pra
y
thus-
)
for
,
behold
,
W
e
ar
e
mos
t
certainl
y
abl
e
t
o
le
t
the
e
witnes
s
(th
e
fulfillment
,
eve
n
i
n
thi
s
world
,
of
)
whateve
r
W
e
promis
e
them
!
Thi
s
messag
e
o
f
hop
e
wa
s
reveale
d
a
t
a
tim
e
whe
n
th
e
condition
s
fo
r
th
e
Muslim
s
wer
e
ver
y
difficul
t
(is
liye
ke
is
daur
mein
abhi
halat
bahut
namusa
'id
they,
ibid
,
p
.
346)
.
Islah
i
goe
s
o
n
t
o
explai
n
ho
w
difficul
t
i
t
wa
s
t
o
brin
g
som
e
ligh
t
int
o
thi
s
darknes
s
(ye
bawar
karna
kuch
as
an
nahin
tha
ke
isi
tariki
ke
andar
se
'anqarib
roshni
paida
hone
wali
hai,
ibid).
15
6
B
y
15
4
Muhamma
d
Asa
d
say
s
tha
t
th
e
vers
e
i
s
simpl
y
a
n
indicatio
n
o
f
"the humannes
s
an
d
mortality
"
o
f
th
e
Prophets
.
Asa
d
(1980)
,
p
.
524
,
footnot
e
27
.
"
Islah
i
discusse
s
othe
r
verse
s
tha
t
als
o
expres
s
consolatio
n
(tasalli)
mi
d
encouragemen
t
for
th
e
Prophe
t
Cr
.
ibid
,
pp
.
325-32
6
an
d
p
.
337
.
15
6
Islahi'
s
referenc
e
t
o
th
e
darknes
s
o
f
th
e
situatio
n
i
n
whic
h
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
foun
d
himsel
f
contrast
s
wit
h
Islahi'
s
frequen
t
referenc
e
to
th
e
promis
e
o
f
victor
y
fo
r
th
e
Muslims
.
30
2

311. mentionin
g
moder
n
Muslim
s
specificall
y
i
n
relatio
n
t
o
verse
s
84-8
5
(Jis
mein
bil'umum
ajkal
ke
musalman
mubtala
hain,
ibid
,
p
.
340)
,
Islah
i
onl
y
highlight
s
th
e
fac
t
tha
t
hi
s
discussio
n
i
s
limite
d
t
o
th
e
contex
t
tha
t
existe
d
a
t
th
e
tim
e
o
f
revelation
.
Knowledg
e
o
f
th
e
wa
y
o
f
lif
e
o
f
th
e
Arab
s
contribute
s
t
o
a
n
understandin
g
o
f
th
e
reference
s
t
o
th
e
garden
i
n
vers
e
1
9
{ahl
'arab
ke
ban
ek
achhe
bagh
ka
tasawwur,
ibid
,
p
.
306)
,
t
o
th
e
cattle
i
n
vers
e
2
0
{in
ka
gobar
bhi
tumhare
khaitiyon
ke
liye
khad
ka
kam
deta
hai,
ibid
,
p
.
307
)
an
d
t
o
th
e
means
of
transport
mentione
d
i
n
vers
e
2
1
{ahl
'arab
ke
zindagi,
ibid)
.
Ye
t
Islah
i
i
s
carefu
l
t
o
mentio
n
tha
t
thes
e
ar
e
al
l
example
s
(yahan
asal
haqiqat
par
nagah
rahe
ke
maqsud
in
chizon
ke
zikr
se
dars-i-
'ibarat
hai,
ibid)
.
Moreover
,
Islah
i
dismisse
s
Ara
b
mytholog
y
(cf
.
ibid
,
p
.
341
)
an
d
compare
s
i
t
t
o
Hind
u
mytholog
y
(cf
.
ibid
,
p
.
342
)
sinc
e
th
e
paga
n
Arab
s
{mushrikin-i-
'arab,
ibid
,
p
.
340
)
accepte
d
th
e
fac
t
o
f
Go
d
bu
t
considere
d
th
e
resurrectio
n
t
o
b
e
onl
y
a
hypothesi
s
{mafruzah).
Finally
,
Islah
i
sometime
s
describe
s
th
e
contex
t
b
y
summarizin
g
th
e
meanin
g
o
f
th
e
verse
s
a
s
h
e
understand
s
them
.
Fo
r
example
,
vers
e
3
3
says
:
An
d
(ever
y
time
)
th
e
grea
t
one
s
amon
g
hi
s
people
,
wh
o
refuse
d
t
o
acknowledg
e
th
e
trut
h
an
d
gav
e
th
e
li
e
t
o
th
e
announcemen
t
o
f
a
lif
e
t
o
com
e
-
(simply
)
becaus
e
W
e
ha
d
grante
d
the
m
eas
e
an
d
plent
y
i
n
(their
)
worldl
y
life
,
an
d
the
y
ha
d
becom
e
corrupte
d
b
y
i
t
-
(ever
y
time
)
the
y
woul
d
say
:
"Thi
s
(man
)
i
s
nothin
g
bu
t
a
morta
l
lik
e
yourselves
,
eatin
g
o
f
wha
t
yo
u
eat
,
an
d
drinkin
g
o
f
wha
t
yo
u
drink"
.
Islah
i
seem
s
t
o
provid
e
a
summar
y
o
r
paraphras
e
o
f
thi
s
vers
e
{unhone
samjha
ke
in
ki
ye
danyawi
kamyabiyan
in
ke
'amal
aar
'aqida
ki
saihat
ki
dalil
hai,
ibid,
p.
318).
15
8
Transcendin
g
th
e
Specifi
c
Contex
t
Islah
i
provide
s
furthe
r
suppor
t
fo
r
hi
s
notio
n
o
f
coherenc
e
b
y
formulatin
g
genera
l
concept
s
tha
t
hav
e
a
ver
y
wid
e
o
r
eve
n
universa
l
application
.
Fo
r
example
,
h
e
extend
s
th
e
meanin
g
o
f
verse
s
12-1
4
t
o
cove
r
th
e
excellenc
e
o
f
th
e
creatio
n
o
f
al
l
mankin
d
{insan
ko
.
.
.
baihterin
sakht
aur
baihterin
salahiyaton
ke
sath
paida
kiya
hai,
ibid
,
p
.
305)
.
H
e
als
o
encompasse
s
th
e
'
7
Th
e
Arab
s
di
d
no
t
hav
e
a
mythology
.
Moreover
,
pre-Islami
c
poetr
y
bear
s
witnes
s
tha
t
th
e
Arab
s
understoo
d
thei
r
god
s
onl
y
a
s
intercessor
s
an
d
tha
t
the
y
bot
h
believe
d
i
n
a
suprem
e
Go
d
an
d
i
n
a
n
after-life
.
'?
^
Furthe
r
example
s
o
f
the wa
y
Islah
i
tend
s
t
o
summariz
e
verse
s
o
r
group
s
o
f
verse
s
ca
n
b
e
foun
d
i
n
ibi
d
p
.
316
,
p
.
33
7
an
d
p
.
341
.
30
3

312. whol
e
worl
d
i
n
hi
s
discussio
n
o
f
th
e
"truth
"
i
n
vers
e
7
1
(agar
ye
tamam
iqdaran
ki
khwahishon
ke
mutabiq
talapat
ho
jay
en
to
is
dunya
ka
sara
akhlaqi
nizam
darham
burham
ho
jaye,
ibid
,
p
.
335)
,
linkin
g
th
e
discussio
n
abou
t
"succes
s
an
d
prosperity
"
i
n
th
e
worl
d
(is
dunya
ki
najat
o
falah,
ibid
,
p
.
336
)
t
o
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
itsel
f
(haq
.
. .
ya
batal,
ibid)
.
Vers
e
8
0
clearl
y
refer
s
t
o
al
l
huma
n
being
s
(har
insan
ke
liye
qayamat
kiyad
dahani
hai,
ibid
,
p
.
339
)
Islah
i
make
s
sweepin
g
generalization
s
tha
t
ar
e
critica
l
o
f
wester
n
societ
y
(maujuda
magribi
aur
magribzada
sosaili,
ibid
,
p
.
298
)
sayin
g
that
,
becaus
e
ther
e
i
s
n
o
ba
n
o
n
sexua
l
licens
e
i
n
th
e
West
,
i
t
ca
n
b
e
curbe
d
onl
y
b
y
force
.
Thes
e
genera
l
statement
s
suppor
t
Islahi'
s
vie
w
tha
t
th
e
Sura
h
ha
s
a
consisten
t
them
e
an
d
is
,
therefore
,
thematicall
y
coherent
.
Thi
s
them
e
(
'umud
)
i
s
presente
d
a
t
th
e
beginnin
g
o
f
th
e
discussio
n
(cf
.
p
.
293
)
an
d
Islah
i
summarize
s
th
e
mai
n
point
s
o
f
th
e
Sura
h
t
o
sho
w
tha
t
the
y
ar
e
i
n
keepin
g
wit
h
th
e
them
e
h
e
ha
s
presented
.
Fo
r
example
,
vers
e
3
0
says
:
I
n
thi
s
(story)
,
behold
,
ther
e
ar
e
message
s
indee
d
(fo
r
thos
e
wh
o
think)
:
for
,
verily
,
W
e
alway
s
pu
t
(man
)
t
o
a
test
.
Thi
s
vers
e
provide
s
Islah
i
wit
h
a
n
opportunit
y
t
o
summariz
e
th
e
abidin
g
lesso
n
(mustaqil
dars,
ibid
,
p
.
317
)
o
f
th
e
Sura
h
b
y
formulatin
g
i
t
accordin
g
t
o
fou
r
truth
s
(haqaiq,
ibid)
,
eac
h
o
f
whic
h
h
e
ha
d
alread
y
introduce
d
an
d
explaine
d
earlie
r
i
n
th
e
Surah
.
Th
e
fou
r
truth
s
are
:
1
.
Go
d
ha
s
sen
t
hi
s
messenger
s
t
o
brin
g
guidanc
e
an
d
t
o
promot
e
refor
m
(islah
o
hidayat,
ibid
,
p
.
317)
.
2
.
Go
d
provide
s
peopl
e
wit
h
th
e
opportunit
y
t
o
rejec
t
hi
s
messenger
s
durin
g
a
certai
n
perio
d
o
f
tim
e
(allah
ta'ala
in
ko
dhil
deta
hai,
ibid)
.
Whe
n
tha
t
tim
e
ha
s
passed
,
Go
d
intervene
s
(khuda
in
ko
pakarta
hai,
ibid)
.
3
.
I
n
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
(haq
o
batil
ki
kashmakash,
ibid)
,
th
e
Prophe
t
an
d
hi
s
follower
s
wil
l
hav
e
succes
s
an
d
prosperit
y
(fauz
ofalah,
ibid.
)
afte
r
endurin
g
man
y
trials
.
4
.
Sinc
e
al
l
th
e
Prophet
s
brough
t
a
singl
e
messag
e
an
d
thos
e
wh
o
oppose
d
i
t
use
d
a
simila
r
approac
h
(mukhalafin
ki
mukhalqfat
ka
andaz
bhi
hamesha
se
ek
hi
raha
hai,
ibid)
.
Hence
,
ther
e
i
s
a
n
abidin
g
lesso
n
i
n
th
e
lif
e
o
f
ever
y
Prophe
t
fo
r
ever
y
othe
r
Prophe
t
an
d
i
n
th
e
narrativ
e
accoun
t
o
f
an
y
peopl
e
fo
r
an
y
othe
r
peopl
e
(har
ummat
ki
sar
guzasht
dusri
ummat
ke
liye
ek
mustaqil
dars
hai,
ibid)
.
B
y
providin
g
genera
l
summarie
s
lik
e
this
,
Islah
i
intend
s
t
o
sho
w
ho
w
th
e
Sura
h
i
s
coherent
.
30
4

313. Islah
i
seek
s
a
n
explanatio
n
o
f
th
e
wa
y
th
e
believer
s
wil
l
b
e
establishe
d
i
n
thi
s
presen
t
worl
d
(tamakan
fil
ard)
b
y
lookin
g
a
t
th
e
situatio
n
int
o
whic
h
th
e
Sura
h
wa
s
revealed
.
Viewin
g
th
e
Sura
h
i
n
th
e
ligh
t
o
f
it
s
historica
l
context
,
Islah
i
conclude
s
tha
t
vers
e
1 :
Truly
,
t
o
a
happ
y
stat
e
shal
l
attai
n
th
e
believer
s
i
s
primaril
y
addresse
d
t
o
thos
e
believer
s
wh
o
wer
e
force
d
t
o
emigrat
e
fro
m
Mecc
a
(ahl
iman
hain
jo
is
daur
mein
haq
ki
khatir
hijrat
aur
jihad
ki
baziyan
khel
rahe
they,
ibid
,
p
.
296)
.
However
,
Islah
i
admit
s
tha
t
th
e
announcemen
t
o
f
thei
r
succes
s
(faiz
almaram,
ibid
)
an
d
prosperit
y
(falah)
i
s
actuall
y
a
referenc
e
t
o
lif
e
i
n
th
e
nex
t
worl
d
(yahanjis
falah
ki
basharat
hai
is
ka
haqiqi
suinrah
to
falah-i-akhirat
hai,
ibid
)
an
d
i
n
heave
n
(wohi
khuda
ki
jinnat
ke
waris
honge
aur
yahi
asal
kamyabi
hai,
ibid
,
p
.
301)
.
I
n
fact
,
late
r
i
n
th
e
Surah
,
Islah
i
link
s
"succes
s
an
d
prosperity
"
wit
h
eterna
l
salvatio
n
(najat
o
falah,
ibid
,
p
.
313)
.
Nevertheless
,
Islah
i
assert
s
that
,
include
d
i
n
thi
s
announcement
,
i
s
a
referenc
e
t
o
th
e
establishmen
t
o
f
a
communit
y
o
f
believer
s
in
this
world
(is
ke
andar
tamakan
fil
ard
ki
wo
basharat
bhi
muzamar
hai,
ibid)
.
Islah
i
explain
s
that
,
sinc
e
th
e
earthl
y
dimensio
n
o
f
thi
s
prosperit
y
wa
s
alread
y
allude
d
t
o
i
n
th
e
previou
s
Surah
,
th
e
presen
t
Sura
h
refer
s
onl
y
t
o
th
e
fundamenta
l
realit
y
o
f
thi
s
prosperity
,
namely
,
th
e
after-lif
e
i
n
heaven
,
(is
surah
mein
asal
in'am
-
firdaus
-
ka
zikr
hua,
ibid)
,
whic
h
naturall
y
include
s
th
e
othe
r
dimension
s
(dusri
chizen
is
ke
taht
khud
ha
khud
a
gayi,
ibid)
.
Subsequen
t
verse
s
outlin
e
thes
e
othe
r
dimensions
.
Th
e
succes
s
an
d
welfar
e
o
f
th
e
believer
s
depend
s
firstl
y
o
n
th
e
wa
y
the
y
pra
y
(jis
par
mazkurah
falah
ka
inhisar
hai,
ibid)
.
Accordin
g
t
o
Islahi
,
vers
e
4
:
an
d
wh
o
ar
e
inten
t
o
n
inne
r
purit
y
refer
s
t
o
th
e
"succes
s
an
d
prosperity
"
tha
t
come
s
fro
m
a
harmoniou
s
relationshi
p
betwee
n
Go
d
an
d
amon
g
peopl
e
i
n
genera
l
(jo
banda
khalq
aur
khaliq
donon
se
sahih
bunyad
par
marbut
ho
jaye,
dar
haqiqat
wohi
banda
dunya
aur
akhirat
donon
ki
falah
ka
sazawar
hai,
ibid
,
p
.
297-298)
.
I
n
keepin
g
wit
h
hi
s
universa
l
approac
h
t
o
thes
e
verses
,
Islah
i
give
s
a
ver
y
genera
l
interpretatio
n
t
o
vers
e
8
:
an
d
wh
o
ar
e
faithfu
l
t
o
thei
r
trust
s
an
d
t
o
thei
r
pledge
s
allowin
g
i
t
t
o
cove
r
al
l
manne
r
o
f
dutie
s
an
d
responsibilitie
s
tha
t
peopl
e
tak
e
u
p
i
n
societ
y
(quwwaton
aur
salahiyaton,
faraiz
aur
zimmadariyon
ki
shakl
mein
ya
in
'amat
o
afzal
aur
amwal
o
aulad
ki
sural
mein
hamare
hawale
ki
hain,
ibid
,
p
.
299)
.
Clearly
,
Islah
i
i
s
tryin
g
t
o
presen
t
a
universa
l
teachin
g
b
y
goin
g
beyon
d
th
e
socia
l
contex
t
o
f
Mecca
.
30
5

314. Lookin
g
a
t
verse
s
55-6
1
from
th
e
poin
t
o
f
vie
w
o
f
th
e
them
e
('umud),
Islah
i
say
s
tha
t
thes
e
verse
s
distinguis
h
a
fals
e
concep
t
o
f
"succes
s
an
d
prosperity
"
{ye jin
chizon
ko
kamyabiyan
tasawwur
kiye
hue
hain
ye
kamyabiyan
nahin
hain,
ibid
,
p
.
327
)
fro
m
th
e
qualit
y
o
f
tru
e
succes
s
(haqiqi
kamyabiyon
ke
rah,
ibid)
.
Similarly
,
Islah
i
say
s
tha
t
th
e
las
t
verse
s
o
f
th
e
Surah
,
especiall
y
verse
s
93-94
,
expres
s
th
e
imminen
t
victor
y
o
f
th
e
Prophe
t
an
d
hi
s
follower
s
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(abfath
o
nusrat
ka
waqt
qarib
hai.
ah
I
iman
kamyab
o
fathmand
aur
ap
ke
mukhalqfln
dunya
o
akhirat
donon
ki
raswai
se
duchar
honge,
ibid
,
p
.
342)
.
Th
e
triump
h
referre
d
t
o
vers
e
11
1
i
s
fo
r
thos
e
wh
o
remaine
d
faithfu
l
t
o
th
e
messag
e
o
f
th
e
Prophet
:
(But,
)
behold
,
toda
y
I
hav
e
rewarde
d
the
m
fo
r
thei
r
patienc
e
i
n
adversity
:
verily
,
i
t
i
s
they
,
the
y
wh
o
hav
e
achieve
d
a
triumph
!
Islah
i
say
s
tha
t
th
e
vers
e
implie
s
th
e
downfal
l
o
f
thos
e
wh
o
ridicule
d
th
e
Prophe
t
(ye
bat
ap
se
ap
nikli
ke
in
ka
mazaq
urane
wale
namurad
hue,
ibid
,
p
.
349)
.
Islah
i
seem
s
t
o
b
e
grapplin
g
wit
h
th
e
precis
e
meanin
g
o
f
th
e
concep
t
"succes
s
an
d
prosperity
"
promise
d
t
o
th
e
believer
s
in
this
world.
H
e
bega
n
b
y
suggestin
g
tha
t
thos
e
wh
o
firs
t
migrate
d
t
o
Medin
a
wer
e
th
e
one
s
t
o
experienc
e
"succes
s
an
d
prosperity"
,
ye
t
subsequentl
y
h
e
want
s
t
o
exten
d
th
e
concep
t
o
f
"succes
s
an
d
prosperity
"
s
o
tha
t
i
t
ma
y
hav
e
a
mor
e
universa
l
connotation
.
However
,
Sura
h
Grou
p
Thre
e
seem
s
t
o
lin
k
"succes
s
an
d
prosperity
"
overwhelmingl
y
wit
h
lif
e
in
the
next
world
rathe
r
than
wit
h
lif
e
i
n
thi
s
world
.
I
n
short
,
Islah
i
interpret
s
th
e
word
s
"succes
s
an
d
prosperity
"
i
n
a
wa
y
tha
t
accord
s
wit
h
hi
s
formulatio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Paralle
l
Verse
s
Islahi'
s
us
e
o
f
parallel
s
(nazair,
ibid
,
p
.
347
)
als
o
contribute
s
t
o
hi
s
argumen
t
ma
t
th
e
Sura
h
i
s
coheren
t
becaus
e
h
e
use
s
the
m
t
o
sho
w
tha
t
th
e
sam
e
ide
a
i
s
repeate
d
i
n
differen
t
place
s
i
n
th
e
Surah
.
Moreover
,
Islah
i
see
s
a
n
argumen
t
fo
r
coherenc
e
i
n
th
e
fac
t
tha
t
th
e
presen
t
Sura
h
end
s
i
n
th
e
wa
y
i
t
starte
d
(nazm-i-quran
ke
nihayat
wazeh
dalail
me
in
se
hai,
ibid
,
p
.
349)
.
Islah
i
seek
s
t
o
strengthe
n
hi
s
argumen
t
fo
r
th
e
coherenc
e
o
f
thi
s
Sura
h
b
y
comparin
g
word
s
from
th
e
first
vers
e
wit
h
word
s
fro
m
th
e
second-to-las
t
vers
e
(surah
sham'
hui
thiy
.
. .
khatm
ho
gayi,
ibid
,
p
.
350)
.
H
e
end
s
b
y
sayin
g
tha
t
th
e
las
t
vers
e
expresse
s
th
e
hope
,
i
n
th
e
for
m
o
f
a
prayer
,
tha
t
th
e
believer
s
wil
l
actuall
y
experienc
e
th
e
victor
y
tha
t
ha
s
bee
n
th
e
mai
n
them
e
o
f
th
e
Sura
h
(
'umud
,
ibid
,
p
.
351)
.
30
6

315. Islah
i
use
s
parallel
s
{nazair)
t
o
suppor
t
hi
s
descriptio
n
o
f
th
e
oppositio
n
whic
h
th
e
Prophe
t
ha
d
t
o
face.
15
9
I
hav
e
discusse
d
ho
w
Islah
i
deal
s
wit
h
conflic
t
within
th
e
communit
y
i
n
th
e
sectio
n
o
n
"th
e
specifi
c
context".
16
0
Islah
i
finds
paralle
l
verse
s
fo
r
hi
s
vie
w
abou
t
th
e
origina
l
unit
y
o
f
th
e
communit
y
i
n
verse
s
52-5
3
o
f
thi
s
Surah
.
H
e
find
s
a
furthe
r
paralle
l
t
o
thes
e
verse
s
i
n
vers
e
21
3
o
f
Surahs
/
Baqarah,
whic
h
h
e
quote
s
i
n
ful
l
(cf
.
ibid
,
p
.
326)
.
Differen
t
Kind
s
o
f
Languag
e
Islah
i
say
s
tha
t
th
e
meanin
g
o
f
idiomati
c
expression
s
canno
t
b
e
determine
d
simpl
y
b
y
knowledg
e
o
f
th
e
word
s
alon
e
sinc
e
th
e
wa
y
th
e
word
s
ar
e
use
d
mus
t
als
o
b
e
take
n
int
o
accoun
t
{in
mahawarat
ka
mafhum
mala'in
karne
mein
alfaz
ka
lihaz
nahin
balke
sirfis
mafhum
ka
lihaz
hota
haijis
ke
liye
ye
iste'mal
hole
hain,
ibid
,
p
.
315-316)
.
Islah
i
sometime
s
use
s
a
simil
e
t
o
conve
y
hi
s
understanding
161
.
However
,
h
e
describe
s
th
e
"ange
r
o
f
God
"
withou
t
usin
g
metaphorica
l
language
.
Hence
,
o
n
th
e
on
e
hand
,
Islah
i
refer
s
t
o
th
e
bounteou
s
generosit
y
o
f
Go
d
{khuda
.
.
.
ke
be
payanfaiz,
ibid
,
p
.
304
)
and
,
o
n
th
e
othe
r
hand
,
t
o
th
e
"anger
"
o
f
Go
d
{khuda
ke
qahr
o
ghazab,
ibid
,
p
.
313
)
withou
t
pointin
g
ou
t
tha
t
God'
s
attribute
s
ca
n
onl
y
b
e
describe
d
b
y
th
e
us
e
o
f
metaphorica
l
language
.
I
n
fact
,
Islah
i
insist
s
that
,
thoug
h
th
e
Sura
h
i
s
referrin
g
t
o
ancien
t
history
,
th
e
ange
r
o
f
Go
d
remain
s
a
presen
t
realit
y
{in
ke
'adam
iman
par
khuda
ka
jo
ghazab
hai
wo
badastur
baqi
hai,
ibid
,
p
.
321)
.
Furthermore
,
Islah
i
ha
s
a
physica
l
understandin
g
o
f
th
e
"loft
y
place
"
i
n
vers
e
50
:
An
d
(a
s
W
e
exalte
d
Moses
,
so
,
too,
)
W
e
mad
e
th
e
so
n
o
f
Mar
y
an
d
hi
s
mothe
r
a
symbo
l
(o
f
Ou
r
grace)
,
an
d
provide
d
fo
r
bot
h
a
n
abod
e
i
n
a
loft
y
plac
e
o
f
lastin
g
restfulnes
s
an
d
unsullie
d
springs
.
H
e
say
s
tha
t
th
e
"loft
y
place
"
refer
s
t
o
th
e
physica
l
environmen
t
provide
d
fo
r
th
e
so
n
o
f
Mar
y
an
d
hi
s
mothe
r
{yahan
khajur
ka
ek
mnsmir
drakht
bhi
tha
aur
is
ke
niche
ek
saf
o
shafaf
shirin
chashma
bhi,
ibid
,
p
.
322)
.
Similarly
,
Islah
i
ha
s
& prima
facie
understandin
g
fo
r
th
e
ver
b
khasa
'
i
n
vers
e
10
8
(translate
d
a
s
"Awa
y
wit
h
you"
)
sinc
e
h
e
i
s
conten
t
t
o
sa
y
tha
t
th
e
wor
d
i
s
use
d
i
n
th
e
sens
e
o
f
drivin
g
awa
y
dog
s
{kutte
ko
dhatkarne
ke
liye
ata
hai,
Cf
.
ibid
,
p
.
297
,
p
.
31
4
mi
d
p
.
349
.
Cf
.
above
,
p
.
2
.
A
n
exampl
e
o
f
his us
e
o
f
th
e
simil
e
ca
n
b
e
foun
d
i
n
hi
s
discussio
n
o
f
vers
e
70
,
cf
.
ibid
,
p
.
335
.
30
7

316. ibid
,
p
.
348)
.
Instea
d
o
f
discussin
g
th
e
allegorica
l
natur
e
o
f
th
e
dialogu
e
betwee
n
Go
d
an
d
huma
n
being
s
i
n
thi
s
an
d
th
e
fina
l
verse
s
o
f
th
e
Sura
h
(verse
s
109-118)
,
Islah
i
approache
s
thes
e
verse
s
i
n
a
logica
l
wa
y
(ye
kis
tarah
mumkin
hai
ke
wo
apni
ra'iyyat
ke
darmyan
'adl
o
insafna
kare
aur
zulm
o
mazlum
donon
ko
yaksan
kar
de,
ibid
,
p
.
350)
.
A
rationa
l
descriptio
n
o
f
th
e
wa
y
Go
d
reject
s
an
d
punishe
s
th
e
unbeliever
s
provide
s
a
bette
r
illustratio
n
o
f
th
e
themati
c
coherenc
e
o
f
th
e
Surah
.
Th
e
Wa
y
o
f
Go
d
Islah
i
make
s
us
e
o
f
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
(sunnat
ilahi)
t
o
mov
e
beyon
d
th
e
specifi
c
contex
t
an
d
t
o
sho
w
ho
w
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
take
s
effec
t
i
n
th
e
histor
y
o
f
nations
.
Th
e
concep
t
explain
s
tha
t
believer
s
i
n
genera
l
fin
d
"succes
s
an
d
prosperity
"
an
d
thos
e
wh
o
rejec
t
th
e
trut
h
experienc
e
los
s
(ahl
iman
kifalah
aur
haq
ki
takzib
karne
walon
ka
khusran,
ibid
,
p
.
308)
.
Accordin
g
t
o
thi
s
concept
,
th
e
believer
s
wil
l
underg
o
a
tria
l
o
r
tes
t
{imtehan
sakht,
ibid
,
p
.
328
)
i
n
thi
s
worl
d
(is
dunya
mein
ahl-i-haq
ki
bhi
azmaish
karta
hai)
whil
e
th
e
unbeliever
s
wil
l
b
e
give
n
sufficien
t
tim
e
t
o
refor
m
themselve
s
(dhil)
befor
e
the
y
ar
e
brough
t
t
o
punishmen
t
(ibid)
.
Th
e
unbeliever
s
ten
d
t
o
thin
k
tha
t
thi
s
extr
a
tim
e
tha
t
the
y
ar
e
give
n
i
s
a
sig
n
o
f
thei
r
vindicatio
n
(wo
is
dhil
ko
apni
kamyabi
tasawwur
karte
hain,
ibid)
,
wherea
s
i
n
realit
y
i
t
i
s
leadin
g
the
m
t
o
destruction
.
Islah
i
limit
s
hi
s
descriptio
n
t
o
th
e
tim
e
o
f
revelation
.
Islah
i
use
s
th
e
sam
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
t
o
explai
n
vers
e
77
,
whos
e
las
t
wor
d
(mublisun,
broke
n
i
n
spirit
)
illustrate
s
God'
s
wa
y
o
f
dealin
g
wit
h
rebelliou
s
nation
s
(isi
haqiqat
ki
taraf
ayat
ke
akhri
alfaz
isharah
kar
rahe
hai,
ibid
,
p
.
338)
.
Th
e
sam
e
concep
t
explain
s
ho
w
Go
d
establishe
s
a
natio
n
o
n
eart
h
whe
n
tha
t
natio
n
accept
s
th
e
messag
e
o
f
th
e
Prophe
t
wh
o
ha
s
bee
n
sen
t
t
o
i
t
(is
qaum
ko
baromand
karta
aur
zamin
mem
is
ko
iqtidar
bakhshta
hai,
ibid
,
p
.
334)
.
Islah
i
use
s
th
e
sam
e
concep
t
t
o
explai
n
vers
e
7
1
(jis
qaum
ne
is yad
dahani
ki
qadar
ki
us
ne
falah
payi,
jis
ne
is
ki
qadar
na
ki
wo
fana
kar
di
gayi,
ibid
,
p
.
336)
:
Bu
t
i
f
th
e
trut
h
wer
e
i
n
accor
d
wit
h
thei
r
ow
n
like
s
an
d
dislikes
,
th
e
heaven
s
an
d
th
e
eart
h
woul
d
surel
y
hav
e
falle
n
int
o
ruin
,
an
d
al
l
tha
t
live
s
i
n
the
m
(woul
d
lon
g
ag
o
hav
e
perished)
!
Nay
,
(i
n
thi
s
divin
e
writ
)
W
e
hav
e
conveye
d
unt
o
the
m
al
l
tha
t
the
y
ough
t
t
o
bea
r
i
n
mind
:
an
d
from
thi
s
thei
r
reminde
r
the
y
(heedlessly
)
tur
n
away
!
30
8

317. Associate
d
wit
h
thi
s
concep
t
i
s
th
e
ide
a
o
f
th
e
completio
n
o
f
revelatio
n
{itmam-i-hujjat,
ibid
,
p
.
313
)
i
n
orde
r
t
o
explai
n
tha
t
unbeliever
s
wil
l
b
e
destroye
d
onl
y
afte
r
the
y
hav
e
rejecte
d
al
l
effort
s
b
y
Go
d
t
o
convinc
e
them
o
f
th
e
truth
.
"
"
Ye
t
onl
y
Go
d
know
s
whe
n
th
e
tim
e
fo
r
suc
h
destructio
n
wil
l
com
e
(khuda
hi
janta
hai
ke
kab
koi
qaum
apne
akhlaqi
zawal
ki
is
had
ko
pahunchi,
ibid
,
p
.
320)
.
Onc
e
again
,
th
e
analysi
s
seem
s
t
o
b
e
limite
d
t
o
th
e
histor
y
o
f
th
e
believer
s
u
p
t
o
an
d
includin
g
th
e
appearanc
e
o
f
th
e
las
t
Prophet
.
6
2
Th
e
sam
e
concep
t
i
s
expresse
d
i
n
ibid
,
p
.
31
6
an
d
p
.
317
.
30
9

318. Conclusion
s
Th
e
majorit
y
o
f
scholar
s
sa
y
th
e
previou
s
Sura
h
i
s
Medina
n
whil
e
th
e
presen
t
Sura
h
i
s
Meccan
.
Islah
i
say
s
tha
t
bot
h
thes
e
Surah
s
ar
e
Mecca
n
an
d
s
o
h
e
ca
n
fin
d
a
lin
k
(ek
halqah
ittisal,
ibid
)
betwee
n
the
m
an
d
conclud
e
tha
t
the
y
ar
e
thematicall
y
coherent
.
Islah
i
say
s
tha
t
th
e
onl
y
mai
n
differenc
e
betwee
n
thes
e
tw
o
Surah
s
i
s
th
e
wa
y
eac
h
present
s
th
e
argumen
t
(sir/
uslub-i-bayan
aur
nahj-i-istadlal
ka
farq
hai,
ibid
,
p
.
293)
163
.
Islah
i
doe
s
no
t
explai
n
hi
s
assertio
n
tha
t
th
e
presen
t
Sura
h
provide
s
mor
e
detail
s
tha
n
th
e
previou
s
on
e
(us
mein
fil
jumlah
lafsil
hai,
ibid
,
p
.
308
)
no
r
doe
s
h
e
examin
e
wha
t
influenc
e
thes
e
style
s
o
f
expressio
n
(uslub-i-bayan)
hav
e
o
n
th
e
wa
y
th
e
them
e
(
'umucl
)
an
d
th
e
conten
t
o
f
th
e
Sura
h
ar
e
conceive
d
an
d
formulated
.
Wha
t
I
a
m
suggestin
g
i
s
tha
t
th
e
wa
y
th
e
Sura
h
i
s
expresse
d
mus
t
hav
e
a
n
influenc
e
o
n
th
e
wa
y
i
t
i
s
understood
.
Islah
i
refer
s
t
o
th
e
contex
t
i
n
thi
s
Sura
h
wit
h
word
s
like
:
mauqa'
kalam,
an
d
zamani
mafhum
(ibid
,
p
.
297)
.
H
e
repeat
s
certai
n
term
s
alread
y
use
d
i
n
Sura
h
Al
Hajj,
namely
:
isharah
an
d
ta
'riz
t
o
brin
g
ou
t
th
e
implication
s
an
d
th
e
allusion
s
mad
e
b
y
th
e
text.
16
4
H
e
als
o
frequentl
y
describe
s
th
e
condition
s
tha
t
wer
e
peculia
r
t
o
a
particula
r
perio
d
(is
daur
me
in
abhi
halat
bahut
namusa
'id
they,
ibid
,
p
.
346)
.
I
n
addition
,
Islah
i
say
s
tha
t
reference
s
t
o
th
e
"garden
"
i
n
vers
e
19
,
t
o
"cattle
"
i
n
vers
e
2
0
an
d
t
o
"mean
s
o
f
transport
"
i
n
vers
e
2
1
ar
e
example
s
o
f
th
e
Arabi
c
wa
y
o
f
lif
e
an
d
cultur
e
tha
t
hel
p
t
o
understan
d
th
e
Qur'a
n
(dars-i-
'ibrat,
ibid
,
p
.
307).
16
5
I
n
othe
r
words
,
on
e
canno
t
understan
d
th
e
Qur'a
n
withou
t
knowin
g
th
e
socia
l
an
d
cultura
l
context
.
Islah
i
doe
s
no
t
discus
s
ho
w
thi
s
specifi
c
socia
l
an
d
cultura
l
contex
t
relate
s
t
o
th
e
universa
l
meanin
g
o
f
th
e
Qur'an
.
However
,
Islah
i
doe
s
attemp
t
t
o
transcen
d
th
e
specifi
c
contex
t
wit
h
hi
s
reference
s
t
o
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
involvin
g
al
l
mankin
d
(har
insan
ke
liye,
ibid
,
p
.
339)
,
th
e
whol
e
worl
d
(is
dunya
ka
sara
akhlaqi
nizam,
ibid
,
p
.
335
)
an
d
th
e
salvatio
n
o
f
th
e
whol
e
worl
d
(is
dunya
ki
najat
o
3
Islah
i
use
s
a
ver
y
simila
r
expressio
n
i
n
hi
s
commentar
y
o
n
Surah
Maryam
t
o
indicat
e
th
e
differenc
e
i
n
th
e
flo
w
o
f
though
t
an
d
expressio
n
(tariq-i-istadlal
aur
najh bayan
meinfarq
hai,
vol
.
4
,
p
,
629)
.
16
4
Islah
i
use
s
th
e
term
s
isharah
an
d
ta
'riz i
n
hi
s
commentar
y
o
n
Sura
h
AlHajj.
Cf
.
vol
.
5
,
p
.
23
8
an
d
p
.
24
2
(respectively)
.
,6f
I
t
i
s
questionabl
e
whethe
r
th
e
concep
t
o
f
"'garden
"
wa
s
par
t
o
f
th
e
Arabi
c
socia
l
o
r
cultura
l
life
.
Islah
i
himsel
f
describe
s
th
e
are
a
aroun
d
Mecc
a
a
s
rock
y
an
d
infertil
e
(ek
wadi
ghair
zi
zar'
mein,
vol
.
4
,
p
.
328)
.
31
0

319. falah,
ibid
,
p
.
336)
.
Islah
i
als
o
make
s
sweepin
g
generalization
s
abou
t
wester
n
societ
y
(maujuda
magribi
aur
magribzada
sosaiti,
ibid
,
p
.
298)
.
I
n
makin
g
thes
e
generalizations
,
however
,
Islah
i
i
s
preoccupie
d
wit
h
hi
s
argumen
t
tha
t
th
e
Sura
h
ha
s
a
consisten
t
them
e
an
d
is
,
therefore
,
thematicall
y
coherent
.
Furthermore
,
Islah
i
summarize
s
i
n
fou
r
point
s
th
e
"message
s
fo
r
thos
e
wh
o
think
"
i
n
vers
e
30
,
thereb
y
claimin
g
t
o
provid
e
th
e
abidin
g
lesso
n
(mustaqil
dars,
ibid
,
p
.
317
)
an
d
th
e
truth
s
(haqaiq,
ibid
)
containe
d
i
n
th
e
Surah
.
Islah
i
doe
s
no
t
conside
r
th
e
possibilit
y
tha
t
other
message
s
ma
y
als
o
b
e
containe
d
i
n
vers
e
30
.
H
e
claim
s
tha
t
hi
s
summar
y
expresse
s
th
e
messag
e
o
f
th
e
whol
e
Sura
h
an
d
demonstrate
s
it
s
themati
c
coherence
.
Islah
i
make
s
summarie
s
o
f
othe
r
Surah
s
i
n
a
simila
r
fashion
.
Islah
i
say
s
tha
t
th
e
meanin
g
o
f
idiomati
c
expression
s
canno
t
b
e
detennine
d
simpl
y
b
y
knowledg
e
o
f
th
e
word
s
themselve
s
bu
t
tha
t
on
e
mus
t
tak
e
int
o
accoun
t
th
e
wa
y
th
e
word
s
ar
e
use
d
(Jis
ke
liye
ye
iste
'mal
bote
hain,
ibid
,
p
.
316)
.
However
,
Islah
i
understand
s
man
y
expression
s
i
n
th
e
Qur'a
n
i
n
a
physical
,
prima
facie
way
.
I
t
i
s
questionabl
e
whethe
r
th
e
word
s
o
f
th
e
Sura
h
wer
e
originall
y
use
d
i
n
th
e
rational
,
logica
l
wa
y
tha
t
Islah
i
understand
s
the
m
i
n
hi
s
commentary
.
Moreover
,
h
e
doe
s
no
t
conside
r
whethe
r
th
e
wa
y
word
s
ar
e
use
d
i
n
th
e
moder
n
worl
d
ha
s
an
y
significanc
e
fo
r
th
e
wa
y
w
e
understan
d
th
e
Qur'a
n
today
.
Islah
i
accept
s
th
e
fac
t
tha
t
th
e
Sura
h
relate
s
histor
y
onl
y
wit
h
th
e
specifi
c
purpos
e
o
f
conveyin
g
som
e
trut
h
(maqsad
is
se
larikh
ki
roshni
mein
is
haqiqat
ko
wazeh
karna
hai
jo
yahan
zer-i-bahs
hai,
ibid
,
p
.
308)
.
Th
e
purpos
e
o
f
a
n
historica
l
narrativ
e
become
s
clea
r
whe
n
i
t
i
s
linke
d
t
o
a
subsequen
t
even
t
i
n
history
.
Fo
r
example
,
Islah
i
link
s
th
e
accoun
t
o
f
th
e
praye
r
o
f
th
e
Prophe
t
Noa
h
i
n
verse
s
28-2
9
wit
h
th
e
praye
r
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
a
t
th
e
tim
e
o
f
th
e
migratio
n
(hamare
hazur
ne
bhi
hijrat
ke
waqt
isi
tarah
ki
duafarmai
thiy,
ibid
,
p
.
316)
.
Similarly
,
th
e
lif
e
o
f
th
e
Prophe
t
Josep
h
i
s
a
mirro
r
b
y
whic
h
t
o
understan
d
th
e
lif
e
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him)
.
Islah
i
give
s
man
y
example
s
i
n
hi
s
commentar
y
o
f
th
e
wa
y
i
n
whic
h
on
e
historica
l
perio
d
throw
s
ligh
t
o
n
I
mentione
d
i
n
m
y
discussio
n
o
f
Sura
h
Yusuf
[hat th
e
tim
e
o
f
revelatio
n
o
f
thi
s
Sura
h
woul
d
no
t
hav
e
mad
e
i
t
possibl
e
fo
r
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
t
o
se
e
Sura
h
Yiisufas
a
mirro
r
o
f
his ow
n
experiences
.
31
1

320. another
.
H
e
coul
d
hav
e
investigate
d
ho
w
th
e
historica
l
narrative
s
functio
n
a
s
mirror
s
fo
r
subsequen
t
period
s
o
f
histor
y
righ
t
u
p
t
o
th
e
present
.
Moreover
,
Islah
i
say
s
tha
t
a
natio
n
ha
s
succes
s
whe
n
i
t
i
s
morall
y
responsibl
e
an
d
decline
s
whe
n
i
t
lose
s
thi
s
sens
e
o
f
mora
l
responsibilit
y
(Jis
qaum
ne
is
yad
dahani
ki
qadar
hi
us
ne
falah
payi,
jis
ne
is
hi
qadar
na
hi
wofana
kar
di
gayi,
ibid
,
p
.
336)
.
Th
e
use
s
th
e
concep
t
o
f
sunnat-i-ilahi
an
d
th
e
concep
t
o
f
itmam-i-hujjat
t
o
explai
n
ho
w
thi
s
work
s
i
n
practice
.
I
t
seem
s
t
o
m
e
tha
t
thi
s
theor
y
o
f
th
e
ris
e
an
d
fal
l
o
f
nation
s
depend
s
o
n
a
visio
n
o
f
fait
h
wherea
s
Islah
i
use
s
abstrac
t
concept
s
t
o
explai
n
i
t
o
n
th
e
basi
s
o
f
reason
.
Finally
,
paralle
l
verse
s
(nazair,
ibid
,
p
.
347
)
hel
p
t
o
illustrat
e
th
e
coherenc
e
o
f
th
e
Surah
.
Islah
i
see
s
a
n
argumen
t
fo
r
coherenc
e
i
n
th
e
fac
t
tha
t
th
e
Sura
h
end
s
i
n
th
e
wa
y
i
t
starte
d
(nazm-i-quran
he
nihayat
wazeh
dalail
mein
se
hai,
ibid
,
p
.
349)
.
31
2

321. Sura
h
AnNur
Introductio
n
Thi
s
Medinan
Sura
h
i
s
th
e
las
t
o
f
Sura
h
Grou
p
Three
.
Islah
i
say
s
i
t
form
s
a
supplemen
t
an
d
a
n
appendi
x
(takmilah
aur
tatimmah,
vol
.
5
,
ibid
,
p
.
355
)
t
o
th
e
previou
s
Surah
,
thoug
h
h
e
ha
d
use
d
th
e
sam
e
word
s
abou
t
th
e
previou
s
Sura
h
a
s
wel
l
(cf
.
ibid
,
p
.
293)
.
Sinc
e
i
t
seem
s
t
o
b
e
par
t
o
f
th
e
previou
s
Sura
h
(goya
sabiq
surah
hi
kajuzu
hoti
hai,
ibid
,
p
.
355)
,
Islah
i
say
s
tha
t
thi
s
Sura
h
i
s
no
t
th
e
firs
t
o
f
another
,
separat
e
pai
r
o
f
Surahs
.
Whil
e
th
e
Muslim
s
wer
e
i
n
Mecca
,
the
y
coul
d
no
t
experienc
e
an
y
for
m
o
f
socia
l
organizatio
n
(ijtama'i
tanzim,
ibid
)
bu
t
ha
d
t
o
liv
e
thei
r
fait
h
a
s
individuals
.
Afte
r
th
e
migration
,
whe
n
the
y
ha
d
gathere
d
i
n
Medin
a
an
d
ha
d
forme
d
socia
l
an
d
politica
l
structures
,
thei
r
fait
h
cam
e
unde
r
th
e
impac
t
o
f
thes
e
socia
l
an
d
politica
l
realities
.
I
n
thi
s
ne
w
an
d
favorabl
e
environment
,
law
s
an
d
regulation
s
wer
e
reveale
d
explicitl
y
fo
r
th
e
refor
m
an
d
purificatio
n
o
f
societ
y
(mu
'sharah
ki
islah
o
tathir,
ibid)
.
Consequently
,
th
e
ligh
t
o
f
faith
,
whic
h
unti
l
thi
s
tim
e
coul
d
b
e
reflecte
d
onl
y
i
n
th
e
lif
e
o
f
a
n
individual
,
foun
d
a
ne
w
mean
s
o
f
expressio
n
an
d
becam
e
visibl
e
throug
h
socia
l
organizatio
n
(haiyat-i-ijtama
'i par
zufagun
hui,
ibid)
.
Th
e
specia
l
characte
r
o
f
thi
s
Sura
h
i
s
tha
t
i
t
wa
s
reveale
d
t
o
enlighte
n
th
e
believer
s
abou
t
law
s
an
d
regulation
s
require
d
b
y
th
e
specifi
c
circumstance
s
o
f
th
e
perio
d
(waqt
ke
khas
halat
ke
mulabiq,
ibid)
.
Fo
r
i
t
wa
s
necessar
y
bot
h
t
o
enlighte
n
th
e
believer
s
abou
t
th
e
demand
s
o
f
a
lif
e
o
f
fait
h
live
d
i
n
thei
r
ne
w
socia
l
circumstance
s
{nan
tashkil
mu
'sharah,
ibid
)
a
s
wel
l
a
s
t
o
protec
t
the
m
fro
m
thos
e
element
s
tha
t
wer
e
workin
g
t
o
destro
y
it
.
Th
e
Them
e
o
f
th
e
Sura
h
Islah
i
refer
s
t
o
th
e
them
e
(
'umud
)
i
n
th
e
contex
t
o
f
vers
e
23
:
Thos
e
wh
o
(falsely
,
an
d
withou
t
repentance,
)
accus
e
chast
e
wome
n
wh
o
ma
y
hav
e
bee
n
unthinkingl
y
careles
s
bu
t
hav
e
remaine
d
tru
e
t
o
thei
r
faith
,
shal
l
b
e
rejecte
d
(fro
m
God'
s
grace
)
i
n
thi
s
worl
d
a
s
wel
l
a
s
i
n
th
e
lif
e
t
o
come
.
Thi
s
vers
e
refer
s
t
o
th
e
punishmen
t
tha
t
thos
e
people
,
wh
o
falsel
y
accus
e
chast
e
women
,
wil
l
experienc
e
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
{dunya
mein
bhi
'anqarib
in
ki
jar
kat
ke
rahegi
aur
akhiral
mein
to
in
ke
bahr
hal
'azab-i-
'azim
hai
hi,
ibid
,
p
.
389)
.
I
n
fact
,
Islah
i
find
s
a
n
allusio
n
t
o
th
e
victor
y
o
f
Isla
m
i
n
thi
s
vers
e
(in
munafikin
par
allah
ta
'ala
ki
is
la
'nat
ka
asr
bilakhir
31
3

322. ye
zahir
hua
ke
islam
ke
ghalba
m
in
ka
aur
in
ke
sar
ghanun
ka
sar
zamin-
i-'arab
se
yakqalm
khatama
kar
diet,
ibid)
.
However
,
th
e
res
t
o
f
hi
s
discussio
n
i
s
concerne
d
onl
y
wit
h
th
e
Las
t
Da
y
{is
din
in
ki
zabane,
in
ke
hath
paun
khud
in
ke
khilaf
gawahi
denge,
ibid
)
wherea
s
th
e
victor
y
o
f
Isla
m
occurs
,
accordin
g
t
o
Islahi
,
bot
h
i
n
th
e
presen
t
worl
d
an
d
i
n
th
e
nex
t
world
.
Islah
i
display
s
a
simila
r
ambiguit
y
wit
h
regar
d
t
o
th
e
phras
e
i
n
vers
e
31
:
An
d
(always)
,
O
yo
u
believer
s
-
al
l
o
f
yo
u
-
tur
n
unt
o
Go
d
i
n
repentance
,
s
o
tha
t
yo
u
migh
t
attai
n
t
o
a
happ
y
state
!
H
e
say
s
tha
t
th
e
phras
e
i
s
addresse
d
t
o
th
e
whol
e
Musli
m
communit
y
{sab
ko
khitab
kar
ke,
ibid
,
p
.
399
)
an
d
exhort
s
the
m
t
o
adop
t
th
e
wa
y
tha
t
th
e
Qur'a
n
ha
s
recommende
d
sinc
e
thi
s
i
s
th
e
wa
y
t
o
succes
s
an
d
happines
s
iyahi
rasta
faitz
o
falah
ka
rasta
hai,
ibid)
.
Bu
t
Islah
i
doe
s
no
t
clarif
y
th
e
natur
e
o
f
thi
s
"happ
y
state
"
an
y
further
,
excep
t
t
o
giv
e
a
cross-referenc
e
t
o
a
simila
r
expressio
n
i
n
vers
e
7
7
o
f
Sura
h
Al
Hajj:
"s
o
tha
t
yo
u
ma
y
attai
n
t
o
a
happ
y
state!
"
an
d
t
o
th
e
openin
g
phras
e
o
f
Sura
h
Al
Muminun:
"Truly
,
t
o
a
happ
y
stat
e
shal
l
attai
n
th
e
believers"
.
Islah
i
i
s
conten
t
t
o
understan
d
thes
e
expression
s
a
s
indicatin
g
th
e
victor
y
o
f
Isla
m
in
this
world
an
d
th
e
actua
l
situatio
n
o
f
prosperit
y
tha
t
i
s
promise
d
t
o
th
e
believer
s
i
n
thi
s
lif
e
{is
tumakan
fil
ardki
salahiyat,
ibid
,
p
.
288)
.
Accordin
g
t
o
Islahi
,
th
e
vers
e
tha
t
furthe
r
clarifie
s
th
e
actua
l
situatio
n
o
f
th
e
believer
s
i
n
thi
s
worl
d
i
s
vers
e
5
5
o
f
thi
s
Surah
:
Go
d
ha
s
promise
d
thos
e
o
f
yo
u
wh
o
hav
e
attaine
d
t
o
fait
h
an
d
d
o
righteou
s
deed
s
that
,
o
f
a
certainty
,
H
e
wil
l
caus
e
the
m
t
o
acced
e
t
o
powe
r
o
n
earth
,
eve
n
a
s
H
e
cause
d
(som
e
of
)
thos
e
wh
o
live
d
befor
e
the
m
t
o
acced
e
t
o
it
;
an
d
that
,
o
f
a
certainty
,
H
e
wil
l
firml
y
establis
h
fo
r
the
m
th
e
religio
n
whic
h
H
e
ha
s
bee
n
please
d
t
o
besto
w
o
n
them
;
an
d
that
,
o
f
a
certainty
,
H
e
wil
l
caus
e
thei
r
erstwhil
e
stat
e
o
f
fea
r
t
o
b
e
replace
d
b
y
a
sens
e
o
f
securit
y
-
(seein
g
that
)
the
y
worshi
p
M
e
(alone)
,
no
t
ascribin
g
divin
e
power
s
t
o
augh
t
besid
e
Me
.
Islah
i
begin
s
hi
s
discussio
n
b
y
referrin
g
t
o
verse
s
fro
m
othe
r
Surah
s
tha
t
cam
e
earlie
r
i
n
thi
s
Sura
h
Group
,
namely
,
verse
s
fro
m
Sura
h
Al
Anbiya,
Sura
h
Al
Hajj
an
d
Sura
h
Al
Muminun
(ibid
,
p
.
426)
.
Accordin
g
t
o
Islahi
,
al
l
th
e
verse
s
allude
d
t
o
i
n
thes
e
Surah
s
clai
m
victor
y
fo
r
th
e
Prophet
s
in
this
world
{is
dunya
mein
ghalba
lazmi
hai,
ibid
)
an
d
stat
e
tha
t
thos
e
wh
o
believe
d
i
n
th
e
Prophet
s
assume
d
leadershi
p
i
n
societ
y
{qayadat
o
sivadat,
ibid
,
p
.
427)
.
31
4

323. Furthermore
,
th
e
religio
n
o
f
Isla
m
wil
l
b
e
establishe
d
i
n
thi
s
lan
d
(is
din
ko
is
sar
zamin
mein
mutamakkcm
karega,
ibid
)
an
d
th
e
law
s
o
f
Isla
m
(din)
wil
l
b
e
implemente
d
i
n
i
t
(is
din
ka
qanun
is
mulk
mein
chalega,
ibid)
.
Moreover
,
th
e
politica
l
syste
m
wil
l
b
e
tha
t
o
f
Isla
m
(isi
ki
asasat
par
is
mulk
ka
nizam-i-ijtim'i
o
siyasi
ustuwar
hoga,
ibid
)
an
d
n
o
othe
r
religio
n
wil
l
hav
e
powe
r
o
r
authorit
y
i
n
thi
s
countr
y
(is
din
ke
siwa
kisi
aur
din
ka
iqtidar
is
mulk
mein
haqi
nahin
rahega,
ibid)
.
Th
e
tim
e
wil
l
soo
n
com
e
(Jald
wo
waqt
ane
wala
hai,
ibid
)
whe
n
Go
d
wil
l
replac
e
fea
r
wit
h
a
stat
e
o
f
securit
y
an
d
n
o
on
e
wil
l
b
e
abl
e
t
o
endange
r
th
e
religio
n
o
f
Go
d
an
y
furthe
r
(allah
ke
din,
ibid)
.
Islah
i
state
s
tha
t
al
l
thes
e
promise
s
o
f
Go
d
wer
e
fulfille
d
wit
h
th
e
victor
y
o
f
Isla
m
i
n
Mecc
a
(fath
makka,
ibid
)
whe
n
th
e
Prophe
t
announce
d
tha
t
ther
e
woul
d
b
e
n
o
othe
r
religio
n
i
n
th
e
whol
e
o
f
th
e
Arabia
n
Peninsula
.
Ther
e
i
s
n
o
doub
t
abou
t
th
e
succes
s
o
f
th
e
believer
s
bot
h
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(turn
dunya
aur
akhirat
donon
meinfaiz
almaram
hoge,
ibid)
.
Finally
,
w
e
shoul
d
not
e
tha
t
Islah
i
als
o
use
s
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
(sunnat
ilahi)
t
o
explai
n
ho
w
succes
s
come
s
t
o
th
e
believer
s
(cf
.
ibid
,
p
.
426)
.
A
s
w
e
hav
e
seen
,
thi
s
concep
t
i
s
frequentl
y
use
d
i
n
th
e
earlie
r
Surah
s
o
f
thi
s
Sura
h
Group
.
Islah
i
say
s
repeatedl
y
tha
t
victor
y
o
r
defea
t
come
s
onl
y
afte
r
th
e
Prophet
s
hav
e
accomplishe
d
thei
r
missio
n
t
o
presen
t
th
e
messag
e
o
f
Go
d
completel
y
an
d
convincingl
y
(itmam-i-hujjat
ke
ba
'd,
ibid)
.
Th
e
Socia
l
Contex
t
Islah
i
begin
s
b
y
specifyin
g
th
e
socia
l
contex
t
o
f
vers
e
2
:
A
s
fo
r
th
e
adulteres
s
an
d
th
e
adultere
r
-
flo
g
eac
h
o
f
the
m
wit
h
a
hundre
d
stripes
,
an
d
le
t
no
t
compassio
n
wit
h
the
m
kee
p
yo
u
fro
m
(carryin
g
out
)
thi
s
la
w
o
f
God
,
i
f
yo
u
(truly
)
believ
e
i
n
Go
d
an
d
th
e
Las
t
Day
;
an
d
le
t
a
grou
p
o
f
th
e
believer
s
witnes
s
thei
r
chastisement
.
Sinc
e
th
e
Jew
s
implemente
d
th
e
la
w
agains
t
adulter
y
onl
y
i
n
th
e
cas
e
o
f
a
poo
r
person
,
whil
e
th
e
ric
h
wer
e
no
t
punishe
d
(koi
amir
is
ka
irtikab
karta
to
is
se
la
'riz
na
karte,
ibid
,
p
.
362)
,
th
e
Qur'a
n
ha
d
t
o
clarif
y
an
d
t
o
stres
s
th
e
natur
e
o
f
thi
s
punishmen
t
(hudud
ke
mu
'malah
mein
is
shad
ke
sath
takid
o
tanbih
ki
zarurat
is
wajh
se
thiy,
ibid)
.
Islah
i
state
s
tha
t
adulter
y
destroy
s
socia
l
lif
e
(mu
'sharah
ke
intishar
ofasad
mein
sab
se
ziyadah
dakhil
zina
ko
hai,
ibid
,
p
.
361
)
an
d
explain
s
tha
t
al
l
religion
s
conside
r
i
t
t
o
b
e
a
punishabl
e
crim
e
(cf
.
ibid
,
p
.
362)
.
Isla
m
als
o
too
k
step
s
t
o
contai
n
th
e
evi
l
effect
s
o
f
thi
s
socia
l
si
n
throug
h
th
e
law
s
tha
t
wer
e
reveale
d
i
n
thi
s
Sura
h
whe
n
th
e
I
n
lad
,
thi
s
applie
s
onl
y
t
o
th
e
la
w
o
f
stoning
.
Th
e
Jew
s
di
d
Ho
g
ever}
'
perso
n
wh
o
committe
d
adultery
,
31
5

324. circumstance
s
demande
d
it
.
Thes
e
circumstance
s
ar
e
mentione
d
als
o
i
n
verse
s
15-1
6
o
f
Sura
h
An
Nisa.
Islah
i
discusse
s
vers
e
2
i
n
relatio
n
wit
h
th
e
opinion
s
o
f
th
e
earl
y
jurist
s
o
f
Islam
,
a
s
w
e
shal
l
se
e
i
n
th
e
sectio
n
belo
w
calle
d
"Islami
c
societ
y
an
d
government"
.
Subsequently
,
Islah
i
describe
s
th
e
socia
l
an
d
politica
l
contex
t
fo
r
vers
e
1
0
an
d
th
e
verse
s
followin
g
it
.
H
e
say
s
tha
t
vers
e
1
0
wa
s
reveale
d
becaus
e
th
e
Muslim
s
wer
e
experiencin
g
significan
t
weaknesse
s
(sakht
qism
ki
kamzauryan)
cause
d
b
y
th
e
machination
s
o
f
a
grou
p
o
f
peopl
e
h
e
call
s
th
e
hypocrite
s
(munafikin,
ibid
,
p
.
377)
.
Regardin
g
th
e
followin
g
verses
,
Islah
i
explain
s
tha
t
a
sectio
n
o
f
th
e
Musli
m
communit
y
wa
s
bein
g
influence
d
b
y
certai
n
peopl
e
wh
o
wer
e
spreadin
g
fals
e
rumor
s
i
n
orde
r
t
o
discredi
t
th
e
mora
l
characte
r
o
f
th
e
Muslim
s
(musalmanon
ki
akhlaqi
sakh
ukar
dene
ke
darpe
hain,
ibid
,
p
.
378)
.
Islah
i
make
s
explici
t
referenc
e
t
o
hazrai
'aisha,
abou
t
who
m
th
e
accusation
s
wer
e
bein
g
mad
e
(cf
.
ibid
,
p
.
381
)
an
d
t
o
a
certai
n
perso
n
wh
o
wa
s
th
e
ringleade
r
o
f
thos
e
spreadin
g
th
e
rumor
s
(ye
ishara
'abad
allah
bin
ubay
ki
tarafhai,
ibid
,
p
.
383)
.
H
e
mention
s
tha
t
th
e
Jew
s
wer
e
irritate
d
a
t
th
e
prestig
e
i
n
whic
h
th
e
Muslim
s
wer
e
hel
d
b
y
thei
r
foe
s
(yahud
par
ye
bat
bahut
shaq
thiy
ke
musalmanon
ki
akhlaqi
bartari
ki
dhak
in
ke
mukhalafon
ke
dilon
par
bhi
baitati
ja
rahi
hai,
ibid
,
p
.
386)
.
Islah
i
i
s
o
f
th
e
vie
w
tha
t
th
e
stat
e
o
f
th
e
Jew
s
wa
s
wors
e
tha
n
tha
t
o
f
th
e
Arab
s
befor
e
th
e
comin
g
o
f
Isla
m
(yahud
ka
hal,
ahl
kitab
hone
ke
bawajud,
in
se
bhi
ziyadah
bura
tha,
ibid
)
an
d
tha
t
th
e
emergenc
e
o
f
thi
s
ne
w
communit
y
o
f
Muslim
s
(pakiza
mu'sharah,
ibid
)
provoke
d
th
e
Jew
s
t
o
plo
t
reveng
e
(intiqam
lene
ki
tadbir,
ibid)
.
Th
e
nex
t
sectio
n
o
f
verse
s
(27-34
)
relate
s
t
o
th
e
custo
m
i
n
pre-Islami
c
societ
y
(zamana
jahiliyat
ki
sosaiti
mein,
ibid
,
p
.
390
)
o
f
free
acces
s
t
o
on
e
another'
s
houses
.
Thes
e
verse
s
als
o
mak
e
certai
n
stipulation
s
regardin
g
th
e
marriag
e
o
f
widow
s
an
d
o
f
slave
s
sinc
e
thi
s
wa
s
necessar
y
i
n
th
e
ne
w
circumstance
s
(sosaiti
mein,
ibid)
.
Ther
e
ar
e
als
o
verse
s
relatin
g
t
o
th
e
freedo
m
o
f
slave
s
(ghulamon
ki
azadi,
ibid)
.
Vers
e
3
2
says
:
An
d
yo
u
ough
t
t
o
marr
y
th
e
singl
e
fro
m
amon
g
yo
u
a
s
wel
l
a
s
suc
h
o
f
you
r
mal
e
an
d
femal
e
slave
s
a
s
ar
e
fi
t
(fo
r
marriage
)
I
n
response
,
Islah
i
refer
s
t
o
socia
l
customs
,
prevalen
t
a
t
tha
t
time
,
whic
h
neede
d
refor
m
(mu'sharah
ke
andar
in
ki
islah,
ibid
,
p
.
400)
.
I
t
i
s
fo
r
thi
s
reaso
n
tha
t
th
e
Qur'a
n
offer
s
guidanc
e
o
f
a
socia
l
natur
e
(quran
ne
mu'sharah
ko
hidayat
farmai,
ibid)
.
Islah
i
see
s
th
e
emancipatio
n
o
f
slave
s
a
s
a
gradua
l
socia
l
proces
s
(wo
biltadrij
mu'sharah
ke
salah
ajazai
ban
jayenge,
ibid
)
an
d
offer
s
hi
s
ow
n
opinion
s
(mere
nazdik,
ibid
,
p
.
401
)
abou
t
31
6

325. th
e
wa
y
societ
y
shoul
d
relat
e
t
o
slaves
.
I
t
i
s
clea
r
tha
t
Islah
i
i
s
referrin
g
t
o
Islami
c
societ
y
o
f
tha
t
perio
d
{islahat
ke
is
daur
mein
is
raujhan
ka
paida
bona
ek
qudrati
amr
tha,
ibid
,
p
.
403)
.
H
e
refer
s
t
o
th
e
wa
y
Isla
m
ha
s
decree
d
(islam
ne
zina
par
had
jari
karne
ka
hukm
di
dia,
ibid
)
an
d
draw
s
ou
r
attentio
n
t
o
th
e
Islami
c
characte
r
o
f
th
e
perio
d
(islam
ke
daur
mein,
ibid)
.
Henc
e
i
t
i
s
clea
r
tha
t
Islah
i
i
s
describin
g
th
e
contex
t
o
f
Islami
c
histor
y
an
d
discover
s
th
e
meanin
g
o
f
th
e
Sura
h
i
n
th
e
ligh
t
o
f
tha
t
contex
t
(is
roshni
mein).
A
s
regards
th
e
grou
p
o
f
verse
s
41-57
,
Islah
i
describe
s
th
e
situatio
n
create
d
b
y
thos
e
peopl
e
who
,
a
t
tha
t
tim
e
(is
daur
mein,
ibid
,
p
.
422)
,
approache
d
whateve
r
la
w
court
s
tha
t
suite
d
them
,
whethe
r
i
t
b
e
court
s
whic
h
operate
d
accordin
g
t
o
Islami
c
la
w
(islam
ke
qanun
kafaislah)
o
r
Jewis
h
court
s
(yahud
ki
'adalaton
mein,
ibid
,
p
.
423)
.
Islah
i
say
s
tha
t
th
e
doub
t
referre
d
t
o
i
n
vers
e
50
:
O
r
hav
e
the
y
begu
n
t
o
doub
t
(tha
t
ther
e
i
s
a
divin
e
writ)
?
aros
e
ou
t
o
f
th
e
situatio
n
o
f
conflic
t
betwee
n
th
e
Muslim
s
an
d
thei
r
opponents
,
whic
h
wa
s
goin
g
o
n
a
t
tha
t
tim
e
(jo
kashmakash
is
waqt
barpa
hai,
ibid)
.
Fo
r
th
e
las
t
sectio
n
o
f
verse
s
57-64
,
Islah
i
describe
s
th
e
socia
l
contex
t
a
s
th
e
backgroun
d
t
o
clarif
y
th
e
permission
s
grante
d
i
n
vers
e
61
.
H
e
say
s
th
e
vers
e
i
s
a
respons
e
t
o
som
e
peopl
e
livin
g
a
t
tha
t
tim
e
wh
o
ma
y
hav
e
though
t
Isla
m
wa
s
advocatin
g
al
l
kind
s
o
f
restriction
s
fo
r
socia
l
intercours
e
(kuch
logon
ne
ye
mahsus
kiya
ke
islam
soshyal
azadion
ko
mahdud
karna
chahta
hai,
ibid
,
p
.
433)
.
Peopl
e
wit
h
infirmitie
s
ma
y
hav
e
ha
d
th
e
sam
e
impression
.
Th
e
vers
e
seek
s
t
o
dismis
s
suc
h
fals
e
impression
s
(is
tarah
ke
logon
ke
shubah
ko
dur
karne
ke
liye,
ibid)
.
Islah
i
ha
s
interprete
d
th
e
vers
e
i
n
term
s
o
f
th
e
question
s
h
e
think
s
peopl
e
wer
e
askin
g
a
s
a
resul
t
o
f
th
e
restriction
s
th
e
Qur'a
n
ha
d
pu
t
o
n
socia
l
intercourse
.
I
n
thi
s
Surah
,
Islah
i
als
o
make
s
referenc
e
t
o
th
e
socia
l
contex
t
o
f
contemporar
y
society
.
H
e
accuse
s
th
e
moder
n
worl
d
o
f
no
t
respectin
g
th
e
Islami
c
sensitivitie
s
containe
d
i
n
vers
e
3
,
whic
h
concern
s
th
e
natur
e
o
f
adulter
y
(lekin
bahut
taure
log
ab
aisi
rah
gaye
hain
jo
mu
'malah
ke
is
pahlu
ko
nigah
mein
rakhle
hon
jis
ki
taraf
ayat
mein
rahnumai
farmai
gayi
hai,
ibid
,
p
.
375)
.
Furthermore
,
Islah
i
describe
s
th
e
moder
n
tendenc
y
t
o
promot
e
rumor
s
i
n
newspaper
s
an
d
journal
s
a
s
a
n
illustratio
n
o
f
wha
t
vers
e
1
2
seek
s
t
o
preven
t
(c
f
ibid
,
p
.
384)
.
Similarly
,
wit
h
referenc
e
t
o
vers
e
30
,
Islah
i
lament
s
th
e
influenc
e
o
f
moder
n
fashio
n
(is
zamane
mein
fashy
on
ke
31
7

326. shauq,
ibid
,
p
.
396)
.
Again
,
Islah
i
reject
s
th
e
moder
n
vie
w
tha
t
Islami
c
dres
s
cod
e
fo
r
wome
n
ha
s
becom
e
obsolet
e
(cf
.
ibid
,
p
.
397)
.
Finally
,
Islah
i
say
s
tha
t
Isla
m
reject
s
th
e
contemporar
y
tren
d
o
f
makin
g
a
displa
y
o
f
one'
s
ornament
s
(maujuda
zamane
ki
mutabarrijat
ki
tarah
harjaga
apni
zinat
ki
numaish
karte
phirna
islam
mein
jaiz
nahin
hai,
ibid
,
p
.
399)
.
I
n
thes
e
particula
r
instances
,
Islah
i
ha
s
foun
d
a
modern
socia
l
contex
t
i
n
whic
h
t
o
understan
d
th
e
Surah
.
I
n
thi
s
Sura
h
mor
e
tha
n
i
n
an
y
othe
r
o
f
thi
s
Sura
h
Group
,
Islah
i
refer
s
t
o
th
e
moder
n
worl
d
o
r
t
o
contemporar
y
societ
y
i
n
orde
r
t
o
brin
g
ou
t
th
e
meanin
g
containe
d
i
n
th
e
text
.
Islah
i
explain
s
that
,
jus
t
a
s
th
e
ric
h
peopl
e
amon
g
th
e
Jew
s
use
d
t
o
find
s
way
s
o
f
avoidin
g
punishmen
t
b
y
stonin
g
(cf
.
ibid
,
p
.
362)
,
similarl
y
i
n
today'
s
worl
d
ther
e
i
s
a
misguide
d
wa
y
o
f
thinkin
g
b
y
whic
h
peopl
e
fin
d
psychologica
l
excuse
s
fo
r
crime
s
(ab
maujuda
zamane
mein
to
ye
mustaqil
falsafa
ban
gaya
hai
ke
jo
log
jaraim
ka
irtikab
karte
hain
wo
kisi
zahni
bimari
ke
sabab
se
karte
hain,
ibid)
.
Thi
s
wron
g
wa
y
o
f
thinkin
g
make
s
i
t
possibl
e
fo
r
the
m
t
o
abolis
h
punishmen
t
an
d
t
o
replac
e
i
t
wit
h
othe
r
method
s
o
f
reform
.
Islah
i
remark
s
tha
t
on
e
ha
s
onl
y
t
o
ope
n
one'
s
eye
s
t
o
se
e
tha
t
suc
h
a
misguide
d
wa
y
o
f
thinkin
g
i
s
th
e
reaso
n
wh
y
moder
n
societ
y
i
s
ful
l
o
f
thieve
s
an
d
adulterer
s
(ap
apne
hi
mulk
ko
lijiye,
ibid)
.
On
e
ha
s
onl
y
t
o
loo
k
a
t
th
e
mornin
g
paper
s
t
o
realiz
e
ho
w
corrup
t
societ
y
i
s
(in
ki
khabaren
har
subah
ko
akhbaron
mein
par
par
kar
kalija
shaq
hota
hai,
ibid
,
p.363)
.
I
t
i
s
clea
r
that
,
i
n
thes
e
remarks
,
Islah
i
ha
s
allowe
d
th
e
contex
t
o
f
moder
n
societ
y
t
o
influenc
e
hi
s
understandin
g
o
f
th
e
Surah
.
Differen
t
Kind
s
o
f
Languag
e
Vers
e
3
allude
s
t
o
a
similarit
y
betwee
n
th
e
perso
n
wh
o
engage
s
i
n
adulter
y
an
d
th
e
perso
n
wh
o
accord
s
t
o
hi
s
o
r
he
r
ow
n
lus
t
a
plac
e
tha
t
shoul
d
b
e
reserve
d
fo
r
God
.
Thi
s
is
,
i
n
effect
,
t
o
b
e
guilt
y
o
f
shirk.
Islah
i
point
s
ou
t
th
e
specia
l
linguisti
c
styl
e
use
d
her
e
b
y
sayin
g
tha
t
th
e
vers
e
recognize
s
a
commo
n
elemen
t
betwee
n
th
e
ethica
l
depravit
y
o
f
adulter
y
an
d
tha
t
o
f
attributin
g
partner
s
t
o
Go
d
(zina
isi
tarah
ki
akhlaqi
najasat
hai
jis
tarah
ki
'aqaidi
najasat
shirk
hai,
ibid
,
p
.
375)
.
However
,
th
e
specifi
c
meanin
g
o
f
shirk
i
s
religiou
s
impurit
y
an
d
i
t
canno
t
b
e
compare
d
wit
h
mora
l
depravit
y
i
n
thi
s
way
.
Islah
i
state
s
tha
t
th
e
purpos
e
o
f
presentin
g
th
e
parable
s
containe
d
i
n
verse
s
35-4
0
i
s
t
o
instruc
t
th
e
believer
s
t
o
le
t
th
e
ligh
t
o
f
fait
h
shin
e
int
o
ever
y
par
t
o
f
thei
r
live
s
(maqsnd
in
tamsilon
ke
pesh
karne
se
ahl
iman
par
ye
wazeh
karna
hai
ke
wo
apni
zindagi
ke
har
go
she
ko
iman
ki
miraniyat
se
31
8

327. munawwar
karen,
ibid
,
p
.
406)
.
Thes
e
parable
s
contai
n
a
correspondin
g
lesso
n
fo
r
th
e
unbelievers
.
Islah
i
say
s
tha
t
th
e
bes
t
wa
y
o
f
givin
g
expressio
n
t
o
truth
s
(haqaiq)
i
s
b
y
mean
s
o
f
a
parabl
e
(tamsilen
haqaiq
ko
wazeh
karne
ka
sab
se
'a
la
aur
karigar
zare'a
hoti
hain,
ibid
,
p
.
411)
.
Ye
t
h
e
analyze
s
severa
l
aspect
s
o
f
th
e
parabl
e
o
f
light
,
relate
d
i
n
vers
e
35
,
b
y
explainin
g
word
s
o
r
concept
s
i
n
a
material
o
r
physical
way
,
thereb
y
disregardin
g
th
e
characteristi
c
wa
y
a
parabl
e
expresse
s
truth
,
namely
,
throug
h
symbol
s
o
r
stories
.
A
s
a
n
illustration
,
le
t
u
s
tak
e
vers
e
3
5
o
f
th
e
Surah
:
A
blesse
d
tre
e
-
a
n
olive-tre
e
tha
t
i
s
neithe
r
o
f
th
e
eas
t
no
r
o
f
th
e
west
.
Th
e
materia
l
o
r
physica
l
natur
e
o
f
Islam'
s
interpretatio
n
consist
s
i
n
hi
s
explanatio
n
tha
t
th
e
tre
e
i
s
s
o
blesse
d
precisel
y
becaus
e
i
t
i
s
no
t
i
n
th
e
corne
r
o
f
th
e
garde
n
wher
e
i
t
woul
d
b
e
expose
d
t
o
th
e
hea
t
o
f
th
e
sun
,
causin
g
i
t
t
o
produc
e
les
s
frui
t
(bagh
ke
kinaron
ke
drakht
bilkhasus
jo
mashriq
ya
magrib
mein
hun
hamesha
dhup
aur
hawa
ki
zad
mein
hone
ke
sabab
se
itne
achhe
phal
nahin
dete
they,
ibid
,
p
.
410)
.
Th
e
tre
e
i
n
th
e
cente
r
o
f
th
e
garde
n
produce
s
mor
e
fruit
becaus
e
i
t
i
s
sheltere
d
fro
m
th
e
heat
.
Thi
s
i
s
a
scientifi
c
explanatio
n
usin
g
scientifi
c
languag
e
rathe
r
tha
n
a
n
explanatio
n
base
d
o
n
th
e
symboli
c
languag
e
o
f
th
e
parable
.
Besides
,
horticultura
l
scienc
e
woul
d
argu
e
tha
t
a
tree'
s
fruitfulnes
s
i
s
proportio
n
t
o
th
e
sunligh
t
i
t
receives
.
Furthermore
,
Islah
i
allude
s
t
o
th
e
debate
s
betwee
n
th
e
Jew
s
an
d
th
e
Christian
s
abou
t
th
e
directio
n
o
f
praye
r
(in
alfaz
mein
ek
latif
talmih
yahud
o
nisara
ki
is
naz'
ke
tarifbhi
hai
jo
qibla
ke
la
'alluq
se
in
ke
mabain,
mushriq
'
*
1
C
£
o
magrib
ke
bab
mein,
barpa
fmi,
ibid
,
p
.
411)
.
Referrin
g
t
o
a
lin
k
betwee
n
vers
e
3
5
o
f
th
e
presen
t
Sura
h
an
d
th
e
word
s
fro
m
vers
e
14
2
o
f
Sura
h
Al
Baqarah:
"God'
s
i
s
th
e
eas
t
an
d
th
e
west"
,
Islah
i
claim
s
tha
t
thes
e
debate
s
o
f
th
e
Jew
s
an
d
th
e
Christian
s
le
d
t
o
thei
r
bein
g
exclude
d
from
membershi
p
i
n
th
e
"communit
y
o
f
th
e
middl
e
way
"
mentione
d
i
n
vers
e
14
3
o
f
Sura
h
Al
Baqarah,
an
d
from
th
e
possibilit
y
o
f
thei
r
eve
r
enjoyin
g
th
e
benefit
s
o
f
Isla
m
(wo
asl
nuqta
wasat
se
itne
dur
ho
gaye
ke
hamesha
ke
liye
ummat-i-wasat
ke
sharaf
se
mahrum
ho
gaye
aur
qabul-i-islam
ki
sa'dal
in
ko
hasil
na
ho
saki,
ibid)
.
Islahi'
s
conclusio
n
abou
t
th
e
exclusio
n
o
f
th
e
Jew
s
an
d
th
e
Christian
s
from
th
e
"communit
y
o
f
th
e
middl
e
way
"
i
s
base
d
o
n
a
misunderstandin
g
o
f
thes
e
verses
,
whic
h
inten
d
t
o
conve
y
th
e
fac
t
tha
t
,6
b
I
hav
e
foun
d
n
o
externa
l
evidenc
e
t
o
confir
m
Islahi'
s
statemen
t
tha
t
th
e
Jew
s
an
d
th
e
Christian
s
wer
e
engage
d
i
n
a
debat
e
ove
r
th
e
directio
n
o
f
prayer
.
31
9

328. th
e
direction
(whethe
r
i
t
i
s
t
o
th
e
eas
t
o
r
t
o
th
e
west
)
i
s
irrelevant
.
Accordingly
,
vers
e
14
2
o
f
Sura
h
Al
Baqarah
say
s
tha
t
th
e
guidanc
e
o
f
Go
d
ca
n
b
e
foun
d
i
n
ever
y
plac
e
an
d
i
n
ever
y
direction
:
Say
:
"God'
s
i
s
th
e
eas
t
an
d
th
e
west
;
H
e
guide
s
who
m
H
e
will
s
ont
o
a
straigh
t
way.
"
Similarly
,
vers
e
3
5
o
f
Sura
h
An
Nur
ha
s
th
e
sam
e
stres
s
o
n
th
e
blessin
g
o
f
God
:
(
a
lamp
)
li
t
fro
m
a
blesse
d
tre
e
-
a
n
oliv
e
tre
e
tha
t
i
s
neithe
r
o
f
th
e
eas
t
no
r
o
f
th
e
west
.
Furthermore
,
Islah
i
interpret
s
vers
e
3
6
i
n
a
figurativ
e
way
:
I
n
th
e
house
s
(o
f
worship
)
whic
h
Go
d
ha
s
allowe
d
t
o
b
e
raise
d
s
o
tha
t
Hi
s
nam
e
b
e
remembere
d
i
n
them
,
ther
e
(ar
e
suc
h
as
)
exto
l
Hi
s
limitles
s
glor
y
a
t
mor
n
an
d
evening
.
Islah
i
say
s
tha
t
thes
e
house
s
o
f
worshi
p
ar
e
a
symbo
l
o
f
th
e
heart
s
o
f
th
e
faithfu
l
{tamsil
mein
zahir
hai
ke
mishkat
se
murad
qalb-i-salim
ya
balfaz
digar
qalb
mumin
hai,
ibid
,
p
.
411)
.
I
n
contras
t
t
o
th
e
figurativ
e
us
e
o
f
languag
e
i
n
th
e
abov
e
verse
,
Islah
i
describe
s
th
e
actual,
physical
house
s
o
f
worshi
p
tha
t
hav
e
bee
n
erecte
d
directl
y
wit
h
God'
s
permissio
n
{oigarche
yahan
alfaz
'am
hain
lekin
in
ke
aulin
masdaq
wo
ma
'bad
hain
jo
bara-i-
rast
allah
ta'ala
ke
hukm
se
qaim
hue,
ibid
,
p
.
412)
.
I
n
describin
g
thes
e
actua
l
house
s
o
f
worship
,
Islah
i
i
s
usin
g
languag
e
i
n
a
physica
l
o
r
materia
l
sense
.
Finally
,
Islah
i
ha
s
a
n
interestin
g
remar
k
wit
h
regar
d
t
o
th
e
lesso
n
referre
d
t
o
i
n
vers
e
44
:
I
t
i
s
Go
d
wh
o
cause
s
nigh
t
an
d
da
y
t
o
alternate
:
i
n
thi
s
(too)
,
behold
,
ther
e
i
s
surel
y
a
lesso
n
fo
r
al
l
wh
o
hav
e
eye
s
t
o
see
!
Islah
i
say
s
tha
t
th
e
vers
e
urge
s
th
e
reade
r
t
o
recogniz
e
th
e
inne
r
i
n
th
e
oute
r
an
d
th
e
whol
e
i
n
th
e
par
t
(Jo
log
wo
nazr
rakhte
hain
jo
zahir
ke
andar
batin
aur
juziyat
ke
andar
kuliyat,
ibid
,
p
.
421)
,
thereb
y
leadin
g
t
o
th
e
obviou
s
conclusio
n
tha
t
th
e
univers
e
mus
t
b
e
th
e
wor
k
o
f
a
wis
e
an
d
all-powerfu
l
bein
g
(ye
kainat
ek
khudae
hakim
o
qadir
ki
banai
hui
hai,
ibid)
.
However
,
thoug
h
th
e
"nakedness
"
referre
d
t
o
i
n
vers
e
58
,
fo
r
example
,
coul
d
b
e
understoo
d
bot
h
i
n
a prima
facie
sens
e
a
s
wel
l
a
s
figuratively
,
Islah
i
doe
s
no
t
investigat
e
th
e
possibilit
y
tha
t
th
e
vers
e
ha
s
figurativ
e
implication
s
(cf
.
ibid
,
p
.
431-432)
.
Islah
i
opt
s
fo
r
th
e
literal
,
materia
l
understandin
g
o
f
th
e
wor
d
"nakedness
"
i
n
thi
s
verse
.
32
0

329. Islami
c
Societ
y
an
d
Governmen
t
Islah
i
portray
s
Islami
c
societ
y
i
n
a
n
idea
l
way
,
sayin
g
tha
t
ther
e
i
s
n
o
evidenc
e
o
f
theft
,
adulter
y
an
d
banditr
y
i
n
Islami
c
societie
s
toda
y
{wahan
na
jaraim
ka
wujud
hai
na
mujrimon
ka.
ye
sirf
islami
hudud
o
ta
'zirat
ka
dibdabah
hai
ke
wahan
na
churi
aur
zina
ke
waqe
'at
hote
hain,
ibid
,
p
.
363)
.
Islah
i
compare
s
Islami
c
societie
s
wit
h
moder
n
societ
y
an
d
i
s
reminde
d
o
f
Christ'
s
words
:
"yo
u
hav
e
mad
e
m
y
Father'
s
hous
e
int
o
a
de
n
o
f
thieves
"
(ibid)
.
Islah
i
proceed
s
t
o
lis
t
th
e
condition
s
tha
t
th
e
Islami
c
jurist
s
(hamare
fuqaha,
ibid
,
p
.
364
)
lai
d
dow
n
fo
r
th
e
implementatio
n
o
f
Islami
c
punishments
.
Fro
m
thes
e
conditions
,
th
e
reade
r
get
s
a
n
impressio
n
o
f
th
e
kin
d
o
f
Islami
c
societ
y
tha
t
Islah
i
envisages
.
H
e
list
s
th
e
followin
g
conditions
:
1
.
Th
e
firs
t
conditio
n
fo
r
thes
e
punishment
s
i
s
tha
t
onl
y
a
n
Islami
c
governmen
t
ca
n
implemen
t
the
m
{darul
islam
ya
bilfaz
digar
islami
hukumat
ka
hona
zaruri
hai,
ibid)
.
Islah
i
say
s
tha
t
thes
e
law
s
wer
e
reveale
d
durin
g
th
e
Islami
c
governmen
t
i
n
Medina
.
2
.
Th
e
secon
d
conditio
n
i
s
tha
t
onl
y
peopl
e
wh
o
hav
e
reache
d
maturit
y
ca
n
underg
o
thes
e
punishments
.
Moreover
,
mentall
y
challenge
d
person
s
canno
t
b
e
punishe
d
accordin
g
t
o
thes
e
ways
.
3
.
Th
e
thir
d
conditio
n
i
s
tha
t
slave
s
ca
n
receiv
e
thes
e
punishment
s
onl
y
i
n
a
modifie
d
way
.
4
.
Som
e
jurist
s
hav
e
hel
d
tha
t
thes
e
punishment
s
ca
n
b
e
administere
d
onl
y
t
o
Muslims
.
Bu
t
Islah
i
i
s
o
f
th
e
vie
w
tha
t
non-Muslim
s
canno
t
b
e
exclude
d
fro
m
thes
e
punishment
s
sinc
e
justic
e
an
d
socia
l
securit
y
deman
d
suc
h
punishments
.
No
t
t
o
cu
t
of
f
th
e
hand
s
o
f
non-Musli
m
thieve
s
woul
d
onl
y
provid
e
a
n
opportunit
y
fo
r
thef
t
{ghair
musalmanon
ko
churi
ka
laisenz
de
rahi
hai,
ibid)
.
Th
e
Prophe
t
an
d
th
e
ancestor
s
(khalfae
rashidin)
suppor
t
thi
s
vie
w
(ibid)
.
5
.
Al
l
th
e
jurist
s
agre
e
tha
t
thes
e
punishment
s
appl
y
onl
y
t
o
thos
e
no
t
ye
t
married
.
Th
e
proble
m
arise
s
wit
h
regar
d
t
o
wha
t
punishmen
t
shoul
d
b
e
give
n
t
o
thos
e
alread
y
married
.
Afte
r
a
length
y
discussio
n
concernin
g
th
e
view
s
o
f
th
e
jurists
,
Islah
i
conclude
s
tha
t
th
e
righ
t
punishmen
t
fo
r
adulterer
s
wh
o
ar
e
marrie
d
i
s
tha
t
o
f
stonin
g
(rajm
ka
makhaz
quran
mein
kiya
hai,
ibid
,
p
.
365)
.
I
t
i
s
Islahi'
s
responsibilit
y
t
o
find
th
e
basi
s
fo
r
i
t
i
n
th
e
Qur'a
n
{main
quran
se
is
saza
ka
makhaz
aur
is
ka
mauqa'
o
mahal
wazeh
karna
apni
ek
zimmadari
samajhta
hun,
ibid
,
p
.
367)
.
Islah
i
doe
s
thi
s
b
y
drawin
g
o
n
verse
s
33-3
4
o
f
32
1

330. Sura
h
Al
Maidah,
whic
h
allow
s
th
e
punishmen
t
o
f
floggin
g
t
o
b
e
commute
d
t
o
deat
h
b
y
stonin
g
(rajm
ki
saza
az
rue
surah
maidah
dene
ka
ikhtiyar
rakhti
hai,
ibid
,
p
.
374)
.
Th
e
purpos
e
o
f
thes
e
law
s
wa
s
fo
r
th
e
benefi
t
o
f
Musli
m
societ
y
i
n
Medin
a
(maqsud
muslim
mu
'sharah
ki
husn-i-imani
ko
baidar
karna
hai,
ibid)
.
Subsequen
t
verse
s
o
f
th
e
Sura
h
ar
e
als
o
viewe
d
i
n
th
e
ligh
t
o
f
th
e
contex
t
o
f
Musli
m
society
,
a
s
i
t
existe
d
i
n
Medina
.
Islah
i
argue
s
tha
t
th
e
Qur'a
n
cam
e
t
o
refor
m
tha
t
societ
y
(zahir
hai
ke
is
tarah
ki
kharabyon
ki
islah
is
waqt
tak
nahin
ho
sakti
jab
tak
mu
'sharah
ke
andar
in
ki
islah
ka
ihsas
na
paida
ho.
is
wajh
se
quran
ne
mu
'sharah
ko
hidayat
farmai
,
ibid
,
p
.
400)
.
H
e
refer
s
t
o
th
e
basi
c
ethica
l
principl
e
tha
t
shoul
d
exis
t
i
n
Islami
c
societ
y
(islami
mu'sharah
ke
isi
akhlaqi
usul,
ibid
,
p
.
383)
.
Vers
e
1
4
i
s
a
warnin
g
fo
r
Muslim
s
(musalmanon
ko
tanbih
hai,
ibid
,
p
.
384
)
an
d
vers
e
1
5
contain
s
advic
e
fo
r
Muslim
s
(is
ay
at
mein
musalmanon
ko
is
khatrah
se
agah
kiya
gaya
hai,
ibid
,
p
.
385)
.
Similarly
,
vers
e
2
1
i
s
advic
e
fo
r
Muslim
s
(ye
musalmanon
ko
is
tarah
tanbih
hai,
ibid
,
p
.
387
)
an
d
vers
e
3
1
i
s
addresse
d
t
o
th
e
whol
e
o
f
Islami
c
societ
y
(pure
muslim
mu
'sharah
ki
islah
o
tathir
ke
liye
di
gayi
hai
is
wajh
se
sab
ko
khitab
kar
ke,
ibid
,
p
.
399)
.
Similarly
,
Islah
i
constantl
y
refer
s
t
o
th
e
whole
o
f
Islami
c
societ
y
i
n
hi
s
discussio
n
o
f
verse
s
32-3
3
(cf
.
ibid
,
pp
.
400-403)
.
Ye
t
h
e
understand
s
al
l
thes
e
verse
s
fro
m
th
e
poin
t
o
f
vie
w
o
f
Islami
c
society
,
a
s
i
t
existe
d
i
n
Medina
.
32
2

331. Conclusion
s
Islah
i
say
s
tha
t
th
e
presen
t
Sura
h
provide
s
a
supplemen
t
an
d
a
n
appendi
x
{takmilah
aur
tatimah,
ibid
,
p
.
355
)
t
o
th
e
previou
s
Surah
.
I
t
i
s
no
t
clea
r
ho
w
Sura
h
An
Nur,
whic
h
i
s
a
Medina
n
Surah
,
coul
d
b
e
a
supplemen
t
fo
r
Sura
h
Al
Mumimm
t
whic
h
i
s
a
Mecca
n
Sura
h
reveale
d
i
n
differen
t
circumstances
.
Besides
,
Sura
h
Al
Mumimm
discusse
s
ver
y
genera
l
topic
s
wherea
s
Sura
h
An
Nur
deal
s
wit
h
mor
e
specifi
c
topic
s
suc
h
a
s
th
e
hudud
punishments
.
Furthermore
,
Islah
i
als
o
say
s
i
n
hi
s
introductio
n
tha
t
whil
e
th
e
Muslim
s
wer
e
i
n
Mecc
a
the
y
coul
d
no
t
experienc
e
an
y
for
m
o
f
socia
l
organizatio
n
(ijtama 7
tanzim,
ibid
)
bu
t
ha
d
t
o
liv
e
thei
r
fait
h
a
s
individuals
.
H
e
claim
s
tha
t
law
s
an
d
regulation
s
wer
e
reveale
d
onl
y
i
n
Medin
a
fo
r
th
e
purpos
e
o
f
socia
l
organizatio
n
an
d
reform
.
Suc
h
a
n
assertio
n
disregard
s
th
e
fac
t
tha
t
th
e
Muslim
s
experience
d
socia
l
cohesio
n
a
s
a
separat
e
communit
y
i
n
Mecc
a
an
d
wer
e
considere
d
a
s
suc
h
b
y
th
e
Quraysh
.
Alread
y
i
n
Mecca
,
th
e
Muslim
s
ha
d
thei
r
ow
n
law
s
fo
r
marriag
e
an
d
inheritance
,
murder
,
adulter
y
an
d
th
e
us
e
o
f
alcohol
.
Eve
n
Islah
i
acknowledge
s
tha
t
the
y
wer
e
a
separat
e
communit
y
becaus
e
the
y
ha
d
thei
r
ow
n
directio
n
fo
r
praye
r
(qibla).
I
n
fact
,
i
n
Mecca
,
th
e
Muslim
s
enjoye
d
ever
y
fon
n
o
f
socia
l
organizatio
n
excep
t
i
n
matter
s
relate
d
t
o
powe
r
an
d
politics
.
Besides
,
i
t
i
s
incorrec
t
t
o
sa
y
tha
t
th
e
Jew
s
coul
d
approac
h
eithe
r
th
e
Islami
c
o
r
th
e
Jewis
h
la
w
court
s
(yahud
ki
'addiction mein,
ibid
,
p
.
423)
.
I
n
fact
,
al
l
member
s
o
f
Islami
c
societ
y
i
n
Medin
a
cam
e
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
fo
r
th
e
fina
l
verdict
.
Th
e
Constitutio
n
o
f
Medin
a
make
s
thi
s
quit
e
,
16
9
clear
.
Islahi'
s
clai
m
tha
t
al
l
othe
r
religion
s
wer
e
exclude
d
fro
m
th
e
lan
d
o
f
Arabi
a
doe
s
no
t
tak
e
accoun
t
o
f
th
e
fac
t
tha
t
othe
r
religiou
s
group
s
wer
e
wel
l
respecte
d
i
n
Arabi
a
fo
r
severa
l
hundre
d
year
s
afte
r
th
e
adven
t
o
f
Islam
.
Islahi'
s
vie
w
seem
s
t
o
b
e
base
d
o
n
a
misunderstandin
g
o
f
a
hadith
t
o
thi
s
effect
.
H
e
shoul
d
hav
e
clarifie
d
that
,
afte
r
th
e
conques
t
o
f
Mecca
,
ther
e
woul
d
b
e
onl
y
one political
powe
r
i
n
th
e
land
.
?'Wheneve
r
amon
g
th
e
peopl
e
o
f
thi
s
documen
t
ther
e
occur
s
an
y
inciden
t
(disturbance
)
o
r
quarre
l
fro
m
whic
h
disaste
r
for
i
t
(th
e
people
)
i
s
t
o
b
e
feared
,
i
t
i
s
t
o
b
e
referred
t
o
Go
d
an
d
t
o
Muhammad
,
th
e
Messenge
r
o
f
Go
d
(Go
d
bles
s
an
d
preserv
e
him).
"
Wat
t
(1968)
,
p
.
224
,
no
.
42
.
32
3

332. Islah
i
explain
s
tha
t
th
e
"blesse
d
tree
"
o
f
vers
e
3
5
i
s
fruitfu
l
becaus
e
i
t
i
s
sheltere
d
fro
m
th
e
hea
t
o
f
th
e
sun
.
Thi
s
i
s
a
scientifi
c
explanatio
n
tha
t
neithe
r
appreciate
s
th
e
symboli
c
characte
r
o
f
th
e
parabl
e
no
r
recognize
s
th
e
fac
t
tha
t
tree
s
nee
d
sunlight
.
Islah
i
als
o
finds
a
lin
k
betwee
n
vers
e
3
5
o
f
thi
s
Sura
h
an
d
verse
s
142-14
3
o
f
Sura
h
Al
Baqarah,
confirmin
g
hi
s
vie
w
tha
t
th
e
Jew
s
an
d
th
e
Christian
s
wer
e
exclude
d
from
membershi
p
o
f
th
e
"communit
y
o
f
th
e
middl
e
way
"
(cf
.
ibid
,
p
.
411)
.
Th
e
referenc
e
t
o
direction
i
n
thes
e
verses
,
however
,
i
s
precisel
y
t
o
emphasiz
e
th
e
fac
t
tha
t
th
e
qualit
y
o
f
a
tre
e
doe
s
no
t
depen
d
o
n
th
e
directio
n
i
n
whic
h
i
t
i
s
facing
.
God'
s
guidanc
e
i
s
fo
r
everyon
e
a
s
vers
e
14
2
o
f
Surahs
/
Baqarah
says
:
Say
:
"God'
s
i
s
th
e
eas
t
an
d
th
e
west
;
H
e
guide
s
who
m
H
e
will
s
ont
o
a
straigh
t
way"
.
Islah
i
ha
s
trie
d
t
o
fin
d
specifi
c
meaning
s
fo
r
thes
e
verse
s
tha
t
totall
y
mis
s
th
e
point
.
Base
d
o
n
severa
l
verse
s
o
f
thi
s
Sura
h
bu
t
mor
e
especiall
y
o
n
hi
s
understandin
g
o
f
vers
e
55
,
Islah
i
stresse
s
th
e
victor
y
o
f
Isla
m
in
this
world
an
d
th
e
prosperit
y
tha
t
i
s
promise
d
t
o
believer
s
in
this
life
(is
dunya
mein
ghalba
lazmi
hai,
ibid
,
p
.
426)
.
H
e
give
s
explici
t
mentio
n
t
o
politica
l
leadershi
p
a
s
wel
l
a
s
t
o
th
e
laws
,
politica
l
syste
m
an
d
securit
y
implie
d
b
y
th
e
victor
y
o
f
Isla
m
i
n
Mecc
a
ifath
makka,
ibid
,
p.427)
.
I
t
i
s
no
t
clea
r
ho
w
Islah
i
derive
s
al
l
thes
e
detail
s
from
th
e
tex
t
o
f
th
e
Sura
h
itself
.
Islah
i
refer
s
t
o
th
e
contex
t
-
externa
l
t
o
th
e
Sura
h
-
b
y
usin
g
phrase
s
suc
h
as
:
waqt
ke
khas
halat
ke
mutabiq
(ibid
,
p
.
355)
,
ah
maujuda
zamane
mein
(ibid
,
p
.
362)
,
manqa'
o
mahal
(ibid
,
p
.
367)
,
zamana
jahiliyat
ki
sosaiti
mein
(ibid
,
p
.
390
)
an
d
islam
ke
daur
mein
(ibid
,
p
.
403)
.
H
e
als
o
say
s
tha
t
vers
e
3
5
o
f
thi
s
Sura
h
i
s
a
n
allusio
n
t
o
th
e
debate
s
o
f
th
e
Jew
s
an
d
th
e
Christian
s
ove
r
th
e
directio
n
o
f
praye
r
(in
alfaz
mein
ek
laiif
lalmih,
ibid
,
p
.
411
)
bu
t
doe
s
no
t
provid
e
objectiv
e
evidenc
e
fo
r
thi
s
observation
.
I
n
fact
,
al
l
hi
s
reference
s
t
o
th
e
externa
l
contex
t
ar
e
derive
d
from
hi
s
ow
n
perceptio
n
o
f
th
e
tex
t
itself
.
Islah
i
describe
s
th
e
machination
s
o
f
th
e
hypocrite
s
(munafikin)
an
d
th
e
Jew
s
(yahud
ka
hal)
an
d
claim
s
tha
t
thei
r
stat
e
wa
s
wors
e
tha
n
tha
t
o
f
th
e
Arab
s
befor
e
th
e
comin
g
o
f
Islam
.
O
n
th
e
contrary
,
on
e
coul
d
argu
e
th
e
stat
e
o
f
th
e
unbelievin
g
Arab
s
i
n
pre-Islami
c
societ
y
wa
s
fa
r
wors
e
tha
n
tha
t
o
f
th
e
Jews
.
Moreover
,
ther
e
i
s
n
o
evidenc
e
fo
r
Islahi'
s
clai
m
tha
t
thes
e
machination
s
cause
d
weaknesse
s
amon
g
th
e
Muslim
s
(sakht
qism
ki
kamzauryan,
ibid
,
p
.
377
)
o
r
fo
r
hi
s
vie
w
tha
t
th
e
Jew
s
wer
e
irritate
d
b
y
th
e
Muslims
'
prestig
e
{yahud
par
ye
bat
bahut
shaq
ihiy,
ibid
,
p
.
386
)
s
o
tha
t
the
y
bega
n
t
o
plo
t
32
4

333. reveng
e
(intiqam
lene
ki
tadbir,
ibid)
.
Al
l
thes
e
observation
s
ar
e
base
d
o
n
Islahi'
s
ow
n
intuitiv
e
perceptio
n
abou
t
th
e
stat
e
o
f
affair
s
durin
g
th
e
tim
e
o
f
revelation
.
Islah
i
devote
s
a
disproportionat
e
amoun
t
o
f
spac
e
(1
3
pages
)
t
o
discussin
g
vers
e
2
o
f
th
e
presen
t
Surah
.
Punishmen
t
fo
r
th
e
adultere
r
an
d
adulteres
s
i
s
obviousl
y
a
topi
c
o
f
grea
t
importanc
e
t
o
him
.
H
e
doe
s
no
t
clarif
y
tha
t
i
t
wa
s
the
punishment
of
stoning
(rajm)
tha
t
th
e
Jew
s
implemente
d
onl
y
agains
t
a
poo
r
perso
n
fo
r
the
y
di
d
perfor
m
floggin
g
o
n
ever
y
perso
n
wh
o
committe
d
adultery
.
I
t
i
s
i
n
th
e
cours
e
o
f
thi
s
discussio
n
tha
t
Islah
i
quote
s
tw
o
complet
e
paragraph
s
fro
m
wha
t
h
e
ha
d
writte
n
i
n
relatio
n
t
o
verse
s
33-3
4
o
f
Sura
h
Al
Maidah
(vol
.
2
,
pp
.
368-369)
.
Ultimately
,
Islah
i
argue
s
tha
t
th
e
punishmen
t
stipulate
d
b
y
vers
e
2
o
f
Sura
h
An
Nur
i
s
warrante
d
becaus
e
o
f
th
e
socia
l
disorde
r
cause
d
b
y
adultery
.
H
e
als
o
say
s
tha
t
vers
e
3
3
o
f
Sura
h
Al
Maidah
ha
d
alread
y
justifie
d
suc
h
punishment
.
Islah
i
quote
s
severa
l
ahadith
an
d
tradition
s
tha
t
suppor
t
hi
s
vie
w
abou
t
punishmen
t
fo
r
adulterer
s
(cf
.
vol
.
5
,
p
.
366-373)
.
I
t
i
s
remarkabl
e
tha
t
Islah
i
provide
s
s
o
man
y
ahadith
t
o
confir
m
hi
s
view
s
o
n
adulter
y
sinc
e
i
t
i
s
no
t
hi
s
custo
m
t
o
mak
e
muc
h
us
e
o
f
th
e
ahadith
i
n
hi
s
commentary
.
Th
e
onl
y
furthe
r
referenc
e
t
o
tradition
s
o
f
an
y
kin
d
i
n
thi
s
Sura
h
occur
s
i
n
hi
s
discussio
n
o
f
vers
e
33
,
whic
h
concern
s
marriag
e
an
d
slavery
.
I
n
tha
t
context
,
h
e
refer
s
t
o
severa
l
othe
r
tradition
s
(riwayat,
cf
.
ibid
,
p
.
40
2
an
d
ahadith,
cf
.
ibid
,
p
.
403)
.
Furthermore
,
i
n
thi
s
Surah
,
Islah
i
make
s
referenc
e
t
o
moder
n
way
s
o
f
thinkin
g
(ab
maujuda
zamane
mein
to
ye
mustaqil
falsafa
ban
gaya
hai,
ibid
,
p
.
362
.
H
e
comment
s
o
n
a
numbe
r
o
f
issue
s
suc
h
a
s
adultery
,
th
e
media
,
fashion
,
Islami
c
Dres
s
Cod
e
fo
r
women
,
moder
n
display
s
o
f
jewelr
y
an
d
Islami
c
punishments
.
Islah
i
i
s
ver
y
critica
l
o
f
hi
s
ow
n
countr
y
(ap
apne
hi
mulk
ko
lijiye,
ibid)
.
I
n
thes
e
comments
,
Islah
i
ha
s
becom
e
a
commentato
r
o
n
moder
n
lif
e
rathe
r
tha
n
a
n
exeget
e
o
f
th
e
Qur'an
.
Finally
,
Islah
i
idealize
s
Islami
c
societ
y
a
s
i
t
wa
s
i
n
Medin
a
an
d
see
s
i
t
a
s
a
blu
e
prin
t
fo
r
al
l
Islami
c
societies
.
Hence
,
vers
e
3
1
i
s
addresse
d
t
o
th
e
17
0
Islah
i
doe
s
no
t
sho
w
th
e
sam
e
concer
n
tha
t
Abdulla
h
Saee
d
doe
s
t
o
explai
n
thes
e
punishment
s
i
n
a
contemporar
y
context
.
Saee
d
say
s
tha
t
"th
e
measur
e
itself
,
whethe
r
amputation
,
flogging
o
r
execution
,
doe
s
no
t
appea
r
t
o
h
e
th
e
primary
objectiv
e
o
f
th
e
Qur'a
n
i
n
relatio
n
t
o
thes
e
crimes
.
Wha
t
i
s
mor
e
importan
t
from
it
s
poin
t
o
f
vie
w
i
s
avoidanc
e
o
f
the crim
e
i
n
th
e
first
place
,
an
d
the
n
repentanc
e
i
f
a crim
e
i
s
committed.
"
Saee
d
(2006)
,
p
.
136
.
Saee
d
goe
s
o
n
t
o
sa
y
that
,
eve
n
a
t
th
e
tim
e
o
f
th
e
Companions
,
"ther
e
wa
s
som
e
scop
e
fo
r
ijlihad
i
n
applyin
g
th
e
Qur'ani
c
injunction
s
o
n
hadd".
Ibid
.
32
5

334. whol
e
o
f
Islami
c
societ
y
(pure
muslim
mu
'sharah ki
islah
o
tathir
ke
liye
di
gayi
hai
is
wajh
se
sab
ko
khitab
kar
ke,
ibid
,
p
.
399)
.
Islah
i
seem
s
t
o
b
e
sayin
g
tha
t
th
e
vers
e
ca
n
b
e
understoo
d
an
d
applie
d
b
y
al
l
Muslim
s
o
f
ever
y
perio
d
an
d
cultur
e
withou
t
furthe
r
considerations
.
Furthermore
,
i
n
th
e
fiv
e
condition
s
Islah
i
lay
s
dow
n
fo
r
th
e
implementatio
n
o
f
Islami
c
punishments
,
hi
s
reflection
s
mov
e
fro
m
th
e
particula
r
situatio
n
o
f
Medin
a
t
o
th
e
presen
t
time
,
withou
t
makin
g
an
y
allowance
s
fo
r
change
s
tha
t
ma
y
hav
e
occurre
d
i
n
th
e
social
,
politica
l
an
d
cultura
l
context
.
17
1
Similarly
,
Islah
i
constantl
y
refer
s
t
o
th
e
whol
e
o
f
Islami
c
societ
y
i
n
hi
s
discussio
n
o
f
verse
s
32-3
3
(cf
.
ibid
,
pp
.
400-403)
.
I7
:
Islah
i
make
s
simila
r
genera
l
statement
s
abou
t
Isla
m
an
d
Muslim
s
i
n
Sura
h
Al
Hajj.
Cf
.
m
y
conclusion,
32
6

335. Genera
l
Introductio
n
t
o
Sura
h
Grou
p
Fou
r
Th
e
fourt
h
Sura
h
Grou
p
start
s
wit
h
Sura
h
Al
Furqan
an
d
consist
s
o
f
eigh
t
Surahs
.
Th
e
firs
t
seve
n
Surah
s
o
f
thi
s
Sura
h
Grou
p
ar
e
Mecca
n
an
d
th
e
las
t
Sura
h
o
f
th
e
Group
,
Sura
h
Al
Ahzab,
i
s
a
Medina
n
Surah
.
Th
e
sam
e
rul
e
o
f
Sura
h
pair
s
applie
s
t
o
thi
s
Sura
h
Grou
p
a
s
fo
r
forme
r
Sura
h
Groups
.
Th
e
las
t
Sura
h
o
f
th
e
forme
r
Sura
h
Group
,
Sura
h
An
Nur,
wa
s
a
summary
.
Likewise
,
th
e
las
t
Sura
h
o
f
thi
s
Sura
h
Grou
p
als
o
ha
s
th
e
natur
e
o
f
a
summar
y
o
r
complemen
t
(takmila
wa
tamtamah,
vol
.
5
,
p
.
439)
.
Thi
s
Sura
h
Grou
p
discusse
s
th
e
thre
e
period
s
i
n
th
e
ris
e
o
f
Isla
m
(islami
da
'wat,
ibid)
,
namely
,
invitation
,
migratio
n
an
d
expansio
n
(da
'wat,
hijrat,
jihad,
ibid)
,
a
s
wel
l
a
s
basi
c
teaching
s
concernin
g
th
e
unit
y
o
f
God
,
prophethoo
d
an
d
lif
e
afte
r
deat
h
(tauhid,
risalat,
ma
'ad,
ibid)
.
However
,
Sura
h
Grou
p
Fou
r
ha
s
it
s
ow
n
characteristi
c
styl
e
an
d
wa
y
o
f
presentin
g
th
e
subjec
t
matte
r
(uslub,
andaz
aur
maw
ad
istadlal,
ibid)
.
Th
e
mai
n
them
e
(
'umud
)
o
f
th
e
whol
e
o
f
Sura
h
Grou
p
Fou
r
consist
s
o
f
proof
s
fo
r
prophethoo
d
(is
grup
ka jama'
'umud
sabat-i-risalat,
ibid)
.
Th
e
Sura
h
Grou
p
describe
s
th
e
variou
s
way
s
th
e
Qurays
h
gav
e
expressio
n
t
o
thei
r
objection
s
an
d
t
o
thei
r
doubt
s
abou
t
th
e
genuinenes
s
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
abou
t
th
e
revelatio
n
o
f
th
e
Qur'an
.
Th
e
Surah
s
i
n
thi
s
Sura
h
Grou
p
us
e
a
variet
y
o
f
style
s
t
o
provid
e
variou
s
answer
s
t
o
objection
s
concernin
g
thes
e
question
s
an
d
t
o
establis
h
th
e
natur
e
an
d
authenticit
y
o
f
the Qur'a
n
(quran
ka
asl
martaba
o
maqam,
ibid)
.
I
n
thi
s
way
,
th
e
goo
d
new
s
o
f
victor
y
an
d
prosperit
y
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
-
afte
r
endurin
g
man
y
trial
s
-
i
s
announce
d
t
o
thos
e
wh
o
believ
e
i
n
th
e
messag
e
o
f
th
e
Qur'a
n
(dunya
aur
akhirat
donon
mein,
fauz
o
falah
ki
basharat,
ibid)
.
I
n
contras
t
t
o
thi
s
goo
d
news
,
th
e
Sura
h
Grou
p
als
o
present
s
th
e
consequence
s
o
f
persistin
g
i
n
disbelie
f
eve
n
afte
r
th
e
argument
s
fo
r
belie
f
in th
e
messag
e
o
f
the Qur'a
n
hav
e
bee
n
mad
e
perfectl
y
clea
r
(itmam-i-
hujjat
ke
ba 'd,
ibid)
.
32
7

336. Sura
h
Al
Furqan
Introductio
n
Islah
i
say
s
tha
t
th
e
'umud
o
f
th
e
Sura
h
concern
s
th
e
defens
e
o
f
th
e
Qur'a
n
an
d
o
f
th
e
Prophe
t
(is
surah
ka
'umud
quran
aur
nabi
salla
allahu
alayhi
wa
sallam
ka
difa'a
hai,
ibid
,
vol
.
5
,
p
.
439)
.
Th
e
Sura
h
relate
s
th
e
objection
s
an
d
th
e
doubt
s
tha
t
th
e
opponent
s
ha
d
abou
t
th
e
Qur'a
n
an
d
abou
t
th
e
Prophe
t
an
d
make
s
a
respons
e
t
o
thes
e
matters
.
Th
e
Sura
h
als
o
bring
s
ou
t
th
e
underlyin
g
reason
s
(asal
muharrikat,
ibid
)
fo
r
th
e
objection
s
o
f
th
e
opponent
s
an
d
clarifie
s
thos
e
thing
s
tha
t
cause
d
the
m
mos
t
aversion
,
suc
h
a
s
th
e
messag
e
o
f
unit
y
an
d
th
e
warnin
g
abou
t
punishmen
t
(da'wat-i-tauhid
ya
inzar-i-
'azah,
ibid
,
p
.
440)
.
Th
e
Them
e
o
f
th
e
Sura
h
Islah
i
accuse
s
th
e
leader
s
o
f
th
e
Qurays
h
o
f
tryin
g
t
o
reduc
e
th
e
statu
s
o
f
th
e
Qur'a
n
fro
m
tha
t
o
f
a
heavenl
y
boo
k
(kitab-i-asmani
hone
ka
tasawwur,
ibid
,
p
.
445
)
t
o
a
n
expressio
n
o
f
poetr
y
('ala
sha'iron
ya
zaurdar
khatibon
ka
kalam,
ibid)
.
A
s
vers
e
4
says
:
Moreover
,
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
ar
e
won
t
t
o
say
,
"Thi
s
(Qur'an
)
i
s
nothin
g
bu
t
a
li
e
whic
h
h
e
(himself
)
ha
s
devise
d
wit
h
th
e
hel
p
o
f
othe
r
people
,
wh
o
thereupo
n
hav
e
perverte
d
th
e
trut
h
an
d
brough
t
a
falsehoo
d
int
o
being.
"
Th
e
leader
s
o
f
th
e
Qurays
h
(quraysh
ke
lidaron,
ibid
)
trie
d
t
o
deceiv
e
th
e
peopl
e
b
y
claimin
g
tha
t
th
e
Qur'a
n
wa
s
merel
y
th
e
wor
k
o
f
th
e
Prophet
,
whic
h
h
e
attribute
d
t
o
God
.
I
n
thi
s
way
,
the
y
trie
d
t
o
destro
y
bot
h
th
e
Prophet'
s
clai
m
t
o
bein
g
a
messenge
r
o
f
Go
d
an
d
th
e
divin
e
origi
n
o
f
th
e
Qur'a
n
(anhazrat
salla
allahu
alayhi
wa
sallam
ke
da'we
risalat
aur
quran
ke
wahi
ilahi
hone,
ibid)
.
The
y
als
o
sai
d
tha
t
other
s
ha
d
helpe
d
th
e
Prophe
t
t
o
produc
e
th
e
Qur'a
n
becaus
e
th
e
Prophe
t
coul
d
no
t
hav
e
ha
d
acces
s
t
o
th
e
histor
y
o
f
th
e
Prophet
s
containe
d
i
n
th
e
Qur'a
n
withou
t
th
e
hel
p
o
f
other
s
(is
kitab
ki
tasnifmein
kuch
dusre
logon
ke
zahn
bhi
muhammad
salla
allahu
alayhi
wa
sallam
ke
sath
sharik
hain,
ibid)
.
Th
e
Sura
h
als
o
respond
s
t
o
question
s
abou
t
th
e
dignit
y
o
f
a
prophet
.
Vers
e
7
ha
d
asked
:
Wha
t
sor
t
o
f
apostl
e
i
s
thi
s
(man
)
wh
o
eat
s
foo
d
(lik
e
al
l
othe
r
mortals
)
an
d
goe
s
abou
t
i
n
th
e
market-places
?
Islah
i
find
s
a
respons
e
t
o
thi
s
questio
n
i
n
vers
e
20
:
32
8

337. W
e
neve
r
sen
t
a
s
Ou
r
message-bearer
s
an
y
bu
t
(morta
l
men,
)
wh
o
indee
d
at
e
foo
d
(lik
e
othe
r
huma
n
beings
)
an
d
wen
t
abou
t
i
n
th
e
market-places
.
Islah
i
conclude
s
tha
t
th
e
ordinar
y
activitie
s
o
f
a
huma
n
bein
g
d
o
n
o
lesse
n
th
e
statu
s
o
f
prophe
t
hoo
d
{mansub-i-risalat
ke
munafi
nahin
hai,
ibid
,
p
.
457)
.
Islah
i
allude
s
t
o
th
e
fac
t
tha
t
th
e
Qur'a
n
encourage
s
thos
e
wh
o
ar
e
no
t
awar
e
o
f
th
e
natur
e
o
f
prophe
t
hoo
d
t
o
see
k
informatio
n
fro
m
th
e
Peopl
e
o
f
th
e
Boo
k
(agar
turn
nubuwwat
o
risalat
ki
tarikh
se
bekhabar
ho,
ibid
,
p
.
458)
.
Furthermore
,
Islah
i
find
s
tha
t
vers
e
3
3
i
s
a
defens
e
o
f
th
e
statu
s
o
f
prophe
t
hood
:
An
d
(that
)
the
y
(wh
o
den
y
th
e
truth
)
migh
t
neve
r
taun
t
the
e
wit
h
an
y
deceptiv
e
half-trut
h
withou
t
Ou
r
conveyin
g
t
o
the
e
th
e
(full
)
trut
h
an
d
(providin
g
thee
)
wit
h
th
e
bes
t
explanation
.
Go
d
gav
e
th
e
Prophe
t
everythin
g
h
e
neede
d
t
o
exercis
e
hi
s
prophe
t
hoo
d
(nubuwwat
o
risalat,
ibid
,
p
.
464)
.
Th
e
Prophet'
s
ow
n
desire
s
di
d
no
t
pla
y
an
y
par
t
i
n
hi
s
missio
n
an
d
Go
d
himsel
f
take
s
responsibilit
y
t
o
defen
d
hi
s
Prophe
t
fro
m
th
e
attack
s
o
f
hi
s
enemie
s
(agar
mukhalifin
ke
in
tamam
hamlon
ki
mudafa'at
ki
zimmadari
allah
ta'ala
apne
upar
na
lete,
ibid)
.
Finally
,
th
e
plura
l
o
f
th
e
wor
d
fo
r
"prophet
"
i
n
vers
e
3
7
indicate
s
tha
t
rejectio
n
o
f
on
e
prophe
t
implie
s
a
rejectio
n
o
f
the
m
al
l
(ek
ka
inkar
sab
ka
inkar
hai,
ibid
,
p
.
467)
.
Externa
l
Source
s
Th
e
Qur'a
n
i
s
authenti
c
an
d
self-explanatory
.
Islah
i
dismisse
s
th
e
nee
d
fo
r
argument
s
base
d
o
n
externa
l
evidenc
e
t
o
provid
e
a
foundatio
n
fo
r
th
e
authenticit
y
o
f
th
e
Qur'a
n
(ye
kitab
apne
da
'wi
aur
apne
pesh
karne
wale
ki
sadaqat
ko
sabit
karne
ke
liye
bajae
khud
dalil
o
hujjat
hai.
ye
kisi
khariji
dalil
ki
muhtaj
nahin
hai,
ibid
,
p
.
443)
.
Islah
i
draw
s
thi
s
conclusio
n
fro
m
th
e
firs
t
vers
e
o
f
th
e
Surah
:
Hallowe
d
i
s
H
e
wh
o
fro
m
o
n
high
,
ste
p
b
y
step
,
ha
s
bestowe
d
upo
n
Hi
s
servan
t
th
e
standar
d
b
y
whic
h
t
o
discer
n
th
e
tru
e
fro
m
th
e
false
,
s
o
tha
t
t
o
al
l
th
e
worl
d
i
t
migh
t
b
e
a
warning
.
Islah
i
expect
s
th
e
believe
r
t
o
receiv
e
th
e
gif
t
o
f
th
e
Qur'a
n
instea
d
o
f
takin
g
step
s
t
o
destro
y
i
t
(aisi
chizon
ka
matalbah
karenjo
in
ke
liye
khair
ke
bajae
tabahi
ka
ba
'is
hon,
ibid)
.
Th
e
demand
s
(mutalbah)
tha
t
Islah
i
i
s
referrin
g
t
o
ar
e
th
e
objection
s
an
d
condition
s
tha
t
th
e
ric
h
peopl
e
o
f
Mecc
a
an
d
Tai
f
wer
e
placin
g
befor
e
th
e
Prophe
t
instea
d
o
f
simpl
y
acceptin
g
th
e
revelatio
n
o
f
32
9

338. th
e
Qura
n
(ye
e'tirazat
ziyadatar
makka
aur
taifke
daulatmandon
ke
uthae
hue
they,
ibid)
.
Islah
i
say
s
tha
t
th
e
firs
t
vers
e
o
f
thi
s
Sura
h
provide
s
th
e
Prophe
t
wit
h
everythin
g
h
e
need
s
t
o
accep
t
th
e
messag
e
o
f
th
e
Qur'a
n
withou
t
havin
g
recours
e
t
o
furthe
r
proof
s
o
r
evidenc
e
{allah
ta
'ala
ne
apne
bandah
khas
par
furqan
ki
shakl
meinjo
ni'mat-i-
'azma
utari
hai
is
ke
ba
'd
wo
kisi
chiz
ka
muhtaj
nahin
hai,
ibid)
.
Eve
n
materia
l
o
r
evidenc
e
obtaine
d
fro
m
historica
l
document
s
canno
t
replac
e
th
e
simpl
e
trus
t
i
n
Go
d
require
d
t
o
accep
t
th
e
revelatio
n
o
f
th
e
Qur'an
.
Islah
i
say
s
tha
t
th
e
Qur'a
n
shoul
d
b
e
give
n
preferenc
e
ove
r
book
s
o
f
histor
y
(asli
e
'timad
allah
ta
'ala
ki
kitab
par
hona
cahiye
na
ke
tarikh
ki
kitabon
par,
ibid
,
p
.
468)
.
Onl
y
book
s
o
f
histor
y
tha
t
confir
m
th
e
messag
e
o
f
th
e
Qur'a
n
ma
y
b
e
useful
.
However
,
th
e
Prophet
s
di
d
no
t
limi
t
themselve
s
t
o
quotin
g
rule
s
an
d
principle
s
i
n
thei
r
effort
s
t
o
convinc
e
th
e
peopl
e
o
f
God'
s
messag
e
bu
t
als
o
provide
d
histor
y
an
d
parable
s
t
o
clarif
y
thei
r
messag
e
{tamsilat
aur
tarikh
ke
ahwal
o
wage
'at
se
in
ko
achhi
tarah
mudallal
o
mubarhan
bhi
kar
dia,
ibid
,
p
.
469)
.
Hence
,
histor
y
an
d
parable
s
hav
e
thei
r
ow
n
rol
e
i
n
understandin
g
th
e
Qur'an
.
I
n
fact
,
Islah
i
say
s
tha
t
proverb
s
an
d
event
s
(amsal
o
waqe'at,
ibid
)
wer
e
use
d
extensivel
y
b
y
th
e
Prophet
s
t
o
conve
y
thei
r
messag
e
(yahi
tariqa
tamam
rasulon
ne
ikhtiyar
farmaya,
ibid)
.
Islah
i
say
s
tha
t
ther
e
i
s
n
o
acceptabl
e
excus
e
fo
r
an
y
reasonabl
e
perso
n
t
o
rejec
t
th
e
proverb
s
an
d
event
s
tha
t
th
e
Prophet
s
use
d
(amsal
o
waqe'at
se
is
tarah
wazeh
kar
dijati
hai
ke
ek hath
dharm
ke
siwa
koi
in
ka
inkar
nahin
kar
sakta,
ibid)
.
Thos
e
wh
o
d
o
rejec
t
thes
e
illustration
s
an
d
argument
s
o
f
th
e
Prophet
s
ar
e
unreasonabl
e
peopl
e
wh
o
accep
t
onl
y
thos
e
thing
s
tha
t
the
y
ca
n
se
e
wit
h
thei
r
physica
l
eye
s
(wo
log
'aql
o
dil
se
samajhne
wale
log
nahin
they
balke
sab
kuch
ankhon
se
dekh
kar
manane
wale
they,
ibid)
.
Islah
i
implie
s
tha
t
a
reasonabl
e
perso
n
i
s
on
e
wh
o
doe
s
no
t
limi
t
himsel
f
t
o
a
n
externa
l
vie
w
o
f
thing
s
bu
t
wh
o
use
s
hi
s
intellec
t
an
d
hi
s
intuitio
n
(
'aq
l
o
dil
se
samajhne
wale
log,
ibid)
.
I
n
fact
,
th
e
Qur'a
n
make
s
abundan
t
us
e
o
f
sign
s
an
d
symbol
s
t
o
expres
s
it
s
messag
e
(itni
nishaniyan
maujud
hain
ke
quran
ki
har
bat
ko
sabit
karne
ke
liye
wo
kafi
hain,
ibid
,
p
.
475)
.
Islah
i
say
s
tha
t
thes
e
sign
s
wil
l
b
e
effectiv
e
onl
y
fo
r
peopl
e
wh
o
ar
e
willin
g
t
o
us
e
thei
r
min
d
an
d
t
o
accep
t
th
e
lesson
s
an
d
guidanc
e
i
t
provide
s
(lekin
ye
nishaniyan
in
ke
liye
nafa
'a hain
jin
ke
andar
sochne
samajhne
aur
'ibrat
o
nasihat
hasil
karne
ka
iradah
paya
jata
ho,
ibid)
.
33
0

339. Th
e
Socia
l
Contex
t
Islah
i
say
s
tha
t
th
e
Sura
h
describe
s
th
e
situatio
n
o
f
th
e
leader
s
o
f
th
e
Qurays
h
(quraysh
ke
lidaron,
ibid
,
p
.
445
)
wh
o
wer
e
inten
t
o
n
provokin
g
suspicio
n
abou
t
th
e
Qur'a
n
an
d
abou
t
th
e
Prophe
t
amon
g
th
e
peopl
e
(ye
mukhalifin
ke
wo
aqwal
naql
ho
rahe
hain
jo
quran
aur
penghambar
salla
allahu
alayhi
wa
sallam
se
logon
ko
bad
guman
karne
ke
liye
wo
phailate
hain,
ibid
)
an
d
i
t
describe
s
th
e
effort
s
tha
t
th
e
Qurays
h
wer
e
makin
g
t
o
lea
d
th
e
peopl
e
astra
y
{quraysh
ne
is
mubham
ilzam
se
apne
'awam
ko
ye
taussur
dene
ki
koshish
ki,
ibid
,
p
.
.446)
.
Becaus
e
o
f
thei
r
arrogance
,
th
e
Qurays
h
rejecte
d
th
e
histor
y
relate
d
i
n
th
e
Qur'a
n
(is
ki
zid
bara-i-rast
mutarizin
quraysh
ke
ghurur
par
parti
thiy,
ibid,
p
.
447)
.
Th
e
Qur'a
n
use
s
th
e
wor
d
"criminal
"
(mujrimin,
ibid
,
p
.
462
)
i
n
referenc
e
t
o
thes
e
leader
s
(ye
lafz
in
gumrah
karne
wale
lidaron
ke
liye
ist
'emal
hua
hai,
ibid)
,
wh
o
wer
e
spreadin
g
fals
e
propagand
a
amon
g
th
e
peopl
e
(propaganda,
ibid)
.
Hence
,
th
e
warnin
g
give
n
i
n
th
e
Qur'a
n
i
s
primaril
y
directe
d
a
t
th
e
Qurays
h
(quraysh
ko
ye
tanbih
hai,
ibid
,
p
.
467)
.
I
f
the
y
behav
e
i
n
th
e
wa
y
tha
t
Pharao
h
an
d
hi
s
peopl
e
did
,
th
e
Qurays
h
wil
l
experienc
e
th
e
sam
e
fat
e
(ibid)
.
Islah
i
use
s
th
e
ver
y
sam
e
word
s
t
o
expres
s
thi
s
warnin
g
t
o
th
e
Qurays
h
a
s
h
e
ha
d
use
d
i
n
th
e
previou
s
Sura
h
Group
.
Beside
s
th
e
verse
s
directe
d
mor
e
specificall
y
t
o
th
e
leader
s
o
f
th
e
Quraysh
,
Islah
i
consider
s
vers
e
4
5
t
o
b
e
directe
d
t
o
a
wide
r
audience
:
Ar
t
tho
u
no
t
awar
e
o
f
th
y
Sustaine
r
(throug
h
Hi
s
works)
?
-
ho
w
H
e
cause
s
th
e
shado
w
t
o
lengthe
n
(toward
s
th
e
night
)
when
,
ha
d
H
e
s
o
willed
,
H
e
coul
d
indee
d
hav
e
mad
e
i
t
stan
d
still
:
bu
t
then
,
W
e
hav
e
mad
e
th
e
su
n
it
s
guide
.
Islah
i
say
s
tha
t
th
e
phras
e
"ar
t
tho
u
no
t
aware
"
i
s
addresse
d
individuall
y
t
o
eac
h
an
d
ever
y
perso
n
(khitab
yahan
fardan
fardan
har
mukhatab
se
hai,
ibid
,
p
.
474)
.
Similarly
,
vers
e
50
:
And
,
indeed
,
man
y
time
s
hav
e
W
e
repeate
d
(all
)
thi
s
unt
o
men
,
s
o
tha
t
the
y
migh
t
tak
e
i
t
t
o
heart
:
bu
t
mos
t
me
n
refus
e
t
o
b
e
augh
t
bu
t
ingrate
,
i
s
addresse
d
t
o
ever
y
leve
l
o
f
societ
y
(mukhatab
qaum
ke
har
tabqah
aur
har
groh,
ibid
,
p
.
477)
.
Th
e
messag
e
wa
s
no
t
limite
d
t
o
an
y
on
e
particula
r
grou
p
(ye
nahin
hua
hai
ke
tabligh
o
ta
'Urn ki
ye
jiddo
jahd
kisi
khas
groh
hi
ke
andar
mahdud
rahi
ho,
ibid)
.
Moreover
,
th
e
phras
e
fro
m
vers
e
59
:
33
1

340. Ask
,
then
,
abou
t
Him
,
(the
)
On
e
wh
o
i
s
(truly
)
aware
,
i
s
addresse
d
t
o
al
l
thos
e
peopl
e
jus
t
mentione
d
(khitab
'am
mukhatabon
se
hai,
ibid
,
p
.
481)
.
Again
,
vers
e
6
3
describe
s
th
e
attitud
e
o
f
al
l
peopl
e
wh
o
submi
t
t
o
God
:
For
,
(true
)
servant
s
o
f
th
e
Mos
t
Graciou
s
ar
e
(only
)
the
y
wh
o
wal
k
gentl
y
o
n
earth
,
an
d
who
,
wheneve
r
th
e
foolis
h
addres
s
them
,
repl
y
wit
h
(word
s
of
)
peace
.
Th
e
purpos
e
o
f
thi
s
vers
e
i
s
t
o
presen
t
th
e
Qurays
h
an
d
th
e
Muslim
s
{musalmanon par
bhi)
wit
h
a
mirro
r
b
y
mean
s
o
f
whic
h
the
y
ca
n
compar
e
themselve
s
wit
h
huma
n
natur
e
a
s
i
t
shoul
d
b
e
{maqsud
ek
tar
if
to
mutarizin
quraysh
ke
samne
ek
aisa
aina
rakh
dena
hai jo
in
ke
age
insaniyat
ke
asli
husn
o jamal
ko
beniqab
kar
de,
ibid
,
p
.
486)
.
Islah
i
explain
s
th
e
vers
e
b
y
usin
g
word
s
tha
t
encompas
s
al
l
peopl
e
(insan,
ek
shakhs,
kisi
se,
ibid
)
bu
t
set
s
th
e
vers
e
i
n
th
e
historica
l
contex
t
o
f
th
e
ridicul
e
tha
t
th
e
Prophe
t
ha
d
t
o
undergo
.
Th
e
cultura
l
contex
t
present
s
itsel
f
i
n
Islahi'
s
referenc
e
t
o
th
e
literatur
e
o
f
th
e
Arab
s
wher
e
w
e
fin
d
reference
s
t
o
th
e
Mos
t
Graciou
s
(in
ke
litrichar
me
in
allah
aur
rahman
donon
nam
milte
hain,
ibid
,
p
.
481)
.
Moreover
,
Islahi'
s
explanatio
n
o
f
vers
e
6
0
i
s
base
d
o
n
a
n
analysi
s
o
f
Ara
b
customs
:
Ye
t
whe
n
the
y
(wh
o
ar
e
ben
t
o
n
denyin
g
th
e
truth
)
ar
e
told
,
"Prostrat
e
yourselve
s
befor
e
th
e
Mos
t
Gracious,
"
the
y
ar
e
won
t
t
o
ask
,
"An
d
(wh
o
and
)
wha
t
i
s
th
e
Mos
t
Gracious
?
Ar
e
w
e
t
o
prostrat
e
ourselve
s
befor
e
whateve
r
tho
u
biddes
t
u
s
(t
o
worship)?
"
-
an
d
s
o
(th
y
call
)
bu
t
increase
s
thei
r
aversion
.
Islah
i
say
s
tha
t
th
e
Arab
s
fel
t
th
e
Peopl
e
o
f
th
e
Boo
k
wer
e
tryin
g
t
o
impos
e
thei
r
ow
n
way
s
ont
o
the
m
(apne
dini
tasawwurat
ko
musallat
karna
chahte
hain,
ibid
,
p
.
482
)
an
d
tha
t
th
e
us
e
o
f
thi
s
nam
e
fo
r
Go
d
(rahman)
wa
s
a
ver
y
provocativ
e
an
d
emotiona
l
issu
e
(is
se
qaumi
aur
mazhabi
donon
hi
qism
ke
jazbat
mein
ishte'alpaida
hota
hai,
ibid)
.
Bu
t
thi
s
vers
e
i
s
tellin
g
th
e
Arab
s
tha
t
th
e
nam
e
"Mos
t
Gracious
"
(rahman)
contain
s
ric
h
blessing
s
(beshumar
barkaton
aur
rahmaton
ka
khazana
hai,
ibid
,
p
.
482)
.
Th
e
conclusio
n
i
s
tha
t
vers
e
6
0
canno
t
b
e
understoo
d
withou
t
som
e
knowledg
e
o
f
th
e
socio-cultura
l
an
d
religiou
s
contex
t
o
f
societ
y
a
t
th
e
tim
e
o
f
revelation
.
Differen
t
Kind
s
o
f
Languag
e
I
n
th
e
introductio
n
t
o
thi
s
Sura
h
Group
,
Islah
i
say
s
tha
t
th
e
mai
n
differenc
e
betwee
n
thi
s
Sura
h
Grou
p
an
d
th
e
previou
s
on
e
i
s
th
e
styl
e
an
d
manne
r
o
f
presentin
g
th
e
argument
s
(uslub,
andaz
aur
mawad
istadlal,
ibid
,
p
.
439)
.
33
2

341. Apar
t
fro
m
a
passin
g
referenc
e
t
o
th
e
expressio
n
o
f
surpris
e
i
n
vers
e
3
(is
mein
izhar-i-ta'ajjub
ka
mazmun
bhi
muzmar
hai,
ibid
,
p
.
445)
,
Islahi'
s
firs
t
referenc
e
t
o
th
e
questio
n
o
f
styl
e
i
s
i
n
connectio
n
wit
h
th
e
word
s
o
f
vers
e
7
:
Ye
t
the
y
say
:
"Wha
t
sor
t
o
f
apostl
e
i
s
thi
s
(man
)
wh
o
eat
s
foo
d
(lik
e
al
l
othe
r
mortals
)
an
d
goe
s
abou
t
i
n
th
e
marke
t
places
?
Wha
t
ha
s
no
t
a
n
ange
l
(visibly
)
bee
n
sen
t
dow
n
unt
o
him
,
t
o
ac
t
a
s
a
warne
r
togethe
r
wit
h
him?
"
Islah
i
recognize
s
tha
t
thi
s
vers
e
expresse
s
mor
e
tha
n
jus
t
a
simpl
e
questio
n
becaus
e
th
e
word
s
expres
s
bot
h
astonishmen
t
an
d
mocker
y
(ista'ajab
aur
tanz
o
istehza,
ibid
,
p
.
448)
.
Similarly
,
vers
e
5
9
i
s
no
t
simpl
y
a
numerica
l
statemen
t
abou
t
si
x
aeons
:
H
e
wh
o
ha
s
create
d
th
e
heaven
s
an
d
th
e
eart
h
an
d
al
l
tha
t
i
s
betwee
n
the
m
i
n
si
x
aeons
,
an
d
i
s
establishe
d
o
n
th
e
thron
e
o
f
Hi
s
almightiness
:
th
e
Mos
t
Gracious
!
Ask
,
then
,
abou
t
Him
,
(the
)
On
e
wh
o
i
s
(truly
)
aware
.
Th
e
vers
e
expresse
s
th
e
fac
t
tha
t
thi
s
univers
e
di
d
no
t
com
e
abou
t
b
y
acciden
t
(is
mein
is
haqiqat
ki
taraf
isharah
hai
ke
ye
kainat
kisi
ittifaqi
hadsa
ke
taur
par
nahin
a
gayi,
ibid
,
p
.
480)
.
Islahi'
s
conclusio
n
i
s
base
d
o
n
th
e
sig
n
valu
e
o
f
th
e
languag
e
(is
mein
is
haqiqat
ki
taraf
isharah
hai,
ibid)
.
Islah
i
explain
s
tha
t
vers
e
4
0
refer
s
t
o
a
n
interio
r
wa
y
o
f
seein
g
tha
t
lead
s
t
o
faith
:
An
d
the
y
(wh
o
no
w
den
y
Ou
r
messages
)
mus
t
surel
y
hav
e
com
e
acros
s
tha
t
tow
n
whic
h
wa
s
raine
d
upo
n
b
y
a
rai
n
o
f
evil
:
hav
e
they
,
then
,
neve
r
behel
d
i
t
(wit
h
thei
r
mind'
s
eye)
?
Bu
t
nay
,
the
y
woul
d
no
t
believ
e
i
n
resurrection
!
Ther
e
wer
e
plent
y
o
f
ruin
s
t
o
b
e
see
n
alon
g
th
e
wa
y
tha
t
th
e
merchant
s
too
k
(is
basti
par
se
to
ye
aye
din
apne
tijarati
safaron
mein
guzarte
hainl
kiya
is
ke
asar
bhi
ye
nahin
dekhte
rahe
hainl
ibid
,
p
.
469)
.
Despit
e
seein
g
thes
e
ruins
,
however
,
th
e
merchant
s
remai
n
blin
d
t
o
th
e
realit
y
o
f
lif
e
afte
r
deat
h
(sab
kuch
dekhne
ke
bawajud
andhe
bane
hue
hain,
ibid)
.
Islah
i
add
s
tha
t
th
e
Qurays
h
mus
t
hav
e
see
n
th
e
ruin
s
lef
t
b
y
th
e
peopl
e
o
f
Lo
t
(ibid
)
bu
t
the
y
di
d
no
t
hav
e
th
e
eye
s
o
f
fait
h
tha
t
lead
s
t
o
knowledg
e
o
f
th
e
lif
e
t
o
com
e
(ankhon
ke
andar
basirat
akhirat
ke
tasawwur
se
paida
hoti
hai,
ibid
,
p
.
470)
.
Islah
i
i
s
clearl
y
usin
g
figurativ
e
languag
e
t
o
expres
s
th
e
meanin
g
o
f
th
e
verses
.
However
,
Islah
i
categoricall
y
denie
s
tha
t
th
e
referenc
e
t
o
cattl
e
i
n
vers
e
4
4
i
s
a
n
exaggerate
d
expression
:
33
3

342. O
r
dos
t
tho
u
thin
k
tha
t
mos
t
o
f
the
m
liste
n
(t
o
th
y
message
)
an
d
us
e
thei
r
reason
?
Nay
,
the
y
ar
e
bu
t
lik
e
cattl
e
-
nay
,
the
y
ar
e
eve
n
les
s
consciou
s
o
f
th
e
righ
t
way
!
Islah
i
say
s
tha
t
th
e
compariso
n
o
f
me
n
wit
h
cattl
e
i
n
thi
s
vers
e
i
s
n
o
exaggeratio
n
bu
t
i
s
a
statemen
t
o
f
fac
t
(ye
koi
mubalaghah
ka
uslub-i-bayan
nahin
hai
balke
bay
an
haqiqat
hai,
ibid
,
p
.
471)
.
I
n
thi
s
case
,
Islah
i
refuse
s
t
o
accep
t
tha
t
th
e
vers
e
use
s
hyperbol
e
t
o
expres
s
th
e
meaning
.
However
,
a
statemen
t
o
f
fac
t
i
s
als
o
a
styl
e
o
f
expressio
n
tha
t
nee
d
t
o
b
e
understoo
d
b
y
a
perso
n
wit
h
th
e
righ
t
dispositio
n
o
f
heart
.
O
n
th
e
othe
r
hand
,
Islah
i
refer
s
t
o
variou
s
style
s
an
d
expression
s
t
o
describ
e
th
e
imag
e
o
f
hel
l
(ye
taswir
hai,
ibid
,
p
.
454)
.
Verse
s
12-1
3
say
:
Whe
n
i
t
shal
l
fac
e
the
m
fro
m
afar
,
the
y
wil
l
hea
r
it
s
angr
y
roa
r
an
d
it
s
hiss
;
an
d
whe
n
the
y
ar
e
flung
,
linke
d
(all
)
together
,
int
o
a
tigh
t
spac
e
within
,
the
y
wil
l
pra
y
fo
r
extinctio
n
ther
e
an
d
then
!
Islah
i
personalize
s
thi
s
imag
e
o
f
hel
l
b
y
sayin
g
tha
t
i
t
"sees
"
thos
e
condemne
d
t
o
i
t
fro
m
afa
r
(in
ko
dur
hi
se
dekh
kar,
ibid)
,
take
s
reveng
e
o
n
th
e
unbeliever
s
(wo
in
se
intiqam
kejosh
meinpahle
se
biphari
hui
hai,
ibid
)
an
d
roar
s
an
d
hisse
s
lik
e
a
hungr
y
lio
n
(is
tarah
daharegi
jis
tarah
bukha
sher
daharta
hai,
ibid)
.
Thes
e
ar
e
description
s
an
d
expression
s
tha
t
appea
l
t
o
th
e
imaginatio
n
fo
r
thei
r
meanin
g
t
o
becom
e
clear
.
I
n
hi
s
discussio
n
o
f
verse
s
tha
t
refe
r
t
o
hel
l
i
n
term
s
o
f
space
,
Islah
i
use
s
languag
e
o
f
a
physica
l
natur
e
t
o
describ
e
th
e
scene
.
Fo
r
instance
,
vers
e
1
3
refer
s
t
o
hel
l
a
s
a
"tigh
t
space"
:
An
d
whe
n
the
y
ar
e
flung
,
linke
d
(all
)
together
,
int
o
a
tigh
t
spac
e
within
,
the
y
wil
l
pra
y
fo
r
extinctio
n
ther
e
an
d
then
!
Islah
i
describe
s
th
e
wa
y
thes
e
peopl
e
wil
l
b
e
linke
d
togethe
r
wit
h
actua
l
chain
s
(ya
'ni
awwal
to
jaga
tang
aur
phir
is
mein
bhi
wo
bandh
kar
aur
zanjiron
meinjakar
kar
dalejayenge,
ibid)
.
Islah
i
ha
s
a
simila
r
approac
h
t
o
vers
e
14
:
(Bu
t
the
y
wil
l
b
e
told:
)
"Pra
y
no
t
toda
y
fo
r
on
e
singl
e
extinction
,
bu
t
pra
y
fo
r
man
y
extinctions!
"
Islah
i
suggest
s
tha
t
thi
s
comman
d
t
o
pra
y
coul
d
b
e
a
referenc
e
t
o
th
e
actua
l
word
s
spoke
n
b
y
Go
d
throug
h
a
warde
n
o
f
hel
l
t
o
thos
e
confine
d
ther
e
(ye
bat
qaulan
bhi
ho
sakti
hai,
ibid
,
p
.
455
)
o
r
coul
d
b
e
a
referenc
e
t
o
th
e
actua
l
situatio
n
(aur
surat-i-hal
ki
ta
'bir
bhi
ho
sakti
hai,
ibid)
.
Fo
r
Islahi
,
bot
h
alternative
s
ar
e
possible
.
33
4

343. Furthermore
,
Islah
i
resort
s
t
o
physica
l
categorie
s
t
o
expres
s
th
e
meanin
g
o
f
vers
e
34
:
(An
d
so
,
tel
l
thos
e
wh
o
ar
e
ben
t
o
n
denyin
g
th
e
trut
h
that
)
the
y
wh
o
shal
l
b
e
gathere
d
unt
o
hel
l
upo
n
thei
r
faces
-
i
t
i
s
the
y
wh
o
(i
n
th
e
lif
e
t
o
come
)
wil
l
b
e
wors
t
i
n
statio
n
an
d
stil
l
farthe
r
astra
y
fro
m
th
e
pat
h
(o
f
truth)
!
Islah
i
say
s
tha
t
thos
e
condemne
d
t
o
hel
l
wil
l
b
e
dragge
d
ther
e
i
n
a
physica
l
wa
y
(wo
log
honge
jo
muhon
ke
bal
ghasit
kar
dozakh
ki
taraf
le
jaye
jayenge,
ibid
,
p
.
464)
.
H
e
doe
s
no
t
discus
s
whethe
r
th
e
imag
e
o
f
"dragging
"
(ghasitna)
int
o
hel
l
ma
y
indicat
e
th
e
spiritua
l
o
r
emotiona
l
abasemen
t
tha
t
take
s
place
.
Similarly
,
wit
h
referenc
e
t
o
vers
e
66
,
h
e
depict
s
hel
l
a
s
a
physica
l
plac
e
(jahanam
ek
aisi
haulnakjaga
hai,
ibid
,
p
.
487)
.
Th
e
Wa
y
o
f
Go
d
Islah
i
interpret
s
th
e
verse
s
o
f
thi
s
Sura
h
accordin
g
t
o
wha
t
happene
d
i
n
th
e
pas
t
o
r
wha
t
wil
l
happe
n
o
n
th
e
las
t
day
.
Eve
n
whe
n
Islah
i
describe
s
God'
s
actio
n
i
n
th
e
present
,
h
e
mean
s
th
e
actio
n
o
f
Go
d
tha
t
i
s
situate
d
at.th
e
tim
e
o
f
revelation
.
Accordin
g
t
o
vers
e
6
:
Sa
y
(
O
Muhammad)
:
"H
e
wh
o
know
s
al
l
th
e
mysterie
s
o
f
th
e
heaven
s
an
d
th
e
eart
h
ha
s
bestowe
d
fro
m
o
n
hig
h
thi
s
(Qur'a
n
upo
n
me)
!
Verily
,
H
e
i
s
much-forgiving
,
a
dispense
r
o
f
grace!
"
Islah
i
say
s
tha
t
th
e
vers
e
explain
s
t
o
th
e
Prophe
t
ho
w
God
,
wh
o
know
s
th
e
past
,
th
e
presen
t
an
d
th
e
future
,
give
s
peopl
e
tim
e
t
o
chang
e
an
d
refor
m
themselve
s
(Jo
log
tauba
o
islah
karna
chahe,
ibid
,
p
.
447)
.
Eve
n
thoug
h
Go
d
know
s
al
l
tha
t
i
s
happenin
g
i
n
th
e
live
s
o
f
thes
e
people
,
Go
d
doe
s
no
t
mak
e
a
fina
l
decisio
n
abou
t
the
m
becaus
e
the
y
ma
y
stil
l
accep
t
hi
s
guidanc
e
an
d
forgivenes
s
(wo
apni
rahmat
ke
sabab
se
'azab
mein
jaldi
nahin
karta
balke
chahta
hai
ke
log
hidayat
ki
rah
ikhtiyar
karen
ta
ke
is
ki
maghfarat
ke
sazawar
hon,
ibid
,
p
.
448)
.
Islah
i
use
s
th
e
phras
e
"th
e
wa
y
o
f
God
"
(sunnat-
i-ilahi)
t
o
describ
e
th
e
opportunit
y
(muhlai)
give
n
t
o
th
e
sinne
r
t
o
see
k
reconciliatio
n
wit
h
Go
d
(sunnat-i-ilahi
.
.
.
is
liye
ke
is
dunya
mein
allah
ta
'ala
ne
ahl-i-batil
ko
bhi
ek
had-i-khas
tak
zaur
azmai
ki
muhlat
di
hai,
ibid
,
p
.
462)
.
Islah
i
say
s
tha
t
h
e
frequentl
y
use
s
thi
s
concep
t
o
f
"th
e
wa
y
o
f
God
"
an
d
refer
s
th
e
reade
r
t
o
vers
e
11
3
o
f
Sura
h
Al
An
'am
(ibid).
17
3
I7
-
'
Islah
i
use
s
th
e
sam
e
concept
,
fo
r
instance
,
t
o
explai
n
vers
e
3
0
o
f
the presen
t
Sura
h
(\>e
is
sunnat-i-ilahi ki
taraf
isharah
hai,
ibid
,
p
.
459
)
an
d
agai
n
fo
r
vers
e
3
8
(sunnat-i-ilahi
ke
mutabiq
mitstahiq
'azab tahri,
ibid
,
p
.
468
)
an
d
fo
r
vers
e
3
9
(sunnat-i-ilahi
jaisa
ke
hamjagahjagah
wazahat
karte
a
rahe
hain,
ibid
,
p
.
469
)
an
d
fo
r
vers
e
7
7
(}>ahan is
sunnat-i-ilahi
koyadrake,
ibid
,
p
.
491)
.
33
5

344. Furthermore
,
Islah
i
i
s
concerne
d
t
o
explai
n
ho
w
th
e
fina
l
an
d
irrevocabl
e
decisio
n
ha
s
alread
y
com
e
upo
n
certai
n
nation
s
an
d
people
s
i
n
th
e
past
.
H
e
conclude
s
tha
t
th
e
punishmen
t
o
f
Go
d
cam
e
upo
n
thes
e
nation
s
becaus
e
the
y
refuse
d
t
o
submi
t
t
o
Go
d
despit
e
th
e
clea
r
evidenc
e
tha
t
wa
s
presente
d
t
o
them
.
Go
d
di
d
no
t
punis
h
thes
e
peopl
e
unti
l
h
e
ha
d
provide
d
sufficien
t
evidenc
e
an
d
proo
f
tha
t
th
e
messag
e
o
f
th
e
Prophet
s
wa
s
tru
e
an
d
worth
y
o
f
acceptance
.
A
s
th
e
phras
e
fro
m
vers
e
1
9
says
:
An
d
now
.
.
.
yo
u
ca
n
neithe
r
war
d
of
f
(you
r
punishment
)
no
r
obtai
n
an
y
succour
!
Islah
i
say
s
th
e
phras
e
refer
s
t
o
th
e
crucia
l
momen
t
whe
n
th
e
evidenc
e
fo
r
fait
h
ha
s
bee
n
presente
d
i
n
ful
l
(itmam-i-hujjat)
an
d
ther
e
i
s
nothin
g
mor
e
thes
e
peopl
e
ca
n
d
o
t
o
escap
e
th
e
punishmen
t
the
y
deserv
e
(itmam-i-hujjat
our
qata
7 'azar
ke
ba 'd
tumhare live
koi
rah-i-firar
baqi
na
rah
jayegi,
ibid
,
p
.
457)
.
Islah
i
say
s
tha
t
verse
s
27-2
9
refe
r
t
o
a
simila
r
situatio
n
i
n
whic
h
th
e
evildoe
r
find
s
himsel
f
withou
t
an
y
wa
y
t
o
avoi
d
th
e
punishmen
t
tha
t
h
e
deserves
:
Indeed
,
h
e
le
d
m
e
astra
y
fro
m
th
e
remembranc
e
(o
f
God
)
afte
r
i
t
ha
d
com
e
unt
o
me
!
B
y
usin
g
th
e
sam
e
concep
t
(itmam-i-hujjat,
p
.
461)
,
Islah
i
explain
s
ho
w
th
e
evildoe
r
i
n
thes
e
verse
s
ha
s
n
o
wa
y
o
f
escape
.
33
6

345. Conclusion
s
Th
e
Qur'a
n
i
s
a
heavenl
y
boo
k
(kitab-i-asmani
hone
ka
tasawwur,
ibid
,
p
.
445)
,
whic
h
wa
s
no
t
th
e
wor
k
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
o
r
o
f
an
y
othe
r
huma
n
agent
.
I
t
is
,
therefore
,
authenti
c
an
d
self-explanatory
,
needin
g
n
o
externa
l
evidenc
e
t
o
provid
e
a
foundatio
n
fo
r
it
s
authenticit
y
(kisi
khariji
dalil
ki
muhtaj
nahin
hai,
ibid
,
p
.
443)
.
However
,
t
o
understan
d
th
e
Qur'an
,
th
e
reade
r
doe
s
hav
e
recours
e
t
o
factor
s
externa
l
t
o
th
e
Qur'an
,
suc
h
a
s
th
e
contex
t
o
r
th
e
environmen
t
i
n
whic
h
i
n
whic
h
i
t
wa
s
reveale
d
an
d
i
n
whic
h
i
t
i
s
rea
d
today
.
Islah
i
doe
s
no
t
distinguis
h
sufficientl
y
clearl
y
betwee
n
th
e
authenticity
o
f
th
e
Qur'a
n
-
whic
h
doe
s
no
t
depen
d
o
n
externa
l
evidenc
e
-
an
d
th
e
interpretation
o
f
th
e
Qur'an
,
fo
r
whic
h
on
e
doe
s
tur
n
t
o
externa
l
evidence
.
I
t
seem
s
t
o
m
e
tha
t
Islah
i
play
s
dow
n
th
e
externa
l
evidenc
e
becaus
e
hi
s
startin
g
poin
t
fo
r
understandin
g
th
e
Qur'a
n
i
s
hi
s
perceptio
n
o
f
th
e
text
.
H
e
refer
s
t
o
th
e
externa
l
contex
t
onl
y
insofa
r
a
s
i
t
enable
s
hi
m
t
o
confir
m
hi
s
formulatio
n
o
f
th
e
them
e
(
'umud)
.
Th
e
verse
s
o
f
Sura
h
Al
Furqan
tha
t
stres
s
th
e
authenticit
y
o
f
th
e
Qur'a
n
promp
t
Islah
i
t
o
dismis
s
an
y
externa
l
evidenc
e
t
o
understan
d
th
e
Qur'a
n
tha
t
doe
s
no
t
confor
m
t
o
hi
s
ide
a
o
f
th
e
theme
.
Fo
r
example
,
h
e
turn
s
t
o
th
e
literatur
e
o
f
th
e
Arab
s
(in
ke
litrichar
mein,
ibid
,
p
.
481
)
an
d
t
o
thei
r
cultura
l
an
d
religiou
s
feeling
s
(qaumi
aur
mazhabi
donon
hi
qism
ke
jazbat
mein
ishte'al
paida
hota
hai,
ibid
)
i
n
orde
r
t
o
explai
n
th
e
them
e
o
f
th
e
Sura
h
tha
t
h
e
ha
s
establishe
d
earlier
.
Islah
i
identifie
s
variou
s
group
s
tha
t
ar
e
addresse
d
b
y
th
e
Surah
.
H
e
say
s
i
t
i
s
directe
d
t
o
th
e
Qurays
h
(quraysh
ko
tanbih
hai,
ibid
,
p
.
467
)
an
d
t
o
ever
y
leve
l
o
f
societ
y
(mukhatab
qaum
ke
har
tabqah
aur
har
groh,
ibid
.
p
.
477
)
an
d
eve
n
t
o
th
e
Muslim
s
themselve
s
(musalmanon
par
bhi,
ibid
,
p
.
486)
.
Islah
i
als
o
use
s
word
s
tha
t
hav
e
a
mor
e
universa
l
scop
e
(suc
h
as
:
insan,
ek
shakhs,
kisi
se,
cf
.
ibid
)
t
o
indicat
e
th
e
addressee
s
o
f
th
e
Surah
.
Further
,
sinc
e
th
e
Prophet
s
themselve
s
use
d
parables
,
proverb
s
an
d
th
e
event
s
o
f
histor
y
(tamsilat
aur
tarikh
ke
ahwal
o
waqe
'at,
ibid
,
p
.
469
)
t
o
conve
y
thei
r
message
,
an
y
reade
r
ca
n
deriv
e
profi
t
fro
m
thes
e
illustration
s
an
d
argument
s
provide
d
h
e
use
s
hi
s
intellec
t
a
s
wel
l
a
s
hi
s
intuitio
n
(
'aq
l
o
dil
se
samajhne
wale
log,
ibid)
.
Islah
i
seem
s
t
o
giv
e
ful
l
freedo
m
t
o
th
e
reade
r
wit
h
th
e
righ
t
orientatio
n
t
o
interpre
t
th
e
Qur'a
n
(Jin
ke
andar
suchne
samajhne
aur
'ibrat
o
nasihat
hasil
karne
ka
iradah
paya
jata
ho,
ibid)
.
33
7

346. However
,
h
e
neve
r
suggest
s
tha
t
th
e
reade
r
coul
d
dispens
e
wit
h
th
e
them
e
(
'umud)
.
Th
e
styl
e
o
f
expressio
n
{uslub,
andaz
aur
mawad
istadlal,
ibid
,
p
.
439
)
i
s
th
e
distinguishin
g
mar
k
o
f
eac
h
Sura
h
i
n
th
e
Sura
h
Group
.
Sura
h
Ash
Shu 'ara
differ
s
fro
m
th
e
presen
t
Sura
h
i
n
th
e
styl
e
o
f
expressio
n
an
d
i
n
th
e
wa
y
i
n
whic
h
th
e
argumen
t
i
s
presente
d
(demon
ke
'umud
mein
koi
bunyadi
farq
nahin
hai
.
. .
lekin
nahj
istadlal
aur
uslub-i-bayan
is
ka
sabiq
surah
se
mukhtalifhai,
ibid
,
p
.
495)
.
I
f
th
e
styl
e
o
f
th
e
Sura
h
i
s
th
e
distinctiv
e
mar
k
o
f
th
e
Surah
,
on
e
woul
d
hav
e
expecte
d
Islam
"
t
o
hav
e
provide
d
a
mor
e
systemati
c
investigatio
n
int
o
th
e
differen
t
style
s
used
.
33
8

347. Sura
h
Ash
Shu'ara
Introductio
n
Thi
s
Sura
h
form
s
th
e
secon
d
o
f
a
pai
r
o
f
Surah
s
togethe
r
wit
h
Sura
h
Al
Furqan.
Fo
r
thi
s
reason
,
th
e
them
e
('umud)
o
f
th
e
presen
t
Sura
h
doe
s
no
t
diffe
r
significantl
y
fro
m
th
e
previou
s
one
.
Lik
e
th
e
previou
s
Surah
,
thi
s
Sura
h
deal
s
wit
h
th
e
prophethoo
d
o
f
th
e
Prophe
t
(risalat)
an
d
th
e
divin
e
origi
n
o
f
th
e
Qur'a
n
{quran
ke
kitab
ilahi
hone
ka
isbat,
ibid
,
vol
.
5
,
p
.
495)
.
Th
e
onl
y
differenc
e
i
s
i
n
th
e
styl
e
an
d
manne
r
i
n
whic
h
th
e
argumen
t
i
s
presente
d
(nahj
istadlal
aur
uslub-i-bayan,
ibid)
.
I
n
addition
,
wherea
s
th
e
previou
s
Sura
h
gav
e
onl
y
brie
f
indication
s
concernin
g
th
e
narrative
s
o
f
th
e
Prophets
,
th
e
presen
t
Sura
h
deal
s
wit
h
thes
e
narrative
s
i
n
som
e
detail
.
Th
e
Sura
h
strongl
y
reject
s
th
e
accusatio
n
mad
e
agains
t
th
e
Prophe
t
o
f
bein
g
a
membe
r
o
f
th
e
Qurays
h
grou
p
o
f
soothsayer
s
(kahin)
an
d
poet
s
(shay'ir).
Accordin
g
t
o
Islahi
,
th
e
reaso
n
wh
y
th
e
refrain
:
"but
,
verily
,
th
y
Sustaine
r
-
H
e
alon
e
-
i
s
almighty
,
a
dispense
r
o
f
grace!
"
(wa
inna
rabbaka
lahuwa
al
'azizu
al
rahimu)
i
s
repeate
d
eigh
t
time
s
suggest
s
tha
t
th
e
Sura
h
i
s
especiall
y
addresse
d
t
o
thos
e
wh
o
wer
e
demandin
g
tha
t
th
e
Prophe
t
provid
e
a
sig
n
o
f
th
e
comin
g
doo
m
{nishani
'azab
ka
mutalabah
kar
rahe
they,
ibid)
.
I
n
response
,
th
e
Sura
h
point
s
t
o
th
e
lesson
s
tha
t
shoul
d
b
e
draw
n
fro
m
th
e
historica
l
evidenc
e
provide
d
b
y
th
e
fat
e
o
f
unbeliever
s
(mukazibin
ki
tarikh,
ibid)
.
Th
e
peopl
e
demandin
g
sign
s
ar
e
warne
d
tha
t
Go
d
wil
l
punis
h
the
m
i
n
th
e
wa
y
Go
d
ha
s
punishe
d
othe
r
nation
s
i
n
pas
t
history
.
Th
e
Them
e
o
f
th
e
Sura
h
Islah
i
begin
s
hi
s
commentar
y
o
n
th
e
presen
t
Sura
h
b
y
sayin
g
tha
t
i
f
w
e
tak
e
a
cursor
y
glanc
e
a
t
th
e
meanin
g
o
f
thi
s
Sura
h
i
t
wil
l
becom
e
quit
e
clea
r
ho
w
it
s
variou
s
part
s
ar
e
relate
d
t
o
th
e
mai
n
them
e
(
'umud
)
an
d
w
e
wil
l
notic
e
it
s
overal
l
interconnectio
n
an
d
coherenc
e
(is
ka
majmu'ah
rabitah
o
nazam,
ibid)
.
Fro
m
thi
s
introductor
y
statement
,
i
t
appear
s
tha
t
Islah
i
i
s
approachin
g
hi
s
commentar
y
fro
m
a
particula
r
perspective
,
namely
,
fro
m
th
e
perspectiv
e
o
f
th
e
mai
n
them
e
h
e
ha
s
alread
y
establishe
d
i
n
hi
s
shor
t
introductio
n
(above)
.
Hence
,
wit
h
regar
d
t
o
th
e
refrai
n
(cite
d
above)
,
Islah
i
draw
s
ou
t
th
e
meanin
g
tha
t
fits
hi
s
expositio
n
o
f
th
e
them
e
(
'umud)
.
Th
e
refrai
n
i
s
first
mentione
d
i
n
verse
s
7-8
:
33
9

348. I
n
this
,
behold
,
ther
e
i
s
a
messag
e
(unt
o
men)
,
eve
n
thoug
h
mos
t
o
f
the
m
wil
l
no
t
believ
e
(i
n
it)
.
But
,
veril
y
th
y
Sustaine
r
-
H
e
alon
e
-
i
s
almighty
,
a
dispense
r
o
f
grace
!
Islah
i
provide
s
a
n
expositio
n
o
f
th
e
"message
"
o
f
thi
s
vers
e
b
y
explainin
g
th
e
wor
d
"almighty
"
('azizu),
whic
h
h
e
take
s
t
o
mea
n
tha
t
Go
d
ha
s
th
e
powe
r
t
o
accomplis
h
whateve
r
Go
d
wishe
s
(ghalib,
wo
jo
chahe
kar
sakta
hai,
ibid
,
p
.
500)
.
Thi
s
implie
s
tha
t
i
f
Go
d
wishe
d
t
o
brin
g
dow
n
punishmen
t
o
n
anyone
,
ther
e
woul
d
b
e
n
o
on
e
wh
o
coul
d
preven
t
hi
m
fro
m
doin
g
thi
s
(koi
is
ki
pakr
se
in
ko
bacha
na
sakega,
ibid)
.
Bu
t
th
e
othe
r
ter
m
mentione
d
i
n
th
e
sam
e
refrain
,
namely
,
"dispense
r
o
f
grace
"
(al
rahimu),
mean
s
tha
t
Go
d
doe
s
no
t
brin
g
immediat
e
punishmen
t
o
n
wrongdoer
s
but
,
instead
,
give
s
the
m
th
e
opportunit
y
fo
r
refor
m
(muhlat,
ibid)
.
Islah
i
say
s
tha
t
repetitio
n
o
f
thi
s
refrai
n
remind
s
thos
e
wh
o
hea
r
th
e
messag
e
o
f
th
e
Qur'a
n
no
t
t
o
abus
e
God'
s
generosit
y
an
d
grac
e
b
y
takin
g
God'
s
forbearanc
e
a
s
a
justificatio
n
o
f
thei
r
action
s
(khuda
ki
dhil
ko
apne
riwayat
ki
sehhat
o
sadaqat
ki
dalil
samajh
baithe,
ibid)
,
thereb
y
findin
g
a
n
excus
e
t
o
ridicul
e
thos
e
wh
o
urg
e
the
m
t
o
repen
t
an
d
t
o
refor
m
(in
logon
ka
mazaq
uraya
jinhone
in
ko
islahki
da'wat
di,
ibid)
.
B
y
understandin
g
th
e
refrain
,
whic
h
i
s
repeate
d
throughou
t
th
e
presen
t
Surah
,
a
s
directe
d
t
o
thos
e
wh
o
questio
n
an
d
ridicul
e
th
e
Prophe
t
an
d
wh
o
rejec
t
God'
s
messag
e
i
n
th
e
Qur'an
,
Islah
i
connect
s
thi
s
refrai
n
wit
h
th
e
overal
l
them
e
o
f
th
e
Sura
h
(
'umud
)
an
d
make
s
th
e
whol
e
Sura
h
a
n
expressio
n
o
f
th
e
them
e
(
'umud)
.
Islah
i
want
s
t
o
d
o
th
e
sam
e
thin
g
b
y
stressin
g
tha
t
Go
d
i
s
constantl
y
consolin
g
th
e
Prophe
t
i
n
th
e
fac
e
o
f
suc
h
ridicul
e
an
d
opposition
.
I
n
othe
r
words
,
th
e
reaso
n
wh
y
Go
d
reveale
d
th
e
historica
l
narrative
s
o
f
al
l
th
e
Prophet
s
i
n
suc
h
detai
l
t
o
th
e
las
t
Prophe
t
wa
s
s
o
tha
t
h
e
coul
d
se
e
hi
s
ow
n
experienc
e
o
f
rejectio
n
i
n
th
e
wide
r
perspectiv
e
o
f
wha
t
happene
d
t
o
thos
e
wh
o
cam
e
befor
e
hi
m
(i
s
daur
ke
tamam
aham
waqe
'at
ki
taraf
is
mein
isharah
hain.
yun
to
is
sarguzasht
ka
har
hissah
nabi
salla
allahu
alayhi
wa
sallam
aur
ap
ke
sahabah
ke
liye
bhi
sarmayah
taskin
o
tasalli
aw
ap
ke
mukhalifin
ke
liye
sabaq
amuz
hai,
ibid)
.
I
n
addition
,
Islah
i
say
s
tha
t
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
i
s
highlighte
d
furthe
r
b
y
th
e
fac
t
tha
t
n
o
miracl
e
woul
d
b
e
s
o
effectiv
e
a
s
t
o
convinc
e
thos
e
wh
o
follo
w
thei
r
passion
s
an
d
refus
e
t
o
us
e
thei
r
mind
s
(surah
ke
'umud
ke
pahlu
se
.
. .
in
par
koi
bare
se
bara
mu
'ajazah
bhi
kuch
karigar
nahin
hota,
ibid
,
pp
.
500-501)
.
Sinc
e
Islah
i
refer
s
constantl
y
t
o
th
e
concep
t
o
f
prophethoo
d
(risalat,
ibid
,
p.507
)
throughou
t
hi
s
discussio
n
o
f
thi
s
Surah
,
th
e
prophethoo
d
o
f
th
e
las
t
Prophe
t
become
s
a
them
e
(
'umud
)
tha
t
form
s
a
themati
c
lin
k
betwee
n
al
l
th
e
34
0

349. verse
s
o
f
th
e
Surah
.
H
e
say
s
tha
t
verse
s
10-1
2
introduc
e
thi
s
them
e
o
f
prophethood
:
Hence
,
(remembe
r
ho
w
i
t
was
)
whe
n
th
y
Sustaine
r
summone
d
Moses
:
"G
o
unt
o
thos
e
evildoin
g
people
,
th
e
peopl
e
o
f
Pharaoh
,
wh
o
refus
e
t
o
b
e
consciou
s
o
f
Me!
"
Islah
i
say
s
tha
t
thes
e
verse
s
refe
r
t
o
th
e
tim
e
whe
n
Go
d
bestowe
d
prophethoo
d
o
n
th
e
Prophe
t
Mose
s
(in
ko
mansub-i-risalat
par
sarfraz
kar
ke,
ibid
,
p
.
506)
.
Th
e
phras
e
fro
m
vers
e
2
1
i
s
anothe
r
referenc
e
t
o
prophethood
:
Bu
t
(since
)
the
n
m
y
Sustaine
r
ha
s
endowe
d
m
e
wit
h
th
e
abilit
y
t
o
judg
e
(betwee
n
righ
t
an
d
wrong)
,
an
d
ha
s
mad
e
m
e
on
e
o
f
Hi
s
message-bearers
.
Islah
i
highlight
s
th
e
fac
t
tha
t
Go
d
mad
e
Mose
s
a
Prophe
t
(mere
rab
ne
.
.
.
mujhe
apne
rasulon
mem
se
banaya
aur
ab
main
ek
rasul
ki
haisiyat
se
ap
logon
ke
pas
ata
hun,
ibid
,
p
.
509
.
Moreover
,
Islah
i
say
s
tha
t
vers
e
2
3
als
o
concern
s
th
e
prophethoo
d
o
f
Moses
:
Sai
d
Pharaoh
:
"An
d
wha
t
(an
d
who
)
i
s
tha
t
'Sustaine
r
o
f
al
l
th
e
worlds?'
"
Pharao
h
ridicule
s
th
e
Prophe
t
Moses
'
clai
m
t
o
bein
g
a
prophe
t
(fir'aun
ne
.
.
.
hazrat
musa
ke
da'wae
risalat
ka
mazaq
urane
ki
koshish
ki,
ibid
,
.
510)
.
Similarly
,
Islah
i
interpret
s
vers
e
3
0
a
s
substantiatin
g
th
e
clai
m
t
o
prophethoo
d
(khuda
ka
bheja
hua
rasul,
ibid
,
p
.
511)
.
I
n
th
e
closin
g
verse
s
o
f
th
e
presen
t
Surah
,
Islah
i
come
s
bac
k
t
o
th
e
them
e
('umud)
o
f
th
e
Surah
,
whic
h
i
s
th
e
defens
e
o
f
prophethoo
d
an
d
th
e
Qur'an
.
I
n
thes
e
fina
l
verses
,
Go
d
console
s
th
e
Prophe
t
b
y
remindin
g
hi
m
tha
t
th
e
Qur'a
n
i
s
a
heavenl
y
boo
k
(anhazrat
salla
allahu
alayhi
wa
sallam
ko
tasalli
dete
hue
farmaya
tha
ke
quran
ka
kitab
ilahi
hona
bilkul
wazeh
hai,
ibid
,
p
.
554)
.
Islahi'
s
conclusio
n
i
s
tha
t
th
e
Sura
h
end
s
b
y
repeatin
g
tha
t
th
e
Qur'a
n
i
s
trul
y
God'
s
reveale
d
wor
d
an
d
no
t
th
e
resul
t
o
f
Satani
c
o
r
poeti
c
inspiratio
n
(kalam
asal
'umud
ki
taraflaut
ay
a
ke
ye
quran
khuda
ka
utara
hua
kalam
hai.
ye
koi
shaitani
ilqa
nahin
hai
aur
na
ye
koi
shay
'iri
hai,
ibid
,
p
.
554)
.
Ther
e
i
s
onl
y
on
e
purpos
e
i
n
relatin
g
al
l
thes
e
narrative
s
(in
tamam
sar
guzashton
ke
sunane
se
maqsud
ek
hi
hai,
ibid
,
p
.
546)
,
tha
t
is
,
t
o
presen
t
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Th
e
Socio-politica
l
Contex
t
Islah
i
begin
s
hi
s
discussio
n
o
f
thi
s
Sura
h
i
n
th
e
wa
y
h
e
bega
n
hi
s
discussio
n
o
f
th
e
previou
s
Sura
h
b
y
sayin
g
tha
t
n
o
externa
l
evidenc
e
i
s
necessar
y
t
o
34
1

350. establis
h
th
e
authenticit
y
o
f
th
e
Qur'an
,
fo
r
th
e
Qur'a
n
possesse
s
it
s
ow
n
inheren
t
powe
r
t
o
communicat
e
th
e
trut
h
(wo
apni
sehhat
o
sadaqat
ki
khud
sab
se
bari
dalil
hai.
kisi
khariji
shahadat
ki
muhtaj
nahin
hai,
ibid
,
p
.
498)
.
However
,
Islah
i
doe
s
dra
w
o
n
externa
l
realitie
s
t
o
understan
d
th
e
Qur'an
.
Fo
r
instance
,
h
e
describe
s
th
e
psychologica
l
an
d
th
e
politica
l
motivatio
n
o
f
th
e
Prophet'
s
opponent
s
(siyasi
badgumani,
ibid
,
p
.
512
)
a
s
a
commen
t
o
n
verse
s
34-35
.
Moreover
,
th
e
politica
l
natur
e
o
f
th
e
punishmen
t
tha
t
Pharao
h
mete
d
ou
t
t
o
th
e
sorcerer
s
wh
o
believe
d
i
n
th
e
Prophe
t
Mose
s
i
s
anothe
r
indicatio
n
tha
t
Islah
i
consider
s
som
e
o
f
th
e
oppositio
n
t
o
b
e
politicall
y
motivate
d
(ye
mamlakat
ke
khilaftum
ne
ek
sazish
ki
hai
is
wajh
se
main
turn
ko
aw
tumhare
is
groh
ko
wo
saza
dungajo
hukumat
ke
baghiyon
ko
dijati
hai,
ibid
,
p
.
514)
.
Th
e
politica
l
contex
t
i
s
furthe
r
describe
d
i
n
verse
s
53-5
6
i
n
term
s
o
f
th
e
propagand
a
(propaganda,
ibid
,
p
.
516
)
tha
t
Pharao
h
mad
e
t
o
vilif
y
th
e
believers
.
Accordin
g
t
o
Islahi
,
eve
n
verse
s
214-21
5
hav
e
a
politica
l
connotation
:
An
d
war
n
(whomeve
r
tho
u
cans
t
reach
,
beginnin
g
with
)
th
y
kinsfolk
,
an
d
sprea
d
th
e
wing
s
o
f
th
y
tendernes
s
ove
r
al
l
o
f
th
e
believer
s
wh
o
ma
y
follo
w
thee
.
Th
e
Prophe
t
wa
s
thu
s
aske
d
t
o
war
n
hi
s
ow
n
kinsfolk
,
wh
o
wer
e
th
e
religiou
s
an
d
politica
l
leader
s
o
f
societ
y
a
t
th
e
tim
e
(ahl
'arab
ki
dini
o
siyasi
peshwai
ka
mansub
hasil
tha
is
wajh
se
qarabat
our
siyasat
donon
ka
taqaza
ye
tha
ke
ap
in
ko
one
wale
khatre
se
agah
kar
den,
ibid
,
p
.
563)
.
Islah
i
als
o
analyze
s
th
e
contex
t
fro
m
a
n
historica
l
poin
t
o
f
vie
w
b
y
identifyin
g
th
e
peopl
e
t
o
who
m
th
e
revelatio
n
wa
s
firs
t
addressed
.
Thu
s
h
e
say
s
tha
t
th
e
Prophe
t
Hud
addresse
d
hi
s
ow
n
peopl
e
(apni
qaum
ke
'ayan
o
umara
ko
khitab
kar
ke,
ibid
,
p
.
536)
.
O
n
th
e
othe
r
hand
,
th
e
las
t
par
t
o
f
vers
e
173
:
an
d
dir
e
i
s
suc
h
rai
n
upo
n
al
l
wh
o
le
t
themselve
s
b
e
warne
d
(t
o
n
o
avail
)
i
s
directe
d
t
o
th
e
Qurays
h
(quraysh
ke
liye
inzar
tanbih
hai,
ibid
,
p
.
549)
.
Islah
i
make
s
th
e
historica
l
observatio
n
tha
t
Go
d
alway
s
sen
t
messenger
s
t
o
war
n
peopl
e
o
f
thei
r
wrongdoin
g
bu
t
the
y
regularl
y
turne
d
a
dea
f
ea
r
(ghafilon
ne
hamesha
wohi
raush
ikhtiyar
kijo
qaum
hud
ne
ikhtiyar
ki,
ibid
,
p
.
539)
.
Similarly
,
verse
s
208-21
2
ar
e
directe
d
t
o
th
e
Qurays
h
(ye
quraysh
ko
tanbih
hai,
ibid
,
pp
.
561-562)
.
Th
e
fina
l
verse
s
o
f
th
e
Sura
h
retur
n
directl
y
t
o
th
e
contex
t
o
f
oppositio
n
tha
t
th
e
Prophe
t
wa
s
experiencin
g
(ye
sari
baten
quran
ke
in
mukhalifin
ki
tardid
mein
farmai
gayi
hain,
ibid
,
p
.
565)
.
Thes
e
verse
s
ar
e
a
respons
e
t
o
th
e
34
2

351. propagand
a
som
e
peopl
e
wer
e
makin
g
abou
t
th
e
Prophe
t
bein
g
a
soothsaye
r
{ye
propaganda
karte
they
ke
ap
ek
kahin
hain,
ibid
)
an
d
wer
e
addresse
d
t
o
thos
e
wh
o
falsel
y
accuse
d
th
e
Prophe
t
{in
ilzam
lagane
walon
ko
mukhatab
kar
ke,
ibid)
.
Islah
i
say
s
th
e
fina
l
thre
e
verse
s
o
f
th
e
Sura
h
ar
e
a
vindicatio
n
o
f
th
e
Qur'a
n
i
n
th
e
fac
e
o
f
it
s
detractors
,
th
e
Qurays
h
{quraysh
.
. .
anhazrat
salla
allahu
alayhi
wa
sallam
ko
shay'ir
ya
quran
ko
jo
shay'ir
kahte
they,
ibid
,
p
.
566)
.
I
n
addition
,
Islah
i
describe
s
th
e
cultura
l
environmen
t
b
y
alludin
g
t
o
th
e
importanc
e
o
f
poetr
y
i
n
Arabi
c
societ
y
{'arab
ki
sosaiti
mein
shay'iri
ko
bari
ahammiyat
hasil
rahi
hai,
ibid
,
p
.
567)
.
Wit
h
thi
s
socio-politica
l
an
d
cultura
l
contex
t
i
n
mind
,
Islah
i
suggest
s
tha
t
Go
d
constantl
y
console
s
th
e
Prophe
t
i
n
th
e
fac
e
o
f
ridicul
e
an
d
opposition
.
H
e
interpret
s
vers
e
3
i
n
term
s
o
f
th
e
consolatio
n
th
e
Prophe
t
receive
d
{wohi
tasalli
ka
mazmun,
ibid
,
p
.
498
)
becaus
e
th
e
opponent
s
wer
e
ridiculin
g
bot
h
th
e
Prophe
t
an
d
th
e
Qur'a
n
{quran
o
rasul
donon
ka
unhone
mazaq
way
a,
ibid
,
p
.
499)
.
A
s
vers
e
3
says
:
Woulds
t
thou
,
perhaps
,
tormen
t
thysel
f
t
o
deat
h
(wit
h
grief
)
becaus
e
the
y
(wh
o
liv
e
aroun
d
thee
)
refus
e
t
o
believ
e
(i
n
it)
?
Similarly
,
Islah
i
say
s
tha
t
verse
s
200-20
3
ar
e
a
n
expressio
n
o
f
consolatio
n
fo
r
th
e
Prophe
t
{ye
anhazrat
salla
allahu
alayhi
wa
sallam
ko
tasalli
di
gayi
hai,
ibid
,
p
.
560)
.
B
y
understandin
g
s
o
man
y
verse
s
o
f
th
e
Sura
h
a
s
providin
g
consolatio
n
fo
r
th
e
Prophe
t
i
n
th
e
mids
t
o
f
al
l
th
e
oppositio
n
an
d
th
e
rejectio
n
h
e
experienced
,
Islah
i
find
s
furthe
r
evidenc
e
t
o
highligh
t
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Th
e
concep
t
o
f
consolatio
n
{tasalli)
act
s
a
s
a
bridg
e
linkin
g
th
e
las
t
par
t
o
f
th
e
Sura
h
wit
h
th
e
openin
g
verse
s
wher
e
th
e
them
e
(
'umud)
,
namely
,
th
e
defens
e
o
f
th
e
Prophe
t
an
d
th
e
Qur'an
,
ha
d
been
clearl
y
expresse
d
{age
khatimah
surah
ki
ayat
hain
aw
silsilah
kalam,
surah
ki
tamhid,
ya
'ni
asl
'umud,
se
jaw
gaya
hai
wahan
anhazrat
salla
allahu
alayhi
wa
sallam
ko
tasalli
dete
hue
farmaya
tha
ke
quran
ka
kitab
ilahi
hona
bilkul
wazeh
hai,
ibid
,
pp
.
553-554)
.
Go
d
console
s
th
e
Prophe
t
b
y
remindin
g
hi
m
o
f
th
e
divin
e
origi
n
o
f
th
e
Qur'an
.
Differen
t
Kind
s
o
f
Languag
e
Islah
i
explain
s
tha
t
th
e
expressio
n
use
d
i
n
verse
s
10-1
1
i
s
a
n
exampl
e
o
f
a
specifi
c
style
:
Hence
,
(remembe
r
ho
w
i
t
was
)
whe
n
th
y
Sustaine
r
summone
d
Moses
:
"G
o
unt
o
thos
e
evildoin
g
people
,
th
e
peopl
e
o
f
Pharaoh
,
wh
o
refus
e
t
o
b
e
consciou
s
o
f
Me!
"
34
3

352. Islah
i
say
s
tha
t
th
e
las
t
word
s
o
f
thes
e
verse
s
"wh
o
refus
e
t
o
b
e
consciou
s
o
f
Me
"
expres
s
th
e
extrem
e
natur
e
o
f
th
e
oppressio
n
cause
d
b
y
Pharao
h
(a
la
yattaqun
ka
uslub-i-bayanfir'aun
aur
is
hi
qaum
ke
ghayat
darja
tughyan
o
fasad
ko
zahir
kar
raha
hai,
ibid
,
p
.
506).
m
Islah
i
say
s
tha
t
th
e
sam
e
styl
e
i
s
use
d
i
n
verse
s
125
,
143
,
16
2
an
d
17
8
t
o
expres
s
simila
r
warning
s
mad
e
b
y
othe
r
Prophet
s
fo
r
thei
r
ow
n
peopl
e
(ibid
,
p
.
507)
.
Islah
i
comment
s
tha
t
n
o
furthe
r
explanatio
n
i
s
neede
d
t
o
explai
n
tha
t
thi
s
styl
e
o
f
languag
e
i
s
a
n
expressio
n
o
f
longing
,
regret
,
ange
r
an
d
s
o
o
n
(is
uslub-i-khitab
mein
hasrat,
ghusah,
zajr
o
malamat
aur
'azab-i-ilahi
ke
qurb
ki
jo
wa'id
hai
wo
muhtaj
tashrih
nahin
hai,
ibid
,
p
.
507
.
Simila
r
word
s
i
n
verse
s
106-10
8
expres
s
a
clea
r
warnin
g
(a
la
yattaqun
mein
da
'wat
beandaz-i-inzar
o
tanbih
hai,
ibid
,
p
.
531)
:
Whe
n
thei
r
brothe
r
Noa
h
sai
d
unt
o
them
:
"Wil
l
yo
u
no
t
b
e
consciou
s
o
f
God
?
Behold
,
I
a
m
a
n
apostl
e
(sen
t
b
y
Him
)
t
o
you
,
(an
d
therefore
)
worth
y
o
f
you
r
trust
:
be
,
then
,
consciou
s
o
f
God
,
an
d
pa
y
hee
d
unt
o
me!
"
I
n
addition
,
Islah
i
say
s
tha
t
th
e
las
t
phras
e
o
f
vers
e
1
9
i
s
clearl
y
a
n
expressio
n
o
f
th
e
gravit
y
o
f
wha
t
th
e
Prophe
t
Mose
s
di
d
(sangini
ke
ta
'bir
ke
liye
us
neye
ibham
ka
uslub
ikhtiyar
kiya,
ibid
,
p
.
509)
.
Moreover
,
Islah
i
highlight
s
th
e
gravit
y
o
f
th
e
situatio
n
o
f
thos
e
wh
o
oppos
e
th
e
Prophe
t
an
d
th
e
Qur'a
n
b
y
stressin
g
th
e
proximit
y
o
f
hel
l
(is
din
inhen
is
ke
liye
koi
safar
nahin
karnaparega,
ibid
,
p
.
527)
.
A
s
verse
s
90-9
1
say
:
For
,
(o
n
tha
t
Day,
)
paradis
e
wil
l
b
e
brough
t
withi
n
sigh
t
o
f
th
e
God
-
conscious
,
wherea
s
th
e
blazin
g
fire
wil
l
b
e
lai
d
ope
n
befor
e
thos
e
wh
o
ha
d
bee
n
los
t
i
n
grievou
s
error
.
Similarly
,
th
e
question
s
containe
d
i
n
verse
s
92-9
3
ar
e
t
o
b
e
understoo
d
a
s
actua
l
question
s
(is
waqt
dozakh
meinparne
walon
se
kahajayega,
ibid)
:
An
d
the
y
wil
l
b
e
asked
:
"Wher
e
no
w
i
s
al
l
tha
t
yo
u
wer
e
won
t
t
o
worshi
p
instea
d
o
f
God
?
Ca
n
thes
e
(thing
s
an
d
beings
)
b
e
o
f
an
y
hel
p
t
o
yo
u
o
r
t
o
themselves
?
Likewise
,
th
e
quarre
l
containe
d
i
n
verse
s
96-9
7
i
s
understoo
d
b
y
Islah
i
a
s
a
n
exchang
e
o
f
word
s
tha
t
wil
l
tak
e
plac
e
amon
g
thos
e
i
n
hel
l
(ye
jhagra
.
.
.
kufr
o
shirk
ke
'alambardar
lidaron
aur
in
ke
pairauon
mein
hoga,
ibid
,
pp
.
527-528)
.
Fo
r
Islahi
,
al
l
thes
e
verse
s
expres
s
th
e
actual
,
physica
l
situatio
n
o
f
thos
e
wh
o
oppos
e
th
e
Prophe
t
an
d
th
e
Qur'an
.
'
Muhamma
d
Asa
d
says
:
"Zamakhshar
i
an
d
Raz
i
understan
d
thi
s
rhetorica
l
questio
n
..
.
a
s
a
statemen
t
o
f
fact.
"
Asa
d
(1983)
,
p
.
561
,
footnot
e
7
.
34
4

353. O
n
th
e
othe
r
hand
,
Islah
i
say
s
tha
t
th
e
styl
e
o
f
expressio
n
use
d
i
n
verse
s
69
-
7
0
i
s
no
t
simpl
y
tha
t
o
f
a
questio
n
(hazrat
ibrahim
alayhi
assallam
ka
sowal
istifham
ki
nau
'iyat
ka
nahin,
ibid
,
p
.
522)
:
An
d
conve
y
unt
o
the
m
th
e
stor
y
o
f
Abraha
m
-
(ho
w
i
t
was
)
whe
n
h
e
aske
d
hi
s
fathe
r
an
d
hi
s
people
,
"Wha
t
i
s
i
t
tha
t
yo
u
worship?
"
Islah
i
proceed
s
t
o
explai
n
tha
t
thi
s
questio
n
i
s
mor
e
lik
e
a
statemen
t
rejectin
g
ido
l
worshi
p
(ibid)
.
Likewise
,
th
e
questio
n
containe
d
i
n
verse
s
39-40
:
An
d
th
e
peopl
e
wer
e
asked
:
"Ar
e
yo
u
al
l
present
,
s
o
tha
t
w
e
migh
t
follo
w
(i
n
th
e
footstep
s
of
)
th
e
sorcerer
s
i
f
i
t
i
s
the
y
wh
o
prevail?
"
i
s
no
t
a
questio
n
a
t
al
l
bu
t
a
n
expressio
n
o
f
provocatio
n
an
d
incitemen
t
{istifhamiyah
uslub
mein
has
o
tahriz
aur
tashwiq
o
targhib
ka
jo
mafhum
mazmar
hai
wo
'arabi
ka
zauq
rakne
walon
se
makhfi
nahin
hai,
ibid
,
p
.
513)
.
Moreover
,
th
e
questio
n
i
n
vers
e
204
:
D
o
they
,
then
,
(really
)
wis
h
tha
t
Ou
r
chastisemen
t
b
e
hastene
d
on
?
i
s
a
n
expressio
n
o
f
surpris
e
i
n
th
e
for
m
o
f
a
questio
n
(sawal
izhar-i-ta
'ajjub
ke
liye
hai,
ibid
,
p
.
560)
.
Furthermore
,
Islah
i
recognize
s
a
satirica
l
not
e
(ek
makhfi
qism
ka
tanz,
ibid
,
p
.
538
)
tha
t
bring
s
ou
t
anothe
r
aspec
t
o
f
th
e
severit
y
o
f
th
e
people'
s
rejectio
n
o
f
th
e
Prophe
t
Hud
i
n
vers
e
136
:
(But
)
the
y
answered
:
"I
t
i
s
al
l
on
e
t
o
u
s
whethe
r
tho
u
preaches
t
(somethin
g
new
)
o
r
ar
t
no
t
o
f
thos
e
wh
o
(lik
e
to
)
preach
.
Th
e
peopl
e
utterl
y
despise
d
th
e
messag
e
o
f
thei
r
Prophe
t
{ham
to
is
ko
mahz
ek
khabt
o
janun
samajhte
hain,
ibid
,
p
.
538)
.
I
n
short
,
Islah
i
describe
s
variou
s
style
s
o
f
expressio
n
i
n
th
e
ligh
t
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Th
e
Wa
y
o
f
Go
d
A
s
i
n
th
e
previou
s
Surah
,
Islah
i
frequentl
y
refer
s
t
o
th
e
"wa
y
o
f
God
"
(sunnat-i-ilahi)
t
o
expres
s
a
recurrin
g
patter
n
tha
t
h
e
find
s
i
n
th
e
Qur'an
.
I
n
fact
,
i
t
seem
s
t
o
m
e
tha
t
thi
s
concep
t
serve
s
t
o
suppor
t
th
e
mai
n
them
e
{'umud)
o
f
th
e
entir
e
Sura
h
Group
.
I
n
th
e
presen
t
Surah
,
Islah
i
firs
t
mention
s
th
e
concep
t
i
n
th
e
contex
t
o
f
anothe
r
recurrin
g
topic
,
namely
,
th
e
consolatio
n
tha
t
Go
d
i
s
constantl
y
offerin
g
th
e
Prophe
t
b
y
mean
s
o
f
th
e
messag
e
o
f
revelation
.
S
o
th
e
Prophe
t
nee
d
no
t
b
e
overl
y
concerne
d
abou
t
thos
e
wh
o
rejec
t
hi
s
messag
e
because
,
accordin
g
t
o
"th
e
wa
y
o
f
God
"
{sunnat-i-ilahi,
ibid
,
p
.
499)
,
fait
h
canno
t
b
e
force
d
upo
n
anyone
.
Sinc
e
fait
h
ca
n
onl
y
b
e
th
e
resul
t
o
f
a
fre
e
decisio
n
{ma'tabar
iman
wohi
hai
jo
ikhtiyar
o
iradah
ke
sath
laya
jaye,
ibid)
,
th
e
Prophe
t
shoul
d
understan
d
tha
t
som
e
peopl
e
woul
d
choos
e
no
t
t
o
believe
.
A
s
vers
e
4
says
:
34
5

354. Ha
d
W
e
s
o
willed
,
W
e
coul
d
hav
e
sen
t
dow
n
unt
o
the
m
a
messag
e
fro
m
th
e
skies
,
s
o
tha
t
thei
r
neck
s
woul
d
(b
e
force
d
to
)
bo
w
dow
n
befor
e
i
t
i
n
humility
.
Islah
i
refer
s
agai
n
t
o
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
i
n
th
e
contex
t
o
f
th
e
historica
l
narrative
s
tha
t
shoul
d
provid
e
sufficien
t
evidenc
e
fo
r
a
perso
n
t
o
hav
e
faith
.
Bu
t
eve
n
i
f
a
perso
n
choose
s
t
o
rejec
t
thi
s
abundan
t
evidence
,
Go
d
wil
l
giv
e
hi
m
sufficien
t
tim
e
(muhlat)
t
o
reconside
r
hi
s
decisio
n
an
d
t
o
refor
m
hi
s
life
.
Eventually
,
th
e
tim
e
wil
l
com
e
whe
n
thi
s
opportunit
y
wil
l
com
e
t
o
a
n
en
d
(sunnat-i-ilahi
ke
mutabiq
ek
waqt
khas
tak
bahr
hai
in
ko
bhi
muhlat
milti
hai
lekin
wo
khudae
'aziz
ki
pakr
se
kahan
bhag
kar
ja
sakenge!
ibid
,
p
.
539)
.
Islah
i
resort
s
t
o
"th
e
wa
y
o
f
God
"
i
n
hi
s
respons
e
t
o
verse
s
155-156
,
whic
h
spea
k
o
f
th
e
tim
e
whe
n
Go
d
wil
l
decid
e
t
o
punis
h
evildoer
s
(is
had
tak
barhjati
hai
to
sunnat-i-ilahi
ke
bamujib
wo
'azab
ki
grift
mein
ajati
hai,
ibid
,
p
.
545
)
an
d
i
n
hi
s
respons
e
t
o
vers
e
16
9
(sunnat-i-
ilahi
ke
mutabiq
in
par
'azab
bhi
lazman
ayega,
ibid
,
p
.
549)
.
Moreover
,
th
e
historica
l
narrative
s
i
n
th
e
Qur'a
n
indicat
e
tha
t
i
t
i
s
God'
s
wa
y
(us
ki
sunnat,
ibid
,
p
.
552
)
t
o
obliterat
e
a
peopl
e
o
r
natio
n
tha
t
persistentl
y
refuse
s
t
o
obe
y
God
.
Bu
t
Go
d
neve
r
doe
s
thi
s
withou
t
givin
g
sufficien
t
warning
,
a
s
verse
s
208-20
9
say
:
An
d
withal
,
neve
r
hav
e
W
e
destroye
d
an
y
communit
y
unles
s
i
t
ha
d
bee
n
warne
d
an
d
reminded
:
for
,
neve
r
d
o
W
e
wron
g
(anyone)
.
T
o
thi
s
particula
r
understandin
g
o
f
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi),
Islah
i
join
s
anothe
r
concep
t
concernin
g
th
e
abundanc
e
o
f
evidenc
e
(itmam-i-
hujjaff
1
*,
whic
h
i
s
closel
y
relate
d
t
o
"th
e
wa
y
o
f
God
"
becaus
e
Go
d
punishe
s
a
natio
n
onl
y
afte
r
givin
g
complet
e
an
d
abundan
t
proof
s
o
f
hi
s
messag
e
(ye
is
sunnat-i-ilahi
ki
yad
dahani
hai
jo
allah
ta'ala
ne
qaumon
ke
ma
'amle
mein
iktiyar
farmai
hai
ke
wo
'adl
o
rahim
hai
is
wajh
se
inzar
aur
itmam-i-hujjat
ke
baghair
wo
kisi
qaum
ko
halak
nahin
karta,
ibid
,
p
.
561)
.
Islah
i
say
s
tha
t
th
e
Sura
h
use
s
th
e
languag
e
o
f
thes
e
concept
s
t
o
direc
t
a
warnin
g
t
o
th
e
Qurays
h
(ye
quraysh
ko
tanbih
hai
ke
sunnat-i-ilahi
ke
mutabiq
tazkir
ke
liye
ek
manzar
a
gaya
hai,
ibid)
.
H
e
describe
s
thes
e
concept
s
i
n
suc
h
a
wa
y
tha
t
the
y
for
m
a
patter
n
connectin
g
man
y
verse
s
o
f
th
e
presen
t
Sura
h
wit
h
th
e
othe
r
Surah
s
o
f
th
e
Sura
h
Grou
p
an
d
thereb
y
confirmin
g
th
e
accurac
y
o
f
th
e
overal
l
them
e
(
'umud
)
tha
t
h
e
outline
d
a
t
th
e
beginning
.
5
Islah
i
refer
s
t
o
th
e
concep
t
itmam-i-hujjat
i
n
severa
l
othe
r
place
s
i
n
hi
s
discussio
n
o
f
this Sura
h
Se
e
ibid
.
pp
.
508
,
52
3
an
d
558
.
34
6

355. Conclusion
s
Islah
i
find
s
evidenc
e
t
o
sho
w
tha
t
thi
s
Sura
h
i
s
coheren
t
(is
ka
majmu'ah
rabitah
o
nizam,
ibid
,
p
.
495
)
b
y
understandin
g
th
e
refrain
,
whic
h
i
s
repeate
d
eigh
t
time
s
throughou
t
th
e
Surah
,
i
n
th
e
ligh
t
(is
roshni
mein,
ibid
,
p
.
501
)
o
f
th
e
them
e
('umud).
H
e
applie
s
th
e
tw
o
mai
n
word
s
o
f
thi
s
refrain
:
"almighty
"
an
d
"dispense
r
o
f
grace
"
t
o
th
e
them
e
concernin
g
th
e
defens
e
o
f
th
e
Qur'a
n
an
d
th
e
prophethoo
d
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him)
.
I
n
othe
r
words
,
instea
d
o
f
highlightin
g
th
e
styl
e
o
f
th
e
Surah
,
h
e
discusse
s
i
t
a
s
a
n
aspec
t
o
f
th
e
them
e
(
'umud)
.
Moreover
,
th
e
refrai
n
i
s
a
n
expressio
n
o
f
th
e
styl
e
tha
t
bot
h
Sura
h
Ash
Shu'ara
(Sura
h
Grou
p
Four
)
an
d
Sura
h
Ar
Rahman
(Sura
h
Grou
p
Six
)
hav
e
i
n
common
.
However
,
Islah
i
doe
s
no
t
discus
s
ho
w
suc
h
similaritie
s
i
n
styl
e
coul
d
b
e
a
lin
k
betwee
n
th
e
Surahs
.
Fo
r
Islahi
,
th
e
mai
n
facto
r
tha
t
bring
s
th
e
Surah
s
togethe
r
int
o
on
e
Sura
h
Grou
p
i
s
thei
r
them
e
(
'umud)
.
Th
e
concep
t
o
f
consolatio
n
(tasalli)
act
s
a
s
a
bridg
e
linkin
g
th
e
las
t
par
t
o
f
th
e
presen
t
Sura
h
wit
h
it
s
openin
g
verses
,
i
n
whic
h
th
e
them
e
(
'umud
)
ha
d
bee
n
clearl
y
expresse
d
(surah
hi
tamhid,
ya'ni
asl
'umud,
sejaur
gaya
hai,
ibid
,
p
.
553)
.
Fo
r
Islahi
,
th
e
concep
t
o
f
consolatio
n
(tasalli)
i
s
a
significan
t
aspec
t
o
f
thi
s
Sura
h
an
d
man
y
othe
r
Surahs
.
I
t
coul
d
b
e
argued
,
however
,
tha
t
th
e
Prophet
s
di
d
no
t
nee
d
t
o
b
e
console
d
sinc
e
the
y
full
y
accepte
d
thei
r
responsibility
.
Islah
i
place
s
to
o
muc
h
emphasi
s
o
n
th
e
ide
a
o
f
consolation
.
Islah
i
dismisse
s
th
e
occasion
s
o
f
revelatio
n
(shan-i-nuzul)
an
d
describe
s
th
e
contex
t
o
f
th
e
Sura
h
i
n
term
s
o
f
th
e
political
,
social
,
psychologica
l
an
d
historica
l
factor
s
tha
t
wer
e
operativ
e
a
t
th
e
time
.
Fo
r
instance
,
h
e
describe
s
th
e
psychologica
l
an
d
politica
l
motivatio
n
o
f
th
e
Prophet'
s
opponent
s
(siyasi
badgumani,
ibid
,
p
.
512
)
an
d
th
e
politica
l
natur
e
o
f
th
e
punishmen
t
mete
d
ou
t
t
o
th
e
sorcerer
s
(cf
.
ibid
,
p
.
514)
.
Moreover
,
verse
s
214-21
5
refe
r
t
o
th
e
religiou
s
an
d
politica
l
leader
s
o
f
societ
y
a
t
tha
t
tim
e
(ahl
'arab
ki
dini
o
siyasipeshwai
ka
mansub
hasil
tha,
ibid
,
p
.
563
)
an
d
th
e
historica
l
narrative
s
wer
e
a
warnin
g
fo
r
th
e
Qurays
h
(quraysh
ko
tanbih
hai,
ibid
,
pp
.
561-562)
.
Islah
i
als
o
allude
s
t
o
th
e
importanc
e
o
f
poetr
y
i
n
Arabi
c
societ
y
(
'ara
b
ki
sosaiti
mein,
ibid
,
p
.
567)
.
Islahi'
s
discussio
n
o
f
al
l
thes
e
aspect
s
o
f
th
e
contex
t
i
s
a
nove
l
approac
h
t
o
understandin
g
th
e
backgroun
d
t
o
th
e
Qur'ani
c
text
.
However
,
hi
s
observation
s
depen
d
largel
y
o
n
intuitio
n
an
d
canno
t
easil
y
b
e
corroborate
d
b
y
factual
evidence
.
34
7

356. Sura
h
An
Naml
Introductio
n
Th
e
previou
s
Sura
h
clearl
y
state
d
tha
t
th
e
Qur'a
n
i
s
no
t
a
boo
k
o
f
poetr
y
o
r
magi
c
bu
t
i
s
th
e
reveale
d
wor
d
o
f
Go
d
{allah
ka
utara
hua
kalam
hai,
ibid
,
vol
.
5
,
p
.
573)
.
However
,
thos
e
wh
o
rejecte
d
i
t
a
t
th
e
tim
e
o
f
revelatio
n
mad
e
fu
n
o
f
the warnin
g
containe
d
i
n
th
e
Qur'an
.
Thes
e
peopl
e
claime
d
tha
t
the
y
woul
d
believ
e
i
n
th
e
messag
e
o
f
th
e
Qur'a
n
onl
y
whe
n
the
y
coul
d
actuall
y
se
e
th
e
punishment
s
wit
h
whic
h
i
t
threatene
d
them
.
Bu
t
God'
s
wis
h
i
s
that
,
instea
d
o
f
callin
g
fo
r
visibl
e
evidenc
e
o
f
punishment
,
thes
e
peopl
e
woul
d
lear
n
a
lesso
n
fro
m
th
e
histor
y
o
f
th
e
Prophet
s
an
d
fro
m
wha
t
happene
d
t
o
thos
e
peopl
e
wh
o
rejecte
d
them
.
Th
e
presen
t
Sura
h
assert
s
tha
t
Go
d
ha
s
indee
d
provide
d
guidanc
e
an
d
goo
d
new
s
throug
h
th
e
Book
.
However
,
onl
y
thos
e
peopl
e
wil
l
believ
e
i
n
i
t
wh
o
hav
e
a
fea
r
o
f
th
e
Las
t
Da
y
i
n
thei
r
heart
s
(akhirat
ka
khauf,
ibid)
.
O
n
th
e
othe
r
hand
,
thos
e
peopl
e
caugh
t
u
p
i
n
th
e
pleasure
s
o
f
thi
s
worl
d
wil
l
no
t
b
e
abl
e
t
o
abando
n
thei
r
preoccupation
s
(mashaghil,
ibid)
.
Th
e
attraction
s
an
d
enticement
s
tha
t
hav
e
enslave
d
the
m
wil
l
mak
e
i
t
impossibl
e
fo
r
the
m
t
o
respon
d
t
o
an
y
kin
d
o
f
reminde
r
o
r
warnin
g
tha
t
come
s
thei
r
way
.
Th
e
previou
s
Sura
h
focuse
d
o
n
tw
o
o
f
God'
s
attributes
,
namely
,
tha
t
o
f
"almighty
"
an
d
o
f
"dispense
r
o
f
grace
"
(
'azi
z
o
rahim,
ibid)
.
Th
e
presen
t
Sura
h
take
s
tw
o
differen
t
attributes
,
namely
,
"wise
"
an
d
"al
l
knowing
"
(hakim
o
'alim,
ibid
)
an
d
say
s
tha
t
th
e
Qur'a
n
i
s
th
e
wor
k
o
f
th
e
wis
e
an
d
al
l
knowin
g
Go
d
(ye
quran
khudae
hakim
o
'alim
ka
utara
hua
hai,
ibid)
.
I
n
othe
r
words
,
al
l
God'
s
action
s
ar
e
base
d
o
n
thes
e
tw
o
attributes
.
Th
e
Prophe
t
an
d
hi
s
follower
s
ar
e
expecte
d
t
o
plac
e
al
l
thei
r
trus
t
i
n
thei
r
wis
e
an
d
all
-
knowin
g
Lor
d
(apne
rab-i-hakim o
'alim par,
ibid)
,
trustin
g
tha
t
thi
s
Lor
d
wil
l
mak
e
the
m
welcom
e
a
t
th
e
en
d
o
f
thei
r
successfu
l
live
s
(wo
in
ko
achhe
anjam
se
hamkinar
karega,
ibid)
.
Th
e
Coherenc
e
o
f
th
e
Sura
h
Th
e
narrativ
e
concernin
g
th
e
Prophe
t
Mose
s
begin
s
wit
h
vers
e
7
.
Sinc
e
th
e
linguisti
c
analysi
s
o
f
thi
s
narrativ
e
ha
s
alread
y
bee
n
deal
t
wit
h
elsewhere
,
Islah
i
limit
s
th
e
presen
t
discussio
n
t
o
a
clarificatio
n
o
f
th
e
wa
y
th
e
narrativ
e
contribute
s
t
o
th
e
coherenc
e
o
f
th
e
Sura
h
(surah
ke
nazm,
ibid
,
p
.
579)
.
B
y
34
8

357. th
e
ter
m
"coherence"
,
Islah
i
refer
s
t
o
th
e
wa
y
th
e
Sura
h
i
s
interconnecte
d
t
o
for
m
a
themati
c
unity
,
whic
h
finds
expressio
n
i
n
th
e
them
e
(
'umud)
.
Th
e
narrativ
e
concernin
g
th
e
Prophe
t
Mose
s
contribute
s
t
o
th
e
themati
c
unit
y
o
f
th
e
Sura
h
i
n
tw
o
ways
.
Firstly
,
th
e
narrativ
e
strengthen
s
th
e
las
t
Prophe
t
fo
r
hi
s
ow
n
missio
n
b
y
providin
g
hi
m
wit
h
a
n
accoun
t
o
f
wha
t
on
e
o
f
th
e
Prophet
s
befor
e
hi
m
ha
d
t
o
endur
e
an
d
secondly
,
i
t
present
s
argument
s
tha
t
ma
y
hel
p
t
o
convinc
e
hi
s
opponent
s
o
f
th
e
authenticit
y
o
f
th
e
Prophe
t
(ta
ke
nabi
salla
allahu
alayhi
wa
sallam
ko
bhi
in
he
mushahadat
o
tajarbat
se
tamaniyat
o
sukunat
hasil
ho
aur
ap
ke
mutarizin
o
mukhalifin
par
bhi
in
ki
hujjat
qaim
ho
sake,
ibid
,
p
.
580)
.
Islah
i
say
s
that
,
o
f
al
l
th
e
Prophets
,
th
e
Prophe
t
Mose
s
mos
t
resemble
s
th
e
las
t
Prophe
t
sinc
e
Mose
s
als
o
ha
d
t
o
experienc
e
a
peopl
e
wh
o
wer
e
hi
s
adversarie
s
(in
par
iman
ki
mudda
"i ek
qaum
bhi
maujud
thiy,
ibid)
.
Fo
r
thi
s
reason
,
th
e
narrativ
e
describe
s
th
e
condition
s
an
d
experience
s
o
f
th
e
Prophe
t
Mose
s
i
n
som
e
detai
l
s
o
tha
t
th
e
las
t
Prophe
t
woul
d
obtai
n
th
e
maximu
m
suppor
t
(sab
se
ziyadah
taskin
bakhsh
ho
sakte
they,
ibid
)
and
,
a
t
th
e
sam
e
time
,
offe
r
a
valuabl
e
lesso
n
fo
r
hi
s
adversarie
s
(mukhalafin
ke
liye
bhi
sab
se
ziyadah
sabaq
amuz
ho
sakte
they,
ibid)
.
Th
e
Sura
h
present
s
th
e
narrativ
e
o
f
th
e
Prophe
t
Salih
fo
r
a
simila
r
reason
;
namely
,
t
o
strengthe
n
th
e
las
t
Prophe
t
i
n
hi
s
missio
n
b
y
remindin
g
hi
m
o
f
th
e
difficultie
s
hi
s
predecesso
r
ha
d
t
o
endure
.
A
s
th
e
enemie
s
o
f
th
e
Prophe
t
Salih
sa
y
i
n
vers
e
49
:
Indeed
,
w
e
shal
l
certainl
y
fal
l
upo
n
hi
m
an
d
hi
s
househol
d
b
y
nigh
t
(an
d
sla
y
the
m
all)
;
an
d
the
n
w
e
shal
l
boldl
y
sa
y
t
o
hi
s
nex
t
o
f
kin
,
'W
e
di
d
no
t
witnes
s
th
e
destructio
n
o
f
hi
s
househol
d
-
and
,
behold
,
w
e
ar
e
indee
d
me
n
o
f
truth!'
"
Islah
i
say
s
thi
s
accoun
t
o
f
th
e
Prophe
t
Salih
wa
s
tol
d
wit
h
a
purpos
e
(anhazrat
salla
allahu
alayhi
wa
sallam
ko
is
liye
sitnaya
gaya
hai
ke
tumhare
mu
'anid
ashrar
bhi
isi
qism
ki
sazishen
kar
rake
hain
ya
karenge
lekin
jis
tarah
allah
ne
hazrat
salih
aur
in
ke
sathiyon
ki
hifazat
farmai
isi
tarah
wo
tumhari
aur
tumhare
sathiyon
ki
bhi
hifazat
farmayega,
ibid
,
p
.
613)
.
Th
e
purpos
e
i
s
t
o
consol
e
th
e
las
t
Prophe
t
an
d
hi
s
disciple
s
wit
h
th
e
exampl
e
o
f
th
e
wa
y
Go
d
protecte
d
th
e
Prophe
t
Salih
an
d
hi
s
disciple
s
fro
m
th
e
intrigue
s
o
f
thei
r
opponents
.
Islah
i
ha
s
argue
d
tha
t
th
e
mai
n
purpos
e
o
f
th
e
propheti
c
narrative
s
i
s
t
o
illustrat
e
th
e
concep
t
o
f
prophethood
.
H
e
proceed
s
t
o
develo
p
th
e
concep
t
o
f
prophethoo
d
furthe
r
b
y
makin
g
variou
s
observation
s
tha
t
aris
e
fro
m
hi
s
ow
n
reflections
.
H
e
say
s
that
,
wherea
s
th
e
poet
s
an
d
soothsayer
s
o
f
Ara
b
societ
y
34
9

358. too
k
pain
s
t
o
acquir
e
an
d
t
o
practic
e
thei
r
art
,
God'
s
prophe
t
neithe
r
desire
s
no
r
learn
s
ho
w
t
o
b
e
a
prophe
t
fo
r
i
t
i
s
bestowe
d
upo
n
hi
m
b
y
Go
d
(nubuwwat
o
risalat
ek
khas
mauhibat-i-rabani
aw
fazal-i-yazdani
hai,
ibid)
.
Moreover
,
i
t
i
s
Go
d
wh
o
train
s
an
d
form
s
th
e
prophe
t
(nabi
o
rasul
ki
tarbiyat
allah
ta
'ala
khud
apni
nigrani
mein
karta
hai,
ibid)
.
Furthermore
,
a
prophe
t
doe
s
no
t
becom
e
someone'
s
discipl
e
no
r
doe
s
prophethoo
d
aris
e
ou
t
o
f
a
prophet'
s
ow
n
thinkin
g
proces
s
bu
t
Go
d
prepare
s
a
prophe
t
b
y
mean
s
o
f
th
e
vicissitude
s
o
f
lif
e
fo
r
th
e
specia
l
tas
k
entruste
d
t
o
hi
m
{is
ko
is
kar-i-
khas
ke
liye
taiyar
karta
hai
jo
is
ke
supurd
kiyajata
hai,
ibid)
.
Al
l
thes
e
observation
s
o
f
Islah
i
develo
p
th
e
mai
n
them
e
(
'umud
)
o
f
prophethood
.
Anothe
r
exampl
e
o
f
th
e
wa
y
Islah
i
applie
s
th
e
concep
t
o
f
coherenc
e
{nazm)
t
o
a
n
interpretatio
n
o
f
th
e
Sura
h
i
s
t
o
b
e
foun
d
i
n
hi
s
commen
t
o
n
vers
e
82
:
Now
,
(a
s
fo
r
th
e
dea
f
an
d
blin
d
o
f
hear
t
-
)
whe
n
th
e
wor
d
(o
f
truth
)
stand
s
reveale
d
agains
t
them
,
W
e
shal
l
brin
g
fort
h
unt
o
the
m
ou
t
o
f
th
e
eart
h
a
creatur
e
whic
h
wil
l
tel
l
the
m
tha
t
mankin
d
ha
d
n
o
rea
l
fait
h
i
n
Ou
r
messages
.
Islah
i
say
s
tha
t
man
y
pas
t
commentator
s
hav
e
devise
d
al
l
kind
s
o
f
strang
e
way
s
o
f
describin
g
th
e
"creature
"
mentione
d
i
n
thi
s
verse
.
Accordin
g
t
o
Islahi
,
w
e
ca
n
obtai
n
som
e
understandin
g
o
f
wha
t
i
s
mean
t
b
y
thi
s
"creature"
,
no
t
fro
m
th
e
actua
l
vers
e
i
n
whic
h
i
t
occur
s
bu
t
fro
m
a
consideratio
n
o
f
th
e
coherenc
e
o
f
th
e
Qur'a
n
{nazm)
an
d
fro
m
th
e
word
s
an
d
thei
r
Qur'ani
c
parallel
s
{quran
ke
alfaz,
nizam
aur
is
ke
nazair,
ibid
,
p
.
635)
.
Islah
i
suggest
s
w
e
loo
k
a
t
th
e
overal
l
them
e
{'umud)
o
r
contex
t
o
f
th
e
Sura
h
rathe
r
tha
n
focu
s
o
n
thi
s
particula
r
wor
d
"creature"
.
Wit
h
thi
s
approach
,
Islah
i
ca
n
conclud
e
tha
t
th
e
wor
d
"creature
"
refer
s
t
o
th
e
sign
s
o
f
th
e
comin
g
Da
y
o
f
Judgmen
t
containe
d
i
n
th
e
narrative
s
{asar-i-qayamat
ki
riwayat,
ibid)
.
Bu
t
Islah
i
say
s
thes
e
narrative
s
shoul
d
b
e
subjecte
d
t
o
hadith
criticis
m
{naqd-i-hadis
ki
kasuti
par
rakh
kar
dijiye,
ibid)
,
suggestin
g
tha
t
h
e
i
s
referring
,
no
t
t
o
th
e
narrative
s
containe
d
i
n
th
e
Qur'an
,
bu
t
t
o
narrative
s
externa
l
t
o
th
e
Qur'an
.
A
furthe
r
referenc
e
t
o
th
e
overal
l
them
e
o
f
th
e
Sura
h
Grou
p
occur
s
i
n
verse
s
76-78
,
whic
h
accordin
g
t
o
Islahi
,
refe
r
t
o
th
e
wa
y
th
e
childre
n
o
f
Israe
l
supporte
d
th
e
Qurays
h
agains
t
th
e
Prophet
.
Late
r
Surah
s
i
n
Sura
h
Grou
p
Fou
r
wil
l
provid
e
th
e
detail
s
tha
t
ar
e
no
t
afforde
d
her
e
{ye
ijmal
tafsil
ka
rang
ikhtiyar
karega,
ibid
,
p
.
631)
.
35
0

359. Th
e
Socia
l
Contex
t
With
regar
d
t
o
externa
l
criteri
a
t
o
understan
d
th
e
Qur'an
,
Islah
i
make
s
th
e
sam
e
observatio
n
tha
t
h
e
di
d
fo
r
th
e
previou
s
Surah
.
A
s
th
e
firs
t
vers
e
says
:
Thes
e
ar
e
message
s
o
f
th
e
Qur'a
n
-
a
divin
e
wri
t
clea
r
i
n
itsel
f
an
d
clearl
y
showin
g
th
e
truth
.
Islah
i
say
s
tha
t
n
o
externa
l
evidence
,
suc
h
a
s
miracle
s
o
r
signs
,
i
s
necessar
y
t
o
establis
h
th
e
trut
h
o
f
th
e
Qur'a
n
(is
ki
sehhat
o
sadaqat
kojanchne
ke
liye
kisi
khariji
shahadat
aur
kisi
mau'jizah
o
nishani
ki
zarurat
nahin
hai,
p
.
576)
.
Th
e
Qur'a
n
proclaim
s
it
s
ow
n
authenticit
y
i
n
th
e
fac
e
o
f
th
e
oppositio
n
an
d
mocker
y
directe
d
a
t
i
t
(ye
sifat
yahan
is
ke
in
mutarizin
o
mukhalifin
ko
samne
rakh
kar
layi
gayi
hai,
ibid)
.
Th
e
themati
c
unit
y
o
f
th
e
Sura
h
(surah
ke
nizam,
ibid
,
p
.
579
)
suggest
s
tha
t
th
e
Qurays
h
wer
e
peopl
e
wh
o
oppose
d
th
e
Prophet
.
Islah
i
say
s
tha
t
verse
s
45-5
7
wer
e
reveale
d
s
o
tha
t
th
e
Qurays
h
woul
d
no
t
conside
r
thes
e
propheti
c
narrative
s
a
s
referrin
g
onl
y
t
o
distan
t
people
s
an
d
nation
s
(ta
ke
quraysh
na
samjhe
ke
ye
dur
ke
mulkon
.
.
.
ke
waqe
'at
hain.
balke
khud
apne
mulk
ke
andar
ki
in
qaumon
ke
anjam
se
bhi
sabaq
len,
ibid
,
p
.
608)
.
I
n
fact
,
thi
s
narrativ
e
an
d
th
e
othe
r
narrative
s
tha
t
appea
r
i
n
thi
s
Sura
h
al
l
addres
s
thos
e
wh
o
oppose
d
th
e
Prophe
t
(mukhatab
agarche
nabi
salla
allahu
alayhi
wa
sallam
hi
hain
lekin
rue
sakhan
mukhalafin
ki
tarafhai,
ibid
,
580)
.
I
n
additio
n
t
o
namin
g
th
e
addressees
,
Islah
i
describe
s
th
e
socia
l
an
d
th
e
cultura
l
backgroun
d
o
f
th
e
Surah
.
Fo
r
example
,
h
e
refer
s
t
o
th
e
spendou
r
o
f
king
s
a
t
th
e
tim
e
o
f
revelatio
n
(is
zamane
ke
badshahon
ke
takht
o
tqj,
ibid
,
p
.
598
)
an
d
t
o
th
e
commo
n
custo
m
o
f
usin
g
bird
s
(parindon
se
kam
lene
ka
tariqa
maujuda
zamane
mein
bhi
maujud
hai
aur
qadim
zamane
mein
bhi
ye
paya
jata
raha
hai,
ibid
,
p
.
596
)
t
o
sen
d
message
s
{parindon
ke
zari
'ah
se
khutut
bhejhne
aur
bhejhwane
ka
tariqa
is
zamane
mein,
ibid
,
p
.
599)
.
Similarly
,
Islah
i
refer
s
t
o
th
e
Arabi
c
wa
y
o
f
thinkin
g
(mushrikin
'arab
ka
mauqif,
ibid
,
p
.
628
)
an
d
t
o
thei
r
menta
l
confusio
n
(zahni
uljhan,
ibid
)
i
n
connectio
n
wit
h
vers
e
66
:
Nay
,
thei
r
knowledg
e
o
f
th
e
lif
e
t
o
com
e
stop
s
shor
t
o
f
th
e
truth
:
nay
,
the
y
ar
e
(often
)
i
n
doub
t
a
s
t
o
it
s
reality
:
nay
,
the
y
ar
e
blin
d
t
o
it
.
35
1

360. Th
e
Purpos
e
o
f
th
e
Narrativ
e
Th
e
firs
t
historica
l
narrativ
e
concern
s
th
e
Prophe
t
Mose
s
an
d
i
s
relate
d
i
n
verse
s
7-1
4
o
f
th
e
Surah
.
Th
e
las
t
Prophe
t
i
s
presente
d
wit
h
thre
e
point
s
tha
t
expres
s
th
e
purpos
e
an
d
meanin
g
o
f
thi
s
narrativ
e
(is
sar
guzasht
ke
hawalah
se
maqsud
anhazrat
salla
allahu
alayhi
wa
sallam
ko
khas
taur
par
tin
baton
ki
tarafmutawajjeh
karna
hai,
ibid
,
pp
.
577-578)
.
Th
e
thre
e
point
s
presen
t
a
summar
y
o
f
thes
e
verses
.
Islah
i
list
s
the
m
a
s
follows
:
1
.
Go
d
ha
s
provide
d
revelatio
n
fo
r
th
e
las
t
Prophe
t
jus
t
a
s
Go
d
provide
d
i
t
fo
r
th
e
Prophe
t
Moses
.
Thi
s
nee
d
distur
b
neithe
r
th
e
Prophe
t
no
r
anyon
e
else
.
2
.
Jus
t
a
s
th
e
peopl
e
livin
g
a
t
th
e
tim
e
o
f
th
e
Prophe
t
Mose
s
di
d
no
t
believ
e
eve
n
thoug
h
the
y
witnesse
d
nin
e
miracles
,
peopl
e
toda
y
wil
l
neve
r
com
e
t
o
fait
h
b
y
seein
g
miracles
.
3
.
Afte
r
th
e
appointe
d
tim
e
fo
r
refor
m
ha
s
ru
n
out
,
Go
d
wil
l
annihilat
e
thos
e
wh
o
refus
e
t
o
believ
e
(ek
khas
muddat
tak
dhil
dene
ke
ba
'd
lazmanfana
kar
deta
hai,
ibid
,
p
.
578)
.
Th
e
specifi
c
purpos
e
o
f
thi
s
narrativ
e
i
s
brough
t
ou
t
mor
e
clearl
y
i
n
it
s
fina
l
verse
:
An
d
i
n
thei
r
wickednes
s
an
d
self-exaltatio
n
the
y
rejecte
d
them
,
althoug
h
thei
r
mind
s
wer
e
convince
d
o
f
thei
r
truth
:
an
d
behol
d
wha
t
happene
d
i
n
th
e
en
d
t
o
thos
e
spreader
s
o
f
corruption
!
Islah
i
say
s
tha
t
thi
s
final
vers
e
o
f
th
e
narrativ
e
expresse
s
it
s
purpos
e
(ye
akhir
mein
wo
asal
mudda
'a samne
rakh
dia
gaya
hai
jis
ke
liye
ye
sar
guzasht
siinai
gayi
hai,
ibid
,
p
.
584)
,
whic
h
i
s
t
o
infor
m
th
e
las
t
Prophe
t
abou
t
th
e
kin
d
o
f
peopl
e
tha
t
h
e
mus
t
encounter
.
Sinc
e
thes
e
peopl
e
wil
l
alway
s
fin
d
a
n
excus
e
t
o
rejec
t
God'
s
messages
,
the
y
wil
l
experienc
e
th
e
sam
e
fat
e
a
s
Pharao
h
an
d
hi
s
peopl
e
(aise
mufsidin
ka
anjam
wphi
hota
hai
jofiraun
aur
is
ki
qaum
ka
hua,
ibid
,
p
.
585)
.
Th
e
overal
l
purpos
e
o
f
th
e
narrativ
e
abou
t
th
e
Prophe
t
Solomo
n
an
d
Quee
n
o
f
Sheb
a
containe
d
i
n
verse
s
15-4
4
o
f
th
e
Sura
h
i
s
clearl
y
articulate
d
b
y
Islahi
.
Th
e
invisibl
e
being
s
(aljinn)
an
d
bird
s
(attair)
mentione
d
i
n
vers
e
1
7
ar
e
par
t
o
f
a
stor
y
wit
h
a
n
overal
l
purpose
,
namely
,
t
o
exto
l
th
e
blessing
s
o
f
God
:
An
d
(on
e
day
)
ther
e
wer
e
assemble
d
befor
e
Solomo
n
hi
s
host
s
o
f
invisibl
e
beings
,
an
d
o
f
men
,
an
d
o
f
birds
;
an
d
the
n
the
y
wer
e
le
d
fort
h
i
n
orderl
y
ranks
.
35
2

361. Islah
i
say
s
tha
t
th
e
descriptio
n
o
f
thi
s
parad
e
o
f
creature
s
(invisibl
e
beings
,
me
n
an
d
birds
)
ha
s
a
n
overal
l
purpos
e
(yahan
is
parade
ke
zikr
se
asal
mudda'a,
ibid
,
p
.
593)
.
Th
e
purpos
e
i
s
t
o
expres
s
th
e
Prophe
t
Solomon'
s
own
respons
e
wit
h
a
displa
y
o
f
th
e
strengt
h
an
d
th
e
talent
s
tha
t
hi
s
arm
y
possessed
.
Instea
d
o
f
boastin
g
o
f
hi
s
powe
r
an
d
strength
,
Solomo
n
bowe
d
dow
n
befor
e
th
e
Lor
d
wh
o
ha
d
bestowe
d
al
l
thes
e
gift
s
upo
n
hi
m
an
d
praye
d
(bajae
is
ke
ke
in
se
ghurur
aur
ghamand
mein
mubtala
hon
.
.
.
unhone
apna
sar
nihayat
tawaz
'u
ke
sath
apne
rab
ke
agejhuka
dia,
ibid)
.
Th
e
nex
t
even
t
i
s
th
e
encounte
r
wit
h
th
e
ants
,
relate
d
i
n
verse
s
18-19
.
Islah
i
link
s
thi
s
even
t
wit
h
th
e
purpos
e
o
f
th
e
whol
e
narrative
,
whic
h
i
s
t
o
giv
e
thank
s
t
o
Go
d
fo
r
hi
s
greatness
,
a
s
expresse
d
i
n
th
e
phras
e
fro
m
vers
e
19
:
O
m
y
Sustaine
d
Inspir
e
m
e
s
o
tha
t
1 ma
y
foreve
r
b
e
gratefu
l
fo
r
thos
e
blessing
s
o
f
Thin
e
wit
h
whic
h
Tho
u
has
t
grace
d
m
e
an
d
m
y
parents
.
Islah
i
understand
s
th
e
encounte
r
wit
h
th
e
ant
s
i
n
th
e
contex
t
o
f
th
e
whol
e
narrativ
e
{yahan
wo
asal
haqiqat
haijis
ke
izhar
ke
liye
upar
wala
waqi'ah
bayan
farmaya
gaya
haU
ibid
,
p
.
595)
.
Th
e
basi
c
poin
t
o
f
thi
s
encounte
r
(asal
haqiqat)
i
s
t
o
expres
s
recognitio
n
o
f
th
e
fac
t
tha
t
al
l
gift
s
an
d
talent
s
com
e
fro
m
God
.
Suc
h
a
n
attitud
e
contrast
s
wit
h
thos
e
wh
o
boas
t
o
f
thei
r
ow
n
succes
s
(Jab
koi
kamyabi
hasil
hoti
hai
to
wo
is
par
Urate
aur
akarte
hain
goya
unhone
koi
bara
tir
mora
hai,
ibid
)
an
d
who
,
i
n
thei
r
pride
,
misus
e
thes
e
gift
s
o
f
Go
d
(aur
phir
is
ghurur
aur
akar
ka
lazmi
natijah
ye
bhi
nikalta
hai
ke
wo
khuda
ki
bakhsi
hui
ni
'maton
aur
salahiyaton
ko
khuda
ki
raza
ke
kamon
mein
sarf
karne
ke
bajae
shaitan
ki
maqsud
barari
mein
sarf
karte
hain,
ibid)
.
I
t
i
s
clea
r
tha
t
Islah
i
highlight
s
th
e
purpose
o
f
th
e
narrative
.
Islah
i
find
s
th
e
sam
e
basi
c
purpos
e
o
f
th
e
narrativ
e
illustrate
d
agai
n
i
n
vers
e
40
,
whic
h
expresse
s
th
e
respons
e
o
f
th
e
Prophe
t
Solomo
n
a
t
th
e
wa
y
th
e
thron
e
o
f
th
e
Quee
n
o
f
Sheb
a
wa
s
brough
t
befor
e
him
:
An
d
whe
n
h
e
sa
w
i
t
trul
y
befor
e
him
,
h
e
exclaimed
:
"Thi
s
i
s
(a
n
outcome
)
o
f
m
y
Sustainer'
s
bounty
,
t
o
tes
t
m
e
a
s
t
o
whethe
r
I
a
m
gratefu
l
o
r
ungrateful
!
However
,
h
e
wh
o
i
s
gratefu
l
(t
o
God
)
i
s
bu
t
gratefu
l
fo
r
hi
s
ow
n
good
;
an
d
h
e
wh
o
i
s
ungratefu
l
(shoul
d
kno
w
that)
,
verily
,
m
y
Sustaine
r
i
s
self-sufficient
,
mos
t
generou
s
i
n
giving!
"
Islah
i
say
s
that
,
instea
d
o
f
bein
g
prou
d
o
f
th
e
wa
y
th
e
thron
e
wa
s
brough
t
befor
e
him
,
th
e
Prophe
t
Solomo
n
praye
d
t
o
Go
d
i
n
humilit
y
(bajae
is
ke
ke
wo
is
par
maghrur
hon
aur
itrayen
wo
faur
an
pukar
uthe
ke
ye
sab
mere
rab
ka
fazal
hai,
ibid
,
p
.
604)
.
Islah
i
understand
s
thi
s
a
s
anothe
r
expressio
n
o
f
th
e
basi
c
purpos
e
o
f
th
e
narrativ
e
(ye
wo
as!
mudda
'a hai
jis
ke
liye
ye
35
3

362. waqi'ah
sunaya
gaya
hai,
ibid)
.
Similarly
,
Islah
i
say
s
tha
t
th
e
Prophe
t
Solomo
n
ha
d
a
definit
e
purpos
e
i
n
havin
g
th
e
thron
e
brough
t
befor
e
hi
m
{takht
ke
mangwa
lene
se
maqsud
mujarrad
is
ka
mangwa
lena
to
tha
nahin,
ibid
,
p
.
605)
.
I
n
othe
r
words
,
th
e
bringin
g
o
f
th
e
thron
e
canno
t
b
e
understoo
d
apar
t
fro
m
th
e
overal
l
purpos
e
o
f
th
e
stor
y
whic
h
Islah
i
summarie
s
a
t
th
e
en
d
o
f
hi
s
discussion
.
H
e
say
s
tha
t
th
e
narrativ
e
illustrate
s
th
e
differen
t
result
s
o
f
arroganc
e
an
d
o
f
humilit
y
(
'ul
u
o
istakbar
ka
anjam
kiya
hota
hai
aur
shukr
guzari
ofarotani
ka
silah
kiya
milta
hai,
ibid
,
p
.
608
.
Furthermore
,
variou
s
detail
s
o
f
thes
e
narrative
s
highligh
t
th
e
purpos
e
o
r
them
e
(
'umud
)
o
f
th
e
Sura
h
regardin
g
th
e
specia
l
statu
s
o
f
a
prophet
.
Fo
r
instance
,
th
e
Prophe
t
Solomo
n
actuall
y
understoo
d
th
e
languag
e
o
f
th
e
bird
s
{hazrat
sulaiman
ko
parindon
ki
boli
ka
khas
'Urn de
dia,
ibid
,
p
.
593)
.
Similarly
,
th
e
ant
s
referre
d
t
o
i
n
vers
e
1
8
hav
e
th
e
abilit
y
t
o
spea
k
an
d
the
y
posses
s
certai
n
othe
r
characteristic
s
tha
t
ca
n
b
e
compare
d
wit
h
thos
e
tha
t
huma
n
being
s
als
o
hav
e
(wo
sari
khususiyat
in
ke
andar
bhi
payijati
hainjo
insanon
ke
andar
payi
jati
hain,
ibid
,
p
.
595)
.
Th
e
Prophe
t
Solomo
n
coul
d
actuall
y
understan
d
th
e
languag
e
o
f
th
e
ant
s
a
s
wel
l
(in
hasharat
ki
awaz
bhi
sunte
aur
samajhte
they,
ibid)
.
Furthermore
,
Islah
i
find
s
i
t
usefu
l
t
o
compar
e
th
e
knowledg
e
o
f
Solomo
n
wit
h
th
e
advance
s
o
f
moder
n
scienc
e
(wo
maujuda
zamane
ke
sainsdanon
se
bedarjah
'ala
tariqa
par
ye
kam
lete
they,
ibid
,
p
.
596)
.
Finally
,
th
e
bird
s
i
n
verse
s
22-2
4
actuall
y
brin
g
bac
k
a
repor
t
t
o
th
e
Prophe
t
Solomo
n
(tazah
tafsili
report
le
kar
aya
hon,
ibid
,
p
.
597)
.
Likewise
,
Islah
i
understand
s
vers
e
4
0
i
n
th
e
ligh
t
(is
roshni
mein,
ibid
,
p
.
578
)
o
f
th
e
them
e
('umud)
o
f
th
e
Surah
:
Answere
d
h
e
wh
o
wa
s
illumine
d
b
y
revelation
:
"(Nay,
)
a
s
fo
r
me
-
I
shal
l
brin
g
i
t
t
o
the
e
er
e
th
e
twinklin
g
o
f
th
y
ey
e
ceases!
"
Accordin
g
t
o
Islahi
,
th
e
vers
e
mean
s
tha
t
th
e
Quee
n
o
f
Sheba'
s
thron
e
i
s
physicall
y
brough
t
int
o
th
e
presenc
e
o
f
th
e
Prophe
t
Solomo
n
(itne
mein
hazrat
sulaiman
ne
dekha
ke
takht
in
ke
samne
maujud
hai,
ibid
,
p
.
604)
.
Moreover
,
th
e
"clea
r
decree
"
mentione
d
i
n
vers
e
7
5
i
s
a
rea
l
boo
k
(khuda
ke
han
ek
wazeh
kitab
mein
darj
hai,
ibid
,
p
.
631
)
an
d
s
o
i
s
th
e
"creature
"
mentione
d
i
n
vers
e
8
2
(wo
zamin
hi
se
koi
janwar
utha
khara
karega,
ibid
,
p
.
634)
.
Similarly
,
th
e
evildoer
s
wil
l
actuall
y
b
e
groupe
d
togethe
r
i
n
hel
l
(ye
darj
a
bandi
in
kejuraim
ki
nau
'iyat
aur
in
ki
maqdar
ke
'itibar
se
hogi
aur
.
.
.
dozakh
ke
alag
alag
wardon
mein
bhejh
di
jayegi,
ibid
,
p
.
635)
.
Islah
i
stresse
s
th
e
physica
l
aspec
t
o
f
thes
e
detail
s
i
n
orde
r
t
o
brin
g
ou
t
th
e
realit
y
o
f
th
e
them
e
('umud)
o
f
th
e
Surah
,
whic
h
i
s
t
o
threate
n
thos
e
wh
o
rejec
t
th
e
Prophe
t
an
d
wh
o
ridicul
e
th
e
Qur'a
n
wit
h
dir
e
consequences
.
35
4

363. Finally
,
Islah
i
understand
s
th
e
actio
n
describe
d
i
n
vers
e
8
8
i
n
a
visible
,
physica
l
way
:
An
d
tho
u
wil
t
se
e
th
e
mountains
,
whic
h
(now
)
tho
u
deemes
t
s
o
firm,
pas
s
awa
y
a
s
cloud
s
pas
s
away
:
a
wor
k
o
f
God
,
wh
o
ha
s
ordere
d
al
l
thing
s
t
o
perfection
.
Islah
i
say
s
tha
t
thi
s
styl
e
(uslub,
ibid
,
p
.
638
)
seem
s
t
o
contras
t
wit
h
th
e
styl
e
o
f
Arabi
c
poetr
y
(shay'ira
'arab,
ibid
)
an
d
i
t
point
s
t
o
th
e
greatnes
s
o
f
God'
s
wor
k
(matlab
ye
hai
ke
ye
is
khuda
ki
karigari
hogi,
ibid)
,
whic
h
ca
n
mak
e
eve
n
th
e
mountain
s
mov
e
awa
y
lik
e
cloud
s
(wo
hawayen
urte
hue
bhi
honge,
ibid
)
i
n
keepin
g
wit
h
th
e
messag
e
o
f
th
e
Qur'an
.
Th
e
Wa
y
o
f
Go
d
Islah
i
make
s
us
e
o
f
a
concep
t
h
e
call
s
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
t
o
establis
h
a
themati
c
connectio
n
betwee
n
variou
s
aspect
s
o
f
th
e
Sura
h
an
d
th
e
overal
l
purpos
e
o
r
them
e
(
'umud
)
o
f
th
e
Surah
.
A
s
vers
e
4
says
:
A
s
fo
r
thos
e
wh
o
wil
l
no
t
believ
e
i
n
th
e
lif
e
t
o
com
e
-
behold
,
goodl
y
hav
e
W
e
mad
e
thei
r
ow
n
doing
s
appea
r
unt
o
them
,
an
d
s
o
the
y
stumbl
e
blindl
y
t
o
an
d
fro
.
Islah
i
say
s
tha
t
Go
d
allow
s
huma
n
being
s
t
o
b
e
s
o
engrosse
d
i
n
thei
r
worldl
y
pursuit
s
tha
t
the
y
becom
e
unwillin
g
an
d
incapabl
e
o
f
breakin
g
awa
y
fro
m
the
m
(allah
ta
'ala
in
ke
'amal
o
mashaghil
ko
is
tar
ah
in
par
musallat
kar
deta
hai
ke
phir
na
wo
in
ke
chaurne
hi
par
amadahhote
aur
na
in
se
chut
hi
sakte,
ibid
,
p
.
577)
.
Accordin
g
t
o
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi),
peopl
e
wh
o
stubbornl
y
refus
e
t
o
respec
t
th
e
natura
l
desir
e
fo
r
guidanc
e
plante
d
i
n
thei
r
heart
s
wil
l
no
t
onl
y
fai
l
t
o
receiv
e
guidanc
e
fro
m
Go
d
bu
t
thei
r
heart
s
wil
l
becom
e
close
d
(sunnat-i-ilahi
ye
hai
ke
.
.
. is
ka
ye
fitri
da'iyah
bhi
murdah
hojata
hai,
ibid
,
p
.
633)
.
Islah
i
develop
s
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
t
o
includ
e
th
e
notio
n
tha
t
trial
s
an
d
difficultie
s
ma
y
lea
d
t
o
repentance
.
I
n
vers
e
47
,
th
e
Prophe
t
Salih
says
:
Sai
d
he
:
"You
r
destiny
,
goo
d
o
r
evil
,
rest
s
wit
h
God
:
yea
,
yo
u
ar
e
peopl
e
undergoin
g
a
test!
"
Th
e
appearanc
e
o
f
God'
s
messenger
s
becam
e
a
tes
t
tha
t
wa
s
t
o
lea
d
th
e
peopl
e
t
o
fea
r
an
d
repentanc
e
(rasulon
ki
ba'asat
ke
zamane
mein
aisi
'
Islah
i
say
s
tha
t
h
e
ha
s
explaine
d
th
e
concep
t
o
f
"the wa
y
o
f
God
"
(Jis ki
wuzahat
is
kitub
meinjagah
jagah
ho
cuki
hai,
ibid
,
p
.
577)
.
35
5

364. azmaishon
ka
zahur
khas
taur
par
hua
hai
jis
se
qaum
ke
andar
inabat
o
1 7
7
.—
.
khashiyat paida
hota
hai,
ibid
,
p
.
611)
.
Th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
sunnat-i-ilahi
als
o
include
s
th
e
punishmen
t
tha
t
wil
l
b
e
th
e
lo
t
o
f
thos
e
wh
o
refus
e
t
o
repen
t
afte
r
receivin
g
a
complet
e
an
d
clea
r
presentatio
n
o
f
th
e
argument
s
fo
r
fait
h
throug
h
th
e
preachin
g
o
f
th
e
Prophe
t
{agar
unhone
rasul
ke
bat
na
mani
to
in par
wo faislah
kun
'azab
ajayegajis
ki
rasul
khabar
de
raha
hai,
ibid)
.
Islah
i
say
s
tha
t
afte
r
th
e
appointe
d
tim
e
{muhlat,
ibid
,
p
.
634
)
ha
s
elapse
d
fo
r
th
e
presentatio
n
o
f
al
l
th
e
argument
s
fo
r
fait
h
{itmam-i-
hujjat),
accordin
g
t
o
"th
e
wa
y
o
f
God"
,
punishmen
t
wil
l
b
e
inevitabl
e
(jab
itmam-i-hujjat
ka
ye
waqt
guzar jayega
aur
sunnat-i-ilahi
ke
bamujib
in
ke
1 7
R
liye
'azab
hi
ka
faislah
ho
jayega,
ibid)
.
Islah
i
seem
s
t
o
pu
t
al
l
thes
e
term
s
togethe
r
t
o
for
m
a
la
w
o
f
history
.
H
e
want
s
t
o
explai
n
th
e
successio
n
o
f
on
e
natio
n
b
y
anothe
r
accordin
g
t
o
a
la
w
o
f
rewar
d
an
d
punishment
,
whic
h
i
s
th
e
resul
t
no
t
simpl
y
o
f
chanc
e
bu
t
o
f
th
e
interventio
n
o
f
Go
d
{na
ye
ittifaq
waqe 'at hain
aur
na
ye
radd
o
badl
karne par
khuda
ke
siwa
koi
dusra
qadir
hai,
ibid
,
p
.
625)
.
H
e
say
s
tha
t
thi
s
i
s
a
specia
l
warnin
g
fo
r
th
e
Qurays
h
{ye
quraysh
ko
tanbih
hai,
ibid
)
wh
o
ca
n
se
e
fo
r
themselve
s
ho
w
pas
t
nation
s
hav
e
bee
n
punishe
d
b
y
Go
d
(pichhli
qaumon
ke
asar
par
'ibrat
ki
nagah
dalo
to
tumhen
nazar
aye
ke
allah
ke
rasul
ne
in
kojis
'azab se
daraya
wo
kis
tarah
in
ke
samne
aya,
ibid
,
p
.
629)
.
However
,
sinc
e
th
e
follower
s
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
pu
t
thei
r
fait
h
i
n
him
,
the
y
wer
e
no
t
punishe
d
(anhazrat
salla
allahu
alayhi
wa
sallam
ki
qaum
ki
aksariyat
iman
layi
is
wajh
se
is par
is
qism
ka
koi
'azab
nahin
aya
jis
qism
ka
'azab pichhli
qaumon par
aya,
ibid
,
pp
.
630-631)
.
Th
e
exceptio
n
onl
y
serve
s
t
o
prov
e
th
e
rule
.
7
Islah
i
say
s
tha
t
th
e
sam
e
clarificatio
n
wa
s
mad
e
fo
r
vers
e
9
4
o
f
Sura
h
Al
'Araf:
"An
d
neve
r
ye
t
hav
e
W
e
sen
t
a
prophe
t
unt
o
an
y
communit
y
withou
t
tryin
g
it
s
peopl
e
wit
h
misfortun
e
an
d
hardship
,
s
o
tha
t
the
y
migh
t
humbl
e
themselves"
.
17
8
Islah
i
make
s
frequen
t
referenc
e
t
o
thi
s
concep
t
o
f
itmam-i-lmjjal i
n
thi
s
Surah
.
Cf
.
ibid
,
pp
.
616
,
623
,
63 lan
d
634
.
Th
e
sam
e
ide
a
i
s
als
o
develope
d
i
n
othe
r
place
s
withou
t
explici
t
us
e
o
f
the ter
m
itmam-i-
hujjat.
Cf
.
ibid
,
pp
.
62
5
an
d
635
.
35
6

365. Conclusion
s
Islah
i
understand
s
th
e
variou
s
character
s
an
d
event
s
i
n
th
e
narrative
s
o
f
thi
s
Sura
h
accordin
g
t
o
th
e
overal
l
purpos
e
o
r
intentio
n
o
f
th
e
Sura
h
i
n
relatin
g
thes
e
narratives
.
B
y
stressin
g
th
e
significanc
e
o
f
th
e
purpos
e
o
f
th
e
variou
s
narrative
s
containe
d
i
n
thi
s
Surah
,
Islah
i
propose
s
a
soun
d
principl
e
o
f
interpretation
.
However
,
h
e
identifie
s
th
e
overal
l
purpos
e
o
r
intentio
n
o
f
th
e
narrative
s
o
f
a
Sura
h
wit
h
th
e
them
e
(
'umud
)
tha
t
h
e
himsel
f
ha
s
proposed
.
Fo
r
instance
,
Islah
i
give
s
th
e
concep
t
o
f
consolatio
n
(tasalli)
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
suc
h
importanc
e
tha
t
i
t
seem
s
t
o
b
e
th
e
purpos
e
o
f
thes
e
narratives
.
Surely
,
thes
e
narrative
s
wer
e
mean
t
mor
e
a
s
a
warning
(inzar)
rathe
r
tha
n
a
s
consolatio
n
(tasalli)
fo
r
th
e
Prophet
?
Islahi'
s
formulatio
n
o
f
th
e
purpos
e
o
f
thes
e
event
s
an
d
narratives
,
therefore
,
nee
d
no
t
b
e
th
e
onl
y
correc
t
one
.
Islah
i
provide
s
a
coheren
t
perspectiv
e
fo
r
al
l
th
e
detail
s
provide
d
i
n
thes
e
event
s
an
d
narrative
s
b
y
relatin
g
the
m
t
o
th
e
overal
l
purpos
e
fo
r
whic
h
thes
e
narrative
s
wer
e
narrated
.
However
,
Islah
i
ha
s
no
t
bee
n
consisten
t
wit
h
thi
s
approac
h
t
o
th
e
tex
t
o
f
th
e
Qur'a
n
o
r
t
o
th
e
tex
t
o
f
th
e
Tora
h
becaus
e
h
e
ofte
n
remove
s
detail
s
fro
m
thei
r
narrativ
e
sequenc
e
an
d
thereb
y
lose
s
th
e
meanin
g
tha
t
th
e
contex
t
o
f
th
e
narrativ
e
provided
.
I
hav
e
provide
d
man
y
example
s
o
f
thi
s
tendenc
y
i
n
m
y
discussion
s
o
f
th
e
Surahs
.
I
n
m
y
conclusion
s
fo
r
Sura
h
Al
Qasus,
fo
r
example
,
I
not
e
tha
t
Islah
i
ha
s
take
n
verse
s
23-2
4
(abou
t
th
e
wome
n
a
t
th
e
wel
l
of
Mady
an)
ou
t
o
f
thei
r
narrativ
e
sequenc
e
i
n
orde
r
t
o
mak
e
a
commen
t
o
n
th
e
wa
y
me
n
an
d
wome
n
o
f
al
l
time
s
an
d
place
s
shoul
d
behav
e
i
n
public
.
Islah
i
ha
s
misunderstoo
d
severa
l
passage
s
fro
m
th
e
forme
r
Scripture
s
b
y
makin
g
th
e
sam
e
mistake
.
Understandin
g
thes
e
event
s
an
d
narrative
s
i
n
term
s
o
f
thei
r
overal
l
purpos
e
ha
s
mad
e
i
t
possibl
e
fo
r
Islah
i
t
o
transcen
d
th
e
specifi
c
contex
t
o
f
th
e
tim
e
o
f
revelatio
n
an
d
sugges
t
a
mor
e
universa
l
meanin
g
fo
r
thes
e
passages
.
Fo
r
instance
,
sinc
e
th
e
Prophe
t
Solomon'
s
respons
e
t
o
th
e
bringin
g
o
f
thron
e
o
f
th
e
Quee
n
o
f
Sheb
a
(cf
.
vers
e
40
)
i
s
see
n
i
n
th
e
contex
t
o
f
th
e
whol
e
narrative
,
thi
s
even
t
illustrate
s
th
e
differen
t
result
s
o
f
arroganc
e
an
d
humilit
y
(
'ul
u
o
istakbar
ka
anjam
kiya
hota
hai
aur
shukr
guzari
o farotani
ka
silah
kiya
milta
hai,
ibid
,
p
.
608)
.
Islahi'
s
approac
h
t
o
thes
e
narrative
s
ha
s
brough
t
ou
t
thei
r
universa
l
meaning
.
35
7

366. Sura
h
Al
Qasas
Introductio
n
Sinc
e
th
e
presen
t
Sura
h
i
s
th
e
secon
d
o
f
a
pai
r
wit
h
th
e
previou
s
Surah
,
ther
e
i
s
n
o
basi
c
differenc
e
betwee
n
the
m
wit
h
regar
d
t
o
th
e
mai
n
them
e
(
'umud)
.
Th
e
differenc
e
consist
s
rathe
r
i
n
th
e
wa
y
th
e
previou
s
Sura
h
provide
d
a
shor
t
versio
n
wherea
s
th
e
presen
t
Sura
h
give
s
a
detaile
d
account
.
Anothe
r
differenc
e
i
s
th
e
styl
e
o
f
expressio
n
an
d
th
e
wa
y
o
f
presentin
g
th
e
argumen
t
{uslub-i-hayan
o
naihj
istadlal,
ibid
,
vol
.
5
,
p
.
643)
.
Th
e
previou
s
Sura
h
gav
e
onl
y
a
summar
y
o
f
thos
e
section
s
o
f
th
e
narrativ
e
tha
t
concerne
d
th
e
prophethoo
d
o
f
Mose
s
an
d
th
e
encounte
r
wit
h
Pharao
h
(risalat
'ata kiyejane
our
far
aim
he
pas
jane
he
hukm
se
muta
'alliq hai,
ibid)
.
Thi
s
Surah
,
however
,
relate
s
th
e
whol
e
accoun
t
i
n
a
ver
y
detaile
d
wa
y
beginnin
g
fro
m
th
e
birt
h
o
f
Mose
s
throug
h
t
o
th
e
bestowa
l
o
f
the La
w
upo
n
him
.
Moreover
,
wherea
s
th
e
previou
s
Sura
h
referre
d
t
o
th
e
Israelite
s
onl
y
i
n
a
veile
d
way
,
th
e
presen
t
Sura
h
make
s
a
compariso
n
betwee
n
th
e
piou
s
an
d
th
e
impiou
s
amon
g
th
e
Israelite
s
(salahin
o
mufasidin,
ibid)
.
Th
e
narrativ
e
o
f
th
e
Prophe
t
Mose
s
wa
s
conveye
d
t
o
th
e
las
t
Prophe
t
fo
r
precisel
y
th
e
sam
e
reaso
n
tha
t
th
e
narrativ
e
o
f
th
e
Prophe
t
Josep
h
wa
s
communicate
d
t
o
hi
m
{ba'ainah
isi
maqsud,
ibid)
.
Th
e
purpos
e
o
f
th
e
narrativ
e
i
s
t
o
provid
e
th
e
las
t
Prophe
t
wit
h
a
mirro
r
throug
h
whic
h
h
e
ca
n
se
e
ho
w
Go
d
protect
s
an
d
defend
s
hi
s
prophet
s
{rasulon
ki
hafazat
o
siyanat,
ibid
)
an
d
ho
w
Go
d
provide
s
way
s
t
o
mak
e
th
e
prophet
s
successfu
l
i
n
thei
r
undertaking
s
{apni
askimon
ko
barwe
kar
lane
ke
liye,
ibid)
.
Th
e
purpos
e
o
f
th
e
Sura
h
i
s
t
o
infor
m
th
e
Qurays
h
tha
t
jus
t
a
s
Go
d
sen
t
th
e
Prophe
t
Mose
s
t
o
Pharao
h
an
d
t
o
hi
s
people
,
i
n
a
simila
r
wa
y
Go
d
ha
s
appointe
d
th
e
Prophe
t
Muhamma
d
t
o
b
e
a
messenge
r
t
o
brin
g
a
revelatio
n
(kitab,
ibid
)
t
o
th
e
Quraysh
.
I
n
fact
,
Go
d
ha
s
provide
d
the
m
wit
h
th
e
messag
e
i
n
suc
h
a
perfectl
y
clea
r
wa
y
tha
t
n
o
excus
e
remain
s
fo
r
the
m
t
o
continu
e
o
n
th
e
wron
g
path
.
Th
e
Sura
h
communicate
s
t
o
th
e
Qurays
h
wha
t
happen
s
t
o
thos
e
wh
o
rejec
t
th
e
Prophet'
s
message
.
Furthermore
,
th
e
Israelite
s
ar
e
confronte
d
wit
h
th
e
fac
t
tha
t
i
f
th
e
Prophe
t
Muhamma
d
wer
e
no
t
th
e
Prophe
t
sen
t
b
y
Go
d
the
n
ho
w
coul
d
h
e
kno
w
al
l
th
e
detail
s
o
f
th
e
Prophe
t
Moses
'
lif
e
abou
t
whic
h
eve
n
the
y
wer
e
no
t
aware
.
Th
e
Israelite
s
ar
e
als
o
challenge
d
wit
h
th
e
observatio
n
tha
t
the
y
hav
e
gon
e
astra
y
becaus
e
the
y
too
k
opposin
g
view
s
regardin
g
th
e
guidanc
e
tha
t
Go
d
35
8

367. ha
d
give
n
t
o
the
m
{ikhtilafat
mein
par
kar
gum
kar
di,
ibid)
.
I
t
i
s
fo
r
thi
s
reaso
n
tha
t
Go
d
want
s
t
o
rene
w
hi
s
offe
r
o
f
guidanc
e
t
o
the
m
throug
h
th
e
las
t
Prophe
t
an
d
t
o
provid
e
the
m
wit
h
a
perfec
t
expressio
n
o
f
th
e
argumen
t
i
n
favou
r
o
f
believin
g
an
d
acceptin
g
th
e
messag
e
(hujjat
tamam,
ibid)
.
Finally
,
th
e
Prophe
t
himsel
f
i
s
console
d
i
n
thi
s
Sura
h
(tasalli
di
gai
hai,
ibid
)
wit
h
th
e
reminde
r
tha
t
i
t
wa
s
no
t
h
e
wh
o
aske
d
Go
d
fo
r
thi
s
Qur'an
.
O
n
th
e
contrary
,
sinc
e
i
t
i
s
Go
d
wh
o
give
s
th
e
Prophe
t
th
e
responsibilit
y
t
o
conve
y
th
e
messag
e
containe
d
i
n
th
e
Qur'a
n
(is
ki
zimmahdarian
dali
hain,
ibid
,
p
.
644)
,
th
e
Prophe
t
shoul
d
no
t
b
e
overl
y
concerne
d
abou
t
th
e
negativ
e
respons
e
o
f
hi
s
opponent
s
bu
t
shoul
d
concentrat
e
o
n
performin
g
th
e
dut
y
entruste
d
t
o
him
.
Go
d
wil
l
provid
e
al
l
th
e
hel
p
th
e
Prophe
t
need
s
t
o
brin
g
thi
s
tas
k
t
o
completio
n
(kamyabi
ki
manzilpar
pahunchaega,
ibid)
.
Th
e
Purpos
e
o
f
the Narrativ
e
Islah
i
make
s
a
ver
y
significan
t
statemen
t
toward
s
th
e
en
d
o
f
hi
s
treatmen
t
o
f
th
e
presen
t
Surah
.
Commentin
g
o
n
th
e
narrativ
e
abou
t
Qarun
i
n
verse
s
76
-
84
,
Islah
i
say
s
tha
t
Qarun
wa
s
no
t
jus
t
a
perso
n
belongin
g
t
o
th
e
tim
e
o
f
th
e
Prophe
t
Mose
s
bu
t
wa
s
a
figur
e
o
r
imag
e
o
f
Abu
Lahab
wh
o
wa
s
a
contemporar
y
o
f
th
e
las
t
Prophet
.
Jus
t
a
s
Qarun
wa
s
a
sourc
e
o
f
tribulatio
n
fo
r
Mose
s
an
d
hi
s
peopl
e
(jis
qism
ka
fitnah
hazrat
musa
ki
qaum
mein
qarun
tha,
ibid
,
p
.
713
)
similarl
y
th
e
follower
s
o
f
th
e
las
t
Prophe
t
experience
d
tribulatio
n
becaus
e
of
Abu
Lahab.
Islah
i
proceed
s
t
o
mak
e
fiv
e
specifi
c
comparison
s
betwee
n
Qarun
an
d
Abu
Lahab
(donon
ki
mumasalat
ke
ba'z
pahluon
ki
taraf
ham isharah
karenge,
ibid
,
p
.
713
)
an
d
conclude
s
tha
t
th
e
mentio
n
o
f
Qarun
i
n
thes
e
verse
s
i
s
clearl
y
mean
t
t
o
signif
y
th
e
perso
n
o
f
Abu
Lahab
(cf
.
ibid
,
p
.
714)
.
Th
e
stor
y
o
f
Qarun,
therefore
,
ha
s
th
e
purpos
e
o
f
stirrin
g
th
e
heart
s
o
f
thos
e
los
t
i
n
th
e
vanit
y
o
f
th
e
worl
d
(is
mithal
se
maqsud
isi
tara
ke
logon
ki
angken
kolna
hai,
ibid
,
p
.
704)
.
On
e
wa
y
i
n
whic
h
Islah
i
bring
s
ou
t
th
e
connectio
n
betwee
n
event
s
occurrin
g
befor
e
an
d
afte
r
th
e
tim
e
o
f
revelatio
n
i
s
b
y
highlightin
g
th
e
purpose
fo
r
whic
h
thes
e
event
s
wer
e
revealed
.
A
s
w
e
sa
w
i
n
th
e
previou
s
Surah
,
Islah
i
frequentl
y
emphasize
s
th
e
purpos
e
fo
r
whic
h
a
particula
r
personalit
y
o
r
even
t
wa
s
reveale
d
i
n
th
e
Qur'a
n
(maqsud
is
sarguzasht
ke
sunane
se,
ibid
,
p
.
655)
.
Fo
r
example
,
Islah
i
say
s
tha
t
vers
e
4
an
d
th
e
followin
g
tw
o
verse
s
presen
t
th
e
purpos
e
fo
r
whic
h
th
e
subsequen
t
narrativ
e
abou
t
Mose
s
an
d
Pharao
h
wa
s
reveale
d
(asal
sarguzasht
se
pahle
ye
aur
is
ke
ba 'd
ki
do
ayaten
is
ghayat
o
maqsud
ko
samne
kar
dene
ke
liye
warid
hui,
ibid
,
p
.
35
9

368. 656)
.
Th
e
narrativ
e
i
s
no
t
presente
d
simpl
y
a
s
a
narrativ
e
bu
t
ha
s
a
specifi
c
objectiv
e
(t
o
ke
log
is
qissah
ko
qissah
ki
haisiyat
se
na
sunen
balke
is
haq
ko
mad-i-nazar
rak
kar
sunen
jo
is
ke
andar
muzmar
hai,
ibid
,
p
.
657)
.
Th
e
whol
e
poin
t
o
f
th
e
narrativ
e
i
s
los
t
i
f
th
e
reade
r
doe
s
no
t
gras
p
th
e
purpos
e
fo
r
whic
h
i
t
i
s
related
.
Th
e
presen
t
narrativ
e
abou
t
th
e
Prophe
t
Mose
s
i
s
directe
d
t
o
th
e
leader
s
o
f
th
e
Qurays
h
fo
r
a
specifi
c
purpos
e
(quraysh
ke
akabar
o
zo
'uma
ke
samne
rakne
ke
liye
wo
sarguzasht
sunai
ja
rahi
hai,
ibid)
.
Islah
i
implie
s
tha
t
th
e
Qurays
h
understoo
d
th
e
purpos
e
o
f
th
e
narrativ
e
reveale
d
t
o
the
m
throug
h
th
e
Prophet
,
namely
,
tha
t
jus
t
a
s
Go
d
sen
t
th
e
Prophe
t
Mose
s
t
o
Pharao
h
an
d
t
o
hi
s
people
,
similarl
y
Go
d
ha
s
sen
t
th
e
las
t
Prophe
t
t
o
th
e
Qurays
h
{quraysh
ki
tarafrasul
bona
kar
bheja,
ibid
,
p
.
681)
.
Islah
i
doe
s
no
t
tr
y
t
o
connec
t
th
e
purpos
e
tha
t
th
e
narrativ
e
ha
d
a
t
th
e
tim
e
o
f
revelatio
n
wit
h
th
e
purpos
e
th
e
narrativ
e
coul
d
hav
e
fo
r
peopl
e
livin
g
i
n
th
e
moder
n
world.
17
9
Accordin
g
t
o
Islahi
,
vers
e
4
0
clearl
y
bring
s
ou
t
th
e
purpos
e
o
f
th
e
whol
e
narrative
:
An
d
s
o
W
e
seize
d
hi
m
an
d
hi
s
host
s
an
d
cas
t
the
m
int
o
th
e
sea
:
an
d
behol
d
wha
t
happene
d
i
n
th
e
en
d
t
o
thos
e
evildoers
.
Th
e
vers
e
explain
s
th
e
purpos
e
fo
r
whic
h
th
e
narrativ
e
ha
s
bee
n
reveale
d
(is
haqiqat
ki
taraf
tawajjoh
dalai
gai
hai
jis
ko
wazeh
karne
hi
ke
liye
ye
sarguzasht
sunai
gai
hai,
ibid
,
p
.
677)
.
Islah
i
identifie
s
th
e
purpos
e
o
f
th
e
narrativ
e
i
n
term
s
o
f
providin
g
th
e
sam
e
kin
d
o
f
consolatio
n
(tasalli,
ibid)
18
0
fo
r
th
e
las
t
Prophe
t
tha
t
wa
s
give
n
t
o
th
e
earlie
r
Prophet
s
an
d
th
e
sam
e
kin
d
o
f
warnin
g
fo
r
th
e
prou
d
peopl
e
wh
o
responde
d
t
o
th
e
las
t
Prophet'
s
messag
e
i
n
th
e
wa
y
tha
t
Pharao
h
an
d
hi
s
peopl
e
responde
d
t
o
th
e
Prophe
t
Mose
s
(in
fir 'aunion
ke
lie
tanbiya
o
tazkir
bhi
jo
anhazrat
aur
ap
ki
da'awat
ke
ma'amle
mein
bilkul
isi
rosh
par
chal
rahe
the,
ibid
,
pp
.
677
-
678)
.
Th
e
narrativ
e
o
f
Mose
s
an
d
Pharao
h
i
s
thu
s
a
kin
d
o
f
pre-yie
w
o
f
wha
t
wil
l
happe
n
late
r
durin
g
th
e
lif
e
an
d
time
s
o
f
th
e
las
t
Prophet
.
Islah
i
understand
s
th
e
Sura
h
a
s
a
n
exampl
e
o
f
th
e
wa
y
i
n
whic
h
Go
d
strengthen
s
th
e
las
t
Prophe
t
t
o
fulfil
l
th
e
missio
n
entruste
d
t
o
him
.
However
,
Islah
i
doe
s
dra
w
ou
t
practica
l
conclusion
s
fro
m
th
e
encounte
r
o
f
Moses wit
h
th
e
tw
o
wome
n
i
n
verse
s
23-28
.
Islah
i
draw
s
ou
t
thes
e
practica
l
conclusion
s
o
r
lesson
s
withou
t
referrin
g
t
o
th
e
overal
l
purpos
e
o
r
objectiv
e
o
f
the narrative
.
Islah
i
misinterpret
s
th
e
meanin
g
o
f
verse
s
23-2
8
becaus
e
h
e
doe
s
no
t
se
e
th
e
encounte
r
o
f
Mose
s
an
d
th
e
tw
o
wome
n
i
n
th
e
ligh
t
o
f
the overal
l
purpos
e
(is
misal
se
maqsud,
ibid
,
p
.
704
)
an
d
th
e
inter-connectednes
s
o
f
the narrativ
e
(is
roshni
mein
age
ki
ayai
ki
tilawat
firmaiye,
ibid)
.
18
0
Islah
i
say
s
tha
t
th
e
fina
l
verse
s
o
f
th
e
Surah
,
verse
s
85-88
,
dea
l
almos
t
entirel
y
wit
h
thi
s
them
e
o
f
consolatio
n
(tasalli,
ibid
,
p
.
716)
.
Go
d
console
s
th
e
Prophe
t
b
y
remindin
g
hi
m
tha
t
h
e
ha
s
performe
d
hi
s
tas
k
an
d
tha
t
h
e
shoul
d
leav
e
th
e
res
t
t
o
Go
d
(turn m
apnafarz
ada
kar
dia.
ab
ma
'mla all
ah
ke
hawala
karo,
ibid)
.
Islah
i
say
s
tha
t
vers
e
8
6
develop
s
th
e
sam
e
poin
t
(ye
upar
wale
mazmim
hi
ki
mazid
wazahat
hai,
ibid
)
an
d
vers
e
8
7
provide
s
furthe
r
suppor
t
fo
r
th
e
sam
e
topi
c
(cf
.
ibid
,
p
.
718)
.
36
0

369. Th
e
Socia
l
Contex
t
T
o
understan
d
th
e
Surah
,
Islah
i
refer
s
t
o
variou
s
aspect
s
o
f
it
s
social
,
historica
l
an
d
cultura
l
background
.
Accordin
g
t
o
Islahi
,
th
e
histor
y
o
f
th
e
wa
y
th
e
Israelite
s
wer
e
oppresse
d
wil
l
hel
p
t
o
explai
n
vers
e
5
:
Bu
t
i
t
wa
s
Ou
r
wil
l
t
o
besto
w
Ou
r
favou
r
upo
n
thos
e
(ver
y
people
)
wh
o
wer
e
deeme
d
(so
)
utterl
y
lo
w
i
n
th
e
land
,
an
d
t
o
mak
e
the
m
forerunner
s
i
n
faith
,
an
d
t
o
mak
e
the
m
heir
s
(t
o
Pharaoh'
s
glory)
.
Islah
i
say
s
tha
t
histor
y
make
s
i
t
clea
r
(tarikh
ke
mutala
'ah se
ma
'lum hota
hai,
ibid
,
p
.
658
)
tha
t
Pharao
h
an
d
hi
s
peopl
e
gav
e
a
politica
l
twis
t
t
o
th
e
presenc
e
o
f
the Israelite
s
i
n
thei
r
lan
d
(ek
bilkul
siyasi
rang
de
dia
tha,
ibid)
.
Moreover
,
Islah
i
explain
s
vers
e
5
4
wit
h
recours
e
t
o
informatio
n
tha
t
ca
n
b
e
foun
d
i
n
"th
e
book
s
o
f
history
"
(tafsil
tarikh
ki
kitabon
mein
bhi
maujud
hai,
ibid
,
p
.
690)
.
Furthermore
,
Islah
i
say
s
tha
t
th
e
tendenc
y
fo
r
Qarun
t
o
displa
y
hi
s
wealt
h
wit
h
grea
t
pom
p
an
d
sho
w
wa
s
wel
l
know
n
{ma 'lum hota
hai
us
ne
isi
dauran
mein,
ibid
,
p
.
710)
.
Withou
t
analyzin
g
hi
s
historica
l
sources
,
Islah
i
simpl
y
state
s
tha
t
thi
s
i
s
a
n
eviden
t
fac
t
o
f
history.
18
1
Furthermore
,
Islah
i
read
s
vers
e
1
1
a
s
providin
g
physica
l
o
r
materia
l
informatio
n
rathe
r
tha
n
seein
g
th
e
detail
s
provide
d
b
y
thi
s
vers
e
a
s
par
t
o
f
an
unfoldin
g
story
.
Fo
r
instance
,
vers
e
1
1
mention
s
tha
t
th
e
gir
l
"watche
d
hi
m
fro
m
afar
,
whil
e
the
y
(wh
o
ha
d
take
n
hi
m
in
)
wer
e
no
t
awar
e
o
f
it"
.
Islah
i
conclude
s
fro
m
thi
s
phras
e
tha
t
th
e
roya
l
cour
t
o
f
Pharao
h
wa
s
no
t
fa
r
fro
m
th
e
dwelling
s
o
f
th
e
Israelite
s
(is
se
ma'lum
hota
hai
ke
shahi
mahal
israilion
ki
basti
se
ziyadah
fasle
bar
nahi
tha,
ibid
,
p
.
661)
.
Simila
r
practica
l
reason
s
ar
e
give
n
t
o
explai
n
wh
y
Mose
s
entere
d
th
e
city
,
accordin
g
t
o
vers
e
15
:
An
d
(on
e
day
)
h
e
entere
d
th
e
cit
y
a
t
a
tim
e
whe
n
(mos
t
of
)
it
s
peopl
e
wer
e
(restin
g
i
n
thei
r
houses,
)
unawar
e
o
f
wha
t
wa
s
goin
g
o
n
(i
n
th
e
streets)
.
Islah
i
say
s
tha
t
Mose
s
entere
d
th
e
cit
y
durin
g
th
e
restin
g
tim
e
i
n
orde
r
t
o
avoi
d
th
e
attentio
n
o
f
onlooker
s
(is
wajh
se
inhen ye
kam
logon
ki
nagahon
se
bach
bacha
ke
aise
auqat
mein
karna porta
jin
mein
log
aram
karte
hain,
ibid
,
p
.
663)
.
Bu
t
wha
t
benefi
t
doe
s
th
e
reade
r
obtai
n
fro
m
a
n
explanatio
n
o
f
thes
e
details
?
Islah
i
i
s
preoccupie
d
wit
h
explainin
g
detail
s
o
f
th
e
narrativ
e
independentl
y
o
f
the narrativ
e
a
s
a
whole
.
18
1
Muhamma
d
Asa
d
say
s
tha
t
"th
e
conventiona
l
'identification
'
o
f
Qarun wit
h
th
e
Korah
o
f
the Ol
d
Testamen
t
(Number
s
xvi
)
i
s
neithe
r
relevan
t
no
r
warrante
d
b
y
th
e
Qur'ani
c
text
,
th
e
mor
e
s
o
a
s
th
e
purpor
t
o
f
this legen
d
i
s
a
mora
l
lesso
n
an
d
no
t
a
historica
l
narrative.
"
Asa
d
(1983)
,
p
.
602
,
not
e
84
.
36
1

370. Anothe
r
illustratio
n
o
f
th
e
historica
l
situatio
n
(is
daur
mein,
ibid
,
p
.
686
)
i
s
th
e
Jews
'
oppositio
n
t
o
th
e
Prophet
,
whic
h
Islah
i
explain
s
b
y
comparin
g
severa
l
verse
s
(qarina
dalil
hai,
ibid)
.
A
s
vers
e
4
8
says
:
An
d
yet
,
no
w
tha
t
th
e
trut
h
ha
s
com
e
unt
o
the
m
fro
m
Us
,
the
y
say
,
'Wh
y
ha
s
h
e
no
t
bee
n
vouchsafe
d
th
e
lik
e
o
f
wha
t
Mose
s
wa
s
vouchsafed?
'
Bu
t
di
d
the
y
no
t
also
,
befor
e
this
,
den
y
th
e
trut
h
o
f
wha
t
Mose
s
wa
s
vouchsafed
?
(For
)
the
y
d
o
say
,
'Tw
o
example
s
o
f
delusion
,
(seemingly
)
supportin
g
eac
h
other!
'
An
d
the
y
add
,
'Behold
,
w
e
refus
e
t
o
accep
t
eithe
r
o
f
the
m
a
s
true!
'
Accordin
g
t
o
Islahi
,
th
e
passag
e
indicate
s
tha
t
th
e
Qurays
h
too
k
u
p
thi
s
objectio
n
fro
m
th
e
Jew
s
an
d
starte
d
t
o
sprea
d
i
t
aroun
d
(qarina
dalil
hai
ke
is
'itraz
ko
phelaya
to
quraysh
ne
lekin
is
ke
sikhane
wale
yahud
the,
ibid)
.
Islah
i
claim
s
tha
t
subsequen
t
verse
s
sho
w
tha
t
th
e
Jew
s
provoke
d
th
e
Qurays
h
t
o
oppos
e
th
e
Prophe
t
{yahud
ne
quraysh
ko
anhazrat
salla
allahu
'alayhi
wa
sallam
ke
khilaf
uksane
ke
lie
darpardah
reshadawanian
sharu
kar
di
thi,
ibid
,
pp
.
686-687
)
an
d
th
e
Qurays
h
wer
e
provoke
d
b
y
naivel
y
takin
g
u
p
th
e
objectio
n
presente
d
t
o
the
m
b
y
th
e
Jew
s
(quraysh
apni
sada
lauhi
ke
sabab
se
yahud
ki
chal
na
samajh
sake
aur
besamjhe
bojhe
ye
'itraz
bhi
unhone
naql
karna
sharu
kar
dia,
ibid
,
p
.
687)
.
I
n
short
,
th
e
Qur'a
n
addresse
s
thi
s
specifi
c
situatio
n
(quran
neyahan
isi
kajawab
dia
hai,
ibid)
.
Islah
i
ha
s
buil
t
u
p
a
n
argumen
t
tha
t
bes
t
illustrate
s
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
abou
t
th
e
statu
s
o
f
th
e
Prophe
t
an
d
th
e
Qur'an
.
Transcendin
g
th
e
Specifi
c
Contex
t
Verse
s
14-2
2
describ
e
th
e
violen
t
encounte
r
betwee
n
Mose
s
an
d
th
e
Israelit
e
wh
o
twic
e
aske
d
Mose
s
fo
r
hel
p
agains
t
hi
s
enemy
.
Islah
i
explain
s
tha
t
thi
s
kin
d
o
f
reforme
r
wa
s
neede
d
b
y
societ
y
a
t
tha
t
tim
e
(is
zamane
se
apni
qaum
ke
andar
ek
musleh,
ibid
,
p
.
666)
,
implyin
g
tha
t
th
e
moder
n
worl
d
ma
y
nee
d
a
differen
t
kin
d
o
f
reformer
.
I
n
th
e
nex
t
par
t
o
f
th
e
narrativ
e
describin
g
th
e
encounte
r
Mose
s
ha
d
wit
h
th
e
wome
n
a
t
th
e
well
s
o
f
Madyan
(verse
s
23-28)
,
Islah
i
draw
s
a
conclusio
n
abou
t
appropriat
e
relation
s
betwee
n
me
n
an
d
wome
n
i
n
moder
n
society
.
Vers
e
2
3
ha
d
relate
d
th
e
wa
y
tw
o
wome
n
wer
e
keepin
g
bac
k
thei
r
floc
k
fro
m
drinkin
g
a
t
th
e
wel
l
becaus
e
a
larg
e
grou
p
o
f
men
wer
e
waterin
g
thei
r
flocks
.
Vers
e
2
4
describe
s
Moses
'
reactio
n
t
o
thi
s
situation
:
S
o
h
e
watere
d
(thei
r
flock
)
fo
r
them
;
an
d
the
n
h
e
withdre
w
int
o
th
e
shad
e
an
d
prayed
:
'
O
m
y
Sustainer
!
Verily
,
i
n
dir
e
nee
d
a
m
I
o
f
an
y
goo
d
whic
h
Tho
u
ma
y
es
t
besto
w
upo
n
me!
'
36
2

371. Fo
r
Islahi
,
thes
e
event
s
indicat
e
tha
t
me
n
an
d
wome
n
o
f
tha
t
perio
d
i
n
histor
y
ha
d
separat
e
field
s
o
f
activit
y
an
d
di
d
no
t
wor
k
togethe
r
shoulde
r
t
o
shoulde
r
{is
se
ma'lum
hua
ke
is
daur
mein
bhi
'auraton
aw
mardon
he
dairah
kar
alag
alag
samjhe
jate
the,
ibid
,
p
.
668)
.
Islah
i
compare
s
th
e
custom
s
o
f
tha
t
tim
e
{hazrat
sh
'aib
ke
zamane
ke
is
mu
'sharati
tasawwur
ko
samne
rakiye,
ibid
)
an
d
th
e
demand
s
o
f
moder
n
societ
y
{apni
qaum
ke
in
samajhi
muslehin
ke
da
'we
par
ghaur
kijiye,
ibid)
.
H
e
implie
s
tha
t
moder
n
da
y
relation
s
betwee
n
me
n
an
d
wome
n
shoul
d
b
e
base
d
o
n
th
e
mode
l
o
f
wha
t
happene
d
betwee
n
Mose
s
an
d
tw
o
wome
n
a
t
th
e
well
s
o
f
Madyan.
Islah
i
analyze
s
a
phras
e
fro
m
vers
e
2
5
an
d
conclude
s
tha
t
th
e
encounte
r
betwee
n
th
e
Prophe
t
Mose
s
an
d
th
e
tw
o
wome
n
provide
s
guidanc
e
fo
r
moder
n
society
.
Vers
e
2
5
says
:
(Shortly
)
afterwards
,
on
e
o
f
th
e
tw
o
(maidens
)
approache
d
him
,
walkin
g
shyly
.
Islah
i
find
s
thi
s
phras
e
ver
y
significan
t
an
d
add
s
hi
s
ow
n
detail
s
t
o
describ
e
ho
w
thes
e
tw
o
wome
n
behave
d
toward
s
Mose
s
{kapron
ko
sanbhale
aur
apni
ihtiyat
kijaghon
ko
mahfuz
kiye
hue
ain,
ibid
,
p
.
670)
.
Islah
i
conclude
s
tha
t
th
e
Qur'a
n
intend
s
t
o
indicat
e
th
e
correc
t
behaviou
r
expecte
d
o
f
men
an
d
wome
n
toda
y
{quran
har
qadam
par
ye
namayan
karna
chahta
hai
ke
sharifana
zindagi
ke
'adat
o
arwar
kia
hai,
ibid)
.
Othe
r
Surah
s
als
o
provid
e
genera
l
instruction
s
i
n
thi
s
regar
d
{is
zabitah
ki
wazahat
ham
kar
chuke
hain,
ibid
)
becaus
e
thi
s
kin
d
o
f
socia
l
interactio
n
i
s
considere
d
appropriat
e
no
t
onl
y
fo
r
wome
n
a
t
th
e
tim
e
o
f
revelatio
n
bu
t
als
o
fo
r
wome
n
i
n
genera
l
(jab
in
ke
lie
'ind
allah
pasandidah
rosh
ye
hai
to
in
khawatin
ke
lie
pasandidah
rosh
kia
hogijin
ko
is
tar
a
ki
koi
majburi
nahi
hai,
ibid)
.
Islah
i
ha
s
derive
d
a
genera
l
rul
e
fro
m
a
consideratio
n
o
f
th
e
custom
s
o
f
th
e
perio
d
base
d
o
n
a
n
analysi
s
o
f
som
e
o
f
th
e
word
s
use
d
i
n
th
e
narrative
.
I
n
hi
s
discussio
n
o
f
th
e
rejectio
n
o
f
th
e
Prophe
t
b
y
th
e
Quraysh
,
Islah
i
als
o
move
s
beyon
d
th
e
specifi
c
contex
t
t
o
dra
w
universa
l
conclusions
.
A
s
vers
e
5
7
says
:
No
w
som
e
say
,
'I
f
w
e
wer
e
t
o
follo
w
th
e
guidanc
e
t
o
whic
h
tho
u
invites
t
us
,
w
e
woul
d
b
e
tor
n
awa
y
fro
m
ou
r
ver
y
soil!
'
Wh
y
-
hav
e
W
e
no
t
establishe
d
fo
r
the
m
a
sanctuar
y
secure
,
t
o
which
,
a
s
a
provisio
n
fro
m
Us
,
shal
l
b
e
gathere
d
th
e
fruit
s
o
f
al
l
(good
)
things
?
Bu
t
mos
t
o
f
the
m
ar
e
unawar
e
(o
f
thi
s
truth)
.
Th
e
Qurays
h
mad
e
thes
e
objection
s
becaus
e
the
y
wer
e
afrai
d
o
f
losin
g
thei
r
socio-religiou
s
an
d
politica
l
prestig
e
{unhone
pure
mulk
par
apni
mazhabi
o
36
3
m
is-***"'
1

372. siyasi
dhak
qaim
rakne
ke
lie
ye
tadbir
ikhtiyar
ki
thi,
ibid
,
p
.
691)
.
Islah
i
explain
s
th
e
kin
d
o
f
socia
l
an
d
politica
l
motive
s
tha
t
prompte
d
th
e
Qurays
h
t
o
rejec
t
th
e
messag
e
o
f
th
e
Prophe
t
(cf
.
ibid
)
an
d
say
s
tha
t
simila
r
argument
s
ar
e
use
d
toda
y
agains
t
th
e
establishmen
t
o
f
a
n
Islami
c
economi
c
an
d
politica
l
orde
r
i
n
th
e
moder
n
worl
d
(ye
ba
'ina
wohi
'itraz
hai
jo
aj
hamare
lidar
hazrat
islami
nazam,
islami
mu
'asharat,
islami
hadud
o
ta
'zirat
aur
islami
nizam-i-ma
'ishat
ke
khilafutate
hain,
ibid
,
p
.
692)
.
Islah
i
find
s
a
direc
t
lin
k
betwee
n
th
e
contex
t
o
f
th
e
perio
d
o
f
th
e
Qurays
h
wit
h
th
e
moder
n
era
.
Hi
s
approac
h
resemble
s
th
e
direc
t
lin
k
h
e
mad
e
earlie
r
(base
d
o
n
verse
s
23-24
)
betwee
n
th
e
socia
l
more
s
prevalen
t
a
t
th
e
tim
e
o
f
Mose
s
an
d
th
e
socia
l
relation
s
o
f
me
n
an
d
wome
n
i
n
th
e
moder
n
world
.
Accordin
g
t
o
Islahi
,
vers
e
4
3
indicate
s
God'
s
intentio
n
t
o
besto
w
leadershi
p
o
n
thos
e
nation
s
t
o
whic
h
h
e
gav
e
th
e
Boo
k
an
d
th
e
shariy'ah
(dunya
ki
imamat
o
peshwai
diye
jane
ke
ham
ma
'ni
hai,
ibid
)
bu
t
Islah
i
doe
s
no
t
explai
n
ho
w
h
e
derive
s
suc
h
a
genera
l
principl
e
o
r
historica
l
la
w
fro
m
thi
s
verse
.
Similarly
,
Islah
i
derive
s
severa
l
genera
l
conclusion
s
fro
m
th
e
stor
y
o
f
Moses
'
birt
h
i
n
verse
s
7-13
.
Wit
h
regar
d
t
o
vers
e
10
,
fo
r
example
,
Islah
i
conclude
s
tha
t
"fe
w
people
"
understan
d
(bahot
kam
log
samajhte
hain,
ibid
,
p
.
661
)
an
d
th
e
conclusio
n
t
o
hi
s
discussio
n
o
f
vers
e
1
3
i
s
tha
t
"th
e
majorit
y
o
f
people
"
d
o
no
t
understan
d
{aksar
log
.
. . nahi
samajhte,
ibid
,
p
.
662)
.
Islah
i
frequentl
y
make
s
th
e
verse
s
o
f
th
e
Sura
h
appl
y
t
o
mankin
d
i
n
general
.
Fo
r
example
,
vers
e
5
0
i
s
directe
d
t
o
peopl
e
i
n
genera
l
(insan,
ibid
,
p
.
688
)
an
d
th
e
sam
e
ca
n
b
e
sai
d
fo
r
vers
e
8
0
(insan,
ibid
,
p
.
711)
.
Th
e
Wa
y
o
f
Go
d
Anothe
r
wa
y
i
n
whic
h
Islah
i
draw
s
genera
l
conclusion
s
fro
m
particula
r
event
s
i
n
th
e
Qur'a
n
i
s
b
y
referrin
g
t
o
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi).
H
e
usuall
y
refer
s
t
o
thi
s
concep
t
i
n
orde
r
t
o
explai
n
verse
s
concernin
g
th
e
trial
s
o
f
lif
e
an
d
th
e
rewar
d
an
d
punishmen
t
i
n
th
e
lif
e
t
o
come
.
Fo
r
example
,
vers
e
1
0
refer
s
t
o
th
e
mothe
r
o
f
Moses
:
O
n
th
e
morrow
,
however
,
a
n
achin
g
voi
d
gre
w
u
p
i
n
th
e
hear
t
o
f
th
e
mothe
r
o
f
Moses
,
an
d
sh
e
woul
d
indee
d
hav
e
disclose
d
al
l
abou
t
hi
m
ha
d
W
e
no
t
endowe
d
he
r
hear
t
wit
h
enoug
h
strengt
h
t
o
kee
p
aliv
e
he
r
fait
h
(i
n
Ou
r
promise)
.
I
t
i
s
i
n
keepin
g
wit
h
"th
e
wa
y
o
f
God
"
tha
t
th
e
mothe
r
o
f
Mose
s
experience
d
th
e
kin
d
o
f
"trial
"
(imtehan)
tha
t
al
l
God'
s
servant
s
wil
l
experienc
e
(allah
ta
'ala
apne
bandon
aur
bandion
ko
imtehan
mein
to
dalta
hai
ke
ye
imtehan
is
ki
sunnat
hai,
ibid
,
p
.
661)
.
Islah
i
move
s
fro
m
th
e
particula
r
even
t
36
4

373. concernin
g
Moses
'
mothe
r
t
o
includ
e
al
l
peopl
e
(is
ki
ye
sunnat
bhi
hai ke
jo
log
is
ke
imtehan
ki
rah
me
in
bazi
kheljate
hain
wo
in
ko
sinbhalta
bhi
hai,
ibid)
.
Islah
i
make
s
i
t
quit
e
clea
r
tha
t
thi
s
vers
e
i
s
no
t
limite
d
t
o
th
e
mothe
r
o
f
Mose
s
bu
t
concern
s
al
l
God'
s
faithfu
l
servant
s
(apne
ba
iman
bandon
aur
bandion
ke
sath
allah
ta
'ala
ka
ma
'mla
yun
hi
hai,
ibid)
.
Anothe
r
exampl
e
o
f
th
e
wa
y
Islah
i
relate
s
th
e
concep
t
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi,
ibid
,
p
.
667
)
wit
h
a
universa
l
teachin
g
fro
m
th
e
Qur'a
n
i
s
t
o
b
e
foun
d
i
n
hi
s
commen
t
o
n
th
e
phras
e
fro
m
vers
e
22
:
"h
e
turne
d
hi
s
fac
e
toward
s
Madyan".
Islah
i
say
s
tha
t
thi
s
phras
e
coul
d
no
t
b
e
referrin
g
t
o
th
e
migratio
n
tha
t
th
e
Prophet
s
undertak
e
(hijrat
nahi
tha,
ibid
)
becaus
e
Mose
s
departe
d
fro
m
Madyan
withou
t
clea
r
instruction
s
fro
m
Go
d
bu
t
simpl
y
relie
d
o
n
God'
s
guidance
.
Islah
i
turn
s
thi
s
even
t
int
o
a
n
exampl
e
fo
r
al
l
believer
s
t
o
encourag
e
the
m
t
o
trus
t
i
n
God'
s
guidance
,
especiall
y
i
n
time
s
o
f
difficult
y
(ye
waqe'
allah
ke
in
tamam
bandon
aur
bandion
ke
lie
nahayat
sabaq
amuz
hai,
ibid)
.
Moreover
,
Islah
i
refer
s
t
o
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
t
o
explai
n
th
e
universa
l
la
w
o
f
histor
y
tha
t
h
e
find
s
i
n
vers
e
46
:
An
d
neithe
r
wer
t
tho
u
presen
t
o
n
th
e
slop
e
o
f
Moun
t
Sina
i
whe
n
W
e
calle
d
ou
t
(t
o
Moses)
:
bu
t
(thou
,
too
,
ar
t
sent
)
a
s
a
n
ac
t
o
f
th
y
Sustainer'
s
grace
,
t
o
war
n
peopl
e
t
o
who
m
n
o
warne
r
ha
s
com
e
befor
e
thee
,
s
o
tha
t
the
y
migh
t
bethin
k
themselve
s
(o
f
Us)
.
Th
e
vers
e
doe
s
no
t
jus
t
refe
r
t
o
a
n
even
t
tha
t
occurre
d
o
n
Moun
t
Sina
i
bu
t
illustrate
s
th
e
wa
y
Go
d
deal
s
wit
h
al
l
peopl
e
throughou
t
histor
y
(sunnat-i-
ilahi
ye
hai
ke
agar
koi
qaum
khuda
ke
bheje
hue
manzar
ke
anzar
se
yad
dahani
nahi
hasil
karti
to
wo
tabah
kar
dijati
hai,
ibid
,
p
.
681)
.
Islah
i
use
s
th
e
sam
e
concep
t
(sunnat-i-ilahi
ke
bamujib
wo
hidayat
se
mahrum
hi
rahti
hain,
ibid
,
p
.
688
)
t
o
explai
n
th
e
followin
g
phras
e
fro
m
vers
e
50
:
Verily
,
Go
d
doe
s
no
t
grac
e
wit
h
Hi
s
guidanc
e
peopl
e
wh
o
ar
e
give
n
t
o
evildoing
!
Moreover
,
h
e
explain
s
vers
e
5
9
b
y
usin
g
th
e
sam
e
concep
t
(sunnat-i-ilahi,
ibid
,
p
.
694).
'
Islah
i
frequentl
y
find
s
confirmatio
n
o
f
thi
s
genera
l
la
w
o
f
histor
y
b
y
linkin
g
togethe
r
bot
h
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
an
d
th
e
complet
e
evidenc
e
provide
d
b
y
th
e
Prophet
s
(itimam-i-hujjat,
ibid
,
p
.
Islah
i
give
s
a
simila
r
explanatio
n
o
f
the paralle
l
verse
s
tha
t
ar
e
t
o
b
e
foun
d
i
n
Sura
h
Ash
Shu
'am
verse
s
208-209
.
Islah
i
say
s
tha
t
Go
d
sen
t
th
e
las
t
Prophe
t
fo
r
th
e
sam
e
reason
,
namely
,
t
o
provid
e
complet
e
evidenc
e
fo
r
th
e
trut
h
o
f
God'
s
messag
e
(cf
.
ibid
,
p
.
682)
.
Th
e
concep
t
(itimam-i-hujjat)
i
s
constantl
y
use
d
b
y
Islah
i
t
o
36
5

374. Differen
t
Kind
s
o
f
Languag
e
Sometime
s
Islah
i
derive
s
th
e
meanin
g
o
f
a
vers
e
fro
m
it
s
style
.
Fo
r
example
,
i
n
vers
e
37
,
th
e
Prophe
t
Mose
s
use
s
th
e
styl
e
o
f
omissio
n
(uslub-i-
kalam
dalil
hai
ke
yahan
muqabil
ka
jumlah
hazf
hai,
ibid
,
p
.
676
)
t
o
proclai
m
mos
t
eloquentl
y
tha
t
h
e
wil
l
b
e
victoriou
s
(nahayat
baligh
aur
shaistah
uslub
mein,
ibid)
.
Moreover
,
th
e
referenc
e
t
o
th
e
"loft
y
tower
"
o
f
vers
e
3
8
i
s
simpl
y
a
n
expressio
n
o
f
mocker
y
(is
ki
nau'iyat
mahaz
mazaq
o
istehza
hi
ki
ma
'alum
hoti
hai,
ibid
,
p
.
676)
.
Islah
i
insist
s
tha
t
som
e
foolis
h
peopl
e
too
k
i
t
literall
y
(kitne
aihmaq
to
is
ke
mazaq
ko
haqiqat
samajh
baitate
hain,
ibid
,
p
.
677)
.
Likewise
,
Islah
i
ha
s
n
o
hesitatio
n
i
n
understandin
g
th
e
phras
e
fro
m
verse
s
71-72
:
"Say
:
'Hav
e
yo
u
eve
r
considere
d
(this)
1
"
,
i
n
a
figurativ
e
sens
e
rathe
r
tha
n
a
s
a
referenc
e
t
o
"actua
l
seeing
"
{ye
uslub
taswir-i-hal
ke
liye
hai,
ibid
,
p
.
702)
.
Again
,
th
e
phras
e
fro
m
vers
e
57
:
"Bu
t
mos
t
o
f
the
m
ar
e
unawar
e
(o
f
thi
s
truth)
"
i
s
a
n
expressio
n
o
f
regre
t
an
d
no
t
a
n
expressio
n
o
f
quantit
y
o
r
number
s
(ye
in
ke
hai
par
azhar-i-afsos
hai,
ibid
,
p
.
692)
.
Islah
i
refer
s
t
o
th
e
styl
e
o
f
expressio
n
t
o
explai
n
th
e
phras
e
fro
m
vers
e
48
:
(For
)
the
y
d
o
say
,
'Tw
o
example
s
o
f
delusion
,
(seemingly
)
supportin
g
eac
h
other!
'
Instea
d
o
f
understandin
g
th
e
"tw
o
examples
"
a
s
referrin
g
t
o
prediction
s
abou
t
th
e
las
t
Prophe
t
tha
t
exis
t
i
n
th
e
Ol
d
Testamen
t
an
d
i
n
th
e
Qur'an
,
Islah
i
consider
s
thes
e
word
s
t
o
b
e
a
n
expressio
n
o
f
hyperbol
e
(is
ke
andar
mubalaghah
ka
mazmun
paida
ho
gaya
hai,
ibid
,
p
.
687)
.
I
n
contrast
,
ther
e
i
s
n
o
exaggeratio
n
i
n
th
e
wa
y
th
e
wealt
h
o
f
Qarun
i
s
portraye
d
i
n
vers
e
76
:
(Now
)
behold
,
Qarun
wa
s
on
e
o
f
th
e
peopl
e
o
f
Moses
;
bu
t
h
e
arrogantl
y
exalte
d
himsel
f
abov
e
the
m
-
simpl
y
becaus
e
W
e
ha
d
grante
d
hi
m
suc
h
riche
s
tha
t
hi
s
treasure-chest
s
alon
e
woul
d
surel
y
hav
e
bee
n
to
o
heav
y
a
burde
n
fo
r
a
troo
p
ofte
n
me
n
o
r
eve
n
more
.
Islah
i
explain
s
tha
t
historica
l
condition
s
require
d
suc
h
elaborat
e
measure
s
i
n
orde
r
t
o
safeguar
d
one'
s
possession
s
(is
zamane
mein
khazanon
ki
hafazat
ke
lie.
.
.
safnahi
hote
thejis
tara
ke
hamare
zamane
mein
hote
hain,
ibid
,
708)
.
Hence
,
accordin
g
t
o
Islahi
,
th
e
descriptio
n
o
f
treasure-chest
s
i
n
thi
s
vers
e
i
s
no
t
a
hyperboli
c
expressio
n
bu
t
th
e
actua
l
trut
h
(ye
koi
mubalaghah
ka
uslub
bay
an
nahi
hai
balke
bay
an
waqe'
hai,
ibid)
.
indicat
e
th
e
complet
e
evidenc
e
provide
d
b
y
th
e
Prophet
s
accordin
g
t
o
th
e
la
w
o
f
histor
y
tha
t
Islah
i
discover
s
i
n
th
e
Qur'an
.
Cf
.
ibid
,
pp
.
674
,
675
,
686
,
702
,
703
,
an
d
704
.
36
6

375. However
,
Islah
i
prefer
s
a
mor
e
physica
l
understandin
g
o
f
the passage
s
abou
t
th
e
Da
y
o
f
Resurrection
.
Fo
r
example
,
verse
s
41-4
2
say
:
(W
e
destroye
d
them,
)
an
d
W
e
se
t
the
m
u
p
a
s
archetype
s
(o
f
evil
)
tha
t
sho
w
th
e
wa
y
t
o
th
e
fir
e
(o
f
hell)
;
an
d
(whereas
)
n
o
succou
r
wil
l
com
e
t
o
the
m
o
n
Resurrectio
n
Day
.
W
e
hav
e
cause
d
a
curs
e
t
o
follo
w
the
m
i
n
thi
s
worl
d
a
s
well
;
an
d
o
n
Resurrectio
n
Da
y
the
y
wil
l
fin
d
themselve
s
amon
g
thos
e
wh
o
ar
e
beref
t
o
f
all good
.
Islah
i
understand
s
thes
e
verse
s
a
s
presentin
g
a
descriptio
n
o
f
wha
t
wil
l
actuall
y
happe
n
(har
ekpar
nafsi
nafsi hi
halat
hogi,
ibid
,
p
.
678)
.
Likewise
,
Islah
i
say
s
tha
t
verse
s
62-7
5
ar
e
mean
t
t
o
b
e
a
n
expressio
n
o
f
warnin
g
(ye
aur
age
hi
tamam
ayat
musalsal
tanbihat
hi
nau'iyyat
ki
hain,
ibid
,
p
.
698
)
o
f
wha
t
wil
l
actuall
y
tak
e
plac
e
(qiyamat
ke
din
allah
ta 'ala mushrikon par
akhri
itimam-i-hujjat
ke
Wye ye
bhi
karega,
ibid
,
p
.
703)
.
Islah
i
find
s
th
e
whol
e
histor
y
o
f
God'
s
revelatio
n
dow
n
throug
h
th
e
age
s
expresse
d
i
n
vers
e
51
:
Now
,
indeed
,
W
e
hav
e
cause
d
thi
s
wor
d
(o
f
Ours
)
t
o
reac
h
mankin
d
ste
p
b
y
step
,
s
o
tha
t
the
y
migh
t
(lear
n
to
)
kee
p
i
t
i
n
mind
.
Islah
i
say
s
tha
t
thi
s
vers
e
expresse
s
th
e
wa
y
God'
s
revelatio
n
cam
e
t
o
Mose
s
an
d
subsequentl
y
t
o
th
e
las
t
Prophe
t
an
d
present
s
th
e
messag
e
conveye
d
b
y
verse
s
45-4
6
i
n
a
ne
w
wa
y
(ek
nae
uslub
se
ye
isi
ka
e'adah
hai,
ibid
,
p
.
688)
.
Islah
i
doe
s
no
t
elaborat
e
o
n
th
e
ne
w
styl
e
(nae
uslub)
use
d
her
e
bu
t
i
s
mor
e
inten
t
o
n
expressin
g
th
e
content
o
f
the messag
e
(cf
.
ibid
,
pp
.
688-689)
.
Othe
r
example
s
ca
n
b
e
foun
d
wher
e
Islah
i
doe
s
refe
r
t
o
th
e
us
e
o
f
"style
"
bu
t
i
s
actuall
y
mor
e
inten
t
o
n
th
e
conten
t
o
f
th
e
verse
.
I
t
seem
s
tha
t
al
l
th
e
reference
s
t
o
th
e
styl
e
o
f
expressio
n
tha
t
Islah
i
make
s
ar
e
guide
d
b
y
hi
s
understandin
g
o
f
th
e
them
e
('umud)
o
f
th
e
Sura
h
an
d
b
y
hi
s
effort
s
t
o
illustrat
e
thi
s
theme
.
IS
4
Whil
e
Islah
i
refer
s
t
o
th
e
styl
e
use
d
i
n
th
e
phras
e
fro
m
vers
e
22
:
"An
d
a
s
h
e
turne
d
hi
s
fac
e
toward
s
Madyatv
"
^ushtb-i-fca/am
,
ibid
,
p
.
667)
,
h
e
i
s
mor
e
inten
t
o
n
presentin
g
th
e
meanin
g
o
f
th
e
phras
e
itself
.
36
7

376. Conclusion
s
Islah
i
say
s
tha
t
th
e
origina
l
meanin
g
o
f
the Qur'a
n
canno
t
b
e
know
n
withou
t
understandin
g
th
e
wa
y
personalitie
s
(suc
h
a
s
Qaruri)
an
d
event
s
i
n
th
e
historica
l
narrative
s
compar
e
an
d
relat
e
wit
h
on
e
anothe
r
(jab
tak
quran
mein
bayan
kardah
waqe
'at ka
ye
pahlu
samne
na
ho
is
waqt
tak
in
ki
asli
hikmat
wazeh
nahi
hoti,
ibid
,
p
.
704)
.
Islah
i
i
s
suggestin
g
tha
t
personalitie
s
an
d
event
s
mentione
d
i
n
th
e
historica
l
narrative
s
refe
r
t
o
actua
l
personalitie
s
an
d
event
s
tha
t
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
hi
s
follower
s
ha
d
t
o
confront
.
Th
e
meanin
g
o
f
thi
s
confrontatio
n
shoul
d
b
e
understoo
d
i
n
th
e
ligh
t
(is
roshni
mein,
ibid
,
p
.
682
)
o
f
th
e
historica
l
narratives
.
Fo
r
example
,
Islah
i
compare
s
Qarun
i
n
th
e
historica
l
narrativ
e
o
f
thi
s
Sura
h
wit
h
Abu
Lahab,
livin
g
a
t
th
e
tim
e
o
f
revelation
.
Islahi'
s
approac
h
t
o
th
e
Qur'a
n
refer
s
onl
y
t
o
event
s
an
d
personalitie
s
before
an
d
during
th
e
tim
e
o
f
revelatio
n
an
d
doe
s
no
t
includ
e
th
e
situatio
n
i
n
th
e
worl
d
after
th
e
tim
e
o
f
revelation
.
Ther
e
seem
s
t
o
b
e
n
o
vali
d
reaso
n
fo
r
suc
h
a
restriction
.
Furthermore
,
Islah
i
refer
s
t
o
th
e
even
t
relate
d
i
n
verse
s
23-2
4
(abou
t
th
e
wome
n
a
t
th
e
wel
l
o
f
Madyan),
an
d
say
s
tha
t
thes
e
verse
s
indicat
e
ho
w
me
n
an
d
wome
n
i
n
al
l
time
s
an
d
circumstance
s
shoul
d
behav
e
i
n
public
.
I
t
seem
s
t
o
m
e
tha
t
thes
e
verse
s
canno
t
b
e
take
n
ou
t
o
f
thei
r
narrativ
e
sequenc
e
i
n
orde
r
t
o
provid
e
a
commen
t
o
n
relation
s
betwee
n
me
n
an
d
women
.
Instea
d
o
f
isolatin
g
a
fe
w
verses
,
on
e
mus
t
examin
e
the
_
overal
l
purpose
o
f
th
e
narrativ
e
(maqsud-i-kalam,
ibid
,
p
.
679)
.
Islah
i
i
s
usin
g
thes
e
verse
s
t
o
confir
m
hi
s
ow
n
preconceive
d
notion
s
abou
t
th
e
behaviou
r
o
f
me
n
an
d
women
.
Islah
i
say
s
tha
t
th
e
deficiencie
s
i
n
th
e
Tora
h
wil
l
becom
e
obviou
s
t
o
anyon
e
wh
o
compare
s
th
e
Tora
h
wit
h
th
e
Qur'a
n
(quran
ke
bayan
ke
muqabil
mein
taurat
ka
bayan
berabt
aur
muharifbhi
hai,
ibid
,
p
.
680)
.
Islahi'
s
argumen
t
i
s
tha
t
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
coul
d
no
t
hav
e
obtaine
d
th
e
mor
e
complet
e
informatio
n
tha
t
exist
s
i
n
th
e
Qur'a
n
simpl
y
b
y
listenin
g
t
o
th
e
Torah
.
Islah
i
doe
s
no
t
recogniz
e
th
e
possibilit
y
tha
t
th
e
narrative
s
o
f
th
e
Qur'a
n
an
d
o
f
th
e
Tora
h
ma
y
diffe
r
i
n
thei
r
styl
e
an
d
purpos
e
(maqsud-i-
kalam,
ibid
)
and
,
therefore
,
ma
y
relat
e
th
e
sam
e
even
t
fro
m
differen
t
o
r
eve
n
contrastin
g
point
s
o
f
view
.
Ther
e
i
s
n
o
question
,
therefore
,
o
f
deficiencie
s
i
n
th
e
Torah
.
36
8

377. Sura
h
Al
'Ankabut
Introductio
n
Th
e
openin
g
remark
s
o
f
th
e
Sura
h
ar
e
directe
d
a
t
thos
e
wh
o
wer
e
persecutin
g
th
e
disciple
s
o
f
th
e
las
t
Prophe
t
an
d
enabl
e
Islah
i
t
o
describ
e
th
e
socia
l
context
.
H
e
say
s
tha
t
youn
g
peopl
e
an
d
slave
s
wer
e
especiall
y
pron
e
t
o
hars
h
treatmen
t
b
y
thei
r
elder
s
a
t
th
e
tim
e
thi
s
Sura
h
wa
s
reveale
d
(surah
ke
nuzul
ke
daur
mein,
vol
.
6
,
p
.
11)
.
Thi
s
stat
e
o
f
affair
s
naturall
y
prompte
d
man
y
question
s
i
n
th
e
mind
s
o
f
thes
e
vulnerabl
e
peopl
e
(kamzaur
trade
ke
logon
ke
andar,
ibid
)
concernin
g
th
e
veracit
y
o
f
th
e
Qur'a
n
an
d
th
e
Messenge
r
o
f
God
.
Suc
h
question
s
neede
d
t
o
b
e
resolve
d
whe
n
th
e
righ
t
momen
t
presente
d
itsel
f
s
o
tha
t
thes
e
vulnerabl
e
peopl
e
woul
d
receiv
e
th
e
necessar
y
encouragemen
t
(mazlumon
aur
kamzauron
ki
himmat
afzai,
ibid)
.
I
t
wa
s
als
o
necessar
y
t
o
confron
t
certai
n
peopl
e
wh
o
wer
e
takin
g
advantag
e
o
f
th
e
situatio
n
b
y
intensifyin
g
thei
r
oppressiv
e
activit
y
(khuda
ki
dhil
apni
fath
samajh
kar,
ibid)
.
Th
e
difficul
t
socia
l
condition
s
prevalen
t
a
t
th
e
tim
e
thi
s
Sura
h
wa
s
reveale
d
le
d
th
e
oppresse
d
believer
s
(mazlum
musalmanon
ko,
ibid
)
t
o
thin
k
o
f
migratio
n
a
s
a
possibl
e
solutio
n
fo
r
thei
r
problem
s
(hijrat
ki
tarafbhi
isharat
hai,
ibid)
.
The
y
wer
e
tol
d
no
t
t
o
los
e
hear
t
an
d
t
o
b
e
prepare
d
t
o
leav
e
thei
r
homeland
s
fo
r
th
e
sak
e
o
f
th
e
trut
h
(haq
ki
khatir,
ibid)
.
Go
d
woul
d
provid
e
ampl
e
spac
e
an
d
sustenanc
e
(na
khuda
ki
zamin
tang
hai
aur
na
is
ke
khazanah
rizq
mein
kamy
hai,
ibid)
.
Go
d
wil
l
tak
e
goo
d
car
e
o
f
thos
e
wh
o
leav
e
thei
r
homeland
s
fo
r
th
e
sak
e
o
f
Go
d
(jo
log
khuda
ki
rah
mein
hijrat
karenge,
ibid)
.
Th
e
titl
e
o
f
Islahi'
s
introductio
n
t
o
th
e
presen
t
Sura
h
(surah
ka
'umud
aur
sabiq
surah
se
ta
'alluq,
ibid
)
indicate
s
tha
t
Islah
i
want
s
t
o
presen
t
th
e
mai
n
them
e
(
'umud
)
o
f
thi
s
Sura
h
a
s
wel
l
a
s
it
s
relatio
n
wit
h
th
e
previou
s
Surah
.
Th
e
presen
t
Sura
h
provide
s
a
detaile
d
accoun
t
o
f
th
e
oppositio
n
tha
t
wa
s
onl
y
hinte
d
a
t
i
n
th
e
previou
s
Surah
.
Th
e
presen
t
Sura
h
als
o
provide
s
th
e
Muslim
s
wit
h
instruction
s
a
s
t
o
ho
w
the
y
shoul
d
engag
e
th
e
peopl
e
o
f
th
e
Boo
k
i
n
dialogu
e
(ahl
kitab
ke
sath
bahas
mein
in
ko
kiya
raush
ikhtiyar
karni
chahiye,
ibid)
.
36
9

378. Th
e
Socia
l
Contex
t
Islah
i
begin
s
t
o
describ
e
th
e
socia
l
contex
t
fro
m
a
consideratio
n
o
f
th
e
firs
t
verse
:
D
o
me
n
thin
k
tha
t
o
n
thei
r
(mere
)
saying
,
"W
e
hav
e
attaine
d
t
o
faith"
,
the
y
wil
l
b
e
lef
t
t
o
themselves
,
an
d
wil
l
no
t
b
e
pu
t
t
o
th
e
test
?
Islah
i
say
s
tha
t
thi
s
vers
e
wa
s
addresse
d
t
o
thos
e
peopl
e
wh
o
wer
e
unde
r
th
e
fals
e
impressio
n
tha
t
i
t
wa
s
enoug
h
t
o
hav
e
embrace
d
Isla
m
bu
t
wer
e
no
t
prepare
d
fo
r
th
e
hardship
s
tha
t
awaite
d
the
m
(ba
'z
log
islam
mein
dakhil
to
ho
gaye
they
lekin
in
ko
is
rah
ki
sau
'ubaton
ka
andaza
nahin
tha,
ibid
,
pp
.
15-16)
.
Afte
r
warnin
g
thos
e
wh
o
claime
d
the
y
wer
e
believers
,
vers
e
4
goe
s
o
n
t
o
war
n
thos
e
peopl
e
wh
o
wer
e
oppressin
g
th
e
Muslims
:
O
r
d
o
the
y
thin
k
~
the
y
wh
o
d
o
evi
l
deed
s
(whil
e
claimin
g
t
o
hav
e
attaine
d
t
o
faith
)
-
tha
t
the
y
ca
n
escap
e
Us
?
Bad
,
indeed
,
i
s
thei
r
judgment
?
Islah
i
say
s
tha
t
thi
s
vers
e
appear
s
t
o
hav
e
n
o
specifi
c
peopl
e
i
n
mind
.
However
,
i
t
i
s
actuall
y
addresse
d
t
o
thos
e
wh
o
wer
e
persecutin
g
th
e
Muslim
s
a
t
tha
t
tim
e
("y'alamun
assiyati"
agarche
lafzan
'am
hai
lekin
isharah
inhi
nahanjar
logon
ki
tarafhaijo
baibas
musalmanon
par
zulm
dha
rahe
they,
ibid
,
p
.
17)
.
I
n
orde
r
t
o
describ
e
thi
s
contex
t
o
f
persecutio
n
eve
n
further
,
Islah
i
say
s
tha
t
vers
e
5
i
s
mean
t
t
o
brin
g
consolatio
n
t
o
thes
e
sam
e
Muslim
s
wh
o
wer
e
bein
g
oppresse
d
(ye
mazlum
musalmanon
ko
tasalli
di
hai,
ibid).
18
5
Accordin
g
t
o
Islahi
,
vers
e
8
als
o
ha
s
a
specifi
c
socia
l
context
:
No
w
(amon
g
th
e
bes
t
o
f
righteou
s
deed
s
which
)
W
e
hav
e
enjoine
d
upo
n
ma
n
(is
)
goodnes
s
toward
s
hi
s
parents
;
ye
t
(eve
n
so,
)
shoul
d
the
y
endeavou
r
t
o
mak
e
the
e
ascrib
e
divinity
,
sid
e
b
y
sid
e
wit
h
Me
,
t
o
somethin
g
whic
h
th
y
min
d
canno
t
accep
t
(a
s
divine)
,
obe
y
the
m
not
.
Islah
i
say
s
tha
t
thos
e
i
n
authorit
y
wer
e
treatin
g
youn
g
peopl
e
an
d
slave
s
harshl
y
a
t
th
e
tim
e
thi
s
Sura
h
wa
s
reveale
d
(naujawan
aur
ghulam,
surah
ke
nuzul
ke
daur
mein,
apne
bapon
aur
aqaon
ke
hathon
bari
sakht
azmaish
ke
daur
se
guzar
rahe
they,
ibid
,
p
.
11)
.
Islah
i
doe
s
no
t
jus
t
mentio
n
tha
t
thi
s
happene
d
no
w
an
d
agai
n
bu
t
tha
t
i
t
wa
s
typica
l
o
f
th
e
perio
d
(azmaish
ke
daur
se,
ibid)
.
Islah
i
allude
s
t
o
th
e
treatmen
t
mete
d
ou
t
t
o
earlie
r
prophet
s
b
y
thei
r
parent
s
(cf
.
ibid
,
p
.
18
)
an
d
explain
s
tha
t
th
e
las
t
Prophe
t
an
d
hi
s
follower
s
als
o
ha
d
t
o
underg
o
suc
h
suffering
s
(wo
bhi
islam
lane
ke
jurm
Islah
i
make
s
us
e
o
f
the concep
t
o
f
"consolation
"
elsewher
e
i
n
th
e
Sura
h
t
o
indicat
e
a
simila
r
contex
t
o
f
oppressio
n
an
d
rejection
.
Fo
r
example
,
vers
e
4
5
i
s
reveale
d
t
o
consol
e
th
e
Prophe
t
an
d
hi
s
follower
s
(ye
nabi
salla
allahu
alayhi
wa
sail
am
aw-
musalmanon ko
tasalli
di
gayi
hai,
ibid
,
p
.
51)
.
37
0

379. mein
.
.
.
zulm
o
sitam
ke
hadif
ban
gaye,
ibid)
.
H
e
say
s
th
e
vers
e
instruct
s
th
e
follower
s
o
f
th
e
Prophe
t
ho
w
t
o
behav
e
i
n
suc
h
situation
s
(is
surat-i-hal
ka
taqaza
ye
hua,
ibid)
.
I
n
othe
r
words
,
th
e
socia
l
contex
t
o
f
th
e
perio
d
explain
s
th
e
meanin
g
o
f
th
e
verse
.
Som
e
verse
s
ar
e
addresse
d
directl
y
t
o
th
e
Quraysh
,
fo
r
example
,
vers
e
2
2
(quraysh
ko
bara-i-rast
khitab
kar
ke,
ibid
,
p
.
32)
.
Othe
r
verse
s
ar
e
warning
s
directe
d
t
o
th
e
Quraysh
,
fo
r
example
,
verse
s
36-3
7
(quraysh
ko
mutanbih
kiya
hai,
ibid
,
p
.
39)
.
Islah
i
link
s
th
e
latte
r
verse
s
wit
h
th
e
Qurays
h
becaus
e
th
e
peopl
e
t
o
who
m
the
y
wer
e
originall
y
addresse
d
wer
e
merchants
,
jus
t
lik
e
th
e
Qurays
h
(is
liye
ke
ye
bhi
tijarat
peshah
they,
ibid
,
p
.
40)
.
Th
e
nex
t
vers
e
i
s
directe
d
t
o
th
e
Qurays
h
fo
r
th
e
sam
e
reaso
n
(ye
quraysh
ko
tawajjeh
dalai
gayi
hai,
ibid
)
an
d
vers
e
3
9
refer
s
t
o
othe
r
peopl
e
(Qarun,
Pharao
h
an
d
Hamari).
However
,
thi
s
vers
e
i
s
als
o
directe
d
t
o
th
e
Qurays
h
sinc
e
i
t
hold
s
u
p
a
mirro
r
i
n
whic
h
the
y
coul
d
tak
e
not
e
o
f
thei
r
ow
n
behaviou
r
(quraysh
ke
samneye
ek
ainah
rakha
gay
a
hai,
ibid
,
p
.
41)
.
Islah
i
doe
s
no
t
refe
r
t
o
th
e
Qurays
h
agai
n
unti
l
h
e
explain
s
vers
e
5
3
i
n
term
s
o
f
th
e
objection
s
an
d
th
e
harassmen
t
th
e
Qurays
h
inflicte
d
o
n
th
e
Prophe
t
i
n
respons
e
t
o
th
e
messag
e
o
f
th
e
Qur'a
n
(in
ke
pindar
ko
bari
chaut
lagti
aur
jhunjhala
kar
ap
ko
zach
karne
ke
liye
ye
matalba
karte,
ibid
,
p
.
60)
.
Finally
,
Islah
i
see
s
vers
e
6
7
a
s
referrin
g
t
o
th
e
Quraysh
:
Ar
e
they
,
then
,
no
t
awar
e
tha
t
W
e
hav
e
se
t
u
p
a
sanctuar
y
secur
e
(fo
r
thos
e
wh
o
believ
e
i
n
Us)
,
th
e
whil
e
al
l
aroun
d
the
m
me
n
ar
e
bein
g
carrie
d
awa
y
(b
y
fea
r
an
d
despair)
?
Wil
l
they
,
then
,
(continu
e
to
)
believ
e
i
n
thing
s
fals
e
an
d
vain
,
an
d
thu
s
God'
s
blessing
s
deny
?
B
y
understandin
g
th
e
wor
d
"sanctuary
"
i
n
a
physica
l
way
,
Islah
i
say
s
thi
s
vers
e
describe
s
th
e
situatio
n
o
f
th
e
Qurays
h
wh
o
abuse
d
th
e
secur
e
sanctuar
y
tha
t
Go
d
ha
d
prepare
d
fo
r
the
m
(ye
mamun
haram
quraysh
ke
liye
ek
safinah
najat
ke
manind
tha,
ibid
,
p
.
65)
.
Islah
i
say
s
tha
t
othe
r
verse
s
ar
e
directe
d
t
o
th
e
believer
s
-
a
s
i
n
th
e
las
t
claus
e
o
f
vers
e
45
:
An
d
Go
d
know
s
al
l
tha
t
yo
u
do
.
Accordin
g
t
o
Islahi
,
th
e
plura
l
for
m
o
f
addres
s
indicate
s
tha
t
th
e
vers
e
i
s
addresse
d
t
o
th
e
whol
e
communit
y
(khitab
.
.
.
is
tukre
mein
jam
'a
ka
sighah
a
gaya
hai.
ye
is
bat
ka
qarina
hai
ke
upar
ka
khitab
anhazrat
salla
allahu
alayhi
wa
sallam
se
bihaisiyat
ummat
ke
wakil
ke
hai,
ibid
,
p
.
54)
.
Islah
i
finds
furthe
r
evidenc
e
i
n
vers
e
5
6
t
o
describ
e
th
e
communit
y
o
f
believers
:
O
yo
u
servant
s
o
f
Min
e
wh
o
hav
e
attaine
d
t
o
faith
!
Behold
,
wid
e
i
s
Min
e
earth
:
worshi
p
Me
,
then
,
M
e
alone
!
37
1

380. lslah
i
say
s
tha
t
thi
s
vers
e
i
s
addresse
d
t
o
th
e
Muslim
s
wh
o
wer
e
oppresse
d
(ye
in
mazlum
musalmanon
ko
khitab
farmaya,
ibid
,
p
.
61)
.
Moreover
,
th
e
referenc
e
t
o
th
e
eart
h
bein
g
wid
e
i
s
a
n
invitatio
n
fo
r
the
m
t
o
migrat
e
t
o
anothe
r
plac
e
(agar
ye
sarzamin
tumhen
chaurni
pari
to
itminan
rakho
ke
meri
zamin
bahut
kashadah
hai,
ibid)
.
Clearly
,
lslah
i
i
s
interpretin
g
th
e
vers
e
i
n
term
s
o
f
th
e
migratio
n
(hijrat,
ibid
,
p
.
62
)
tha
t
actuall
y
too
k
plac
e
som
e
year
s
afte
r
thi
s
Sura
h
wa
s
revealed
.
Earlier
,
lslah
i
ha
d
alread
y
interprete
d
vers
e
2
7
i
n
term
s
o
f
migratio
n
a
s
a
solutio
n
fo
r
th
e
oppresse
d
Muslim
s
(mazlum
musalmanon
ke
liye
hijrat
ke
siwa
koi
aur
rah
baqi
nahin
rah
gayi
thiy,
ibid
,
p
.
35)
.
Th
e
Prophe
t
i
s
encourage
d
t
o
trus
t
i
n
Go
d
a
s
th
e
prophe
t
Abraha
m
di
d
i
n
simila
r
circumstances
.
I
n
thi
s
context
,
vers
e
2
7
an
d
verse
s
56-5
8
ca
n
al
l
b
e
see
n
a
s
source
s
o
f
consolatio
n
fo
r
th
e
las
t
Prophe
t
(tasalli
ke
mafhum
ki
tayid
mem
ha
in,
ibid
,
p
.
61)
.
lslah
i
make
s
frequen
t
us
e
o
f
th
e
ter
m
"consolation
"
t
o
lin
k
differen
t
verse
s
togethe
r
an
d
t
o
interpre
t
thei
r
purpose.
18
6
lslah
i
explain
s
th
e
socia
l
contex
t
o
f
severa
l
verse
s
i
n
grea
t
detail
.
Fo
r
example
,
lslah
i
say
s
that
,
i
n
vers
e
50
,
th
e
Peopl
e
o
f
th
e
Boo
k
ar
e
answere
d
indirectl
y
throug
h
th
e
Prophe
t
becaus
e
th
e
Sura
h
doe
s
no
t
inten
d
t
o
addres
s
the
m
i
n
a
direc
t
wa
y
(mukhatab
karna
bhi
pasand
nahin
farmaya
hai,
ibid
,
p
.
58)
.
lslah
i
proceed
s
t
o
explai
n
th
e
contex
t
b
y
sayin
g
tha
t
th
e
Peopl
e
o
f
th
e
Boo
k
uttere
d
thes
e
objection
s
i
n
orde
r
t
o
provok
e
th
e
leader
s
o
f
th
e
Qurays
h
(ye
e
'tiraz
wo
quraysh
ko
uksaney
ke
liye
uthatey
they,
ibid)
.
lslah
i
say
s
th
e
answer
s
provide
d
b
y
verse
s
50-5
1
ar
e
actuall
y
directe
d
t
o
th
e
Qurays
h
becaus
e
i
t
wa
s
the
y
wh
o
ha
d
mos
t
t
o
gai
n
fro
m
thes
e
objection
s
(quraysh
ko
ek
bahut
bari
tayid
hasil
ho
jati
is
wajh
se
wo
is
ko
khub
phalatey,
ibid
,
p
.
58)
.
Finally
,
Islahi'
s
discussio
n
o
f
vers
e
4
6
provide
s
a
n
exampl
e
o
f
th
e
wa
y
lslah
i
draw
s
variou
s
conclusion
s
base
d
o
n
th
e
context
:
An
d
d
o
no
t
argu
e
wit
h
th
e
follower
s
o
f
earlie
r
revelatio
n
otherwis
e
tha
n
i
n
a
mos
t
kindl
y
manne
r
-
unles
s
i
t
b
e
suc
h
o
f
the
m
a
s
ar
e
ben
t
o
n
evildoin
g
-
an
d
say
:
"W
e
believ
e
i
n
tha
t
whic
h
ha
s
bee
n
bestowe
d
fro
m
o
n
hig
h
upo
n
us
,
a
s
wel
l
a
s
tha
t
whic
h
ha
s
bee
n
bestowe
d
upo
n
you
;
fo
r
ou
r
Go
d
an
d
you
r
Go
d
i
s
on
e
an
d
th
e
same
,
an
d
i
t
i
s
unt
o
Hi
m
tha
t
w
e
(all
)
surrende
r
ourselves.
"
Se
e
above
,
footnot
e
1
.
Se
e
als
o
footnot
e
5
,
wher
e
I
mentio
n
"consolation
"
a
s
on
e
o
f
the genera
l
concept
s
o
r
categorie
s
tha
t
lslah
i
uses
.
37
2

381. Islahi'
s
discussio
n
o
f
th
e
contex
t
begin
s
wit
h
a
n
explanatio
n
tha
t
th
e
Peopl
e
o
f
th
e
Boo
k
diffe
r
fro
m
th
e
unbelievin
g
pagan
s
(mushrikin
'arab
se
bilkul
mukhtalif
thiy,
ibid
,
p
.
54)
.
H
e
describe
s
th
e
contex
t
eve
n
furthe
r
b
y
accusin
g
th
e
person
s
addresse
d
i
n
thi
s
vers
e
a
s
havin
g
adopte
d
belief
s
contrar
y
t
o
monotheis
m
(turn ne
apne
andar
aisi
baten
bhijam'a
kar
rakhi
ham
jo
is
'aqide
se
sarihan
mutanaqiz
hain,
ibid
,
p
.
56)
.
Finally
,
Islah
i
invite
s
th
e
Peopl
e
o
f
the Boo
k
t
o
rejec
t
contrar
y
view
s
an
d
t
o
embrac
e
Isla
m
(is
tarah
turn bhi
apnaye
tanaqiz
dur
kar
ke
muslim
banjao,
ibid
,
p
.
56)
.
Transcendin
g
th
e
Specifi
c
Contex
t
Afte
r
makin
g
thes
e
historica
l
an
d
geographica
l
references
,
Islah
i
give
s
a
mor
e
universa
l
interpretatio
n
b
y
usin
g
genera
l
term
s
lik
e
"man
"
(insan
ka
hai
ye
hai,
ibid
,
p
.
65)
.
Likewise
,
afte
r
referrin
g
t
o
th
e
specifi
c
custom
s
o
f
th
e
Ara
b
unbeliever
s
(mushrikin
'arab,
ibid
,
p
.
64)
,
Islah
i
use
s
a
genera
l
wor
d
fo
r
mankin
d
(insan,
ibid
)
an
d
draw
s
a
genera
l
conclusio
n
abou
t
al
l
person
s
wh
o
ar
e
overl
y
attache
d
t
o
thi
s
worl
d
(ye
dunya
ke
matwale
log,
ibid)
.
A
t
times
,
Islah
i
als
o
goe
s
beyon
d
th
e
specifi
c
contex
t
b
y
presentin
g
severa
l
conclusion
s
i
n
th
e
introductio
n
h
e
provide
s
fo
r
eac
h
sectio
n
o
f
verses
.
Fo
r
example
,
i
n
hi
s
introductio
n
fo
r
verse
s
12-40
,
Islah
i
provide
s
th
e
followin
g
thre
e
conclusions
:
1
.
Whoeve
r
decide
s
t
o
follo
w
th
e
wa
y
o
f
Go
d
wil
l
hav
e
t
o
endur
e
man
y
hardship
s
(bahut
se
imtehanat se
guzarna parta
hai,
ibid
,
p
.
21)
.
2
.
Ever
y
perso
n
i
s
responsibl
e
fo
r
hi
s
o
r
he
r
ow
n
religiou
s
an
d
ethica
l
behaviou
r
(har
shakhs
khud
mas 'ul o
zimmadar
hai,
ibid
,
p
.
22)
.
3
.
Thos
e
wh
o
see
k
t
o
lea
d
God'
s
faithfu
l
astra
y
wil
l
hav
e
a
limite
d
opportunit
y
t
o
d
o
thi
s
(ek
had
tak
allah
ta 'ala ki
tarafse
dhil
to
milti
hai,
ibid
)
afte
r
whic
h
the
y
wil
l
surel
y
b
e
brough
t
to judgment
.
Islah
i
conclude
s
tha
t
thes
e
thre
e
"truths
"
ar
e
conveye
d
b
y
th
e
verse
s
tha
t
belon
g
t
o
thi
s
sectio
n
o
f
th
e
Sura
h
(age
ki
ayat
mein
inhi
haqaiq
ko
.
.
.
mubarhin
kiya
hai,
ibid)
.
B
y
expressin
g
th
e
conten
t
o
f
this sectio
n
o
f
verse
s
i
n
suc
h
a
succinc
t
an
d
definitiv
e
way
,
Islah
i
ha
s
move
d
awa
y
fro
m
th
e
specifi
c
contex
t
i
n
whic
h
thes
e
point
s
arose
.
Moreover
,
th
e
languag
e
h
e
use
s
(Jo log,
har
shakhs)
give
s
thes
e
verse
s
a
universa
l
quality
.
Islah
i
provide
s
anothe
r
illustratio
n
o
f
hi
s
tendenc
y
t
o
dra
w
genera
l
conclusion
s
o
r
t
o
mak
e
point
s
tha
t
g
o
beyon
d
th
e
contex
t
i
n
hi
s
discussio
n
o
f
vers
e
24
,
whic
h
conclude
s
wit
h
th
e
phrase
:
37
3

382. Behold
,
i
n
thi
s
(story
)
ther
e
ar
e
message
s
indee
d
fo
r
peopl
e
wh
o
wil
l
believe
.
Islah
i
articulate
s
th
e
"messages
"
(nishaniyan,
ibid
,
p
.
33
)
referre
d
t
o
i
n
thi
s
vers
e
a
s
follows
:
1
.
Th
e
first
messag
e
i
s
t
o
remembe
r
th
e
sever
e
trial
s
{sakht
imtehanat,
ibid
)
tha
t
wil
l
com
e
one'
s
way
.
2
.
Th
e
secon
d
messag
e
i
s
tha
t
on
e
mus
t
b
e
read
y
t
o
brea
k
wit
h
one'
s
famil
y
relation
s
fo
r
th
e
sak
e
o
f
th
e
fait
h
iapne
din
ki
hafazat
ke
liye
'alaiq-i-muhabat
ki
tamam
zanjiren
taur
kar
sina
sipar
ho
gaye,
ibid)
.
3
.
Ther
e
i
s
a
limi
t
t
o
th
e
trial
s
tha
t
th
e
faithfu
l
wil
l
endur
e
{in
ko
zaur
azmai
ki
muhlat
mild
hai,
ibid
)
i
n
accordanc
e
wit
h
God'
s
la
w
{allah
ta
'ala
ke
qanun-i-azmaish
ka
ye
ek
lazmi
taqaza
hai,
ibid)
.
Islah
i
summarize
s
vers
e
4
4
i
n
a
simila
r
way
:
Go
d
ha
s
create
d
th
e
heaven
s
an
d
th
e
eart
h
i
n
accordanc
e
wit
h
(a
n
inner
)
truth
:
for
,
behold
,
i
n
thi
s
(ver
y
creation
)
ther
e
i
s
a
messag
e
indee
d
fo
r
al
l
wh
o
believ
e
(i
n
Him)
.
Islah
i
describe
s
th
e
"message
"
accordin
g
t
o
thre
e
point
s
(cf
.
ibid
,
pp
.
50-51)
.
H
e
say
s
tha
t
h
e
ha
s
alread
y
describe
d
th
e
variou
s
aspect
s
o
f
thi
s
"message
"
i
n
othe
r
place
s
{is
nishani
ke
mukhtalif
pahlu
mukhtalif
maqamat
mein
wazeh
kiyeja
chuke
hain,
ibid
,
p
.
50)
.
B
y
presentin
g
th
e
"messages
"
mentione
d
i
n
th
e
vers
e
accordin
g
t
o
severa
l
point
s
o
r
conclusions
,
Islah
i
disregard
s
th
e
specifi
c
contex
t
i
n
whic
h
the
y
wer
e
revealed
.
Furthermore
,
Islah
i
approache
s
vers
e
5
6
i
n
th
e
sam
e
way
:
O
yo
u
servant
s
o
f
Min
e
wh
o
hav
e
attaine
d
t
o
faith
!
Behold
,
wid
e
i
s
Min
e
earth
:
worshi
p
Me
,
then
,
M
e
alone
!
Afte
r
specifyin
g
th
e
contex
t
b
y
mentionin
g
tha
t
th
e
vers
e
i
s
addresse
d
t
o
th
e
Muslim
s
wh
o
wer
e
bein
g
oppresse
d
a
t
tha
t
tim
e
{ye
in
mazlum
musalmanon
ko
khitab
farmaya,
ibid
,
p
.
61)
,
Islah
i
focuse
s
o
n
th
e
words
:
"wid
e
i
s
Min
e
earth
"
t
o
mak
e
thre
e
point
s
[chand
baten,
ibid
)
mean
t
fo
r
thos
e
wh
o
ar
e
force
d
t
o
leav
e
thei
r
home
s
fo
r
th
e
sak
e
o
f
thei
r
fait
h
{agar
meri
khatir
turn
apne
gharon
ko
choroge,
ibid)
:
1
.
Migratio
n
{hijrat,
ibid
)
i
s
necessar
y
onl
y
whe
n
one'
s
fait
h
i
s
endangered
.
2
.
I
n
time
s
o
f
tria
l
(fitnah,
ibid)
,
on
e
mus
t
no
t
abando
n
one'
s
fait
h
i
n
God
.
3
.
I
f
on
e
mus
t
abando
n
one'
s
hom
e
fo
r
th
e
sam
e
o
f
one'
s
faith
,
Go
d
wil
l
provid
e
sufficien
t
sustenanc
e
{allah
ta
'ala
rizaq
o
kafil
hai,
ibid)
.
37
4

383. Her
e
again
,
lslah
i
ha
s
focuse
d
o
n
a
subjec
t
tha
t
ha
s
a
specifi
c
contex
t
i
n
th
e
Sura
h
an
d
ha
s
mad
e
genera
l
observation
s
tha
t
disregar
d
th
e
contex
t
i
n
whic
h
th
e
vers
e
wa
s
revealed
.
Th
e
tendenc
y
t
o
summariz
e
a
vers
e
o
r
a
grou
p
o
f
verse
s
unde
r
a
fe
w
point
s
o
r
heading
s
i
s
a
characteristi
c
o
f
lslahi'
s
method
.
Fo
r
instance
,
h
e
provide
s
tw
o
explanation
s
fo
r
th
e
fac
t
tha
t
Lo
t
wa
s
upse
t
ove
r
th
e
comin
g
o
f
th
e
messengers
,
accordin
g
t
o
vers
e
33
:
An
d
whe
n
Ou
r
messenger
s
cam
e
unt
o
Lot
,
h
e
wa
s
sorel
y
grieve
d
o
n
thei
r
account
,
seein
g
tha
t
i
t
wa
s
beyon
d
hi
s
powe
r
t
o
shiel
d
them
;
bu
t
the
y
said
:
"Fea
r
not
,
an
d
griev
e
not
!
Behold
,
w
e
shal
l
sav
e
the
e
an
d
th
y
househol
d
-
al
l
bu
t
th
y
wife
:
sh
e
wil
l
indee
d
b
e
amon
g
thos
e
tha
t
sta
y
behind
.
Th
e
first
explanatio
n
i
s
tha
t
th
e
messenger
s
looke
d
lik
e
handsom
e
youn
g
me
n
an
d
s
o
Lo
t
wa
s
afrai
d
tha
t
hi
s
countryme
n
woul
d
sexuall
y
assaul
t
thes
e
guest
s
o
f
hi
s
{is
wajh
se
paraishan
hue
ke
ye
farishte
khubru
naujavan
ki
shakl
mein
aye
they,
ibid
,
p
.
38)
.
Th
e
secon
d
explanatio
n
lslah
i
give
s
fo
r
th
e
fac
t
tha
t
Lo
t
wa
s
upse
t
i
s
tha
t
h
e
feare
d
fo
r
hi
s
famil
y
{in
ke
muta
'lliqin
ke
liye
kiya
hukm
hota
hai,
ibid)
.
B
y
makin
g
succinc
t
explanations
,
lslah
i
open
s
th
e
wa
y
fo
r
mor
e
genera
l
conclusion
s
tha
t
appl
y
universally
.
Sometime
s
lslah
i
provide
s
onl
y
on
e
explanatio
n
tha
t
form
s
a
genera
l
conclusio
n
fo
r
hi
s
discussio
n
o
f
a
verse
.
Fo
r
example
,
vers
e
3
8
says
:
An
d
(th
e
tribe
s
of
)
'Ad
an
d
Thamud,
(too
,
di
d
W
e
destro
y
-
)
a
s
shoul
d
hav
e
becom
e
obviou
s
t
o
yo
u
fro
m
(whateve
r
ther
e
remain
s
of
)
thei
r
dwellings
.
(The
y
perished
)
becaus
e
Sata
n
ha
d
mad
e
thei
r
(sinful
)
doing
s
see
m
goodl
y
t
o
them
,
an
d
thu
s
ha
d
barre
d
the
m
fro
m
th
e
pat
h
(o
f
God
)
despit
e
thei
r
havin
g
bee
n
endowe
d
wit
h
th
e
abilit
y
t
o
perceiv
e
th
e
truth
.
lslah
i
draw
s
a
genera
l
conclusio
n
tha
t
a
nation'
s
succes
s
i
n
scienc
e
an
d
advance
d
civilizatio
n
doe
s
no
t
indicat
e
tha
t
it
s
peopl
e
ar
e
o
n
th
e
righ
t
pat
h
{mujarrd
sains
aur
tamaddun
o
t'amir
mein
kisi
qaum
ka
'uruj
is
bat
ki
shahadat
nahin
hai
ke
wo
zindagi
ki
sahih
shahrah
par
gamzan
hai,
ibid
,
p
.
40)
.
Thi
s
i
s
th
e
wa
y
tha
t
mos
t
peopl
e
thin
k
bu
t
i
t
i
s
fault
y
(jaisa
ke
'am
taur
par
baibasirat
log
samajhte
hain,
ibid)
.
lslah
i
ha
s
mad
e
a
genera
l
statemen
t
tha
t
h
e
see
s
a
s
universa
l
i
n
application
.
A
final
exampl
e
o
f
thi
s
tendenc
y
t
o
classif
y
an
d
t
o
generaliz
e
i
s
t
o
b
e
foun
d
i
n
lslahi'
s
discussio
n
o
f
vers
e
45
:
37
5

384. Conve
y
(unt
o
others
)
whateve
r
o
f
thi
s
divin
e
wri
t
ha
s
bee
n
reveale
d
unt
o
thee
,
an
d
b
e
constan
t
i
n
prayer
:
for
,
behold
,
praye
r
restrain
s
(man
)
fro
m
loathsom
e
deed
s
an
d
fro
m
al
l
tha
t
run
s
counte
r
t
o
reason
;
an
d
remembranc
e
o
f
Go
d
i
s
indee
d
th
e
greates
t
(good)
.
An
d
Go
d
know
s
al
l
tha
t
yo
u
do
.
Islah
i
highlight
s
th
e
tw
o
benefit
s
o
f
praye
r
mentione
d
i
n
th
e
clause
:
"praye
r
restrain
s
(man
)
fro
m
loathsom
e
deed
s
an
d
fro
m
al
l
tha
t
run
s
counte
r
t
o
reason
"
b
y
movin
g
directl
y
fro
m
th
e
contex
t
a
t
th
e
tim
e
o
f
'Ad
an
d
Thamud
t
o
th
e
contex
t
o
f
th
e
presen
t
da
y
(ab
hamara
mu
'sharah,
ibid
,
p
.
52)
.
I
n
othe
r
words
,
Islah
i
doe
s
no
t
conside
r
i
t
necessar
y
t
o
recogniz
e
th
e
differen
t
contex
t
tha
t
prevaile
d
a
t
th
e
tim
e
o
f
revelatio
n
bu
t
make
s
a
direc
t
compariso
n
betwee
n
th
e
societ
y
o
f
'Ad
an
d
Thamud
wit
h
th
e
mora
l
corruptio
n
o
f
moder
n
societ
y
(is
zamane
mein
mu
'asharat
o
ma
"ishat ka
ye
fasad
zindagi
ke
har
shu
'bah
par
jis
tarah
cha
chuka
hai
is
ke
muta'lliq
ye
kahna
shayd
beja
na
ho
ke
mazi
ki
tarikh
mein
is
ki
koi
misal
maujud
nahin
hai,
ibid)
.
Thi
s
compariso
n
b
y
Islah
i
i
s
a
persona
l
judgmen
t
an
d
i
s
a
genera
l
statemen
t
tha
t
hi
s
applie
s
t
o
mankin
d
i
n
a
genera
l
way.
18
7
Th
e
Wa
y
o
f
Go
d
Islah
i
refer
s
t
o
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
i
n
orde
r
t
o
mak
e
th
e
transitio
n
fro
m
th
e
specifi
c
contex
t
o
f
a
vers
e
t
o
a
universa
l
application
.
Vers
e
3
says
:
Yea
,
indeed
,
W
e
di
d
tes
t
thos
e
wh
o
live
d
befor
e
them
;
an
d
so
,
(too
,
shal
l
b
e
teste
d
th
e
peopl
e
no
w
living
;
and
)
mos
t
certainl
y
wil
l
Go
d
mar
k
ou
t
thos
e
wh
o
prov
e
themselve
s
true
,
an
d
mos
t
certainl
y
wil
l
H
e
mar
k
ou
t
thos
e
wh
o
ar
e
lying
.
Afte
r
alludin
g
t
o
th
e
historica
l
contex
t
o
f
th
e
vers
e
indicate
d
b
y
th
e
referenc
e
t
o
"thos
e
wh
o
live
d
befor
e
them"
,
Islah
i
say
s
tha
t
i
t
i
s
God'
s
wa
y
t
o
distinguis
h
th
e
jus
t
fro
m
th
e
wicke
d
(allah
lazman
rast
bazon
aur
jute
mudd'iyon
mein
imtiyaz
karega,
ibid
,
p
.
16)
.
Thi
s
i
s
th
e
establishe
d
wa
y
i
n
whic
h
Go
d
deal
s
wit
h
mankin
d
i
n
genera
l
(muqarrarah
sunnat,
ibid)
188
.
Eve
n
thoug
h
huma
n
being
s
brin
g
punishmen
t
upo
n
themselve
s
b
y
thei
r
own
action
s
(admi
apne
ap
ko
abdi
'azab
ka
sazawar
bana
le,
ibid
,
p
.
20)
,
thi
s
vers
e
als
o
expresse
s
God'
s
wa
y
o
f
dealin
g
wit
h
mankin
d
(is
dunya
mein
allah
ta
'ala
ki
jo
sunnat
jari
hai,
ibid)
.
Suc
h
punishmen
t
i
s
th
e
resul
t
o
f
a
person'
s
ow
n
behaviou
r
(wo
khud
apni
janon
par
zulm
dahane
wale
bante
Islah
i
make
s
a
sweepin
g
referenc
e
t
o
mankin
d
(insan)
si
x
time
s
i
n
discussin
g
thi
s
particula
r
verse
.
Cf
.
ibid
.
p
.
53
.
"
Exactl
y
th
e
sam
e
word
s
(muqarrarah
sunnat)
ar
e
use
d
i
n
relatio
n
t
o
vers
e
5
3
(cf
.
ibid
,
p
.
60)
.
37
6

385. hain,
ibid
,
p
.
29
)
sinc
e
Go
d
ha
s
provide
d
sufficien
t
evidenc
e
t
o
suppor
t
th
e
trut
h
(is
liye
ke
in
ke
upar
allah
ta'ala
ki
hujjat
puri
ho
chuki
hoti
hai,
ibid)
.
I
t
i
s
characteristi
c
o
f
"th
e
wa
y
o
f
God
"
t
o
tes
t
th
e
righteou
s
throug
h
man
y
trial
s
an
d
t
o
punis
h
th
e
unrighteou
s
onl
y
afte
r
the
y
choos
e
t
o
reject
th
e
abundan
t
evidenc
e
tha
t
Go
d
provide
s
(sunnat-i-ilahi
ke
mutabiq
.
.
.
'azab
se
pahle
in par
itmam-i-hujjat
lazmi
hai,
ibid)
.
Furthermore
,
Islah
i
explain
s
th
e
readines
s
o
f
Lo
t
i
n
vers
e
2
6
t
o
"forsak
e
th
e
domai
n
o
f
evi
l
(an
d
turn
)
t
o
m
y
Sustainer
"
a
s
a
n
exampl
e
o
f
th
e
"wa
y
o
f
God
"
(sunnat-i-ilahi
ke
mutabiq,
hijrat
ka
'azm
farmaya,
ibid
,
p
.
34)
.
Islah
i
understand
s
th
e
concep
t
o
f
"forsakin
g
th
e
domai
n
o
f
evil
"
(hijrat)
i
n
a
physica
l
sens
e
a
s
actuall
y
leavin
g
a
plac
e
an
d
it
s
peopl
e
(ab
main
qaum
ko
chaw
kar
apne
rab
ki
taraf
hijrat
kar
raha
hun,
ibid
)
becaus
e
i
t
illustrate
s
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
abou
t
th
e
Prophe
t
an
d
th
e
Qur'an
.
H
e
say
s
tha
t
th
e
Qurays
h
sa
w
evidenc
e
o
f
th
e
ruin
s
o
f
th
e
Lot'
s
tow
n
a
s
the
y
passe
d
by
,
accordin
g
t
o
vers
e
35
:
An
d
(s
o
i
t
happened
;
and
)
thereof
,
indeed
,
W
e
hav
e
lef
t
a
clea
r
sig
n
fo
r
peopl
e
wh
o
us
e
thei
r
reason
.
Islah
i
say
s
tha
t
thi
s
vers
e
expresse
s
th
e
Quraysh'
s
nee
d
fo
r
evidenc
e
o
f
God'
s
message
.
Islah
i
move
s
beyon
d
thi
s
specifi
c
contex
t
b
y
interpretin
g
th
e
"clea
r
sign
"
mentione
d
i
n
th
e
vers
e
a
s
a
n
exampl
e
o
f
th
e
universa
l
"wa
y
o
f
God
"
(is
sunnat-i-ilahi
ke
zahur
ka
ek
nahayat
wazeh
nishan
thi,
ibid
,
p
.
39)
.
H
e
als
o
broaden
s
th
e
scop
e
o
f
thi
s
vers
e
b
y
linkin
g
i
t
wit
h
th
e
moder
n
da
y
contex
t
i
n
whic
h
peopl
e
fai
l
t
o
us
e
thei
r
reaso
n
(is
zamane
mein
.
.
.
in
ki
'aql
bilkul
kund
hai,
ibid)
.
However
,
Islah
i
simpl
y
assume
s
tha
t
th
e
correc
t
us
e
o
f
reaso
n
woul
d
naturall
y
lea
d
mankin
d
t
o
hea
r
an
d
t
o
accep
t
th
e
messag
e
o
f
God.
18
9
Th
e
"wa
y
o
f
God
"
als
o
refer
s
t
o
th
e
perio
d
o
f
grac
e
tha
t
eac
h
natio
n
enjoy
s
befor
e
Go
d
make
s
a
fina
l
decisio
n
abou
t
i
t
(allah
ta
'ala
ke
han
ek
muddat
muqarar
hai,
ibid
,
p
.
60)
.
Th
e
sam
e
notio
n
i
s
use
d
t
o
explai
n
vers
e
14
:
And
,
indeed
,
(i
n
time
s
lon
g
past
)
W
e
sen
t
fort
h
Noa
h
unt
o
hi
s
people
,
an
d
h
e
dwel
t
amon
g
the
m
a
thousan
d
year
s
ba
r
fifty
;
an
d
the
n
th
e
flood
s
overwhelme
d
the
m
whil
e
the
y
wer
e
stil
l
los
t
i
n
evildoing
.
Islah
i
distinguishe
s
betwee
n
peopl
e
wh
o
us
e
thei
r
reaso
n
an
d
thos
e
wh
o
d
o
no
t
us
e
thei
r
reaso
n
(wohi
log
karte
hainjin
ke
andar
'aql
o
'ilm ki
roshni
maujud
hai.
.
.
is
tarah
ke
log
har
waqi
'ah se
sahaq
hasil
karie
hain,
ibid
.
pp
.
49-50)
.
Fo
r
Islahi
,
"us
e
o
f
reason
"
o
r
rationalit
y
i
s
th
e
correc
t
wa
y
t
o
behave
.
I
t
i
s
t
o
us
e
one'
s
natura
l
gill
s
(Jilri saluhiyaten,
ibid
,
p
.
49)
.
Bu
t
rationalit
y
an
d
huma
n
natur
e
ar
e
no
t
neutra
l
terms
.
People justif
y
thei
r
us
e
o
f
reaso
n
i
n
differen
t
way
s
accordin
g
t
o
thei
r
intention
s
an
d
circumstances
.
37
7

386. Islah
i
say
s
tha
t
Go
d
provide
s
th
e
tim
e
an
d
th
e
opportunit
y
fo
r
eac
h
natio
n
t
o
ac
t
i
n
trut
h
{allah
ta
'ala
'adae
haq
ko
dhil
to
deta
hai
lekin
is
dhil
ki
ek
had
hoti
hai,
ibid
,
p
.
29)
.
Afte
r
thi
s
perio
d
o
f
grac
e
i
s
ove
r
an
d
al
l
th
e
evidenc
e
fo
r
trut
h
ha
s
bee
n
presented
,
a
natio
n
mus
t
refor
m
it
s
ethica
l
behaviou
r
t
o
avoi
d
bein
g
destroye
d
(allah
ta'ala
ne
qaumon
ki
tabahi
ki
muddat
in
ke
akhlaqi
zawal
kepemane
se
nap
kar
muqarar
ki
hai,
ibid
,
p
.
60)
.
37
8

387. Conclusion
s
Islah
i
divide
s
th
e
Sura
h
int
o
severa
l
sub-group
s
an
d
introduce
s
eac
h
sub
-
grou
p
b
y
providin
g
thre
e
conclusion
s
prior
t
o
hi
s
discussio
n
o
f
th
e
verse
s
{age
ki
ayat
mein
inhi
haqaiq
ko
.
.
.
mubarhan
kiya
hai,
ibid
,
p
.
22)
.
I
n
othe
r
words
,
thes
e
conclusion
s
ar
e
no
t
th
e
resul
t
o
f
a
n
investigatio
n
int
o
th
e
tex
t
bu
t
actuall
y
predispos
e
th
e
reade
r
t
o
understan
d
th
e
tex
t
i
n
a
particula
r
way
.
Islah
i
articulate
s
th
e
"truths
"
(haqaiq)
an
d
th
e
message
s
(nishaniyan,
ibid
,
p
.
33
)
containe
d
i
n
thes
e
verse
s
an
d
give
s
explanation
s
fo
r
othe
r
verses
.
Thes
e
arbitrar
y
formulation
s
b
y
Islah
i
preven
t
th
e
reade
r
fro
m
discoverin
g
th
e
mor
e
universa
l
meanin
g
o
f
th
e
Qur'a
n
i
n
th
e
changin
g
circumstance
s
o
f
th
e
world
.
.
Islah
i
refer
s
t
o
th
e
universa
l
la
w
o
f
histor
y
tha
t
describe
s
th
e
ris
e
an
d
fal
l
o
f
al
l
nation
s
(ek
qaum
ko
wo
wujud
bakhshta
hai
aur
phir
is
ko
mita
kar
is
ki
jagah
dusri
qaum
ko
lata
hai,
ibid
,
p
.
31
.
B
y
comparin
g
thi
s
universa
l
la
w
o
f
histor
y
wit
h
th
e
wa
y
da
y
follow
s
night
,
sprin
g
follow
s
autum
n
an
d
lif
e
come
s
afte
r
deat
h
(cf
.
ibid)
,
Islah
i
doe
s
no
t
mak
e
allowanc
e
fo
r
th
e
rol
e
o
f
huma
n
freedo
m
i
n
th
e
unfoldin
g
o
f
history
.
H
e
implie
s
tha
t
th
e
developmen
t
o
f
huma
n
societ
y
i
s
subjec
t
t
o
a
mechanica
l
process
.
I
t
seem
s
t
o
m
e
tha
t
Islah
i
ha
s
impose
d
hi
s
ow
n
philosoph
y
o
f
histor
y
ont
o
th
e
Qur'an
.
Finally
,
Islah
i
applie
s
thi
s
la
w
o
f
histor
y
t
o
th
e
declin
e
o
f
th
e
Jew
s
an
d
t
o
thei
r
replacemen
t
b
y
th
e
Muslims
.
Islah
i
make
s
us
e
o
f
hi
s
understandin
g
o
f
th
e
la
w
o
f
histor
y
t
o
illustrat
e
an
d
t
o
confir
m
hi
s
formulatio
n
o
f
th
e
them
e
(
'umud
)
o
f
the Surah
.
37
9

388. Sura
h
Ar
Rum
Introductio
n
Thi
s
Sura
h
form
s
a
pai
r
wit
h
th
e
previou
s
Sura
h
Al
Ankabut.
m
Fo
r
thi
s
reason
,
ther
e
i
s
n
o
basi
c
differenc
e
betwee
n
th
e
mai
n
them
e
(
'umud
)
o
f
thi
s
Sura
h
an
d
th
e
previou
s
one
.
I
n
th
e
previou
s
Surah
,
th
e
Muslim
s
wer
e
tol
d
that
,
despit
e
outwar
d
appearances
,
the
y
woul
d
wi
n
th
e
uppe
r
han
d
wit
h
th
e
hel
p
o
f
God
.
Thi
s
declaratio
n
wa
s
base
d
o
n
th
e
fac
t
tha
t
Go
d
create
d
thi
s
worl
d
accordin
g
t
o
th
e
trut
h
(bil
haqpaida
kiya
hai,
vol
.
6
,
p
.
69
)
an
d
tha
t
al
l
command
s
an
d
prohibition
s
ar
e
i
n
God'
s
hands
.
Bot
h
i
n
thi
s
worl
d
an
d
i
n
th
e
next
,
Go
d
wil
l
gran
t
victor
y
t
o
hi
s
messenge
r
an
d
t
o
thos
e
wh
o
becom
e
hi
s
disciple
s
(wo
is
dunya
rnein
bhi
apne
rasul
aur
apne
sathiyon
ko
ghalba
bakhshega,
ibid)
,
thereb
y
demonstratin
g
God'
s
perfec
t
trut
h
an
d
justice
.
O
n
th
e
Las
t
Day
,
falsit
y
wil
l
b
e
totall
y
annihilate
d
and
,
o
n
tha
t
day
,
bot
h
trut
h
an
d
thos
e
wh
o
follo
w
th
e
trut
h
wil
l
obtai
n
eterna
l
sovereignt
y
(is
waqt
batil
yaksar
nabud
ho
jayega
aur
haq
o
ahl
haq
ko
abdi
badshahi
hasil
hogi,
ibid)
.
Islah
i
proceed
s
t
o
outlin
e
th
e
specifi
c
historica
l
even
t
tha
t
form
s
th
e
backgroun
d
fo
r
thi
s
Surah
.
Th
e
defea
t
o
f
th
e
Byzantine
s
wa
s
a
boos
t
fo
r
th
e
Meccan
s
an
d
i
t
provide
d
the
m
wit
h
a
pretex
t
t
o
ridicul
e
th
e
messag
e
o
f
th
e
Qur'a
n
an
d
th
e
clai
m
b
y
th
e
Muslim
s
tha
t
the
y
woul
d
b
e
victoriou
s
(musalmanon
ko
ghalba
hasil
hoga,
ibid
)
o
r
tha
t
ther
e
woul
d
b
e
a
Las
t
Da
y
o
n
whic
h
th
e
trut
h
woul
d
wi
n
ou
t
(jis
mein
haq
ka
bol
bala
hoga,
ibid)
.
Thes
e
claim
s
seeme
d
quit
e
absur
d
t
o
th
e
Meccans
.
Fo
r
i
f
thes
e
thing
s
wer
e
al
l
true
,
the
n
ho
w
coul
d
th
e
Persian
s
defea
t
th
e
Byzantines
,
wh
o
als
o
adhere
d
t
o
thes
e
basi
c
claims
?
Th
e
Meccan
s
argue
d
tha
t
th
e
Persia
n
victor
y
ove
r
th
e
Byzantine
s
wa
s
a
n
historica
l
even
t
whic
h
demonstrated
,
th
e
veracit
y
o
f
thei
r
ow
n
religio
n
an
d
whic
h
prove
d
tha
t
thei
r
ow
n
poin
t
o
f
vie
w
woul
d
gain
th
e
uppe
r
han
d
(ye
waqi'ah
to
is
bat
ki
saf
shahadat
hai
ke
hamara
hi
din
o
'aqidah
aur
hamara
hi
nazariyah
zindagi
sahih
hai
aur
ham
hi
ghalba
o
hakim
rahenge,
ibid)
.
Islah
i
say
s
tha
t
th
e
presen
t
Sura
h
take
s
thi
s
historica
l
even
t
a
s
th
e
basi
s
fo
r
clarifyin
g
al
l
thes
e
truth
s
abou
t
whic
h
th
e
unbeliever
s
wer
e
fomentin
g
doub
t
(isi
waqi'ah
ko
bunyad
bana
kar
in
tamam
haqaiq
ko
azsar-i-nau
mubarhan
kiya
hai,
ibid)
.
1
Accordin
g
t
o
mos
t
scholars
,
however
,
Sura
h
Ar
Rum
wa
s
reveale
d
before
Sura
h
Al
Ankabut.
Islah
i
doe
s
no
t
discus
s
th
e
impac
t
tha
t
th
e
orde
r
i
n
whic
h
th
e
Surah
s
wer
e
reveale
d
ha
s
o
n
th
e
pairin
g
an
d
groupin
g
o
f
th
e
Surahs
.
38
0

389. Th
e
Them
e
o
f
th
e
Sura
h
Sinc
e
th
e
presen
t
Sura
h
ha
s
th
e
sam
e
Qur'ani
c
name
19
1
a
s
th
e
previou
s
on
e
{alif,
lam,
mim,
ibid
,
p
.
74)
,
Islah
i
argue
s
tha
t
ther
e
i
s
n
o
themati
c
differenc
e
betwee
n
thes
e
tw
o
Surah
s
{ye
qarina
hai
is
bat
ka
ke
'umud
ke
'itibar
se
donon
suraton
mein
koi
khas
faraq
nahin
hai,
ibid)
.
Th
e
them
e
(
'umud
)
alread
y
appear
s
i
n
th
e
prophec
y
containe
d
i
n
verse
s
2-
4
abou
t
th
e
truthfulnes
s
o
f
the Prophe
t
(ye peshingoi
ap
ki
nubuwat
ki
ek
dalil
hogi,
ibid
,
p
.
75)
.
Islah
i
find
s
furthe
r
suppor
t
fo
r
th
e
them
e
(
'umud
)
o
f
prophethoo
d
i
n
th
e
fac
t
tha
t
th
e
believer
s
rejoice
d
t
o
hea
r
th
e
prophec
y
abou
t
th
e
Byzantines
'
victory
.
Accordin
g
t
o
Islahi
,
th
e
word
s
fro
m
vers
e
4
:
An
d
o
n
tha
t
da
y
wil
l
th
e
believer
s
(too
,
hav
e
caus
e
to
)
rejoic
e
sho
w
tha
t
th
e
believer
s
recognize
d
th
e
prophethoo
d
o
f
th
e
las
t
Prophe
t
(musalman
khush
honge
. .
.
is
wajh
se
bhi
ke
quran
ki
ek
'azim peshingoi
jo
nabi
salla
allahu
alayhi
wa
sallam
ki
risalat
ki
ek
bahut
bari
dalil
hai,
puri
hogi,
ibid)
.
However
,
th
e
prophethoo
d
o
f
th
e
las
t
Prophe
t
i
s
no
t
th
e
onl
y
1Q
7
reaso
n
wh
y
th
e
believer
s
coul
d
hav
e
rejoiced
.
Islah
i
find
s
furthe
r
evidenc
e
t
o
suppor
t
th
e
them
e
(
'umud
)
o
f
thi
s
Sura
h
fro
m
a
particula
r
understandin
g
o
f
"natura
l
disposition
"
ifitrat)
i
n
vers
e
30
:
An
d
so
,
se
t
th
y
face
,
steadfastl
y
toward
s
th
e
(on
e
ever-true
)
faith
,
turnin
g
awa
y
fro
m
al
l
tha
t
i
s
false
,
i
n
accordanc
e
wit
h
th
e
natura
l
dispositio
n
whic
h
Go
d
ha
s
instille
d
int
o
man
.
Sinc
e
a
person'
s
natura
l
dispositio
n
enable
s
hi
m
t
o
understan
d
th
e
teaching
s
o
f
th
e
prophets
,
n
o
san
e
perso
n
wil
l
rejec
t
thes
e
teaching
s
{jo
salim
al
tab'
they
unhone
nabiyon
ki
har
bat
ko
apne
hi
dil
ki
awaz
samjha,
ibid
,
p
.
94)
.
Eve
n
a
perso
n
whos
e
unsoun
d
judgmen
t
cause
s
hi
m
t
o
rejec
t
th
e
prophet
s
wil
l
nevertheles
s
acknowledg
e
th
e
trut
h
o
f
thei
r
teaching
s
i
n
thei
r
heart
s
(apne
dilon
ke
andar
wo
bhi
rasulon
ki
sadaqat
o
haqaniyat
ke
mu
'atarif
rahe,
ibid)
.
Sinc
e
Islahi'
s
ai
m
i
s
t
o
fin
d
suppor
t
fo
r
th
e
them
e
('umud)
o
f
prophethood
,
h
e
limit
s
th
e
scop
e
o
f
th
e
ter
m
"natura
l
disposition
"
t
o
a
n
acceptanc
e
o
r
rejectio
n
o
f
th
e
prophets
'
teachings
,
disregardin
g
th
e
possibilit
y
tha
t
th
e
ter
m
"natura
l
disposition
"
coul
d
hav
e
othe
r
meaning
s
an
d
implications
.
19
1
Islah
i
seem
s
t
o
impl
y
tha
t
th
e
nam
e
Ar
Rum
is
,
therefore
,
no
t
th
e
rea
l
Qur'ani
c
name
.
Thi
s
vie
w
i
s
consisten
t
throughou
t
Tadabbur-i-Qur'an
bu
t
i
t
i
s
no
t
share
d
b
y
th
e
majorit
y
o
f
scholars
.
'"
*
I
n
contrast
,
Muhamma
d
Asa
d
say
s
tha
t
th
e
rejoicin
g
mentione
d
i
n
thi
s
phras
e
i
s
a
referenc
e
t
o
th
e
battl
e
o
f
Badi\
whic
h
too
k
plac
e
a
t
th
e
sam
e
tim
e
a
s
"th
e
victorie
s
o
f
Heracliu
s
ove
r
th
e
Persians"
.
Asa
d
(1983)
,
p
.
618
,
footnot
e
3
.
38
1

390. Th
e
Socia
l
Contex
t
Th
e
openin
g
verse
s
o
f
th
e
Sura
h
indicat
e
tha
t
politica
l
power
,
a
t
tha
t
time
,
wa
s
i
n
th
e
hand
s
o
f
th
e
Byzantine
s
(is
'ilaqe par
is
zamane
mein
rumiyon
ki
hukumat
thiy,
ibid
,
p
.
74)
.
Moreover
,
vers
e
6
throw
s
mor
e
ligh
t
o
n
th
e
context
:
(Thi
s
is
)
God'
s
promise
.
Neve
r
doe
s
Go
d
fai
l
t
o
fulfil
l
Hi
s
promis
e
-
bu
t
mos
t
peopl
e
kno
w
(it
)
not
.
Islah
i
say
s
th
e
vers
e
refer
s
t
o
th
e
promis
e
mad
e
t
o
th
e
Prophe
t
an
d
t
o
th
e
Muslim
s
tha
t
the
y
woul
d
b
e
victoriou
s
(peghambar
salla
allahu
alayhi
wa
sallam
aur
musalmanon
ke
ghalbah
ka
wo
wa
'dah bhi
hai,
ibid
,
p
.
76)
.
Th
e
vers
e
i
s
als
o
a
messag
e
fo
r
th
e
Qurays
h
wh
o
rejecte
d
th
e
Prophe
t
(Jis
ki
takzib
ke
live
quraysh
ne
majusiyon
ki
fatah
ko
dalil
banaya
tha,
ibid)
.
Islah
i
view
s
th
e
contex
t
i
n
th
e
ligh
t
(is
roshni
mein)
o
f
the them
e
(
'umud)
.
Th
e
unbelievin
g
Arab
s
for
m
th
e
backgroun
d
fo
r
man
y
o
f
th
e
verse
s
i
n
thi
s
Surah
.
Thes
e
ar
e
th
e
peopl
e
describe
d
i
n
th
e
word
s
o
f
vers
e
7
:
"the
y
ar
e
utterl
y
unaware
"
(mushrikin
'arab,
ibid
,
p
.
77)
.
Islah
i
say
s
tha
t
vers
e
8
i
s
directe
d
t
o
th
e
Qurays
h
(quraysh
qaumon
ki
is
tarikh
par
ghaur
karen,
ibid
,
p
.
78)
,
who
m
h
e
call
s
th
e
unbelievin
g
Arab
s
becaus
e
the
y
den
y
th
e
10
^
resurrectio
n
(munkarin-i-qayamat,
ibid
,
p
.
79)
.
H
e
indicate
s
wh
y
thes
e
Arab
s
scoffe
d
a
t
th
e
messag
e
o
f
th
e
resurrectio
n
(in
ki
isi zahniyyat
ko
samne
rakh
kar,
ibid
,
p
.
88
)
an
d
explain
s
th
e
parabl
e
give
n
i
n
vers
e
2
8
i
n
th
e
ligh
t
o
f
th
e
Ara
b
peoples
'
wa
y
o
f
thinkin
g
(mushrikin
khud
to
larkiyon
ko
napasand
karte,
ibid
,
p
.
90)
.
I
n
thi
s
way
,
Islah
i
gather
s
evidenc
e
t
o
illustrat
e
th
e
them
e
(
'umud
)
o
f
the Sura
h
abou
t
prophethood
.
Islah
i
make
s
i
t
clea
r
tha
t
vers
e
3
0
i
s
addresse
d
t
o
th
e
Prophe
t
a
s
a
representativ
e
o
f
th
e
communit
y
(bahaisiyat
ummat
ke
wakil
ke
khitab
hai,
ibid
,
p
.
93
)
an
d
describe
s
th
e
contex
t
i
n
term
s
o
f
th
e
opponent
s
an
d
thei
r
empt
y
objection
s
(mukhalafon
ke
sare
'itarazat
bilkul
lay'ni
hain,
ibid)
:
An
d
so
,
se
t
th
y
fac
e
steadfastl
y
toward
s
th
e
(on
e
ever-true
)
faith
,
turnin
g
awa
y
fro
m
al
l
tha
t
i
s
false
.
Islah
i
refer
s
t
o
th
e
Qurays
h
a
s
a
n
exampl
e
o
f
th
e
descriptio
n
tha
t
vers
e
3
2
give
s
o
f
"thos
e
wh
o
hav
e
broke
n
th
e
unit
y
o
f
thei
r
faith
"
(is
ke
awwal
masdaq
quraysh
hai,
ibid
,
p
.
96
)
bu
t
explain
s
tha
t
th
e
Muslim
s
ar
e
addresse
d
i
n
thi
s
vers
e
becaus
e
i
t
i
s
imprope
r
t
o
addres
s
th
e
unbeliever
s
directl
y
10
'
Islah
i
say
s
tha
t
vers
e
1
9
als
o
describe
s
th
e
unbelievin
g
Arab
s
(cf
.
ibid
,
p
.
84
)
an
d
tha
t
verse
s
25-2
6
als
o
dea
l
wit
h
th
e
sam
e
grou
p
o
f
unbelievin
g
Arab
s
(cf
.
ibid
,
p
.
88)
.
38
2

391. (musalmanon
ko
mukhatab
kar
ke
farmaya
gaya
hai.
goya
mushrikin
.
.
.
laiq-i-khitab
nahin
rahe,
ibid)
.
Moreover
,
vers
e
3
6
describe
s
th
e
attitud
e
o
f
th
e
Quraysh
:
An
d
(thu
s
i
t
is:
)
whe
n
w
e
le
t
me
n
tast
e
(Our
)
grace
,
the
y
rejoic
e
i
n
it
;
bu
t
i
f
evi
l
befall
s
the
m
a
s
a
n
outcom
e
o
f
wha
t
thei
r
ow
n
hand
s
hav
e
wrough
t
-
lo
!
the
y
los
e
al
l
hope
!
Islah
i
say
s
tha
t
th
e
vers
e
doe
s
describ
e
a
genera
l
situatio
n
bu
t
tha
t
i
t
i
s
als
o
a
specifi
c
warnin
g
fo
r
th
e
Qurays
h
{ye
baten
sab
'am
alfaz
mein
irshad
hui
hain
is
live
ke
'am
halat
dar
haqiqat
yahi
hai
lekin
in
ayat
ke
nuzul
ke
waqt
zahir
hai
ke
in
ka
isharah
quraysh
ki
taraftha,
ibid
,
p
.
97)
.
Similarly
,
Islah
i
say
s
tha
t
vers
e
4
0
i
s
a
direc
t
warnin
g
fo
r
th
e
Qurays
h
concernin
g
thei
r
corrup
t
practice
s
(ab
ye
quraysh
ko
barah-i-rast
dhamki
dija
rahi
hai,
ibid
,
p
.
105
)
an
d
vers
e
4
1
i
s
als
o
directe
d
t
o
th
e
Qurays
h
(yalum
quraysh
ko
pahle
qism
ke
'azab
se
dar
ay
a
hai,
ibid
,
p
.
106)
.
Islah
i
keep
s
referrin
g
t
o
th
e
unbelievin
g
Arab
s
an
d
th
e
Qurays
h
becaus
e
o
f
th
e
Surah'
s
them
e
(
'umud
)
abou
t
th
e
prophethoo
d
o
f
th
e
las
t
Prophe
t
an
d
th
e
rejectio
n
o
f
th
e
Qur'a
n
b
y
th
e
unbelievers
.
Th
e
socia
l
contex
t
illustrate
s
th
e
backgroun
d
fo
r
thi
s
them
e
(
'umud)
.
Transcendin
g
th
e
Specifi
c
Contex
t
Beside
s
highlightin
g
th
e
specifi
c
context
,
Islah
i
als
o
draw
s
ou
t
severa
l
conclusion
s
o
r
principle
s
tha
t
mov
e
beyon
d
thi
s
context
.
Hi
s
discussio
n
o
f
th
e
openin
g
verse
s
o
f
th
e
Surah
,
whic
h
describ
e
th
e
defea
t
o
f
th
e
Byzantine
s
an
d
thei
r
eventua
l
victory
,
lea
d
t
o
conclusion
s
tha
t
ar
e
universall
y
valid
.
H
e
say
s
tha
t
corruptio
n
i
n
societ
y
i
s
no
t
cause
d
b
y
ritual
s
an
d
doctrine
s
bu
t
b
y
individua
l
an
d
collectiv
e
behaviou
r
tha
t
flow
s
fro
m
thes
e
doctrine
s
(sirf
rasum
o
'aqaid
ijtima
'i
zindagi
ke
banane
bigarne
mein
asli
dakhil
nahin
rakte
balke
asl
she
wo
infiradi
o
ijtima
'i
kar
dar
hai
jo
in
'aqaid
o
rasum
se
paida
hota
hai,
ibid
,
p
.
75)
.
Islah
i
goe
s
o
n
t
o
argu
e
tha
t
th
e
eventua
l
victor
y
o
f
th
e
Byzantine
s
wa
s
du
e
t
o
th
e
reform
s
(islah)
tha
t
the
y
implemente
d
i
n
thei
r
societ
y
an
d
du
e
als
o
t
o
th
e
hel
p
give
n
the
m
b
y
Go
d
(is
wajh
se
lazman
ye
ghalbah
is
wajh
se
in
ko
hasil
hoga
ke
wo
apne
halat
ki
islah
kar
ke
iraniyon
ke
muqabil
mein
apne
ko
allah
ki
madad
ka
mustahiq
banayenge,
ibid)
.
Islah
i
i
s
explainin
g
wha
t
happene
d
i
n
term
s
o
f
genera
l
principle
s
rathe
r
tha
n
becaus
e
o
f
th
e
specifi
c
contex
t
i
n
whic
h
i
t
occurred
.
A
furthe
r
conclusio
n
tha
t
Islah
i
draw
s
fro
m
thes
e
openin
g
verse
s
concern
s
internationa
l
relation
s
betwee
n
Islami
c
an
d
non-Islami
c
societies
.
H
e
say
s
38
3

392. tha
t
th
e
degre
e
o
f
cooperatio
n
tha
t
Musli
m
societie
s
ar
e
prepare
d
t
o
exten
d
t
o
non-Musli
m
societie
s
wil
l
b
e
i
n
direc
t
proportio
n
t
o
th
e
degre
e
o
f
correspondenc
e
tha
t
develop
s
betwee
n
th
e
Musli
m
an
d
th
e
non-Musli
m
way
s
o
f
thinkin
g
(jo
qaum
apne
nazariyat
o
'aqaid
aur
fikr
o falsafah
mein
islam
se
jitni
hi
qarib
hogi
bain
alaqwami
maidan
mein
musalmanon
ki
hamdardiyan
dusron
ke
muqabil
mein
in
ke
sath
itni
hi
ziyadah
hongi,
ibid
,
pp
.
75-76)
.
B
y
drawin
g
suc
h
far-reachin
g
conclusions
,
Islah
i
i
s
allowin
g
hi
s
perspectiv
e
a
s
a
moder
n
reade
r
t
o
tak
e
hi
m
wel
l
beyon
d
th
e
contex
t
a
t
th
e
tim
e
o
f
revelation
.
Anothe
r
wa
y
i
n
whic
h
Islah
i
draw
s
genera
l
o
r
universa
l
conclusion
s
i
s
b
y
articulatin
g
th
e
variou
s
implie
d
message
s
o
f
a
verse
.
Fo
r
example
,
vers
e
2
1
says
:
An
d
amon
g
Hi
s
wonder
s
i
s
this
:
H
e
create
s
fo
r
yo
u
mate
s
ou
t
o
f
you
r
ow
n
kind
,
s
o
tha
t
yo
u
migh
t
inclin
e
toward
s
them
,
an
d
H
e
engender
s
lov
e
an
d
tendernes
s
betwee
n
you
;
i
n
this
,
behold
,
ther
e
ar
e
message
s
indee
d
fo
r
peopl
e
wh
o
think
!
Islah
i
identifie
s
fou
r
differen
t
message
s
tha
t
ar
e
containe
d
i
n
thi
s
verse
.
Firstly
,
h
e
say
s
tha
t
i
f
Go
d
ha
s
create
d
al
l
thing
s
i
n
th
e
worl
d
i
n
pairs
,
i
t
follow
s
tha
t
th
e
worl
d
itsel
f
mus
t
b
e
on
e
o
f
a
pair
.
Hence
,
Islah
i
suggest
s
tha
t
th
e
presen
t
an
d
th
e
hereafte
r
for
m
a
pai
r
(is
dunya
ka
bhi
ekjaura
haijis
ko
akhirat
kahte
hain,
ibid
,
p
.
85)
.
Secondly
,
Islah
i
state
s
tha
t
God
,
wh
o
ha
s
enable
d
lov
e
an
d
affectio
n
t
o
appea
r
amon
g
humanity
,
mus
t
himsel
f
b
e
a
Go
d
o
f
lov
e
(hamara
khaliq
nihayat
miharban
aur
muhabbat
karne
wala
hai,
ibid)
.
Thirdly
,
h
e
say
s
tha
t
th
e
harmon
y
i
n
creatio
n
point
s
t
o
th
e
unit
y
o
f
Go
d
(is
ka
khaliq
o
malik
ek
hi
hai,
ibid)
.
Lastly
,
th
e
harmon
y
i
n
creatio
n
prove
s
tha
t
thos
e
people
,
wh
o
sa
y
tha
t
th
e
univers
e
ha
s
evolve
d
b
y
itself
,
ar
e
wron
g
(in
logon
ka
khayal
bilkul
ahmaqanah
hai
jo
samajhte
hain
ke
is
kainat
ka
irtiqa
ap
se
ap
hua
hai,
ibid)
.
However
,
i
t
seem
s
t
o
m
e
tha
t
thes
e
genera
l
conclusion
s
represen
t
onl
y
a
fe
w
o
f
the man
y
conclusion
s
tha
t
coul
d
b
e
draw
n
fro
m
sustaine
d
reflectio
n
(tadabbur)
o
n
thes
e
verses
.
Islah
i
draw
s
simila
r
conclusion
s
fro
m
vers
e
22
,
whic
h
als
o
refer
s
t
o
"messages"
:
fo
r
i
n
this
,
behold
,
ther
e
ar
e
message
s
indee
d
fo
r
al
l
wh
o
ar
e
possesse
d
o
f
(innate
)
knowledge
!
Th
e
firs
t
messag
e
tha
t
Islah
i
find
s
i
n
thi
s
vers
e
i
s
that
,
sinc
e
th
e
univers
e
coul
d
no
t
hav
e
com
e
int
o
existenc
e
withou
t
a
purpos
e
(be
ghayat
o
maqsud
nahin
ho
sakti,
ibid
,
p
.
86)
, a
da
y
o
f
accountabilit
y
wil
l
com
e
t
o
rewar
d
th
e
jus
t
an
d
punis
h
thos
e
wh
o
di
d
wron
g
(lazm
hai
ke
ek
rozjaza
aye,
ibid)
.
Th
e
38
4

393. secon
d
messag
e
i
s
tha
t
difference
s
amon
g
huma
n
being
s
shoul
d
no
t
preven
t
the
m
fro
m
livin
g
togethe
r
accordin
g
t
o
a
singl
e
divin
e
ordinanc
e
{insanon ko
ek
hi
khudai
nizam
ke
taht
zindagi
basar
karni
chahiye,
ibid)
.
I
n
th
e
sam
e
way
,
Islah
i
identifie
s
thre
e
furthe
r
message
s
arisin
g
ou
t
o
f
vers
e
2
4
(cf
.
ibid
,
pp
.
87-88)
.
Likewise
,
Islah
i
find
s
thre
e
message
s
i
n
vers
e
3
7
(cf
.
ibid
,
p
.
98)
.
B
y
formulatin
g
thes
e
messages
,
however
,
Islah
i
doe
s
no
t
exhaus
t
th
e
numbe
r
o
f
conclusion
s
tha
t
coul
d
b
e
draw
n
fro
m
thes
e
verses
.
I
n
a
simila
r
way
,
Islah
i
use
s
ver
y
genera
l
term
s
t
o
discus
s
th
e
phras
e
fro
m
vers
e
30
:
turnin
g
awa
y
fro
m
al
l
tha
t
i
s
false
,
i
n
accordanc
e
wit
h
th
e
natura
l
dispositio
n
whic
h
Go
d
ha
s
instille
d
int
o
man
:
no
t
t
o
allo
w
an
y
chang
e
t
o
corrup
t
wha
t
Go
d
ha
s
thu
s
created
.
Islah
i
doe
s
no
t
clarif
y
wha
t
h
e
mean
s
b
y
term
s
lik
e
"th
e
fundamental
s
o
f
nature
"
(mubadi
fitrat,
ibid
,
p
.
94
)
-
simpl
y
presumin
g
tha
t
th
e
word
s
ar
e
self-evident
.
Islah
i
make
s
th
e
sam
e
presumptio
n
whe
n
h
e
contrast
s
"thos
e
o
f
soun
d
mind
"
(jo
salim
al
tab'
they,
ibid
)
wit
h
thos
e
whos
e
natur
e
i
s
corrup
t
(jinhone
apni
fitrat
maskh
kar
dali
thiy,
ibid
)
-
simpl
y
presumin
g
tha
t
thes
e
phrase
s
ar
e
self-explanatory
.
Furthe
r
example
s
o
f
th
e
wa
y
Islah
i
move
s
beyon
d
th
e
specifi
c
contex
t
o
f
Mecca
n
societ
y
ca
n
b
e
foun
d
i
n
hi
s
discussio
n
o
f
vers
e
41 :
(Sinc
e
the
y
hav
e
becom
e
obliviou
s
o
f
God,
)
corruptio
n
ha
s
appeare
d
o
n
lan
d
an
d
i
n
th
e
se
a
a
s
a
n
outcom
e
o
f
wha
t
men'
s
hand
s
hav
e
wrought
.
Islah
i
conclude
s
tha
t
fait
h
an
d
islam
ar
e
necessar
y
i
n
orde
r
t
o
preven
t
corruptio
n
i
n
societ
y
i
n
general
.
Fo
r
Islahi
,
islam
mean
s
th
e
tru
e
religio
n
o
f
th
e
Prophe
t
Abraha
m
(din-i-qayyim
millet-i-ibrahim,
ibid
,
p
.
91)
.
Islah
i
say
s
tha
t
withou
t
fait
h
an
d
islam,
corruptio
n
i
s
inevitabl
e
(insani
zindagi
ke
har
shu'bah
par
fas
ad
lazman
mustauli
ho
ke
rahega,
ibid)
.
Thes
e
conclusion
s
appl
y
a
t
al
l
time
s
an
d
places
.
Moreover
,
Islah
i
make
s
a
sweepin
g
statemen
t
concernin
g
scientifi
c
researc
h
o
n
huma
n
gende
r
fro
m
th
e
phras
e
tha
t
occur
s
i
n
vers
e
30
:
no
t
t
o
allo
w
an
y
chang
e
t
o
corrup
t
wha
t
Go
d
ha
s
thu
s
created
.
Islah
i
i
s
o
f
th
e
opinio
n
tha
t
scientifi
c
researc
h
o
n
huma
n
gende
r
chang
e
wil
l
resul
t
i
n
nothin
g
bu
t
corruptio
n
an
d
chao
s
i
n
societ
y
(
'aura
t
mard
banane ke
liye
zaur
lagae
ya
mard
'aurat
banane
ki
khahishmand
ho
jaye,
is
qism
ki
sa
7 namurad
ka
natijah
bigar
aurfasad
ke
siwa
kuch
aur
nahin
nikl
sakta . .
38
5

394. .
agarche
wo
ye
inharaf
'ilm
aur
sains
ke
kitne
hi
buland
bang
o
'adi
ke
sath
kare,
ibid
,
p
.
95)
.
H
e
als
o
make
s
sweepin
g
statement
s
abou
t
th
e
view
s
o
f
"philosophers
"
(falsafi,
ibid
,
p
.
94
)
an
d
accuse
s
the
m
o
f
inventin
g
thei
r
own
kin
d
o
f
fals
e
philosoph
y
(batil
ki
hamayat
mein
falsafe
bhi
ijad
kar
dalta
hai,
ibid)
.
B
y
makin
g
suc
h
genera
l
statements
,
Islah
i
ha
s
move
d
awa
y
fro
m
th
e
specifi
c
contex
t
a
t
th
e
tim
e
o
f
revelation
.
Besides
,
b
y
usin
g
genera
l
term
s
lik
e
"mankind
"
(insan
ko
allah
ta
'ala
ne
baihterin
sakht
aur
baihterin
fitrat
par
paida
kiya
hai,
ibid
,
p
.
94)
,
Islah
i
himsel
f
enter
s
th
e
fiel
d
o
f
philosophy
.
Th
e
Wa
y
o
f
Go
d
I
n
hi
s
discussion
s
o
f
previou
s
Surah
s
i
n
thi
s
Sura
h
Group
,
Islah
i
mad
e
us
e
o
f
a
concep
t
know
n
a
s
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
t
o
achiev
e
a
mor
e
universa
l
validit
y
fo
r
th
e
meanin
g
o
f
th
e
text
.
I
n
hi
s
discussio
n
o
f
th
e
presen
t
Surah
,
Islah
i
ha
s
a
simila
r
purpos
e
whe
n
h
e
refer
s
t
o
God'
s
wa
y
o
f
providin
g
variou
s
trial
s
{sunnat-i-ibtila)
i
n
orde
r
t
o
tes
t
mankin
d
(is
qism
ki
azmaishen
allah
ta'ala
ki
is
sunnat-i-ibtila
ke
tahtpesh
ati
hai,
ibid
,
p
.
97)
.
However
,
instea
d
o
f
referrin
g
t
o
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi),
Islah
i
no
w
refer
s
t
o
God'
s
la
w
(qanun).
Fo
r
example
,
Islah
i
say
s
tha
t
verse
s
14-1
5
describ
e
th
e
"la
w
o
f
tria
l
an
d
temptation
"
tha
t
operate
s
fo
r
thos
e
livin
g
i
n
thi
s
worl
d
-(is dunya
ka
karkhana
ibtila
ke
qanun
ke
taht
chal
raha
hai,
ibid
,
p
.
80)
.
Moreover
,
i
n
hi
s
discussio
n
o
f
verse
s
9-10
,
Islah
i
refer
s
t
o
God'
s
la
w
o
f
justic
e
an
d
wisdo
m
(allah
ta'ala
ne
hamesha
qaumon
ke
sath
apne
qanun
'adl
o
hikmat
ke
mutabiq
ma'mlah
kiya
hai,
ibid
,
p
.
78)
.
Likewise
,
Islah
i
say
s
tha
t
vers
e
1
1
i
s
a
n
expressio
n
o
f
th
e
"la
w
o
f
rewar
d
an
d
punishment
"
(qanun-i-mujazat,
ibid
,
p
.
78)
,
whic
h
i
s
a
n
expressio
n
h
e
repeat
s
i
n
referenc
e
t
o
verse
s
17-1
8
(cf
.
ibid
,
p
.
80)
.
Islah
i
say
s
tha
t
Go
d
ha
s
deal
t
wit
h
al
l
th
e
Prophet
s
i
n
histor
y
accordin
g
t
o
th
e
divin
e
la
w
(sunnat,
ibid
,
p
.
107
)
an
d
tha
t
Go
d
deal
s
wit
h
humanit
y
accordin
g
t
o
a
n
eviden
t
patter
n
i
n
histor
y
(tarikh
ki
roshni
mein
wazeh
farmaya
hai,
ibid
)
-
a
patter
n
tha
t
find
s
expression
,
fo
r
example
,
i
n
verse
s
9
-
1
0
(tarikh
ke
dalail
ki
taraf
tawajjeh
dilai
hai,
ibid
,
p
.
78)
.
Islah
i
describe
s
thi
s
historica
l
patter
n
wit
h
concept
s
lik
e
"th
e
wa
y
o
f
God
"
(sunnat)
o
r
"th
e
la
w
o
f
God
"
(qanun)
an
d
h
e
ha
s
give
n
a
meanin
g
t
o
thes
e
concept
s
tha
t
support
s
hi
s
formulatio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
38
6

395. Style
s
o
f
Expressio
n
Sometime
s
Islah
i
say
s
tha
t
a
wor
d
ca
n
hav
e
man
y
meanings
.
Fo
r
example
,
th
e
wor
d
fo
r
"fear
"
i
n
vers
e
2
8
ca
n
hav
e
man
y
differen
t
meaning
s
(ye
lafz
wasi'
ma'non
mein
ist'emal
hota
hai,
ibid
,
p
.
89)
.
Fo
r
Islahi
,
t
o
sa
y
tha
t
word
s
hav
e
differen
t
meaning
s
seem
s
t
o
b
e
th
e
sam
e
a
s
t
o
sa
y
tha
t
th
e
Qur'a
n
use
s
differen
t
styles.
Fo
r
example
,
whe
n
th
e
sam
e
topi
c
i
s
expresse
d
i
n
differen
t
word
s
i
n
th
e
tex
t
o
f
th
e
Qur'an
,
Islah
i
say
s
tha
t
a
differen
t
style
ha
s
bee
n
use
d
(ye
mazmun
pichhe
mukhtalif
uslubon
se
guzar
chuka
hai,
ibid
,
p
.
96)
.
However
,
h
e
als
o
refer
s
t
o
rhetori
c
a
s
a
styl
e
o
f
expressio
n
(in
donon
uslubon
ki
balaghat,
ibid
,
p
.
105)
.
I
n
thi
s
case
,
th
e
wor
d
"style
"
ma
y
b
e
referrin
g
t
o
a
figur
e
o
f
speech
,
fo
r
example
,
a
metaphorica
l
us
e
o
f
word
s
rathe
r
tha
n
a
n
ordinar
y
us
e
o
f
words
.
Thi
s
seem
s
t
o
b
e
Islahi'
s
intentio
n
whe
n
h
e
say
s
tha
t
vers
e
3
5
use
s
a
particula
r
styl
e
(read:
"figur
e
o
f
speech"
)
t
o
expres
s
scor
n
an
d
ange
r
(is
uslub-i-kalam
mein
tanz
o
tahqir
aur
ghaiz
o
ghazab
sab
jam'
hojata
hai,
ibid
,
p
.
97)
.
I
n
short
,
Islah
i
use
s
th
e
wor
d
style
t
o
refe
r
t
o
differen
t
meaning
s
o
f
th
e
sam
e
wor
d
a
s
wel
l
a
s
t
o
th
e
difference
s
betwee
n
metaphorica
l
an
d
litera
l
use
s
o
f
a
word
.
I
n
hi
s
commen
t
o
n
vers
e
2
7
o
f
th
e
Surah
,
Islah
i
explain
s
ho
w
th
e
Qur'a
n
use
s
word
s
i
n
th
e
wa
y
tha
t
huma
n
languag
e
use
s
word
s
(Jo
hamari
zaban
ke
hain
aur
jin
ko
ham
apne
liye
bhi
bolte
hain,
ibid
,
p
.
89)
.
Thi
s
mean
s
tha
t
th
e
Qur'a
n
canno
t
expres
s
th
e
natur
e
o
f
Go
d
withou
t
usin
g
a
simil
e
o
r
a
metapho
r
(tamsili
swat
ikhtiyar
kiye
baghair
ye
siften
hamari
fahm
se
qarib
nahin
a
sakti
thiy,
ibid)
.
Islah
i
seem
s
t
o
b
e
sayin
g
tha
t
metaphorica
l
languag
e
i
s
inevitabl
e
whe
n
describin
g
th
e
qualitie
s
o
f
th
e
divine
.
I
n
spit
e
o
f
hi
s
ow
n
admissio
n
regardin
g
th
e
necessit
y
o
f
metaphorica
l
language
,
however
,
Islah
i
sometime
s
revert
s
t
o
a
n
explanatio
n
base
d
o
n
a
prima
facie
o
r
superficia
l
understandin
g
o
f
th
e
words
.
Fo
r
example
,
th
e
phras
e
fro
m
vers
e
2
5
says
:
(Remembe
r
al
l
this
:
for
)
i
n
th
e
end
,
whe
n
H
e
wil
l
cal
l
yo
u
fort
h
fro
m
th
e
eart
h
wit
h
a
singl
e
call
.
Islah
i
give
s
thi
s
phras
e
a
numerica
l
interpretatio
n
b
y
stressin
g
tha
t
Go
d
make
s
th
e
cal
l
onl
y
onc
e
(ek
hi
pukarna
bilkul
kafi
hoga,
ibid
,
p
.
88)
.
Thi
s
i
s
t
o
giv
e
th
e
phras
e
a
litera
l
meanin
g
a
s
referrin
g
t
o
a
singl
e
call
.
A
metaphorica
l
interpretatio
n
woul
d
sugges
t
tha
t
a
singl
e
cal
l
i
s
sufficien
t
becaus
e
Go
d
ha
s
suprem
e
powe
r
t
o
rais
e
th
e
dead
.
38
7

396. Conclusion
s
Sura
h
Al
Furqan
an
d
Sura
h
Ash
Shu'ara
hav
e
th
e
sam
e
them
e
{'umud)
becaus
e
the
y
for
m
a
pair
.
Th
e
forme
r
differ
s
fro
m
th
e
latte
r
onl
y
i
n
th
e
styl
e
o
f
expressio
n
an
d
i
n
th
e
flo
w
o
f
th
e
argumen
t
(nahj
istadlal
aur
uslub-i-
bayan
is
ka
sabiq
surah
se
mukhtalif
hai,
vol
.
5
,
p
.
495)
.
Islah
i
make
s
th
e
sam
e
commen
t
abou
t
th
e
pai
r
o
f
Surahs
:
Ar
Rum
an
d
Al
Ankabut.
Th
e
differenc
e
betwee
n
thes
e
tw
o
Surah
s
lie
s
no
t
i
n
th
e
theme
,
bu
t
i
n
th
e
styl
e
o
f
expressio
n
(vol
.
6
,
p
.
69)
.
I
t
seem
s
t
o
me
,
however
,
tha
t
th
e
them
e
canno
t
remai
n
th
e
sam
e
throughou
t
a
n
entir
e
Sura
h
Grou
p
i
f
the styl
e
o
f
expressio
n
keep
s
changing
.
Sinc
e
th
e
them
e
o
f
a
Sura
h
mus
t
b
e
intimatel
y
connecte
d
wit
h
th
e
styl
e
o
f
it
s
expression
,
a
chang
e
i
n
on
e
mus
t
hav
e
a
n
affec
t
th
e
other
.
T
o
insis
t
tha
t
th
e
sam
e
them
e
run
s
righ
t
throug
h
a
Sura
h
Group
,
independentl
y
o
f
th
e
styl
e
o
f
th
e
languag
e
used
,
i
s
t
o
disregar
d
th
e
significanc
e
o
f
th
e
languag
e
an
d
styl
e
o
f
th
e
Qur'an
.
Moreover
,
Islahi'
s
discussio
n
o
f
th
e
styl
e
o
f
a
Sura
h
i
s
unclear
.
Sometime
s
style
refer
s
t
o
th
e
wa
y
on
e
wor
d
ca
n
hav
e
man
y
differen
t
meaning
s
(mukhtalif
uslubon,
ibid
,
p
.
96)
.
A
t
othe
r
times
,
style
refer
s
t
o
a
figur
e
o
f
speec
h
(cf
.
ibid
,
p
.
97)
.
Doe
s
style
simpl
y
refe
r
t
o
change
s
i
n
th
e
meaning
s
o
f
word
s
(accordin
g
t
o
differin
g
contexts
)
o
r
t
o
a
specific
way
of
communicating
the
meaning
b
y
usin
g
a
figur
e
o
f
speech
?
Islah
i
i
s
awar
e
o
f
th
e
differenc
e
betwee
n
litera
l
an
d
metaphorica
l
use
s
o
f
word
s
(tarnsHi surat,
ibid
,
p
.
89)
.
I
n
spit
e
o
f
recognizin
g
thi
s
difference
,
however
,
Islah
i
doe
s
no
t
provid
e
a
criterio
n
b
y
whic
h
t
o
judg
e
whethe
r
th
e
Qur'a
n
i
s
usin
g
a
wor
d
i
n
a
literal
,
prima
facie
o
r
a
metaphorica
l
sense
.
I
n
hi
s
discussio
n
o
f
th
e
openin
g
verse
s
o
f
th
e
Surah
,
Islah
i
draw
s
conclusion
s
abou
t
internationa
l
relation
s
betwee
n
Islami
c
and.-non-Islami
c
societies
.
B
y
drawin
g
suc
h
far-reachin
g
conclusions
,
Islah
i
allow
s
hi
s
perspectiv
e
a
s
a
moder
n
reade
r
t
o
tak
e
hi
m
wel
l
beyon
d
th
e
contex
t
a
t
th
e
tim
e
o
f
revelation
.
Islah
i
use
s
genera
l
concepts
,
suc
h
a
s
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
fo
r
a
simila
r
purpose
.
O
n
th
e
othe
r
hand
,
Islah
i
doe
s
no
t
mov
e
beyon
d
th
e
specifi
c
contex
t
a
t
th
e
tim
e
o
f
revelatio
n
i
n
orde
r
t
o
interpre
t
man
y
othe
r
verses
.
Ho
w
doe
s
Islah
i
decid
e
whethe
r
t
o
mov
e
beyon
d
th
e
specifi
c
contex
t
i
n
on
e
particula
r
cas
e
an
d
no
t
i
n
others
?
D
o
no
t
all
th
e
verse
s
o
f
th
e
Qur'a
n
allo
w
th
e
reade
r
t
o
transcen
d
th
e
specifi
c
contex
t
a
t
th
e
tim
e
o
f
revelatio
n
an
d
t
o
interpre
t
the
m
fro
m
th
e
contex
t
o
f
the curren
t
situatio
n
i
n
whic
h
h
e
o
r
sh
e
i
s
living
?
38
8

397. Islah
i
draw
s
four
specifi
c
message
s
fro
m
vers
e
2
1
(cf
.
ibid
,
p
.
85
)
an
d
two
specifi
c
conclusion
s
fro
m
vers
e
2
2
(cf
.
ibid
,
p
.
86)
.
Further
,
h
e
discover
s
three
message
s
fro
m
vers
e
2
4
(cf
.
ibid
,
pp
.
87-88
)
an
d
three
message
s
fro
m
vers
e
3
7
(cf
.
ibid
,
p
.
98)
.
I
n
thi
s
way
,
Islah
i
present
s
th
e
conten
t
o
f
thes
e
particula
r
verse
s
i
n
a
definitiv
e
wa
y
withou
t
considerin
g
th
e
possibilit
y
tha
t
ther
e
ma
y
b
e
othe
r
meaning
s
containe
d
i
n
thes
e
verses
.
Finally
,
Islahi'
s
sweepin
g
statement
s
abou
t
th
e
inadvisabilit
y
o
f
huma
n
gende
r
chang
e
(cf
.
ibid
,
p
.
95
)
a
s
wel
l
a
s
hi
s
generalization
s
abou
t
philosopher
s
(cf
.
ibid
,
p
.
94
)
ar
e
a
n
expressio
n
o
f
hi
s
ow
n
persona
l
views
.
Ye
t
h
e
present
s
thes
e
view
s
a
s
th
e
onl
y
correc
t
interpretatio
n
o
f
th
e
Surah
.
38
9

398. Sura
h
Luqman
Introductio
n
Sinc
e
thi
s
Sura
h
ha
s
th
e
sam
e
Qur'ani
c
nam
e
a
s
th
e
previou
s
tw
o
Surah
s
(alif,
lam,
mim,
vol
.
6
,
p
.
115)
,
i
t
share
s
a
commo
n
topi
c
o
r
them
e
wit
h
thes
e
previou
s
Surah
s
{'umud
o
mazmun
mein
fil jumlah
ishtirak
hai,
ibid)
.
Moreover
,
jus
t
a
s
th
e
introductio
n
t
o
Sura
h
Al
Baqarah
spok
e
o
f
differen
t
kind
s
o
f
people
,
th
e
introductio
n
t
o
th
e
presen
t
Sura
h
describe
s
th
e
kin
d
o
f
perso
n
wh
o
benefit
s
fro
m
blessin
g
an
d
grac
e
an
d
th
e
kin
d
o
f
perso
n
wh
o
i
s
deprive
d
o
f
it
.
Th
e
basi
c
argument
s
fo
r
th
e
religio
n
o
f
natura
l
reaso
n
wer
e
provide
d
b
y
th
e
previou
s
Sura
h
(din-i-fitrat
ki
da'wat
hai
jis
par
.
.
.
afaq
o
anfus
ke
dalail
pesh
kiye
gaye
hai,
ibid
)
an
d
th
e
presen
t
Sura
h
offer
s
th
e
counse
l
o
f
th
e
well-know
n
Ara
b
sage
,
Luqman.
Accordin
g
t
o
Islahi
,
presentin
g
th
e
figur
e
o
f
Luqman
i
s
mean
t
t
o
remin
d
Ara
b
listener
s
tha
t
thei
r
ow
n
wis
e
philosopher
s
actuall
y
confir
m
th
e
messag
e
o
f
th
e
Prophet
.
Thi
s
mean
s
tha
t
commo
n
sens
e
(
'aq
l
salim,
ibid
)
support
s
th
e
messag
e
o
f
th
e
Qur'a
n
instea
d
o
f
takin
g
side
s
wit
h
thos
e
wh
o
oppos
e
it
.
Sinc
e
th
e
philosopher
s
hav
e
discovere
d
thes
e
sam
e
realities
,
th
e
truth
s
reveale
d
b
y
Go
d
mus
t
b
e
i
n
accordanc
e
wit
h
authenti
c
natura
l
reaso
n
{asI
fitrat,
ibid)
.
Otherwis
e
th
e
philosopher
s
coul
d
no
t
hav
e
draw
n
th
e
sam
e
conclusion
s
a
s
th
e
Qur'a
n
{agar
aisa
na
hota
to
ye
suchne
samajhne
wale
log
in
haqaiq
tak
kis
tarah
pahunchtel
ibid)
.
However
,
Islah
i
goe
s
o
n
t
o
contras
t
th
e
commo
n
sens
e
ethic
s
articulate
d
b
y
moder
n
philosoph
y
wit
h
tha
t
provide
d
b
y
th
e
Qur'an
.
H
e
say
s
tha
t
moder
n
philosoph
y
ha
s
no
t
bee
n
abl
e
t
o
fin
d
th
e
criterio
n
t
o
distinguis
h
righ
t
fro
m
wron
g
{in
ki
tamam
falsafiyana
kawishen
na
to
neki
aur
badi
ke
imtiyaz
ke
liye
koi
kasauti
mu
'ayyin
kar
saken,
ibid
)
no
r
ca
n
i
t
explai
n
wh
y
mankin
d
shoul
d
d
o
th
e
righ
t
an
d
avoi
d
th
e
wron
g
(cf
.
ibid)
.
I
n
contrast
,
th
e
Qur'a
n
no
t
onl
y
put
s
ethic
s
bu
t
th
e
whol
e
o
f
religio
n
o
n
th
e
fir
m
foundatio
n
o
f
natura
l
reaso
n
{din
ki
bunyad
fitrat
par
rakhi
hai,
ibid
,
p
.
116)
.
Eve
n
thoug
h
mankin
d
ca
n
follo
w
th
e
ligh
t
o
f
natura
l
reason
,
a
perso
n
ca
n
als
o
misus
e
hi
s
freedo
m
o
f
choic
e
t
o
g
o
agains
t
natura
l
reaso
n
{apni
fitrat ki
khilafwarzi
bhi
kar
sakta,
ibid)
.
Th
e
reaso
n
wh
y
Go
d
sen
t
hi
s
prophet
s
an
d
hi
s
book
s
int
o
th
e
worl
d
i
s
t
o
clarif
y
th
e
truth
s
hidde
n
i
n
natur
e
{fitrat
ke
tamam
muzmarat
wazeh
kar
diye,
ibid
)
an
d
t
o
dispe
l
al
l
confusio
n
s
o
tha
t
th
e
truth
s
o
f
natura
l
reaso
n
woul
d
b
e
availabl
e
t
o
everyon
e
(fitrat
ki
sidhi
rah
par
chal
kar,
ibid)
.
39
0

399. I
n
thi
s
Surah
,
th
e
referenc
e
t
o
th
e
wisdo
m
o
f
Luqman
i
s
mean
t
t
o
provid
e
confirmatio
n
fo
r
th
e
messag
e
o
f
th
e
Qur'a
n
b
y
havin
g
recours
e
t
o
th
e
testimon
y
o
f
a
sag
e
{hakim
ki
shahadat,
ibid
)
wh
o
i
s
wel
l
verse
d
i
n
th
e
affair
s
o
f
th
e
worl
d
an
d
who
m
eve
n
th
e
opponent
s
o
f
th
e
Qur'a
n
acknowledg
e
a
s
a
reputabl
e
philosopher
.
I
n
addition
,
th
e
evidenc
e
t
o
b
e
foun
d
i
n
th
e
natura
l
environmen
t
(afaq
o
anfus
ke
dalail)
fo
r
th
e
trut
h
o
f
th
e
Qur'a
n
i
s
presente
d
i
n
thi
s
Sura
h
i
n
a
ne
w
wa
y
(ek
naye
uslub
se
pesh
kiye
gaye
hain,
ibid)
.
Th
e
Socia
l
Contex
t
Islah
i
find
s
th
e
ke
y
t
o
th
e
contex
t
fo
r
th
e
openin
g
verse
s
o
f
th
e
Sura
h
i
n
vers
e
6
:
Bu
t
amon
g
me
n
ther
e
i
s
man
y
a
on
e
tha
t
prefer
s
a
mer
e
pla
y
wit
h
word
s
(t
o
divin
e
guidance)
,
s
o
a
s
t
o
lea
d
(those
)
withou
t
knowledg
e
astra
y
fro
m
th
e
pat
h
o
f
God
,
an
d
t
o
tur
n
i
t
t
o
ridicule
.
Islah
i
say
s
tha
t
verse
s
8-9
,
whic
h
describ
e
th
e
rewar
d
prepare
d
i
n
heave
n
fo
r
th
e
trul
y
virtuous
,
wer
e
reveale
d
becaus
e
th
e
unbeliever
s
wer
e
ridiculin
g
thos
e
wh
o
believe
d
i
n
God'
s
promise
s
iyahan
isi
surat-i-hal
ki
taraf
isharah
firmaya
hai,
ibid
,
p
.
122)
.
Islah
i
explain
s
th
e
stres
s
o
n
God'
s
promise
s
b
y
referrin
g
t
o
th
e
actua
l
situatio
n
o
f
mocker
y
(is
takid
ki
zarurat
is
wajh
se
thiy,
ibid
,
p
.
123
)
endure
d
b
y
poo
r
Muslim
s
livin
g
a
t
tha
t
tim
e
(is
daur
ke
bebas
aur
gharib
musalmanon
ko,
ibid)
.
Wherea
s
thes
e
openin
g
verse
s
see
m
t
o
describ
e
peopl
e
i
n
genera
l
(jo
log,
ibid
,
p
.
121
,
baqi
sare
log,
ibid)
,
thes
e
verse
s
als
o
describ
e
i
n
a
mor
e
specifi
c
wa
y
th
e
mockin
g
unbeliever
s
livin
g
a
t
th
e
tim
e
(waqt
ke
mufasidin
logon
ko,
ibid
,
p
.
122).
19
4
Islah
i
implie
s
tha
t
vers
e
1
1
eve
n
make
s
a
specifi
c
challeng
e
t
o
thes
e
mockin
g
peopl
e
(ab
batao
ke
turn
is
ke
siwa
dusri
chizon
kojo
pujte
ho,
ibid
,
p
.
124)
.
Similarly
,
Islah
i
attempt
s
t
o
plac
e
th
e
figur
e
of
Luqman
i
n
th
e
contex
t
o
f
th
e
Ara
b
peopl
e
livin
g
a
t
th
e
tim
e
o
f
revelation
.
Thoug
h
Go
d
ha
d
give
n
knowledg
e
an
d
wisdo
m
t
o
som
e
o
f
thei
r
ow
n
philosopher
s
an
d
sage
s
(ahl
'arab
ke
samne
khud
in
ke
hukama
aur
in
ki
hikmat
ko
pesh
kar
ke
ye
dikana
hai,
ibid
,
p
.
124)
,
th
e
Ara
b
peopl
e
di
d
no
t
pa
y
hee
d
t
o
the
m
bu
t
blindl
y
followe
d
thei
r
ow
n
tradition
s
(lekin
apne
in
aslaf
ki
hikmat
se
turn
ne
koi
faidah
nahin
uthaya,
ibid
,
pp
.
124-125)
.
A
s
a
result
,
instea
d
o
f
instructin
g
thei
r
childre
n
i
n
th
e
sam
e
wa
y
tha
t
Luqman
provide
d
soun
d
advic
e
fo
r
hi
s
Muhamma
d
Asad
,
however
,
lia
s
a
differen
t
view
.
H
e
say
s
tha
t
vers
e
6
i
s
no
t
a
referenc
e
t
o
a
particula
r
contex
t
o
r
situatio
n
bu
t
"describe
s
a
type
o
f
mentalit
y
an
d
has
,
therefore
,
a
genera
l
import"
.
Asad
,
(1980)
,
p
.
627
,
footnot
e
4
.
39
1

400. son
,
th
e
contemporar
y
Arab
s
forbad
e
thei
r
childre
n
fro
m
listenin
g
t
o
th
e
advic
e
o
f
thei
r
ow
n
philosopher
s
an
d
sage
s
an
d
eve
n
threatene
d
the
m
wit
h
crue
l
punishment
s
(inhi
baton
se
aj
turn apni
aulad
ko
raukne
ke
liye
nihayat
zalimanah
sazayen
dete
ho,
ibid
,
p
.
125).
19
5
Islah
i
i
s
sayin
g
tha
t
th
e
advic
e
give
n
b
y
Luqman
t
o
hi
s
dea
r
so
n
a
s
relate
d
i
n
Sura
h
Luqman
confirm
s
th
e
wisdo
m
provide
d
b
y
th
e
Ara
b
philosopher
s
an
d
sage
s
(jin
ki
ta
'Urn turn
ko
ye
par
hikmat
kitab
de
rahi
hai,
ibid
,
p
.
124)
.
Hi
s
descriptio
n
o
f
th
e
ba
d
behaviou
r
o
f
th
e
Ara
b
peopl
e
i
s
base
d
o
n
th
e
informatio
n
containe
d
i
n
th
e
advic
e
tha
t
Luqman
gives
.
W
e
hav
e
her
e
anothe
r
exampl
e
o
f
th
e
wa
y
Islah
i
discover
s
th
e
contex
t
implie
d
i
n
th
e
tex
t
o
f
th
e
Qur'an
.
Islah
i
turn
s
t
o
Arabi
c
literatur
e
fo
r
informatio
n
abou
t
th
e
identit
y
o
f
Luqman.
H
e
say
s
tha
t
Arabi
c
literatur
e
('arab
ke
litricher,
ibid
,
p
.
125
)
confirm
s
th
e
fac
t
tha
t
Luqma
n
wa
s
a
philosophe
r
o
r
sag
e
(ek
hakim
they,
ibid)
.
Islah
i
say
s
tha
t
Luqman
wa
s
i
n
a
positio
n
o
f
leadershi
p
{in
ko
sardari
ka
mansub
zarur
hasil
tha,
ibid
)
an
d
tha
t
pre-Islami
c
poetr
y
(shay
'rae
jahiliyat,
ibid
)
confirm
s
tha
t
Luqma
n
rule
d
i
n
Yeme
n
(yaman
mein,
ibid)
.
Moreover
,
th
e
languag
e
o
f
th
e
Sura
h
support
s
th
e
vie
w
tha
t
Luqma
n
ha
d
th
e
responsibilit
y
o
f
leadershi
p
(ibid)
.
No
t
onl
y
wa
s
Luqman
a
leader
,
h
e
wa
s
a
sovereig
n
rule
r
(ek
hakim
nahin
balke
ek
hukmran
hakim
they,
ibid
,
p
.
133)
.
Islah
i
draw
s
thi
s
descriptio
n
of
Luqman
mostl
y
fro
m
th
e
tex
t
o
f
th
e
Surah
.
Anothe
r
illustratio
n
o
f
th
e
wa
y
Islah
i
finds
th
e
contex
t
implie
d
i
n
th
e
tex
t
o
f
th
e
Sura
h
i
s
provide
d
b
y
hi
s
discussio
n
o
f
vers
e
33
:
O
men
!
B
e
consciou
s
o
f
you
r
Sustainer
,
an
d
stan
d
i
n
aw
e
o
f
th
e
Da
y
o
n
whic
h
n
o
paren
t
wil
l
b
e
o
f
an
y
avai
l
t
o
hi
s
child
,
no
r
a
chil
d
wil
l
i
n
th
e
leas
t
avai
l
hi
s
parent
!
I
n
thes
e
words
,
Islah
i
find
s
a
n
allusio
n
t
o
th
e
standar
d
practic
e
o
f
th
e
tim
e
accordin
g
t
o
whic
h
parent
s
prevente
d
thei
r
childre
n
fro
m
embracin
g
Isla
m
(is
daur
mein
bapon
ki
tarafse
beton
par
in
ko
islam
se
raukne
ke
liye
dabao
dalaja
raha
ta,
ibid
,
p
.
146)
.
Islah
i
say
s
tha
t
th
e
previou
s
Sura
h
a
s
wel
l
a
s
vers
e
1
5
o
f
th
e
presen
t
Sura
h
bot
h
mak
e
referenc
e
t
o
th
e
sam
e
practic
e
(ibid)
.
Islah
i
eve
n
give
s
thre
e
specifi
c
reason
s
wh
y
parent
s
expecte
d
thei
r
childre
n
t
o
follo
w
th
e
traditiona
l
practic
e
o
f
thei
r
elder
s
(turn
hamare
tariqah
ki
pairawi
karte
raho,
ibid)
.
Accordin
g
t
o
Islahi
,
thes
e
thre
e
reason
s
describ
e
th
e
cultura
l
o
r
socia
l
custom
s
prevalen
t
a
t
th
e
tim
e
o
f
revelatio
n
an
d
thi
s
vers
e
i
s
a
direc
t
rebutta
l
o
f
thes
e
socia
l
custom
s
(ye
ayat
is
bat
ki
tardid
kar
rahi
hain,
ibid)
.
Ther
e
i
s
n
o
basi
s
i
n
th
e
hadith
o
r
i
n
Ara
b
tradition
s
tha
t
th
e
Arab
s
forbad
e
thei
r
childre
n
fro
m
listenin
g
t
o
th
e
advic
e
o
f
thei
r
ow
n
philosopher
s
an
d
sage
s
an
d
eve
n
threatene
d
the
m
wit
h
punishment
s
i
f
they did
"
so
.
39
2

401. Ye
t
anothe
r
wa
y
i
n
whic
h
Islah
i
describe
s
th
e
contex
t
o
f
th
e
verse
s
i
s
t
o
se
e
th
e
vers
e
a
s
th
e
answe
r
t
o
a
questio
n
raise
d
b
y
certai
n
peopl
e
livin
g
a
t
th
e
tim
e
o
f
revelation
.
W
e
fin
d
a
n
exampl
e
o
f
thi
s
approac
h
i
n
Islahi'
s
discussio
n
o
f
vers
e
34
,
th
e
las
t
vers
e
o
f
th
e
Surah
:
Verily
,
wit
h
Go
d
alon
e
rest
s
th
e
knowledg
e
o
f
whe
n
th
e
Las
t
Hou
r
wil
l
come
.
Islah
i
say
s
tha
t
thi
s
vers
e
expresse
s
th
e
respons
e
t
o
a
questio
n
raise
d
b
y
th
e
opponent
s
o
f
th
e
Prophe
t
(ye
'itiraz
ka
bar
sar
mauqa'
jawab
hai,
ibid
,
p
.
147)
.
I
n
othe
r
words
,
Islah
i
find
s
a
clu
e
t
o
th
e
contex
t
o
f
th
e
vers
e
b
y
understandin
g
i
t
a
s
a
respons
e
t
o
a
questio
n
(is
he
jawab
meinfarmaya
ke
is
ke
one
ka
waqt
sirfallah
ta 'ala hi
ko
ma
'lum hai,
ibid)
.
Finally
,
Islah
i
usuall
y
discover
s
th
e
contex
t
o
f
a
vers
e
b
y
identifyin
g
th
e
person
s
t
o
who
m
th
e
vers
e
i
s
addressed
.
I
n
thi
s
Surah
,
however
,
th
e
onl
y
vers
e
tha
t
Islah
i
connect
s
directl
y
wit
h
specifi
c
addressee
s
i
s
vers
e
32
,
whic
h
describe
s
th
e
fickl
e
natur
e
o
f
th
e
Qurays
h
(ye
quraysh
ke
mutarizin
ko
tanbih,
ibid
,
p
.
145)
.
I
t
i
s
noteworth
y
tha
t
Islah
i
ha
d
alread
y
identifie
d
certai
n
verse
s
wit
h
simila
r
word
s
i
n
previou
s
Surah
s
a
s
addresse
d
t
o
th
e
Quraysh
.
Thi
s
ma
y
b
e
th
e
reaso
n
wh
y
h
e
make
s
th
e
sam
e
connectio
n
betwee
n
vers
e
3
2
an
d
th
e
Qurays
h
i
n
thi
s
Surah
.
Transcendin
g
th
e
Specifi
c
Contex
t
Wherea
s
Islah
i
recognize
s
variou
s
aspect
s
o
f
th
e
actua
l
condition
s
o
f
th
e
Musli
m
communit
y
t
o
who
m
th
e
messag
e
o
f
th
e
Qur'a
n
wa
s
firs
t
preache
d
(is
daw
ke
bebas
aur
gharib
musalmanon
ko,
ibid
,
p
.
123)
,
h
e
doe
s
no
t
hesitat
e
t
o
leav
e
thi
s
specifi
c
contex
t
an
d
mov
e
int
o
a
discussio
n
o
f
genera
l
aspect
s
tha
t
involve
s
everyone
(jo
shakhs
khuda
ka
shukr
guzqr
rahta
hai,
an
d
koi
shakhs
khuda
ke
haq
mein
dusron
ko
sharik
karta
hai,
ibid
,
p
.
128)
.
On
e
o
f
th
e
way
s
i
n
whic
h
h
e
move
s
int
o
thi
s
mor
e
genera
l
leve
l
o
f
reflectio
n
i
s
b
y
positin
g
genera
l
law
s
tha
t
hav
e
universa
l
significance
.
Fo
r
example
,
Islah
i
draw
s
th
e
genera
l
conclusio
n
fro
m
vers
e
1
5
tha
t
thi
s
vers
e
concern
s
th
e
appropriat
e
behaviou
r
a
believe
r
shoul
d
hav
e
toward
s
hi
s
unbelievin
g
parents
:
"(Rever
e
th
y
parents;
)
ye
t
shoul
d
the
y
endeavou
r
t
o
mak
e
the
e
ascrib
e
divinity
,
sid
e
b
y
sid
e
wit
h
Me
,
t
o
somethin
g
whic
h
th
y
min
d
canno
t
accep
t
(a
s
divine)
,
obe
y
the
m
not
;
bu
t
(eve
n
then
)
bea
r
the
m
compan
y
i
n
thi
s
world'
s
lif
e
wit
h
kindness
,
an
d
follo
w
th
e
pat
h
o
f
thos
e
wh
o
tur
n
toward
s
Me.
"
39
3

402. Islah
i
say
s
tha
t
th
e
phras
e
"bu
t
(eve
n
then
)
bea
r
the
m
compan
y
i
n
thi
s
world'
s
lif
e
wit
h
kindness
"
applie
s
i
n
al
l
situation
s
excep
t
wher
e
Musli
m
societ
y
ha
s
formall
y
declare
d
itsel
f
t
o
b
e
separate
d
fro
m
th
e
res
t
o
f
societ
y
{muslim
mu
'sharah jama
'ti haisiyat
se
in
se
aur
in
ki
qaum
se
bara 't ka
'elan
kar
de,
ibid
,
p
.
130)
.
I
n
thi
s
case
,
Islah
i
ha
s
interprete
d
th
e
vers
e
i
n
term
s
o
f
th
e
subsequen
t
historica
l
realitie
s
o
f
Musli
m
societ
y
rathe
r
tha
n
i
n
term
s
o
f
th
e
contex
t
o
f
the believer
s
a
t
th
e
tim
e
o
f
revelation
.
Islah
i
demonstrate
s
th
e
sam
e
approac
h
whe
n
h
e
interpret
s
vers
e
1
7
i
n
term
s
o
f
wha
t
an
y
decen
t
societ
y
woul
d
conside
r
t
o
b
e
uprigh
t
behaviou
r
(jo
har
achhi
sosaiti
mein
ma'lum
o
ma'rufhain,
ibid
,
p
.
132)
.
Th
e
sam
e
approac
h
appear
s
i
n
hi
s
discussio
n
o
f
vers
e
21
:
"Nay
,
w
e
shal
l
follo
w
tha
t
whic
h
w
e
foun
d
ou
r
forefather
s
believin
g
i
n
an
d
doing.
"
Islah
i
make
s
severa
l
observation
s
abou
t
th
e
wa
y
religion
,
cultur
e
an
d
traditiona
l
custom
s
ca
n
influenc
e
societ
y
(ye
haqiqat
malhuz
rahe
ke
qaumi
din,
qaumi
tahzib
aur
qaumi
riwayat
ke
na 'ron mein
bari
kashish
hoti
hai.
jo
log
ye
na
're buland
karte
hain
wo
qaumi
tahzib
o
riwayat ke
muhafiz
samjhe
jate
hain,
ibid
,
p
.
139)
.
I
n
thes
e
reflections
,
Islah
i
doe
s
no
t
limi
t
himsel
f
t
o
th
e
contex
t
o
f
th
e
verse
s
a
t
th
e
tim
e
o
f
revelatio
n
bu
t
draw
s
genera
l
conclusion
s
tha
t
appl
y
i
n
ever
y
tim
e
an
d
place
.
Anothe
r
wa
y
tha
t
Islah
i
transcend
s
th
e
specifi
c
contex
t
i
s
b
y
usin
g
topic
s
o
r
theme
s
tha
t
functio
n
a
s
a
kin
d
o
f
umbrell
a
bringin
g
togethe
r
man
y
divers
e
verse
s
unde
r
on
e
theme
.
On
e
suc
h
them
e
i
s
tha
t
o
f
rewar
d
an
d
punishmen
t
o
n
th
e
Las
t
Day
.
Fo
r
example
,
Islah
i
explain
s
th
e
phras
e
fro
m
vers
e
1
5
accordin
g
t
o
thi
s
theme
:
I
n
th
e
end
,
unt
o
M
e
yo
u
al
l
mus
t
return
;
an
d
thereupo
n
I
shal
l
mak
e
yo
u
(truly
)
understan
d
al
l
tha
t
yo
u
wer
e
doin
g
(i
n
life)
.
Islah
i
say
s
tha
t
thi
s
phras
e
i
s
addresse
d
bot
h
t
o
th
e
parent
s
an
d
t
o
th
e
childre
n
mentione
d
earlie
r
i
n
th
e
sam
e
vers
e
(ye
khitab
waladain
aur
aulad
donon
se
yaksan
hai,
ibid
,
p
.
130)
.
Sinc
e
th
e
vers
e
ha
d
mentione
d
th
e
possibilit
y
o
f
idol-worshi
p
(shirk),
Islah
i
explain
s
th
e
phrase
:
"
I
shal
l
mak
e
yo
u
(truly
)
understan
d
al
l
tha
t
yo
u
wer
e
doin
g
(i
n
life)
"
a
s
a
referenc
e
t
o
punishment
an
d
t
o
reward
i
n
th
e
nex
t
lif
e
(wo
is
ki
saza
bhugatenge
aur
. .
.
silah
payenge,
ibid)
.
Islah
i
include
s
thi
s
vers
e
unde
r
th
e
singl
e
an
d
genera
l
headin
g
o
f
"rewar
d
an
d
punishment
"
wherea
s
th
e
vers
e
ma
y
hav
e
severa
l
othe
r
meaning
s
a
s
well
.
39
4

403. Similarly
,
h
e
explain
s
th,
*"*
'houg
h
it
i
h
dden
)
^
°
f
bu
t
«
*
wei
l
o
f
W
!
"
brin
g
i
t
t
o
jl
f
V
narOCk
'
or
inthe
s
S,
'
°
f
a
m
"^rd-see
d
'
seem
s
tha
t
I
s
,
ah
i
use
^
,
'
S
^thomabl
e
(i
n
ffi
J
*"
?
Him.
)
th
e
creatio
n
o
f
,
'
Wa
y
t
0
™ders,
a
„
d
vers
e
--xs--c
C
o
r
d
ing
t
OIS
,
ah
i
'
43
>
-
Ye
t
th
e
vers
e
i
f
W
mein
*»'
*«
W
7
v
*
°
h
Z
on
&
te
Q
A
B
™gin
g
differen
t
,
no
t
a
statemen
t
lw^
ahn
P
esh
ayesi
ihi
d
39
5

404. earth
.
Ye
t
Islah
i
return
s
t
o
th
e
them
e
o
f
ido
l
worshi
p
repeatedl
y
i
n
hi
s
discussio
n
o
f
othe
r
verse
s
i
n
thi
s
Surah.
19
6
Th
e
attemp
t
t
o
provid
e
mor
e
evidenc
e
fo
r
th
e
them
e
(
'umud
)
o
r
meanin
g
o
f
th
e
Sura
h
appear
s
i
n
Islahi'
s
choic
e
o
f
word
s
tha
t
hav
e
a
generalize
d
o
r
abstrac
t
meanin
g
lik
e
"huma
n
nature
"
(Jitrat,
ibid
,
p
.
121)
,
"humanity
"
(insan)
]9J
an
d
"consolation
"
(tasalli,
ibid
,
p
.
140)
198
.
Thes
e
abstrac
t
concept
s
occu
r
i
n
th
e
discussio
n
o
f
th
e
specifi
c
historica
l
contex
t
o
f
th
e
Surah
.
Anothe
r
indicatio
n
o
f
thi
s
attemp
t
t
o
strengthe
n
th
e
them
e
(
'umud
)
i
s
th
e
wa
y
Islah
i
group
s
th
e
verse
s
o
f
th
e
Sura
h
convenientl
y
unde
r
thre
e
headings
:
unit
y
o
f
God
,
th
e
Las
t
Da
y
an
d
prophethoo
d
(tauhid,
qayamat
aur
risalat
.
. .
yahi
masa'il
quran
ke
usuli
masa'il
hain^
ibid
,
p
.
142)
.
Islah
i
classifie
s
th
e
verse
s
o
f
th
e
Sura
h
accordin
g
t
o
universa
l
theme
s
tha
t
al
l
poin
t
i
n
th
e
directio
n
o
f
th
e
on
e
mai
n
them
e
{'umud).
Style
s
o
f
Expressio
n
Th
e
previou
s
sectio
n
highlighte
d
th
e
intrigue
s
b
y
whic
h
certai
n
deviou
s
peopl
e
livin
g
a
t
tha
t
tim
e
(jo
waqt
ke
mufsid
logon
ko,
ibid
,
p
.
122
)
trie
d
t
o
kee
p
peopl
e
ensnare
d
i
n
thei
r
misguide
d
way
s
(mukhalafin
ki
koshish
ye
thiy
ke
log
inhi
mazakharfat
mein
phansey
rahejin
mein
phansey
hue
hain,
ibid)
.
I
t
i
s
noteworth
y
tha
t
Islah
i
find
s
evidenc
e
fo
r
th
e
actua
l
situatio
n
o
f
thes
e
devious
,
misguide
d
peopl
e
(logon
ka
hal
ye
hai,
ibid
)
i
n
th
e
style
of
the
language
use
d
i
n
th
e
verse
s
(yahan
isi
surat-i-hal
ki
taraf
isharah
farmaya
hai
aur
uslub-i-bayan
izhar-i-ta'jjub
ka
hai,
ibid)
.
Islahi'
s
argumen
t
i
s
tha
t
th
e
expressio
n
o
f
amazemen
t
(uslub-i-bayan
izhar-i-ta
'jjub,
ibid
)
containe
d
i
n
th
e
verse
s
provide
s
th
e
ke
y
wit
h
whic
h
t
o
describ
e
th
e
actua
l
situatio
n
o
f
thes
e
people
.
Accordin
g
t
o
Islahi
,
thi
s
kin
d
o
f
expressio
n
o
f
amazemen
t
i
s
t
o
b
e
foun
d
i
n
vers
e
20
:
Ar
e
yo
u
no
t
awar
e
tha
t
Go
d
ha
s
mad
e
subservien
t
t
o
yo
u
al
l
tha
t
i
s
i
n
th
e
heaven
s
an
d
al
l
tha
t
i
s
o
n
earth
,
an
d
ha
s
lavishe
d
upo
n
yo
u
Hi
s
blessings
,
bot
h
outwar
d
an
d
inward
?
Th
e
expressio
n
o
f
astonishmen
t
(andaz-i-kalam
izhar-i-ta'jjub,
ibid
,
p
.
138
)
arise
s
fro
m
th
e
fac
t
that
,
havin
g
experience
d
th
e
bountifu
l
blessing
s
o
f
God
,
Fo
r
example
,
Islah
i
resort
s
t
o
th
e
them
e
o
f
ido
l
worshi
p
t
o
explai
n
vers
e
2
2
(cf
.
ibid
,
p
.
140)
,
vers
e
2
5
(cf
.
ibid
,
p
.
141
)
an
d
vers
e
2
7
(cf
.
ibid
,
p
.
142)
.
19
7
Th
e
wor
d
fo
r
"humanity
"
(insan)
i
s
use
d
thre
e
time
s
o
n
th
e
sam
e
page
.
Cf.
ibid
.
p
.
129
.
1
s
Th
e
wor
d
fo
r
"consolation
"
{tasalli) i
s
use
d
agai
n
o
n
p
.
145
.
39
6

405. peopl
e
coul
d
stil
l
maintai
n
tha
t
othe
r
deitie
s
ha
d
playe
d
a
rol
e
i
n
th
e
creatio
n
o
f
th
e
universe
.
Islah
i
wonder
s
wha
t
argumen
t
coul
d
justif
y
peopl
e
turnin
g
t
o
othe
r
god
s
(kis
dalil
se
turn ne
dusron
ko
sharik
banaya
aur
in
ki
"ibadat
kar
rake
hoi
ibid)
.
Islah
i
ha
s
foun
d
th
e
meanin
g
o
f
th
e
vers
e
i
n
it
s
styl
e
o
f
expression
.
W
e
hav
e
anothe
r
exampl
e
o
f
th
e
wa
y
tha
t
Islah
i
draw
s
importan
t
conclusion
s
fro
m
th
e
Qur'ani
c
styl
e
o
f
expressio
n
i
n
hi
s
discussio
n
o
f
vers
e
13
:
And
,
lo
,
Luqma
n
spok
e
thu
s
unt
o
hi
s
son
,
admonishin
g
him
:
'
O
m
y
dea
r
son
!
D
o
no
t
ascrib
e
divin
e
power
s
t
o
augh
t
besid
e
God
.
Islah
i
find
s
i
t
ver
y
significan
t
tha
t
th
e
vers
e
describe
s
Luqman
admonishin
g
hi
s
son
.
Islah
i
conclude
s
tha
t
Luqman's
word
s
t
o
hi
s
so
n
di
d
no
t
consis
t
o
f
a
cursor
y
piec
e
o
f
advic
e
bu
t
tha
t
Luqman
ha
d
chose
n
a
specia
l
momen
t
t
o
conve
y
thi
s
messag
e
t
o
hi
s
so
n
(ek
aham
mauqa'
par,
khas
ahtimam
ke
sath,
bator
ek
mau'izat
ke
batayen,
ibid
,
p
.
128)
.
Islah
i
goe
s
o
n
t
o
dra
w
th
e
attentio
n
o
f
th
e
reade
r
o
f
th
e
Sura
h
t
o
th
e
wa
y
a
fathe
r
shoul
d
addres
s
hi
s
so
n
(is
se
maqsud
quran
ke
mukhatabon
ko
tawajjeh
dilana
hai
ke
ek
danishmand
bap
apne
bete
ko
kiya
ta 'Urn deta
hai,
ibid)
.
I
n
short
,
Islah
i
ha
s
determine
d
th
e
contex
t
an
d
th
e
significanc
e
o
f
thi
s
vers
e
simpl
y
fro
m
th
e
wa
y
on
e
o
r
tw
o
word
s
ar
e
used
.
A
furthe
r
indicatio
n
o
f
Islahi'
s
wa
y
o
f
drawin
g
conclusion
s
base
d
o
n
hi
s
perceptio
n
o
f
th
e
styl
e
o
f
expressio
n
appear
s
i
n
hi
s
discussio
n
o
f
vers
e
22
:
No
w
whoeve
r
surrender
s
hi
s
whol
e
bein
g
unt
o
God
,
an
d
i
s
a
doe
r
o
f
goo
d
withal
,
ha
s
indee
d
take
n
hol
d
o
f
a
suppor
t
mos
t
unfailing
:
fo
r
wit
h
Go
d
rest
s
th
e
fina
l
outcom
e
o
f
all events
.
Islah
i
say
s
tha
t
ther
e
i
s
a
n
origina
l
meanin
g
o
f
islam
(islam
ki
asl
haqiqat,
ibid
,
p
.
140
)
an
d
a
secondar
y
meaning
.
I
n
thi
s
verse
,
th
e
secondar
y
meanin
g
o
f
islam
i
s
intended
,
namely
,
"bein
g
humbl
e
befor
e
God
"
(niyaz
mandana
mutawajjeh
hone
ke
mafhum
mein
ay
a
hai,
ibid)
.
Sinc
e
a
perso
n
ca
n
sho
w
genuin
e
o
r
fals
e
humilit
y
(haqiqi
bhi
ho
sakta
hai
aur
ghair
haqiqi
bhi,
ibid)
,
th
e
vers
e
use
s
anothe
r
wor
d
indicatin
g
sincerit
y
(muhsin,
ibid
)
i
n
orde
r
t
o
underlin
e
th
e
distinctio
n
betwee
n
peopl
e
wh
o
ar
e
sincer
e
an
d
thos
e
wh
o
ar
e
hypocritica
l
i
n
thei
r
relatio
n
t
o
Go
d
(mushrikin
o
munafikin
ki
tarah
nahin,
ibid)
.
I
n
short
,
Islah
i
find
s
tha
t
th
e
vers
e
refer
s
t
o
a
grou
p
o
f
peopl
e
h
e
describe
s
a
s
unbeliever
s
an
d
hypocrite
s
fro
m
a
n
analysi
s
o
f
th
e
word
s
used
.
Islah
i
reject
s
th
e
notio
n
tha
t
vers
e
2
7
i
s
a
metaphorica
l
expression
:
39
7

406. An
d
i
f
al
l
th
e
tree
s
o
n
eart
h
wer
e
pens
,
an
d
th
e
se
a
(were
)
ink
,
wit
h
seve
n
(more
)
sea
s
ye
t
adde
d
t
o
it
,
th
e
word
s
o
f
Go
d
woul
d
no
t
b
e
exhausted
:
for
,
verily
,
Go
d
i
s
almighty
,
wise
.
Accordin
g
t
o
Islahi
,
th
e
styl
e
o
f
expressio
n
use
d
her
e
i
s
no
t
hyperboli
c
bu
t
factua
l
(ye
koi
mubalaghah
ka
uslub
nahin
hai
balke
ye
bayan
haqiqat
hai,
ibid
,
p
.
142)
.
Islah
i
find
s
suppor
t
fo
r
hi
s
factua
l
interpretatio
n
o
f
thi
s
vers
e
i
n
th
e
observatio
n
that
,
sinc
e
huma
n
scientifi
c
knowledg
e
i
s
extremel
y
limite
d
(sains
ki
tamam.
taraqiyon
ke
bawajud,
ibid)
,
i
t
canno
t
explai
n
th
e
mysterie
s
o
f
th
e
universe
.
Islah
i
seem
s
t
o
b
e
sayin
g
tha
t
onl
y
a
factua
l
o
r
litera
l
interpretatio
n
o
f
thi
s
vers
e
woul
d
respec
t
th
e
myster
y
o
r
majest
y
o
f
God
.
Similarly
,
IslahP
s
commen
t
o
n
vers
e
3
4
als
o
depend
s
o
n
th
e
insignificanc
e
o
f
huma
n
scientifi
c
discover
y
a
s
compare
d
wit
h
th
e
mysterie
s
o
f
th
e
universe
:
Verily
,
wit
h
Go
d
alon
e
rest
s
th
e
knowledg
e
o
f
whe
n
th
e
Las
t
Hou
r
wil
l
come
;
an
d
H
e
(i
t
i
s
who
)
send
s
dow
n
rain
;
an
d
H
e
(alone
)
know
s
wha
t
i
s
i
n
th
e
wombs
:
wherea
s
n
o
on
e
know
s
wha
t
h
e
wil
l
rea
p
tomorrow
,
an
d
n
o
on
e
know
s
i
n
wha
t
lan
d
h
e
wil
l
die
.
Verily
,
Go
d
(alone
)
i
s
all-knowing
,
all-aware
.
Comparin
g
i
t
wit
h
God'
s
knowledge
,
h
e
dismisse
s
scientifi
c
knowledg
e
a
s
pur
e
speculatio
n
(zan
o
takhmim
se
ziyadah
kuch
bhi
nahin
hai,
ibid
,
p
.
147)
.
Islah
i
doe
s
no
t
conside
r
man
y
peopl
e
woul
d
hav
e
th
e
kin
d
o
f
sensitivit
y
fo
r
languag
e
tha
t
i
s
neede
d
(zaban
ka
zauq
rakhne
walejante
hain,
ibid
,
p
.
146)
.
However
,
a
compariso
n
betwee
n
huma
n
scienc
e
an
d
God'
s
knowledg
e
i
s
no
t
necessaril
y
intende
d
b
y
th
e
verse
.
Th
e
Appea
l
t
o
Reaso
n
Whil
e
discussin
g
som
e
verse
s
i
n
th
e
ligh
t
(is
roshni
mein)
o
f
th
e
contex
t
an
d
th
e
styl
e
o
f
expression
,
Islah
i
prefer
s
t
o
interpre
t
othe
r
verse
s
accordin
g
t
o
a
logica
l
wa
y
o
f
reasoning
.
Fo
r
example
,
vers
e
9
says
:
Fo
r
H
e
alon
e
i
s
almighty
,
trul
y
wise
.
Withou
t
referrin
g
t
o
th
e
contex
t
o
r
t
o
th
e
styl
e
o
f
expression
,
Islah
i
develop
s
th
e
logica
l
argumen
t
tha
t
Go
d
mus
t
b
e
all-powerfu
l
i
n
orde
r
t
o
rewar
d
th
e
goo
d
an
d
t
o
punis
h
th
e
evildoers
.
I
f
Go
d
coul
d
no
t
d
o
this
,
h
e
woul
d
no
t
b
e
all-powerfu
l
(is
ke
ma
'ni
ye
hue
ke
na
wo
'aziz
hai
na
hakim
hai,
ibid
,
p
.
123)
.
Thi
s
i
s
a
kin
d
o
f
rationa
l
argumen
t
tha
t
Islah
i
use
s
repeatedl
y
i
n
hi
s
commentar
y
(is
tarz-i-istadlal
ki
wazahat
is
kitab
mein
jagah
jagah
ho
cuki
hai,
ibid)
.
Islah
i
doe
s
no
t
conside
r
th
e
possibilit
y
tha
t
wha
t
ma
y
see
m
quit
e
39
8

407. rationa
l
i
n
on
e
particula
r
contex
t
ma
y
no
t
appea
r
s
o
rationa
l
i
n
another
.
Moreover
,
a
perso
n
ca
n
appea
l
t
o
hi
s
ow
n
wa
y
o
f
reasonin
g
t
o
justif
y
a
particula
r
approac
h
o
r
wa
y
o
f
thinking
.
Islahi'
s
appea
l
t
o
reaso
n
need
s
mor
e
clarification
.
Furthermore
,
Islah
i
state
s
tha
t
an
y
perso
n
o
f
averag
e
intellec
t
ca
n
understan
d
th
e
meanin
g
o
f
vers
e
10
:
H
e
(i
t
i
s
who
)
ha
s
create
d
th
e
skie
s
withou
t
an
y
support
s
tha
t
yo
u
coul
d
see
,
an
d
ha
s
place
d
fir
m
mountain
s
upo
n
th
e
earth
,
les
t
i
t
swa
y
wit
h
you
,
an
d
ha
s
cause
d
al
l
manne
r
o
f
livin
g
creature
s
t
o
multipl
y
thereon
.
Hi
s
argumen
t
i
s
tha
t
an
y
perso
n
o
f
averag
e
intellec
t
mus
t
conclud
e
tha
t
th
e
creato
r
o
f
th
e
univers
e
i
s
almight
y
(ek
mutawasit
darja
ki
'aql
ka
admi
bhi,
ye
e
'tiraf
karne par
majbur
hai,
ibid)
.
Islah
i
say
s
tha
t
th
e
argumen
t
fro
m
reaso
n
i
s
s
o
obviou
s
tha
t
ther
e
i
s
n
o
basi
s
fo
r
rejectin
g
it
.
Similarly
,
th
e
followin
g
vers
e
dismisse
s
an
y
rationa
l
argumen
t
tha
t
th
e
unbeliever
s
ma
y
presen
t
{zalimon
he
pas
.
.
.
koi
dalil
to
hai
nahin,
ibid
,
p
.
124)
.
Islah
i
reduce
s
th
e
argumen
t
t
o
on
e
o
f
simpl
e
logic
.
39
9

408. Conclusion
s
I
n
hi
s
introduction
,
Islah
i
say
s
tha
t
th
e
them
e
{'umud)
o
f
th
e
Sura
h
i
s
basicall
y
th
e
sam
e
a
s
th
e
previou
s
tw
o
Surah
s
bu
t
tha
t
th
e
presen
t
Sura
h
ha
s
a
ne
w
styl
e
(ek
neya
uslub,
ibid
,
p
.
116)
.
I
t
i
s
no
t
clear
,
however
,
ho
w
th
e
expressio
n
o
f
surpris
e
(uslub-i-bayan
izhar-i-
ta'jjub,
ibid
,
p
.
122
)
make
s
th
e
styl
e
o
f
thi
s
Sura
h
s
o
differen
t
fro
m
othe
r
Surahs
,
whic
h
als
o
expres
s
variou
s
emotions
.
Islah
i
doe
s
no
t
indicat
e
wha
t
i
s
s
o
significan
t
abou
t
th
e
styl
e
o
f
thi
s
Sura
h
sinc
e
hi
s
primar
y
concer
n
i
s
t
o
confir
m
th
e
them
e
alread
y
establishe
d
earlier
.
H
e
discusse
s
question
s
o
f
styl
e
i
n
th
e
ligh
t
o
f
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
Islahi'
s
metho
d
i
s
t
o
discove
r
th
e
contex
t
b
y
reflectin
g
o
n
wha
t
i
s
implie
d
i
n
th
e
tex
t
o
f
th
e
Surah
.
Fo
r
instance
,
hi
s
descriptio
n
o
f
th
e
ba
d
behaviou
r
o
f
th
e
Ara
b
peopl
e
i
s
base
d
o
n
th
e
informatio
n
containe
d
i
n
th
e
advic
e
tha
t
Luqman
gives
.
Islah
i
doe
s
no
t
acknowledg
e
tha
t
h
e
i
s
readin
g
th
e
tex
t
o
f
th
e
Sura
h
fro
m
hi
s
ow
n
poin
t
o
f
vie
w
an
d
wit
h
hi
s
ow
n
purpos
e
i
n
mind
.
Hence
,
th
e
descriptio
n
tha
t
h
e
give
s
o
f
th
e
contex
t
i
s
a
n
expressio
n
o
f
hi
s
ow
n
interpretatio
n
of
Luqman.
Fo
r
example
,
Islah
i
give
s
thre
e
reason
s
wh
y
Ara
b
parent
s
expecte
d
thei
r
childre
n
t
o
follo
w
th
e
traditiona
l
practic
e
o
f
thei
r
elder
s
an
d
h
e
say
s
tha
t
thes
e
thre
e
reason
s
describ
e
th
e
cultura
l
o
r
socia
l
custom
s
prevalen
t
a
t
th
e
tim
e
o
f
revelatio
n
(is
daur
mein,
ibid
,
p
.
146)
.
Wha
t
evidenc
e
doe
s
Islah
i
giv
e
t
o
sho
w
tha
t
thi
s
wa
s
indee
d
Arabi
c
cultura
l
practic
e
an
d
no
t
simpl
y
a
n
expressio
n
o
f
Islahi'
s
ow
n
perceptio
n
o
f
thei
r
culture
?
Again
,
Islah
i
find
s
a
clu
e
t
o
th
e
contex
t
o
f
vers
e
3
4
b
y
understandin
g
i
t
a
s
a
respons
e
t
o
a
questio
n
(is
kejawab
mein
farmaya,
ibid
,
p
.
147)
.
Sinc
e
th
e
questio
n
itsel
f
emerge
s
fro
m
Islahi'
s
ow
n
interpretativ
e
effort
,
th
e
answe
r
t
o
th
e
questio
n
mus
t
b
e
a
resul
t
o
f
th
e
sam
e
interpretativ
e
effort
.
Hence
,
th
e
contex
t
tha
t
Islah
i
describe
s
i
s
th
e
resul
t
o
f
hi
s
ow
n
perceptio
n
an
d
h
e
doe
s
no
t
investigat
e
th
e
possibilit
y
o
f
othe
r
contexts
.
Islah
i
interpret
s
vers
e
1
5
(respec
t
fo
r
parents
)
i
n
term
s
o
f
th
e
subsequen
t
historica
l
realitie
s
o
f
Musli
m
societ
y
rathe
r
tha
n
i
n
term
s
o
f
th
e
contex
t
o
f
th
e
believer
s
a
t
th
e
tim
e
o
f
revelation
.
H
e
doe
s
th
e
sam
e
whe
n
h
e
explain
s
vers
e
1
7
i
n
term
s
o
f
wha
t
an
y
decen
t
societ
y
woul
d
conside
r
t
o
b
e
uprigh
t
(jo
har
achhi
sosaiti
mein
ma'lum
o
ma'ruf
hain,
ibid
,
p
.
132)
.
I
n
othe
r
40
0

409. words
,
Islah
i
interpret
s
thes
e
verse
s
i
n
th
e
ligh
t
o
f
th
e
wide
r
contex
t
o
f
th
e
historica
l
period
s
after
th
e
Islami
c
societ
y
i
n
Medina
.
Mos
t
o
f
th
e
Surah
,
however
,
i
s
interprete
d
exclusivel
y
agains
t
th
e
backgroun
d
o
f
th
e
tim
e
o
f
revelation
.
Islah
i
move
s
beyon
d
th
e
specifi
c
situatio
n
o
f
th
e
tim
e
o
f
revelatio
n
wheneve
r
h
e
find
s
i
t
usefu
l
t
o
d
o
so
.
H
e
doe
s
no
t
provid
e
an
y
explanatio
n
abou
t
th
e
occasion
s
whe
n
certai
n
verse
s
coul
d
b
e
situate
d
i
n
th
e
wide
r
contex
t
o
f
subsequen
t
history
.
Thi
s
lac
k
o
f
clarit
y
limit
s
hi
s
metho
d
o
f
interpretin
g
th
e
Qur'a
n
mainl
y
t
o
th
e
contex
t
a
t
th
e
tim
e
o
f
revelation
.
Islah
i
als
o
transcend
s
th
e
specifi
c
contex
t
b
y
usin
g
topic
s
o
r
theme
s
tha
t
functio
n
a
s
a
kin
d
o
f
umbrell
a
t
o
brin
g
togethe
r
man
y
divers
e
verse
s
unde
r
on
e
particula
r
titl
e
o
r
heading
,
fo
r
example
,
rewar
d
an
d
punishment
.
I
n
thi
s
way
,
eve
n
thoug
h
thos
e
verse
s
acquir
e
a
mor
e
universa
l
quality
,
Islah
i
simultaneousl
y
restrict
s
thei
r
meanin
g
t
o
confor
m
t
o
tha
t
specifi
c
heading
.
Al
l
thes
e
heading
s
ar
e
a
produc
t
o
f
hi
s
ow
n
mind
.
Anothe
r
wa
y
i
n
whic
h
h
e
bring
s
verse
s
togethe
r
i
s
b
y
sayin
g
the
y
al
l
expres
s
a
simila
r
basi
c
doctrin
e
{bunyadi
'aqidah,
ibid
,
p
.
131)
.
Th
e
tendenc
y
t
o
grou
p
verse
s
togethe
r
i
s
als
o
eviden
t
i
n
th
e
wa
y
Islah
i
classifie
s
verse
s
unde
r
th
e
headin
g
o
f
idol-worshi
p
{shirk)
wherea
s
thes
e
verse
s
coul
d
hav
e
othe
r
meaning
s
a
s
well
.
Besides
,
Islah
i
use
s
abstrac
t
concept
s
(suc
h
as
:
fitrat,
tauhid,
qayamat,
risalat)
t
o
collec
t
an
d
classif
y
verse
s
tha
t
coul
d
convenientl
y
b
e
see
n
a
s
illustratin
g
th
e
mai
n
them
e
(
'umud
)
o
f
th
e
Surah
.
Othe
r
abstrac
t
concept
s
tha
t
perfor
m
thi
s
functio
n
are
:
itmam-i-hujjat
an
d
sunnat-i-ilahi.
I
n
al
l
thes
e
ways
,
Islah
i
i
s
imposin
g
hi
s
ow
n
conceptua
l
framewor
k
o
n
th
e
Qur'a
n
withou
t
analyzin
g
o
r
evaluatin
g
th
e
interpretativ
e
activit
y
i
n
whic
h
h
e
i
s
engaged
.
Islah
i
simpl
y
assume
s
tha
t
hi
s
wa
y
o
f
classifyin
g
thes
e
verse
s
i
s
th
e
onl
y
objectiv
e
method
.
However
,
i
t
seem
s
t
o
m
e
tha
t
Islahi'
s
effor
t
t
o
classif
y
thes
e
verse
s
ha
s
bee
n
influence
d
b
y
hi
s
desir
e
t
o
illustrat
e
th
e
themati
c
coherenc
e
o
f
the Surah
.
Finally
,
Islah
i
understand
s
reaso
n
t
o
b
e
a
n
abstrac
t
capacit
y
(tarz-i-istadlal,
ibid
,
p
.
123
)
tha
t
exist
s
i
n
th
e
sam
e
wa
y
i
n
al
l
huma
n
beings
.
Rationality
,
however
,
i
s
alway
s
embedde
d
i
n
a
particula
r
contex
t
an
d
become
s
simpl
y
a
too
l
o
f
philosophica
l
speculatio
n
i
f
i
t
i
s
separate
d
fro
m
it
s
huma
n
context
.
Islah
i
doe
s
no
t
mak
e
allowance
s
fo
r
th
e
fac
t
tha
t
wha
t
ma
y
b
e
considere
d
rationa
l
i
n
on
e
historica
l
contex
t
coul
d
b
e
considere
d
irrationa
l
i
n
another
.
H
e
doe
s
no
t
conside
r
th
e
cultural
,
sociologica
l
an
d
historica
l
dimension
s
tha
t
influenc
e
th
e
working
s
o
f
huma
n
reason
.
Paradoxically
,
Islahi'
s
appea
l
t
o
huma
n
reaso
n
doe
s
no
t
full
y
respec
t
th
e
complexit
y
o
f
huma
n
way
s
o
f
40
1

410. allahu
alayhi
wa
sallam
ke
is
da 'we se
tha
ke
ye
kitab
ap
par
allah
ta 'ala ki
tarafse
nazil
kijati
hai,
ibid
,
pp
.
155-156)
.
Islah
i
find
s
confirmatio
n
o
f
thi
s
observatio
n
i
n
th
e
nex
t
verse
:
An
d
yet
,
the
y
(wh
o
ar
e
ben
t
o
n
denyin
g
th
e
truth
)
assert
,
"(Muhammad
)
ha
s
invente
d
it!
"
Islah
i
identifie
s
"th
e
people
"
referre
d
t
o
i
n
th
e
nex
t
par
t
o
f
th
e
sam
e
vers
e
wit
h
th
e
Arab
s
(yahan
'qaum'
se
muradahl
'arab
hai,
ibid
,
p
.
156)
:
(this
)
peopl
e
t
o
who
m
n
o
warne
r
ha
s
com
e
befor
e
thee
.
Islah
i
add
s
tha
t
th
e
Arab
s
shoul
d
hav
e
treasure
d
th
e
grea
t
gif
t
o
f
th
e
Qur'an
,
whic
h
Go
d
ha
d
bestowe
d
o
n
the
m
(ibid)
.
Similarly
,
Islah
i
say
s
tha
t
vers
e
4
describe
s
th
e
mindse
t
o
f
unbeliever
s
i
n
tha
t
perio
d
(ye
mushrikin
ke
is
khayal
ki
tardid
hai,
ibid
,
p
.
157
)
an
d
give
s
a
detaile
d
descriptio
n
o
f
thei
r
wa
y
o
f
thinking
.
Islah
i
find
s
th
e
sam
e
socia
l
contex
t
fo
r
verse
s
5-6
,
whic
h
contai
n
a
n
answe
r
t
o
th
e
questio
n
raise
d
b
y
peopl
e
o
f
tha
t
perio
d
(ye
mushrikin
ke
is
groh
ki
tardid
hai
jo
is
waham
mein
mubtala
tha,
ibid
,
p
.
158)
.
Accordin
g
t
o
Islahi
,
th
e
verse
s
ar
e
addresse
d
t
o
thes
e
peopl
e
(is
groh
ko
mukhatab
kar
ke,
ibid
)
i
n
answe
r
t
o
a
questio
n
the
y
wer
e
raisin
g
(quran
mein
ba'zjagah
ye
sawal
aya
hai,
ibid)
.
Again
,
vers
e
1
0
articulate
s
th
e
questio
n
i
n
th
e
mind
s
o
f
peopl
e
o
f
tha
t
perio
d
an
d
expresse
s
thei
r
situatio
n
(mushrikin
'arab
ka
hai
bhiyahi
tha,
ibid
,
p
.
162)
.
I
t
i
s
clea
r
tha
t
Islah
i
describe
s
th
e
contex
t
i
n
term
s
o
f
th
e
tex
t
itself
.
Anothe
r
exampl
e
o
f
th
e
"questio
n
an
d
answer
"
styl
e
o
f
th
e
Sura
h
i
s
foun
d
i
n
vers
e
3
,
whic
h
represent
s
th
e
answe
r
t
o
a
n
accusatio
n
mad
e
b
y
th
e
opponent
s
o
f
th
e
Qur'a
n
(is
ilzam
kajawab
quran
majid
ne
mukhtalif
pahluon
se
dia
hai,
ibid
,
p
.
156)
.
Instea
d
o
f
givin
g
a
detaile
d
answe
r
t
o
thei
r
objections
,
th
e
vers
e
provide
s
a
threatenin
g
respons
e
(yahan
koi
tafsili
jawab
dene
ke
bajae
nihayat
sakht
dhamki
ke
andaz
mein
da 'we ko
mazid
muakkad
kar
dia
hai,
ibid)
.
Moreover
,
vers
e
5
contain
s
a
n
answe
r
t
o
a
question
:
H
e
govern
s
al
l
tha
t
exists
,
fro
m
th
e
celestia
l
spac
e
t
o
th
e
earth
;
an
d
i
n
th
e
en
d
al
l
shal
l
ascen
d
unt
o
Hi
m
(fo
r
judgment
)
o
n
a
Da
y
th
e
lengt
h
whereo
f
wil
l
b
e
(like
)
a
thousan
d
year
s
o
f
you
r
reckoning
.
Compare
d
t
o
vers
e
4
7
o
f
Sura
h
Al
Hajj,
Islah
i
say
s
tha
t
thi
s
vers
e
i
s
a
n
answe
r
t
o
th
e
people'
s
impetuousnes
s
an
d
disbelie
f
regardin
g
th
e
Las
t
Da
y
(ye
ayat
'azab
ke
liye
logon
kijald
bazi
ki
jawab
mein
warid
hui
hain,
ibid
,
p
.
158)
.
Accordin
g
t
o
Islahi
,
vers
e
1
3
i
s
als
o
a
n
answe
r
t
o
a
questio
n
regardin
g
th
e
necessit
y
fo
r
a
fre
e
choic
e
i
n
fait
h
(ye
in
ke
e
'tiraf
aur in
ki
darkhast
ka
jawab
hai,
ibid
,
p
.
163)
.
Thes
e
example
s
indicat
e
tha
t
Islah
i
discover
s
th
e
contex
t
o
f
som
e
verse
s
b
y
understandin
g
the
m
a
s
answers
t
o
rea
l
questions
an
d
difficultie
s
tha
t
aros
e
amon
g
th
e
peopl
e
o
f
tha
t
time
.
40
4

411. Islah
i
devote
s
hi
s
entir
e
discussio
n
o
f
vers
e
2
1
t
o
a
n
analysi
s
o
f
th
e
socio
-
historica
l
backgroun
d
o
f
th
e
verse
:
However
,
er
e
(W
e
condem
n
the
m
to
)
tha
t
suprem
e
suffering
,
W
e
shal
l
mos
t
certainl
y
le
t
the
m
tast
e
o
f
a
sufferin
g
close
r
a
t
hand
,
s
o
tha
t
the
y
migh
t
(repen
t
and
)
men
d
thei
r
ways
.
Accordin
g
t
o
Islahi
,
eve
n
thoug
h
th
e
vers
e
i
s
couche
d
i
n
genera
l
terms
,
th
e
primar
y
addressee
s
wer
e
th
e
Qurays
h
(agarche
'am
alfaz
mein
firmai gayi
hain
lekin
in
ke
awwal
mukhatab
quraysh
hi
hain,
ibid
,
p
.
169)
.
Islah
i
suggest
s
tha
t
th
e
battl
e
o
f
Badr
wa
s
a
n
occasio
n
whe
n
th
e
Qurays
h
bega
n
t
o
experienc
e
th
e
"sufferin
g
close
r
a
t
hand
"
mentione
d
i
n
thi
s
vers
e
(i
s
'azab-i-
adana
ka
silsilah
quraysh
ke
liye
ghazwa
badr
se
sharu'
hua,
ibid)
.
Th
e
conques
t
o
f
Mecc
a
woul
d
brin
g
th
e
Qurays
h
t
o
th
e
en
d
o
f
thei
r
strengt
h
an
d
thos
e
inten
t
o
n
doin
g
evi
l
woul
d
b
e
eliminate
d
(wo
biltadrij
khatrn
ho
gaye,
ibid)
.
Islah
i
conclude
s
tha
t
th
e
Qurays
h
di
d
no
t
underg
o
th
e
inevitabl
e
punishmen
t
tha
t
ha
d
com
e
t
o
previou
s
nation
s
(faislah
kun
'azab
nahin
aya
jis
qism
ke
'azab
pichhli
qaumon
par
aya,
ibid
)
becaus
e
mos
t
o
f
th
e
Qurays
h
eventuall
y
believe
d
i
n
th
e
Prophet
.
Islah
i
say
s
tha
t
th
e
fina
l
word
s
o
f
th
e
verse
:
"s
o
tha
t
the
y
migh
t
(repen
t
and
)
men
d
thei
r
ways,
"
indicate
s
this
.
I
n
short
,
Islah
i
understand
s
th
e
entir
e
vers
e
i
n
term
s
o
f
wha
t
happene
d
t
o
th
e
Quraysh
.
I
n
contras
t
t
o
vers
e
21
,
however
,
th
e
primac
y
addresse
e
o
f
verse
s
23-2
4
i
s
th
e
Prophe
t
himsel
f
(peac
e
b
e
upo
n
him
)
wherea
s
th
e
inten
t
i
s
t
o
warn
hi
s
opponent
s
{is
ka
rukh
mukhalafin
o
mukazabin
ki
tarafhal,
ibid
,
p
.
172)
.
A
furthe
r
exampl
e
o
f
thi
s
Qur'ani
c
styl
e
i
s
vers
e
26
:
(But
)
can
,
then
,
the
y
(wh
o
den
y
th
e
truth
)
learn
n
o
lesso
n
b
y
recallin
g
ho
w
man
y
a
generatio
n
W
e
hav
e
destroye
d
befor
e
thei
r
time
?
-
(people
)
i
n
whos
e
dwelling-place
s
the
y
(themselve
s
now
)
wal
k
about
?
Islah
i
say
s
tha
t
th
e
vers
e
i
s
referrin
g
t
o
th
e
Qurays
h
who
,
i
n
fact
,
wer
e
goin
g
abou
t
thei
r
trad
e
an
d
s
o
mus
t
hav
e
bee
n
th
e
peopl
e
"i
n
whos
e
dwelling
-
place
s
the
y
(themselves
)
no
w
wal
k
about
"
(quraysh
apne
tijarati
safaron
mein
in
qaumon
ki
barbad
bastiyon
par
se
barabar
guzarte
they,
ibid
,
p
.
174)
.
Islah
i
say
s
tha
t
thi
s
phras
e
i
s
a
direc
t
referenc
e
t
o
th
e
practic
e
o
f
th
e
Qurays
h
wh
o
wer
e
doin
g
precisel
y
wha
t
th
e
phras
e
indicates
.
Transcendin
g
th
e
Specifi
c
Contex
t
Islah
i
say
s
tha
t
th
e
firs
t
thre
e
verse
s
o
f
th
e
presen
t
Sura
h
sho
w
tha
t
th
e
Qur'a
n
cam
e
a
s
a
warning
.
Th
e
verse
s
tha
t
follo
w
presen
t
thi
s
warnin
g
i
n
a
mor
e
detaile
d
fashio
n
(ab
ye
isi
ki
tafsil
a
rahi
hai,
ibid
,
p
.
157)
.
Islah
i
40
5

412. gather
s
thes
e
detail
s
togethe
r
unde
r
tw
o
headings
:
th
e
unit
y
o
f
Go
d
an
d
th
e
Las
t
Da
y
{inzar
ka
khas
mauzu'
do
chizen
hain
-
ek
tauhid
dusri
qayamat,
ibid)
,
claimin
g
tha
t
th
e
Qur'a
n
itsel
f
warn
s
th
e
peopl
e
accordin
g
t
o
thes
e
tw
o
topic
s
(ayat
zer-i-bahas
aur
ba
'd
ki
chand
ayaton
mein
tauhid
ka
bayan
hua
hai.
is
ke
ba
'd
qayamat
aur
ahwal-i-qayamat
ka
zikr
ayega,
ibid)
.
Thes
e
wer
e
th
e
mai
n
topic
s
tha
t
th
e
Prophe
t
an
d
th
e
Qur'a
n
deal
t
wit
h
s
o
the
y
illustrat
e
th
e
them
e
(
'umud
)
tha
t
Islah
i
ha
s
formulate
d
fo
r
thi
s
Surah
.
Islah
i
illustrate
s
th
e
them
e
(
'umud
)
b
y
stressin
g
th
e
huma
n
capacit
y
fo
r
fre
e
choic
e
base
d
o
n
vers
e
9
{is
ayat
se
ye
bat
wazeh
hoti
hai,
ibid
,
p
.
161)
:
An
d
the
n
H
e
form
s
hi
m
i
n
accordanc
e
wit
h
wha
t
h
e
i
s
mean
t
t
o
be
,
an
d
breathe
s
int
o
hi
m
o
f
Hi
s
spirit
.
Islah
i
say
s
tha
t
huma
n
being
s
posses
s
a
"divin
e
spark
"
(nur-i-yazdani,
ibid)
,
whic
h
distinguishe
s
the
m
fro
m
th
e
anima
l
world
,
fo
r
animal
s
lac
k
thi
s
"divin
e
spark
"
(wo
nur-i-yazdani
se
mahrum
hain,
ibid
)
an
d
huma
n
beings
'
abilit
y
t
o
choos
e
freel
y
depend
s
o
n
maintainin
g
thi
s
"divin
e
spark
"
{is
ko
barhana
ya
ghatana
insan
ke
apne
ikhtiyar
par
munhasir
hai,
ibid)
.
Islah
i
develop
s
hi
s
notio
n
o
f
huma
n
freedo
m
fro
m
vers
e
13
:
Ye
t
ha
d
W
e
s
o
willed
,
W
e
coul
d
indee
d
hav
e
impose
d
Ou
r
guidanc
e
upo
n
ever
y
huma
n
being
:
bu
t
(W
e
hav
e
no
t
wille
d
i
t
thu
s
-
an
d
so
)
tha
t
wor
d
o
f
Min
e
ha
s
com
e
true
:
"Mos
t
certainl
y
wil
l
I
fil
l
hel
l
wit
h
invisibl
e
being
s
a
s
wel
l
a
s
wit
h
humans
,
al
l
together!
"
Fro
m
thi
s
verse
,
Islah
i
select
s
th
e
them
e
o
f
fre
e
choic
e
{us
ne
logon
ko
ikhtiyar
dia
ke
wo
imtehan
kare
ke
kaun
apni
'aql
o
basirat
se
kam
le
kar
iman
ki
rah
ikhtiyar
karta
hai,
ibid
,
p
.
163)
.
Fo
r
Islahi
,
huma
n
being
s
ma
y
choos
e
th
e
wa
y
o
f
Go
d
o
r
tha
t
o
f
Sata
n
{insan
ko
khuda
ne
ye
azadi
di
hai
ke
wo
chahe
to
rahman
ki
rah
ikhtiyar
kare
aur
chahe
to
shay
tan
ki
rah
ikhtiyar
kare,
ibid
,
p
.
164)
.
I
n
othe
r
words
,
thes
e
verse
s
highligh
t
th
e
them
e
('umud)
abou
t
acceptin
g
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
hi
s
message
.
Anothe
r
exampl
e
o
f
th
e
wa
y
Islah
i
find
s
confirmatio
n
fo
r
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
i
s
hi
s
commen
t
o
n
vers
e
24
:
An
d
(as
)
W
e
raise
d
amon
g
the
m
leader
s
who
,
s
o
lon
g
a
s
the
y
bor
e
themselve
s
wit
h
patienc
e
an
d
ha
d
sur
e
fait
h
i
n
Ou
r
messages
,
guide
d
(thei
r
people
)
i
n
accordanc
e
wit
h
Ou
r
behest
.
Accordin
g
t
o
Islahi
,
thi
s
verse
19
9
draw
s
o
n
th
e
evidenc
e
o
f
histor
y
i
n
orde
r
t
o
sho
w
tha
t
Go
d
entrust
s
wit
h
leadershi
p
thos
e
peopl
e
wh
o
accep
t
hi
s
message
s
(is
se
ma
'lum
hua
ke
qayadat
o
imamat
kitab
ilahi
ke
lazmi
samrat
Islah
i
refer
s
t
o
severa
l
paralle
l
verse
s
fo
r
thi
s
verse
.
Cf
.
ibid
,
p
.
172
.
40
6

413. mein
se
hai,
ibid
,
p
.
173)
.
Th
e
genera
l
la
w
tha
t
Islah
i
articulate
s
her
e
i
s
tha
t
Go
d
give
s
victor
y
t
o
a
natio
n
tha
t
i
s
obedien
t
t
o
th
e
Qur'a
n
(is
ko
qaumon
ki
imamat
hasil
rahti hai
aur
is
ke
dushman
is
ke
age
zayl
o
pamal
hote
hain,
ibid)
.
Thi
s
genera
l
la
w
o
f
histor
y
ha
s
bee
n
discusse
d
i
n
Sura
h
Grou
p
Thre
e
(tarikh
ki
roshni
mein
mubarhan
kiya
hai
aur
anhazrat
salla
allahu
alayhi
wa
sallam
aur
ap
ki
sahaba
ko
basharat
di
hai
ke
agar
wo
sabit
qadam
rahe
to
bilakhir
kamyabi
inhi
ko
hasil
hogi,
ibid
,
p
.
170)
.
Islah
i
make
s
i
t
quit
e
clea
r
tha
t
th
e
Qur'a
n
proclaim
s
goo
d
new
s
t
o
th
e
Muslim
s
an
d
remind
s
the
m
o
f
thei
r
futur
e
responsibilitie
s
whil
e
pointin
g
t
o
th
e
Jew
s
a
s
a
n
exampl
e
o
f
wha
t
happen
s
t
o
thos
e
wh
o
rejec
t
th
e
Prophe
t
(musalmanon
ke
liye
basharat
aur
mustaqbil
ki
'azim
zimmadariyon
ki
yad
dahani
bhi
hai aur
waqt
ke
yahudpar
ta
'riz
bhi
ke
wo
kiya
banae
gaye
they
aur
ab
kiya
ban
ke
rah
gaye
hain,
ibid
,
p
.
173)
.
Whil
e
th
e
them
e
(
'umud
)
o
f
Sura
h
Grou
p
Thre
e
stresse
s
th
e
victory
o
f
th
e
Prophe
t
an
d
defeat
o
f
th
e
Quraysh
,
th
e
presen
t
Sura
h
Grou
p
highlight
s
th
e
respons
e
t
o
th
e
Prophet
an
d
th
e
messag
e
o
f
th
e
Qur'an.
I
n
conclusion
,
Islah
i
offer
s
thre
e
genera
l
conclusion
s
fo
r
th
e
presen
t
Sura
h
base
d
o
n
a
phras
e
fro
m
vers
e
26
:
I
n
this
,
behold
,
ther
e
ar
e
message
s
indeed
:
wil
l
the
y
not
,
then
,
listen
?
Th
e
firs
t
messag
e
o
r
conclusio
n
i
s
tha
t
Go
d
wil
l
surel
y
punis
h
thos
e
nation
s
wh
o
d
o
no
t
accep
t
God'
s
messenger
.
Th
e
secon
d
conclusio
n
i
s
tha
t
Go
d
wil
l
punis
h
thes
e
peopl
e
no
t
onl
y
i
n
th
e
afterlif
e
bu
t
als
o
i
n
thi
s
worl
d
(is
dunya
mein
bhi
'azab
deta
hai,
ibid
,
p
.
174)
.
Th
e
thir
d
conclusio
n
i
s
tha
t
Go
d
wil
l
allo
w
thos
e
peopl
e
wh
o
follo
w
th
e
trut
h
wit
h
perseveranc
e
t
o
hav
e
leadershi
p
ove
r
other
s
(in
logon
ko
qayadat
o
imamat
ke
mansub
par
sarfaraz
farmata
hai
jo
pure
istiqlal
ke
sath
haq
ka
sath
dete
hain,
ibid)
.
Suc
h
genera
l
conclusion
s
ar
e
i
n
keepin
g
wit
h
Islahi'
s
tendenc
y
t
o
summariz
e
th
e
messag
e
o
f
th
e
Sura
h
unde
r
a
fe
w
headings.
20
0
Fo
r
example
,
h
e
say
s
tha
t
vers
e
1
6
speak
s
o
f
praye
r
an
d
spendin
g
o
n
others
.
Islah
i
say
s
tha
t
thes
e
points
,
togethe
r
wit
h
faith
,
epitomiz
e
th
e
whol
e
o
f
religio
n
(inhi
do
par
pure
din
ki
'amarat
khari
hoti
hai,
ibid
,
p
.
167)
.
Thi
s
propensit
y
t
o
dra
w
genera
l
conclusion
s
an
d
t
o
summariz
e
i
n
a
fe
w
point
s
i
s
a
characteristi
c
o
f
Islahi'
s
styl
e
o
f
interpretation
.
1 note
d
thi
s
approac
h
o
f
Islah
i
especiall
y
i
n
m
y
discussio
n
o
f
Sura
h
Al
'Ankabut
an
d
o
f
Sura
h
Ar
Rum.
Cf
.
m
y
sectio
n
o
n
"Transcendin
g
th
e
Specifi
c
Context
"
i
n
m
y
discussio
n
o
f
thes
e
tw
o
Surahs
.
40
7

414. Th
e
Wa
y
o
f
Go
d
W
e
hav
e
see
n
i
n
discussion
s
o
f
earlie
r
Surah
s
tha
t
Islah
i
make
s
frequen
t
us
e
o
f
a genera
l
concep
t
o
r
la
w
tha
t
h
e
call
s
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi) i
n
orde
r
t
o
mov
e
beyon
d
th
e
specifi
c
historica
l
o
r
socia
l
contex
t
int
o
whic
h
th
e
Sura
h
i
s
revealed
.
Islah
i
use
s
thi
s
concep
t
agai
n
i
n
th
e
presen
t
Sura
h
i
n
connectio
n
wit
h
th
e
secon
d
par
t
o
f
verse 3
:
Nay
,
bu
t
i
t
i
s
th
e
trut
h
fro
m
th
y
Sustainer
,
enablin
g
the
e
t
o
war
n
(this
)
peopl
e
t
o
who
m
n
o
warne
r
ha
s
com
e
befor
e
thee
,
s
o
tha
t
the
y
migh
t
follo
w
th
e
righ
t
path
.
Islah
i
explain
s
tha
t
th
e
Prophet'
s
dut
y
t
o
"wan
t
(this
)
peopl
e
t
o
who
m
n
o
warne
r
ha
s
com
e
befor
e
thee
"
i
s
a
n
expressio
n
o
f
"th
e
wa
y
o
f
God
"
(sunnat-
i-islahi,
ibid
,
p
.
156
)
whereb
y
Go
d
give
s
a
natio
n
ampl
e
tim
e
t
o
refor
m
itself
.
Afte
r
thi
s
tim
e
ha
s
elapsed
,
a
natio
n
ca
n
onl
y
expec
t
punishmen
t
{agar
is
ke
ba 'd bhi
wo
apne
riwayat
ki
islah
nahin
karti
to
eh
khas
had
tak
muhlat
dene
ke
ba 'd
allah
ta 'ala is
ko
lazman
tabah
deta
hai,
ibid)
.
Islah
i
say
s
tha
t
h
e
ha
s
ofte
n
mad
e
referenc
e
t
o
"th
e
wa
y
o
f
God
"
i
n
hi
s
commentar
y
(cf
.
ibid)
.
H
e
refer
s
t
o
thi
s
concep
t
agai
n
i
n
connectio
n
wit
h
vers
e
22
:
An
d
wh
o
coul
d
b
e
mor
e
wicke
d
tha
n
h
e
t
o
who
m
hi
s
Sustainer'
s
message
s
ar
e
conveye
d
an
d
wh
o
thereupo
n
turn
s
awa
y
fro
m
them
?
Verily
,
W
e
shal
l
inflic
t
Ou
r
retributio
n
o
n
thos
e
wh
o
ar
e
(thu
s
los
t
i
n
sin
!
Accordin
g
t
o
Islahi
,
punishmen
t
mus
t
com
e
t
o
thos
e
wh
o
wil
l
no
t
accep
t
th
e
messenge
r
tha
t
Go
d
ha
s
sen
t
(jo
log
is
akhri
zari
'yah tazkir
o
tanbih
se
bhi
na
jage
ab
sunnat-i-ilahi
ke
taht
in
ke
jugane
ke
liye
koi
dusri
chiz
baqi
nahin
rah
gayi
hai,
ibid
,
p
.
169)
.
Islah
i
say
s
explicitl
y
tha
t
thi
s
patter
n
o
f
histor
y
i
s
mentione
d
frequentl
y
i
n
thi
s
commentar
y
(kisi
qaum
mein
rasul
ki
ba 'sat ke
ba 'd
allah
ta
'ala is
qaum
ke
sath
jo
ma
'mlah karta
hai
is
ki
wazahat
ham
is
kitab
meinjagahjagah
karte
aye
hain,
ibid)
.
Rewar
d
an
d
Punishmen
t
Islah
i
i
s
inten
t
o
n
formin
g
a
correc
t
imag
e
o
f
Go
d
(khuda
ki
sahih
ma 'rifat,
ibid
,
p
.
166
)
an
d
i
s
awar
e
tha
t
a
believer'
s
understandin
g
o
f
Go
d
ca
n
b
e
fault
y
(insan
khuda
ke
bob
mein
aisi
ghalat
fahimiyon
mein
mubtala
hojata
hai,
ibid)
.
Th
e
imag
e
o
f
Go
d
tha
t
emerge
s
fro
m
Islahi'
s
discussio
n
o
f
thi
s
Sura
h
highlight
s
rewar
d
an
d
punishment
.
Verse
s
7-
9
exto
l
th
e
wor
k
o
f
th
e
40
8

415. Creato
r
o
f
thi
s
wonderfu
l
universe
.
However
,
Islah
i
understand
s
thes
e
verse
s
t
o
b
e
pointin
g
t
o
th
e
nee
d
fo
r
a
da
y
o
f
final
accountabilit
y
whe
n
almight
y
Go
d
wil
l
rewar
d
th
e
goo
d
an
d
punis
h
thos
e
wh
o
di
d
evi
l
(pas
zarur
hai
ke
is
ke
ba
'd
ek
aisa
din
ayejis
mein
wo
haq
o
batil
mein
imtiyaz
kare.
in
logon
ko
jaza
de
jinhone
is
ki
ni
'maton
ka
haq
pahchana
aur
in
logon
ko
saza
de
jinhone
is
dunya
mein
.
.
.
ibid
,
p
.
160)
.
Similarly
,
vers
e
1
0
describe
s
th
e
astonishmen
t
o
f
thos
e
wh
o
ar
e
tol
d
tha
t
the
y
wil
l
b
e
restore
d
t
o
lif
e
i
n
a
ne
w
ac
t
o
f
creation
.
Commentin
g
o
n
thi
s
verse
,
Islah
i
repeat
s
almos
t
verbati
m
wha
t
h
e
ha
d
sai
d
abou
t
th
e
previou
s
verse
s
(is
wajh
se
zaruri
hai
ke
is
ke
ba
'd
ek
aisa
din
aye
jis
din
har
shakhs
apne
'amal
ki
jawab
dahi
ke
liye
apne
rab
ke
hazur
hazir
kiya
jaye
aur
wo
jaza
ya
saza
paye,
ibid
,
p
.
162)
.
Th
e
them
e
o
f
rewar
d
an
d
punishmen
t
i
s
a
dominan
t
them
e
fo
r
Islah
i
becaus
e
i
t
accord
s
wit
h
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
I
n
fact
,
Islah
i
introduce
s
th
e
nex
t
sectio
n
containin
g
verse
s
15-2
2
b
y
summarizin
g
i
t
unde
r
th
e
sam
e
kin
d
o
f
headin
g
abou
t
rewar
d
an
d
punishmen
t
(ab
age
ki
ayat
mein
ye
bataya
hai
ke
kis
qism
ke
log
hainjo
is
kitab
par
iman
la
rahe
hain
.
.
. aur
jo
log
is
ki
mukhalafat
kar
rahe
hain
wo
dunya
aur
akhirat
donon
mein
kis
anjam
se
duchar
hone
wale
hain,
ibid
,
p
.
164)
.
Moreover
,
i
n
th
e
nex
t
an
d
fina
l
sectio
n
containin
g
verse
s
23-30
,
th
e
sam
e
conclusio
n
emerge
s
fro
m
Islahi'
s
discussion
.
Fo
r
example
,
vers
e
2
3
says
:
And
,
indeed
,
(
O
Muhammad,
)
W
e
di
d
vouchsaf
e
revelatio
n
unt
o
Mose
s
(a
s
well)
:
s
o
b
e
no
t
i
n
doub
t
o
f
(thy
)
havin
g
me
t
wit
h
th
e
sam
e
(trut
h
i
n
th
e
revelatio
n
vouchsafe
d
t
o
thee)
.
Accordin
g
t
o
Islahi
,
th
e
contex
t
indicate
s
tha
t
th
e
pronou
n
fro
m
th
e
phras
e
"m
m
liqa
7?/
"
actuall
y
refers
,
no
t
t
o
"al
kitab"
(revelation
)
bu
t
t
o
th
e
warnin
g
abou
t
th
e
da
y
o
f
retributio
n
o
r
punishmen
t
give
n
earlie
r
i
n
verse
s
21-2
3
("min
liqa'hi"
mein
zamir
ka
marja'
siyaq
o
sabaq
dalil
hai
ke
"al
kitab"
nahin
balke
wo
yaum-i-intiqam
ya
yaum-'azab
hai,
ibid
,
p
.
171)
.
0
1
Islah
i
explain
s
that
,
jus
t
a
s
thos
e
wh
o
rejecte
d
Mose
s
wer
e
punished
,
s
o
wil
l
thos
e
wh
o
rejec
t
th
e
revelatio
n
(al
kitab)
brough
t
b
y
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
b
e
punishe
d
a
s
wel
l
(is
ki
takzib
karne
walon
ko
bhi
ham
dunya
aur
akhirat
donon
mein
saza
denge,
ibid
,
pp
.
171-172).
20
2
'
I
n
Islahi'
s
discussio
n
o
f
vers
e
23
,
w
e
hav
e
anothe
r
exampl
e
o
f
the significanc
e
o
f
a pronoun
.
Islah
i
disagree
s
wit
h
thos
e
wh
o
sa
y
tha
t
al
kitab
i
s
a
referenc
e
t
o
revelatio
n
i
n
general
.
Fo
r
Islahi
,
th
e
pronou
n
o
f
th
e
word/q/
a
"alnahu refer
s
t
o
th
e
Tora
h
(y
e
Iqfzjins
kitab
ke
mqfhum
mein
nahin
balke
iaurat
ke
liye
iste'amal
hua
hai,
ihid
,
p
.
171)
.
:o
2
Islah
i
say
s
tha
t
vers
e
2
4
contain
s
th
e
doctrin
e
(
'aqidah
,
ibid
,
p
.
173
)
o
f
rewar
d
an
d
punishmen
t
an
d
h
e
find
s
th
e
sam
e
them
e
reiterate
d
i
n
vers
e
2
9
(cf
.
ibid
,
p
.
175)
.
40
9

416. Islah
i
make
s
critica
l
remark
s
abou
t
earlie
r
commentator
s
wh
o
hav
e
no
t
recognize
d
thi
s
them
e
o
f
rewar
d
an
d
punishment
,
whic
h
Islah
i
say
s
i
s
clearl
y
eviden
t
fro
m
th
e
contex
t
(siyaq
o
sabaq)
an
d
i
s
confirme
d
b
y
severa
l
paralle
l
verse
s
i
n
th
e
Qur'a
n
{in
nazair
ki
raushni
mein
ay
at
zer-i-bahas
par
ghaur
kijiye
to
is
ka
harjuz
o
puri
tarah
wazeh
hojayega.
hamare
mufassirin
ne
is
ko
chunke
is
ke
siyaq
o
sabaq
aw
is
ke
shawahid
ki
raushni
mein
nahin
deka
is
wajh
se
is
ki
tawil
mein
in
ko
bari
uljhan
pesh
ayi
hai,
ibid
,
p
.
172)
.
Fo
r
Islahi
,
th
e
meanin
g
o
f
th
e
vers
e
emerge
s
fro
m
th
e
contex
t
wherea
s
th
e
contex
t
itsel
f
emerge
s
fro
m
th
e
them
e
o
f
th
e
Surah
.
41
0

417. Conclusion
s
I
f
th
e
Sura
h
i
s
Mecc'an
,
ther
e
ca
n
b
e
n
o
rol
e
i
n
i
t
fo
r
th
e
Jews
.
Ye
t
Islah
i
allude
s
t
o
th
e
protest
s
tha
t
th
e
Qurays
h
an
d
th
e
Jew
s
wer
e
makin
g
regardin
g
th
e
divin
e
origi
n
o
f
th
e
Qur'a
n
(quraysh
aur
yahud
donon,
ibid
,
p
.
155)
.
Besides
,
Islah
i
refer
s
t
o
th
e
Qurays
h
i
n
genera
l
wherea
s
onl
y
th
e
leader
s
o
f
th
e
Qurays
h
wer
e
raisin
g
suc
h
issues
.
Furthermore
,
Islah
i
mention
s
th
e
battl
e
o
f
Badr
(ghazwa
badr,
ibid
,
p
.
169
)
an
d
th
e
conques
t
o
f
Mecc
a
withou
t
addin
g
tha
t
thes
e
event
s
occurre
d
som
e
tim
e
after
th
e
revelatio
n
o
f
thi
s
Surah
.
Islah
i
understand
s
verse
s
5-
6
a
s
representin
g
a
n
answe
r
t
o
th
e
questio
n
raise
d
b
y
peopl
e
o
f
tha
t
perio
d
(cf
.
ibid
,
p
.
158)
.
Similarly
,
vers
e
1
3
i
s
als
o
a
n
answe
r
(jawab,
ibid
,
p
.
163
)
t
o
a
questio
n
raise
d
b
y
peopl
e
livin
g
durin
g
th
e
perio
d
o
f
revelation
.
Islah
i
reflect
s
o
n
th
e
implication
s
containe
d
i
n
thes
e
question
s
an
d
proceed
s
t
o
describ
e
th
e
backgroun
d
t
o
thes
e
verses
.
However
,
i
t
seem
s
t
o
m
e
tha
t
th
e
question
s
an
d
th
e
answer
s
tha
t
Islah
i
discover
s
i
n
thes
e
verse
s
ar
e
th
e
resul
t
o
f
hi
s
ow
n
interpretativ
e
effort
.
Othe
r
question
s
an
d
othe
r
answer
s
coul
d
b
e
formulated
.
Islah
i
say
s
tha
t
vers
e
2
1
i
s
addresse
d
t
o
th
e
Qurays
h
(cf
.
ibid
,
p
.
169
)
an
d
h
e
thereb
y
restrict
s
th
e
scop
e
o
f
thi
s
vers
e
t
o
on
e
particula
r
grou
p
o
f
peopl
e
i
n
history
.
H
e
restrict
s
th
e
scop
e
o
f
verse
s
23-2
4
(cf
.
ibid
,
p
.
172
)
an
d
vers
e
2
6
(cf
.
ibid
,
p
.
174
)
i
n
a
simila
r
way
.
Islah
i
fail
s
t
o
mentio
n
th
e
universa
l
implicatio
n
o
f
these verses
.
A
characteristi
c
qualit
y
o
f
Islahi'
s
approac
h
t
o
interpretatio
n
i
s
t
o
summariz
e
th
e
messag
e
o
f
a
Sura
h
accordin
g
t
o
severa
l
headings
.
Fo
r
example
,
h
e
gather
s
verse
s
togethe
r
accordin
g
t
o
topic
s
lik
e
th
e
unit
y
o
f
Go
d
an
d
th
e
Las
t
Da
y
(cf
.
ibid
,
p
.
157)
.
H
e
als
o
group
s
verse
s
accordin
g
t
o
th
e
headin
g
o
f
"rewar
d
an
d
punishment"
.
Th
e
reaso
n
fo
r
th
e
selectio
n
o
f
thes
e
verse
s
accordin
g
t
o
suc
h
heading
s
o
r
topic
s
i
s
t
o
illustrat
e
th
e
them
e
(
'umud
)
o
f
th
e
Surah
.
I
fin
d
tha
t
Islah
i
impose
s
hi
s
ow
n
classificatio
n
o
n
th
e
verse
s
o
f
th
e
Sura
h
b
y
groupin
g
the
m
accordin
g
t
o
hi
s
versio
n
o
f
th
e
them
e
o
f
the Surah
.
Islah
i
doe
s
no
t
discus
s
th
e
questio
n
a
s
t
o
wh
y
Go
d
punishe
s
som
e
an
d
no
t
al
l
o
f
the evildoin
g
nation
s
i
n
th
e
world
.
Wh
y
ar
e
som
e
nation
s
punishe
d
in
this
world
an
d
othe
r
nations
,
whic
h
als
o
deserv
e
punishment
,
punishe
d
onl
y
i
n
th
e
nex
t
life
?
Furthermore
,
Islah
i
doe
s
no
t
see
m
t
o
conside
r
th
e
imag
e
o
f
a
"punishin
g
God
"
t
o
b
e
anthropomorphic
.
Understandin
g
th
e
Qur'a
n
i
n
th
e
41
1

418. ligh
t
o
f
moder
n
psycholog
y
woul
d
sugges
t
tha
t
punishmen
t
an
d
hel
l
coul
d
bette
r
b
e
understoo
d
i
n
term
s
o
f
th
e
consequence
s
o
f
one'
s
ow
n
behavio
r
rathe
r
tha
n
a
s
th
e
retributio
n
o
f
a
n
avengin
g
God
.
Finally
,
althoug
h
Islah
i
consider
s
eac
h
Sura
h
Grou
p
t
o
hav
e
it
s
ow
n
theme
,
i
t
seem
s
t
o
m
e
tha
t
thes
e
variou
s
theme
s
ar
e
al
l
aspect
s
o
f
th
e
sam
e
genera
l
theme
.
Accordingly
,
Sura
h
Grou
p
Thre
e
stresse
s
th
e
victor
y
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
th
e
defea
t
o
f
th
e
Qurays
h
wherea
s
Sura
h
Grou
p
Fou
r
highlight
s
th
e
respons
e
give
n
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
t
o
hi
s
messag
e
i
n
th
e
Qur'an
.
Thes
e
theme
s
ar
e
onl
y
differen
t
aspect
s
o
f
th
e
sam
e
genera
l
theme
.
41
2

419. Sura
h
AlAhzab
Introductio
n
Islah
i
begin
s
hi
s
discussio
n
o
f
this Sura
h
wit
h
a
prefac
e
entitled
:
"th
e
'umud
o
f
th
e
Surah
,
it
s
relatio
n
wit
h
th
e
Grou
p
a
s
a
whol
e
an
d
th
e
tim
e
o
f
it
s
revelation
"
{surah
ka
'umud,
grup
ke
sath
is
ka
ta 'alluq aur
zamana
nuzul,
vol
.
6
,
p
.
179)
.
H
e
goe
s
o
n
t
o
sa
y
tha
t
jus
t
a
s
Sura
h
An
Nur
ha
s
a
uniqu
e
functio
n
a
s
th
e
particula
r
Sura
h
tha
t
bring
s
Grou
p
Thre
e
t
o
completio
n
(takmila
o
tamtamah
ki
haisiyat
rakhti
hai,
ibid)
,
s
o
th
e
presen
t
Sura
h
ha
s
th
e
sam
e
functio
n
i
n
Sura
h
Grou
p
Fou
r
(whic
h
bega
n
wit
h
Sura
h
AI
Fiirqan).
Sura
h
Grou
p
Fou
r
seek
s
t
o
confir
m
th
e
Qur'a
n
(a
s
a
divin
e
book
)
an
d
als
o
t
o
confir
m
Prophethoo
d
(a
s
authentic
)
(quran
o
risalat
ke
isbat
me
in
hai,
ibid)
.
Th
e
presen
t
Sura
h
make
s
severa
l
point
s
wit
h
thi
s
purpos
e
i
n
mind
:
1
.
Th
e
Sura
h
encourage
s
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
t
o
fulfil
l
th
e
responsibilitie
s
tha
t
Go
d
ha
s
entruste
d
t
o
hi
m
a
s
th
e
Messenger
.
2
.
Th
e
Sura
h
describe
s
th
e
las
t
Prophet'
s
distinctivenes
s
an
d
specia
l
positio
n
amon
g
al
l
th
e
Prophet
s
an
d
Messenger
s
(anbiya
o
rasul
ke
tabqah
ke
andar
ap
kojo
imtiyaz
khas,
ibid)
.
3
.
Th
e
Sura
h
clarifie
s
th
e
kin
d
o
f
relationshi
p
tha
t
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
ha
s
wit
h
th
e
communit
y
an
d
th
e
Sura
h
als
o
elaborate
s
o
n
th
e
right
s
(a
s
wel
l
a
s
th
e
demand
s
tha
t
flo
w
fro
m
thes
e
rights)
,
whic
h
h
e
ca
n
expec
t
fro
m
th
e
communit
y
{ummat
par
ap
ke
haquq
aur
in
ki
muqtaziyyat,
ibid)
.
4
.
Th
e
Sura
h
explain
s
th
e
positio
n
o
f
th
e
Prophet'
s
chast
e
wive
s
i
n
th
e
communit
y
{hazur
ki
azwaj
mutahharan
ka
darja
ummat
ke
andar,
ibid
)
an
d
th
e
specia
l
kin
d
o
f
relationshi
p
tha
t
th
e
Prophe
t
ha
s
wit
h
hi
s
wives
.
5
.
Th
e
Sura
h
make
s
referenc
e
t
o
th
e
profoun
d
trus
t
{is
'azim
amanat
ka
hawalah,
ibid
)
tha
t
Go
d
bestowe
d
o
n
humanit
y
an
d
t
o
th
e
fac
t
tha
t
Go
d
reveale
d
th
e
Qur'a
n
i
n
orde
r
t
o
clarif
y
th
e
natur
e
o
f
thi
s
trust
.
Th
e
Sura
h
i
s
a
reminde
r
o
f
th
e
right
s
an
d
dutie
s
containe
d
i
n
thi
s
profoun
d
responsibilit
y
{is 'azim zimmadari,
ibid)
.
Islah
i
say
s
tha
t
th
e
Sura
h
wa
s
reveale
d
a
t
a
tim
e
(ye
surah
is
daw
mein
nazil
hui
hai,
ibid
)
whe
n
hypocritica
l
me
n
an
d
wome
n
wer
e
manipulatin
g
th
e
"
'
I
t
i
s
tru
e
tha
t
Sura
h
An
Nur
an
d
Sura
h
Al
Ahzab ar
e
ver
y
simila
r
fro
m
th
e
poin
t
o
f
vie
w
o
f
chronolog
y
o
f
revelation
,
subjec
t
matte
r
an
d
style
.
Fo
r
thi
s
reason
,
thes
e
tw
o
Surah
s
coul
d
b
e
considere
d
a
pai
r
o
f
Surahs
.
41
3

420. reform
s
advocate
d
b
y
th
e
Qur'a
n
{quran
ke
ba
'z
islahat
ko
bahana
bana
kar,
ibid
)
t
o
sti
r
u
p
propagand
a
agains
t
th
e
Prophet
.
Thes
e
peopl
e
eve
n
trie
d
t
o
poiso
n
th
e
mind
s
o
f
th
e
chast
e
wive
s
o
f
th
e
Prophet
.
Th
e
Sura
h
make
s
a
referenc
e
t
o
th
e
revol
t
(in
fitnon ki
taraf
bhi
isharat
hain,
ibid
)
tha
t
too
k
plac
e
a
t
th
e
tim
e
o
f
th
e
Prophet'
s
defensiv
e
wa
r
agains
t
th
e
onslaugh
t
o
f
allie
d
clan
s
(ahzab)
whe
n
thes
e
hypocritica
l
peopl
e
(munajikin,
ibid
)
trie
d
t
o
brea
k
th
e
Muslims
'
resolv
e
(musalmanon
ko
bad-dil
karne
ke
liye,
ibid)
.
Finally
,
th
e
Sura
h
clarifie
s
th
e
even
t
involvin
g
tw
o
person
s
(hazrat
zayd
aur
hazrat
zaynab,
ibid
)
becaus
e
th
e
hypocrite
s
wer
e
usin
g
thi
s
even
t
t
o
sti
r
u
p
mischie
f
(fitnah
angezi
ka
zara
'e bana
liya
tha,
ibid)
.
Islah
i
admit
s
tha
t
h
e
fel
t
uneas
y
a
s
h
e
approache
d
thi
s
Sura
h
becaus
e
i
t
i
s
on
e
o
f
th
e
mor
e
difficult
Surah
s
i
n
th
e
Qur'a
n
{ye
surah
quran
hakim
ki
mushkil
suraion
mem
se
hai,
ibid
,
p
.
282)
.
Hi
s
subsequen
t
discussio
n
doe
s
no
t
indicat
e
th
e
specia
l
difficultie
s
o
f
th
e
Surah
.
Th
e
Specifi
c
Contex
t
Th
e
openin
g
vers
e
o
f
th
e
Sura
h
i
s
addresse
d
throug
h
th
e
Prophe
t
t
o
thos
e
wh
o
oppose
d
him
:
O
Prophet
!
Remai
n
consciou
s
o
f
God
,
an
d
defe
r
no
t
t
o
th
e
denier
s
o
f
th
e
trut
h
an
d
th
e
hypocrites
:
fo
r
Go
d
i
s
trul
y
all-knowing
,
wise
.
Hence
,
a
t
th
e
outset
,
th
e
Sura
h
provide
s
informatio
n
abou
t
th
e
socia
l
contex
t
b
y
sendin
g
a
messag
e
t
o
thos
e
i
n
th
e
communit
y
wh
o
wer
e
workin
g
agains
t
th
e
Prophe
t
(anhazrat
salla
allahu
alayhi
wa
sallam
ko
khitab
kar
ke
mukhalafin
ko
tanbih
ki
gayi
hai,
ibid
,
p
.
185)
.
Islah
i
make
s
explici
t
mentio
n
o
f
th
e
plura
l
for
m
o
f
th
e
ver
b
i
n
vers
e
2
(bi
ma
ta
'maluri) t
o
sho
w
tha
t
verse
s
2-
3
ar
e
directe
d
t
o
th
e
whol
e
communit
y
o
f
believer
s
throug
h
th
e
Prophe
t
(anhazrat
salla
allahu
alayhi
wa
sallam
se
jo
khitab
hai
ye
ummat
ke
wakil
ki
haisiyat
se
hai.
jis
se
ye
haqiqat
wazeh
hui
ke
din
ke
ma
'mle
meinyahi
raush
musalmanon
ko
bhi
ikhtiyar
karni
chahiye,
ibid
,
p
.
186)
.
I
n
othe
r
words
,
righ
t
fro
m
th
e
start
,
tw
o
importan
t
point
s
ar
e
made
:
th
e
socia
l
contex
t
i
s
highlighte
d
an
d
th
e
whol
e
communit
y
i
s
identifie
d
a
s
th
e
addresse
e
o
f
thes
e
firs
t
tw
o
verses
.
Islah
i
understand
s
th
e
verse
s
tha
t
follo
w
t
o
b
e
providin
g
furthe
r
piece
s
o
f
evidenc
e
tha
t
contribut
e
t
o
th
e
formatio
n
o
f
a
mor
e
comprehensiv
e
pictur
e
regardin
g
th
e
socia
l
contex
t
i
n
whic
h
th
e
Sura
h
wa
s
revealed
.
Vers
e
4
i
s
als
o
interprete
d
i
n
vie
w
o
f
thi
s
context
:
Neve
r
ha
s
Go
d
endowe
d
an
y
ma
n
wit
h
tw
o
heart
s
i
n
on
e
body
.
41
4

421. Thi
s
phras
e
refers
,
accordin
g
t
o
Islahi
,
t
o
effort
s
bein
g
mad
e
b
y
th
e
two
-
face
d
hypocrite
s
i
n
th
e
communit
y
t
o
discredi
t
th
e
Prophet'
s
reform
s
(quran
ki
islahat
ko
kuffar
o
munafikin
ne
anhazrat
salla
allahu
alayhi
wa
sallam
ke
khilaffitnah
angezi
ka
zara'e
bana
liya
tha,
ibid
,
pp
.
186-187)
.
Islah
i
goe
s
o
n
t
o
explai
n
th
e
wa
y
that
,
jus
t
a
s
a
perso
n
canno
t
functio
n
wit
h
tw
o
separat
e
will
s
{mutanaqaz
trade
apne
andar
jam'
kar
rakhe,
ibid
,
p
.
187)
,
i
n
th
e
sam
e
wa
y
a
communit
y
need
s
t
o
develo
p
harmon
y
amon
g
it
s
member
s
{tamam
irade
bilkul
ham
ahang
o
ham
rang
hone
chahiye,
ibid)
.
Islah
i
say
s
tha
t
th
e
res
t
o
f
th
e
vers
e
concern
s
th
e
reform
s
initiate
d
b
y
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
oppose
d
b
y
thes
e
sam
e
hypocritica
l
member
s
o
f
th
e
communit
y
(ab
quran
ne
is
jahiliyat
kijo
islah
ki
to
munafikin
o
kuffar
jhar
ke
kanton
ki
tarah
paighambar
ke
pichhe
par
gave
hain,
ibid)
.
Islah
i
see
s
th
e
whol
e
vers
e
a
s
a
direc
t
rebutta
l
o
f
th
e
objection
s
mad
e
b
y
th
e
hypocrite
s
concernin
g
reform
s
recommende
d
i
n
th
e
Qur'a
n
(kiya
kiya
mafasid
maujud
ham
jin
ki
quran
ne
islah
ki
hai,
ibid
,
p
.
188)
.
Similarly
,
th
e
matte
r
concernin
g
th
e
marriag
e
o
f
Zayd
an
d
Zaynab
shoul
d
b
e
see
n
a
s
a
refor
m
advocate
d
b
y
th
e
Qur'a
n
t
o
ge
t
ri
d
o
f
a
n
inappropriat
e
socia
l
custo
m
(t
o
ke
is
ghalat
rasm
ka
khatamah
ho
jaye,
ibid)
.
Islah
i
make
s
a
n
effor
t
t
o
fin
d
ou
t
mor
e
abou
t
th
e
peopl
e
addresse
d
i
n
th
e
verse
s
o
f
thi
s
Surah
.
Fo
r
example
,
vers
e
1
0
mus
t
b
e
referrin
g
t
o
th
e
hypocrite
s
mentione
d
earlier
:
(Remembe
r
wha
t
yo
u
felt
)
whe
n
the
y
cam
e
upo
n
yo
u
fro
m
abov
e
yo
u
an
d
fro
m
belo
w
you
,
an
d
whe
n
(your
)
eye
s
becam
e
di
m
an
d
(your
)
heart
s
cam
e
u
p
t
o
(your
)
throats
,
an
d
(when
)
mos
t
conflictin
g
thought
s
abou
t
Go
d
passe
d
throug
h
you
r
minds
.
Islah
i
identifie
s
th
e
peopl
e
referre
d
t
o
i
n
thi
s
vers
e
a
s
a
specifi
c
grou
p
amon
g
th
e
believers
.
H
e
say
s
that
,
eve
n
thoug
h
th
e
grammatica
l
for
m
indicate
s
a
genera
l
categor
y
o
f
people
,
th
e
vers
e
actuall
y
refer
s
t
o
th
e
hypocrite
s
wh
o
wer
e
activ
e
amon
g
th
e
believer
s
durin
g
th
e
wa
r
o
f
th
e
confederate
s
(ye
bat
agarche
'am
sighah
se
farmai
gayi
hai
lekin
is
se
murad
wo
log
hain
jo
zauf-i-iman
aw
nafaq
ki
bimari
mein
mubtala
they,
ibid
,
p
.
199)
.
Islah
i
distinguishe
s
thi
s
grou
p
fro
m
tha
t
o
f
th
e
tru
e
believers
,
mentione
d
late
r
i
n
th
e
Sura
h
(jab
sachhe
musalmanon
ka
ye
hai
bayan
hua
hai
.
.
.
to
ayat
zer-i-
bahas
ka
isharah
inhi
logon
ki
tarafho
sakta
hai,
jo
zau
'ifal
iman
they,
ibid
,
p
.
200)
,
rejectin
g
al
l
othe
r
account
s
o
f
thi
s
even
t
whic
h
sa
y
tha
t
mos
t
o
f
th
e
fighter
s
wer
e
o
f
wea
k
fait
h
(cf
.
ibid)
.
Islah
i
find
s
clea
r
evidenc
e
i
n
th
e
tex
t
o
f
vers
e
1
3
pointin
g
t
o
a
grou
p
o
f
Bedoui
n
hypocrite
s
(qarina
dalil
hai
ke
yahan
isharah
munafikin-i-e
'rab
ki
41
5

422. taraf
hai,
ibid
,
p
.
201)
,
describin
g
thes
e
peopl
e
a
s
intereste
d
onl
y
i
n
th
e
advantage
s
the
y
coul
d
obtai
n
fro
m
th
e
politica
l
strengt
h
o
f
Isla
m
(ye
log
islam
ki
barhti
hui
siyasi
taqat
se
mar
'ub
ho
kar
. .
.
lekin
in
ki
sari
dilchaspi
apne
mufadat
se
thiy,
ibid)
.
The
y
behave
d
jus
t
a
s
thos
e
peopl
e
di
d
who
,
durin
g
th
e
battl
e
o
f
th
e
trench
,
joine
d
i
n
th
e
fightin
g
s
o
the
y
woul
d
no
t
los
e
fac
e
an
d
becaus
e
the
y
wer
e
ben
t
o
n
breakin
g
th
e
resolv
e
o
f
th
e
Muslim
s
(apna
bharm
qaim
rakhne
ke
liye
a
gaye
they,
lekin
unhone
apna
sara
zaur
musalmanon
ka
hauslah
past
karne
ke
liye
sarb
kiya,
ibid)
.
Sinc
e
th
e
Bedoui
n
ha
d
doubte
d
tha
t
th
e
Muslims
'
supremac
y
woul
d
las
t
ver
y
lon
g
(islam
aur
musalmanon
ka
qabza
is
shahr
par
'arzi
hai,
ibid
,
p
.
202)
,
th
e
Qur'a
n
no
w
expose
s
thei
r
rea
l
fram
e
o
f
min
d
(quran
ne
in
ke
is
batin
se
pardah
utha
dia
hai,
ibid)
.
Furthe
r
evidenc
e
(qarind)
i
n
th
e
tex
t
o
f
vers
e
1
4
allow
s
Islah
i
t
o
sa
y
tha
t
th
e
referenc
e
i
n
th
e
openin
g
phras
e
o
f
th
e
verse
:
"No
w
i
f
thei
r
tow
n
ha
d
bee
n
stormed
"
i
s
no
t
t
o
thei
r
town
bu
t
t
o
th
e
houses
mentione
d
i
n
th
e
previou
s
vers
e
(qarain
ki
roshni
mein
mere
nazdik
is
ka
marja'
buyut
hai,
ibid)
.
The
y
wer
e
preoccupie
d
abou
t
thei
r
ow
n
house
s
rathe
r
tha
n
abou
t
th
e
safet
y
o
f
th
e
community
.
Anothe
r
contextua
l
approac
h
t
o
th
e
meanin
g
o
f
a
vers
e
tha
t
Islah
i
use
s
i
s
t
o
vie
w
th
e
overal
l
ton
e
o
r
thrus
t
o
f
a
vers
e
(siyaq-i-kalam).
Fo
r
example
,
vers
e
1
7
clearl
y
expresse
s
a
warning
:
Say
:
"Wh
o
i
s
ther
e
tha
t
coul
d
kee
p
yo
u
awa
y
fro
m
Go
d
i
f
i
t
b
e
Hi
s
wil
l
t
o
har
m
you
,
o
r
i
f
i
t
b
e
Hi
s
wil
l
t
o
sho
w
yo
u
mercy?
"
For
,
(d
o
the
y
no
t
kno
w
that
)
beside
s
Go
d
the
y
ca
n
fin
d
non
e
t
o
protec
t
them
,
an
d
non
e
t
o
brin
g
the
m
succour
?
Hence
,
th
e
secon
d
par
t
o
f
th
e
vers
e
shoul
d
b
e
interprete
d
accordin
g
t
o
th
e
sens
e
o
f
warnin
g
expresse
d
i
n
th
e
firs
t
par
t
(yahan
siyaq-i-kalam
chunke
tanbih
ka
hai
is
wajh
se
tanbih
ke
pahlu
ko
khas
taur
par
numayan
farmaya,
ibid
,
p
.
202)
.
Anothe
r
exampl
e
o
f
thi
s
approac
h
ca
n
b
e
foun
d
i
n
Islahi'
s
discussio
n
o
f
a
phras
e
fro
m
vers
e
19
:
Ye
t
a
s
soo
n
a
s
th
e
dange
r
ha
s
passed
,
the
y
wil
l
assai
l
yo
u
(believers
)
wit
h
shar
p
tongues
,
begrudgin
g
yo
u
al
l
tha
t
i
s
good
!
Sinc
e
th
e
overal
l
contex
t
i
s
th
e
attitud
e
take
n
b
y
th
e
hypocrite
s
durin
g
th
e
wa
r
o
f
th
e
confederates
,
Islah
i
say
s
tha
t
th
e
word
s
"wit
h
shar
p
tongues
"
refer
s
t
o
th
e
avaric
e
wit
h
whic
h
thes
e
people
,
wh
o
considere
d
themselve
s
Musli
m
soldiers
,
fough
t
ove
r
th
e
plunde
r
(agar
mal-i-ghanimat
hath
aye
to
is
ki
tarn'
mein
ye
zaban
ke
ghazi
sab
ko
hadif-i-muta
'n
ban
dalenge,
ibid
,
p
.
206)
.
I
n
thi
s
way
,
Islah
i
place
s
th
e
phras
e
i
n
it
s
prope
r
context
.
41
6

423. Islah
i
als
o
indicate
s
tha
t
th
e
contex
t
(mauqa'
o
mahal)
determine
s
th
e
particula
r
meanin
g
o
f
a
word
,
especiall
y
whe
n
tha
t
wor
d
ha
s
man
y
possibl
e
meanings
.
Fo
r
example
,
th
e
wor
d
nahba
i
n
vers
e
2
3
ca
n
hav
e
an
y
on
e
o
f
th
e
followin
g
meanings
:
resolve
,
purpose
,
promis
e
etc
.
Ima
m
Bukhari
ha
s
sai
d
tha
t
th
e
meanin
g
i
s
"covenant"
,
which
,
accordin
g
t
o
Islahi
,
i
s
th
e
correc
t
meanin
g
accordin
g
t
o
th
e
contex
t
(ye
tafsir
lafz
ki
ruh
aur
mauqa'
o
mahal
ke
muqtaziyat
ke
bilkul
mutabiq
hai,
ibid
,
p
.
210)
.
Islah
i
als
o
refer
s
t
o
th
e
socia
l
contex
t
o
f
th
e
Sura
h
i
n
term
s
o
f
it
s
background
(in
ayat
ka
pas
manzar,
ibid
,
p
.
215)
.
H
e
disagree
s
wit
h
earlie
r
commentator
s
wh
o
describ
e
th
e
backgroun
d
o
f
verse
s
28-2
9
i
n
term
s
o
f
th
e
condition
s
o
f
prosperit
y
tha
t
existe
d
i
n
Medin
a
afte
r
th
e
conques
t
o
f
Mecca,
20
4
promptin
g
th
e
wive
s
o
f
th
e
Prophe
t
t
o
articulat
e
thei
r
ow
n
expectation
s
o
f
a
mor
e
comfortabl
e
lif
e
(azwaj
ne
bhi
ap
se
mutalabah
kiya
ke
in
ko
bhi
zindagi
ki
rahaton
aur
zinaton
se
mutamatt
'a hone
ka
mauqa'
diajaye,
ibid
,
pp
.
215-216)
.
Earlie
r
commentator
s
ar
e
o
f
th
e
opinio
n
tha
t
verse
s
28-2
9
wer
e
reveale
d
a
s
a
repriman
d
fo
r
th
e
wive
s
o
f
th
e
Prophe
t
(in
ke
is
mutalabah
par
bataur-i-
'itab
ye
ayat
nazil
huen,
ibid
,
p
.
216)
.
Islah
i
dismisse
s
thi
s
"occasio
n
o
f
revelation
"
a
s
unsuitabl
e
fo
r
severa
l
reason
s
(ye
shone
nuzul
hamare
nazdik
qabil-i-tawajjeh
nahin
hai,
ibid)
,
insistin
g
tha
t
w
e
nee
d
t
o
examin
e
th
e
rea
l
condition
s
tha
t
existe
d
a
t
th
e
tim
e
i
n
orde
r
t
o
understan
d
th
e
tru
e
contex
t
o
f
thes
e
verse
s
(ham
yahan
is
surah
ki
roshni
mein
waqt
ke
baz
khas
halat
ki
taraf
isharah
karenge
jin
se
in
ayat
ka
sahih
mauqa'
o
mahal
samajhne
mein
madad
milegi,
ibid)
.
Basin
g
hi
s
ow
n
comment
s
abou
t
th
e
situatio
n
int
o
whic
h
thes
e
verse
s
wer
e
reveale
d
o
n
a
n
overvie
w
o
f
th
e
whol
e
Surah
,
Islah
i
highlight
s
th
e
influenc
e
o
f
th
e
hypocrite
s
o
n
th
e
nascen
t
communit
y
(is
puri
surah
par
tadabbur
karne
se
ma
'lum
hota
hai
ke
is
daw
mein
munafikin
ki
resha
dawaniyon
.
.
.
bahut
barh
gayi
thiy,
ibid)
.
Islah
i
say
s
tha
t
th
e
hypocrite
s
wer
e
eve
n
directin
g
thei
r
mischie
f
a
t
th
e
privat
e
lif
e
o
f
th
e
Prophe
t
(gharelu
zindagi
ke
sukun
ko
darham
barham
karne
ke
liye
bhi
bari
khatarnak
muhim
chala
rakhi
thiy,
ibid)
.
H
e
goe
s
o
n
t
o
describ
e
a
t
lengt
h
ho
w
som
e
wome
n
wer
e
tellin
g
th
e
wive
s
o
f
th
e
Prophe
t
tha
t
the
y
wer
e
missin
g
ou
t
o
n
th
e
comfort
s
o
f
lif
e
an
d
that
,
i
f
th
e
Prophe
t
divorce
d
them
,
th
e
wealth
y
an
d
th
e
leader
s
o
f
societ
y
woul
d
soo
n
marr
y
the
m
an
d
mak
e
the
m
th
e
env
y
o
f
other
s
(bare
bare
rais
aur
sardar
ap
logon
se
nikah
karenge
aur
ap
logon
ki
zindagiyan
qabil-i-rashk
ho
jayenge,
ibid)
.
Islah
i
say
s
tha
t
late
r
verse
s
wil
l
describ
e
Thes
e
verse
s
refe
r
t
o
th
e
prosperou
s
condition
s
tha
t
existe
d
i
n
Medin
a
before
th
e
conques
t
o
f
Mecca
.
41
7

424. ho
w
wicke
d
intrigue
s
wer
e
instigate
d
b
y
visit
s
t
o
th
e
home
s
o
f
th
e
Prophet'
s
wive
s
(waswasah
andazi
ki
zarur
koshish
karte,
ibid
,
p
.
217
)
an
d
h
e
draw
s
o
n
simila
r
evidenc
e
provide
d
i
n
Sura
h
An
Nur
(cf
.
ibid)
.
Islah
i
say
s
tha
t
verse
s
28-2
9
wer
e
reveale
d
int
o
thi
s
situatio
n
(ye
halat
they
jin
mein
ye
ayat
utri
ha
in,
ibid)
.
Instea
d
o
f
addressin
g
th
e
hypocrite
s
directly
,
thes
e
verse
s
ar
e
addresse
d
t
o
th
e
Prophe
t
an
d
t
o
hi
s
wive
s
(cf
.
ibid)
.
Islah
i
say
s
tha
t
sometime
s
a
repriman
d
i
n
th
e
Qur'a
n
i
s
no
t
mean
t
fo
r
th
e
person
s
t
o
who
m
th
e
vers
e
i
s
addresse
d
bu
t
t
o
someon
e
els
e
(is
mein
koi
'itab
muzmar
hota
hai
to
is
ka
rukh
kisi
aur
tarafhota
hai,
ibid)
.
W
e
nee
d
t
o
reflec
t
o
n
thes
e
verse
s
wit
h
thi
s
backgroun
d
i
n
min
d
(ye
pas
manzar
ko
samne
rakh
kar,
ibid
)
i
n
orde
r
t
o
understan
d
th
e
rea
l
purpos
e
o
f
th
e
Qur'an
,
which
,
i
n
thi
s
context
,
i
s
twofold
.
Firstly
,
th
e
Qur'a
n
pu
t
a
n
en
d
t
o
th
e
underhan
d
doing
s
o
f
th
e
hypocrite
s
i
n
th
e
communit
y
(quran
ne
.
.
.
munafikin
ki
in
resha
dawaniyon
ka
hamesha
ke
liye
sadde
bob
kar
dia,
ibid
.
p
.
218
)
an
d
secondly
,
th
e
Qur'a
n
establishe
d
th
e
sincerit
y
o
f
the wive
s
o
f
th
e
Prophe
t
(azwaj
mutahharat
sab
bila
istasna
allahu
o
rasul
aur
akhirat
ki
talib
thiy,
ibid)
.
Similarly
,
vers
e
3
0
i
s
addresse
d
t
o
th
e
Prophet'
s
wive
s
(barah-i-rast
azwaj
-
i-nabi
razi
allahu
'anhum
mukhatab
kar
ke,
ibid
,
p
.
219
)
bu
t
th
e
vers
e
mus
t
b
e
understoo
d
accordin
g
t
o
it
s
socia
l
context
,
namely
,
th
e
persisten
t
underhan
d
conduc
t
o
f
th
e
hypocrites
:
O
wive
s
o
f
th
e
Prophet
!
I
f
an
y
o
f
yo
u
wer
e
t
o
becom
e
guilt
y
o
f
manifestl
y
immora
l
conduct
,
doubl
e
(tha
t
o
f
othe
r
sinners
)
woul
d
b
e
he
r
sufferin
g
(i
n
th
e
hereafter)
:
fo
r
tha
t
i
s
indee
d
eas
y
fo
r
God
.
Instea
d
o
f
understandin
g
thi
s
vers
e
t
o
b
e
suggestin
g
th
e
possibilit
y
o
f
immora
l
conduc
t
o
n
th
e
par
t
o
f
th
e
wive
s
o
f
th
e
Prophet
,
Islah
i
say
s
tha
t
th
e
vers
e
remind
s
thes
e
wive
s
o
f
thei
r
profoun
d
responsibilit
y
o
n
accoun
t
o
f
thei
r
hig
h
statu
s
(in
ka
darjah
o
martabah
bhi
bahut
uncha
hai
aur
. .
.
in
ki
zimmadariyan
bhi
bahut
bhari
hain,
ibid
)
an
d
warn
s
the
m
o
f
th
e
evi
l
purpose
s
o
f
th
e
hypocrite
s
(munafikin
o
mufsad
ke
makhfi
iradon
ko,
ibid)
.
Islah
i
say
s
tha
t
th
e
hypocrite
s
wer
e
ben
t
o
n
spreadin
g
scanda
l
i
n
th
e
communit
y
t
o
discredi
t
th
e
believer
s
(musalmanon
ki
akhlaqi
sakh
barbad
ho,
ibid)
.
Hence
,
Islah
i
bring
s
ou
t
th
e
meanin
g
o
f
th
e
vers
e
b
y
placin
g
i
t
i
n
th
e
socia
l
contex
t
o
f
the Surah
.
A
simila
r
vie
w
o
f
th
e
socia
l
circumstance
s
o
f
th
e
tim
e
allow
s
Islah
i
t
o
interpre
t
vers
e
3
2
accordin
g
t
o
th
e
nee
d
fo
r
caution
:
41
8

425. O
wive
s
o
f
th
e
Prophet
!
Yo
u
ar
e
no
t
lik
e
an
y
o
f
th
e
(other
)
women
,
provide
d
tha
t
yo
u
remai
n
(truly
)
consciou
s
o
f
God
.
Hence
,
b
e
no
t
over-sof
t
i
n
you
r
speech
,
les
t
an
y
whos
e
hear
t
i
s
disease
d
shoul
d
b
e
move
d
t
o
desir
e
(you)
:
but
,
withal
,
spea
k
i
n
a
kindl
y
way
.
Th
e
phrase
:
"an
y
whos
e
hear
t
i
s
diseased
"
refer
s
t
o
th
e
evi
l
intention
s
o
f
th
e
hypocrite
s
(wo
kinah
o
hasad
murad
haijo
ashrar
munafikin
.
. .
apne
dilon
mein
rakhte
they,
ibid
,
p
.
221)
.
I
n
a
simila
r
way
,
Islah
i
interpret
s
th
e
nex
t
vers
e
a
s
indicatin
g
tha
t
certai
n
wome
n
a
t
th
e
tim
e
wer
e
tryin
g
t
o
evok
e
th
e
sam
e
desire
s
an
d
longing
s
i
n
th
e
heart
s
o
f
th
e
wive
s
o
f
th
e
Prophe
t
a
s
the
y
foun
d
i
n
themselve
s
(munafik
'auraten
.
. .
isi
tarah
ke
arman
paida
karne
ki
koshish
kar
rahi
thiyjis
tarah
ke
arman
in
ke
apne
dilon
mein
they,
ibid)
.
S
o
th
e
vers
e
tell
s
th
e
wive
s
o
f
th
e
Prophe
t
(azwaj
nabi
razi
allahu
'anhum
ko
khitab
kar
ke,
ibid
,
p
.
222
)
t
o
avoi
d
thes
e
temptation
s
b
y
remainin
g
indoors
,
wherea
s
th
e
actua
l
purpos
e
o
f
th
e
vers
e
i
s
t
o
sho
w
contemp
t
fo
r
th
e
prevalen
t
custom
s
o
f
societ
y
(waqt
ki
begumat
ke
riwayat
par
ta
'riz
aur
in
ki
tahqir
hai,
ibid)
.
Islah
i
argue
s
tha
t
th
e
wive
s
o
f
th
e
Prophe
t
woul
d
neve
r
b
e
tempte
d
t
o
g
o
outdoor
s
accordin
g
t
o
th
e
fashio
n
o
f
contemporar
y
societ
y
{jahiliyyat
ki
'auraton
ki
tarah,
ibid)
.
Islah
i
i
s
convinced
,
contrar
y
t
o
th
e
opinio
n
o
f
man
y
earlie
r
commentator
s
(hamare
mufasarin,
ibid
)
tha
t
th
e
vers
e
proclaim
s
th
e
en
d
o
f
tha
t
corrup
t
society
,
whic
h
th
e
hypocrite
s
wer
e
hopin
g
woul
d
outlas
t
th
e
appearanc
e
o
f
Isla
m
(isjahili
tahzib
ke
khatm
hone
ki
taraf
isharah
haijis
ko
munafikin
o
munafikat.
.
.
ye
umid
liye
baithe
they
ke
.
. .
ye
baqi
rahegi,
ibid)
.
Islahi'
s
understandin
g
th
e
socia
l
contex
t
enable
s
hi
m
t
o
mak
e
som
e
specifi
c
conclusion
s
(cf
.
ibid
,
p
.
223)
.
W
e
shal
l
discus
s
thes
e
conclusion
s
i
n
th
e
followin
g
section
.
Transcendin
g
th
e
Specifi
c
Contex
t
A
s
w
e
sa
w
i
n
Islahi'
s
discussion
s
o
f
previou
s
Surahs
,
h
e
i
s
als
o
inten
t
her
e
o
n
th
e
basi
c
o
r
cor
e
teachin
g
o
f
th
e
Surah
.
Regardin
g
vers
e
33
,
thi
s
basi
c
teachin
g
ha
s
alread
y
emerge
d
fro
m
th
e
foregoin
g
analysi
s
o
f
th
e
specifi
c
contex
t
accordin
g
t
o
Islah
i
(is
ayat
ki
asl
ta
'lim
ki
wazahat
to
upar
ki
satron
mein
ho
chuki
hai,
ibid
,
p
.
223)
.
Bu
t
h
e
add
s
th
e
followin
g
point
s
b
y
wa
y
o
f
conclusion
:
1
.
Th
e
firs
t
i
s
tha
t
a
woman'
s
principa
l
are
a
o
f
activit
y
i
s
insid
e
he
r
ow
n
hous
e
(ekye
ke
'aurat
ka
asl
dairah
kar
is
ka
ghar
hai,
ibid)
.
2
.
Th
e
secon
d
poin
t
i
s
tha
t
a
woma
n
wh
o
leave
s
th
e
hous
e
wit
h
he
r
fac
e
mad
e
u
p
doe
s
no
t
represen
t
progres
s
(
'aurato
n
bana
o
singar
kar
ke
gharon
se
bahar
niklna
tahzib
ki
tariqi
ki
nishani
nahin
hai,
ibid)
.
41
9

426. 3
.
Th
e
vers
e
i
s
a
categorica
l
statemen
t
(nas
qat'i,
ibid
)
wit
h
parallel
s
throughou
t
th
e
Qur'a
n
(is
ki
naziren
bhi
maujud
hain,
ibid)
.
Bu
t
th
e
vers
e
ma
y
no
t
b
e
applie
d
t
o
anyon
e
othe
r
tha
n
th
e
wive
s
o
f
th
e
Prophe
t
(kisi
aur
ko
murad
lene
ki
koi
gunjaish
nahin
hai,
ibid)
.
Th
e
vers
e
ma
y
onl
y
appl
y
t
o
other
s
i
n
a
derive
d
o
r
implie
d
sens
e
(dusron
ki
shumuliyat
is
mein
ho
sakti
hai
to
aslan
nahin
balke
tab'an
o
zamnan
ho
sakti
hai,
ibid)
.
Sinc
e
Islah
i
doe
s
no
t
clarif
y
wha
t
h
e
mean
s
b
y
th
e
phras
e
"i
n
a
derive
d
o
r
implie
d
sense"
,
i
t
remain
s
unclea
r
ho
w
vers
e
3
3
ca
n
refe
r
t
o
anyon
e
othe
r
th
e
wive
s
o
f
th
e
Prophet
.
Furthermore
,
vers
e
3
4
i
s
als
o
clearl
y
addresse
d
t
o
th
e
Prophet'
s
wives
:
An
d
bea
r
i
n
min
d
al
l
tha
t
i
s
recite
d
i
n
you
r
home
s
o
f
God'
s
message
s
an
d
(His
)
wisdom
:
fo
r
Go
d
i
s
unfathomabl
e
(i
n
Hi
s
wisdom)
,
all
-
aware
.
Ye
t
Islah
i
make
s
genera
l
statement
s
abou
t
th
e
rol
e
o
f
wome
n
i
n
th
e
home
,
whic
h
ar
e
intende
d
fo
r
al
l
believin
g
wome
n
(jis
tarah
mardon
ki
rahnumai
ke
liye
hui
thiy
isi
tarah
'auraton
ke
liye
bhi
hui
thiy,
ibid)
.
Hi
s
observation
s
abou
t
th
e
divisio
n
o
f
"private
"
an
d
"public
"
lif
e
(cf
.
ibid
)
an
d
th
e
specia
l
"mission
"
(cf
.
ibid
,
p
.
224
)
o
f
th
e
wive
s
o
f
th
e
Prophe
t
ar
e
mean
t
fo
r
al
l
women
.
Specifically
,
th
e
dut
y
o
f
th
e
Prophet'
s
wive
s
i
n
th
e
hom
e
(agar
tumhari
duty
gharon
ke
andar
se
muta'alliq
hai,
ibid
)
i
s
mean
t
t
o
b
e
a
mirro
r
fo
r
a
woman'
s
dut
y
durin
g
ever
y
perio
d
an
d
culture
.
Significantly
,
Islah
i
say
s
tha
t
vers
e
3
5
i
s
als
o
addresse
d
t
o
th
e
wive
s
o
f
th
e
Prophe
t
bu
t
i
s
mean
t
fo
r
al
l
section
s
o
f
Islami
c
societ
y
(khitab
khas
taur
par
azwaj
mutahharat
se
hai,
niz
maqsud
islami
mu'sharah
ke
ajzae
tarkibi
ko
batana
hai,
ibid)
.
Th
e
questio
n
remain
s
a
s
t
o
wha
t
exten
t
a
vers
e
addresse
d
t
o
a
certai
n
grou
p
o
f
peopl
e
i
n
th
e
pas
t
ca
n
hav
e
suc
h
universa
l
implications
.
Islah
i
provide
s
a
length
y
discussio
n
i
n
hi
s
commentar
y
o
n
vers
e
5
0
tha
t
stipulate
s
th
e
kin
d
o
f
marriag
e
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wa
s
allowe
d
t
o
embar
k
on
.
Islah
i
begin
s
b
y
referrin
g
t
o
th
e
objection
s
o
f
th
e
hypocrite
s
regardin
g
th
e
Prophet'
s
marriag
e
t
o
Zaynab,
namely
,
tha
t
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
ha
d
on
e
la
w
fo
r
himsel
f
an
d
anothe
r
fo
r
th
e
communit
y
(munafikin
ne
.
.
.
ye
e
'tiraz
bhi
utaya
ke
ap
ne
apne
liye
alag
shari
'at
bana
rakhi
hai,
ibid
,
p
.
254)
.
Wherea
s
th
e
Muslim
s
wer
e
tol
d
t
o
limi
t
thei
r
wive
s
t
o
four
,
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wa
s
exempte
d
fro
m
thi
s
restrictio
n
(ap
ne
apne
ap
ko
is pabandi
se
bala
rakha,
ibid)
.
Basin
g
hi
s
descriptio
n
o
n
account
s
externa
l
t
o
th
e
Qur'a
n
(riwayat
se
ma'lum
hota
hai,
ibid
,
p
.
255)
,
Islah
i
repeat
s
wha
t
h
e
ha
d
sai
d
earlie
r
abou
t
th
e
mor
e
comfortabl
e
life-styl
e
42
0

427. availabl
e
fo
r
th
e
wive
s
o
f
th
e
Prophe
t
i
f
the
y
divorce
d
th
e
Prophe
t
an
d
marrie
d
prominen
t
citizen
s
instead
.
I
n
contrast
,
Islah
i
describe
s
th
e
simplicit
y
o
f
th
e
Prophet'
s
househol
d
an
d
th
e
demand
s
tha
t
wer
e
mad
e
o
f
th
e
Prophet'
s
wive
s
wh
o
wer
e
expecte
d
t
o
sacrific
e
themselve
s
entirel
y
fo
r
th
e
Prophet'
s
missio
n
(apni
zindagi
ka
har
arman
qurban
kar
dene
ke
liye
taiyar
hon,
ibid)
.
Wit
h
thes
e
condition
s
i
n
mind
,
Islah
i
conclude
s
tha
t
th
e
Prophe
t
coul
d
marr
y
an
y
wome
n
wh
o
wer
e
prepare
d
t
o
liv
e
i
n
suc
h
simplicit
y
an
d
wit
h
suc
h
commitmen
t
(is
wajh
se
allah
ta
'ala
ne
.
.
.
hazur
ko
ye
ijazat
di,
ibid)
.
A
s
regard
s
permissio
n
t
o
marr
y
mor
e
tha
n
fou
r
wives
,
thi
s
wa
s
necessar
y
fo
r
religiou
s
an
d
socia
l
consideration
s
(dini
aur
milli
masala
ki
khatir
ye
ijazat
ap
ko
'ata formal
haL
ibid
,
p
.
256)
.
Islah
i
hold
s
tha
t
vers
e
5
0
wa
s
reveale
d
afte
r
th
e
Prophet'
s
marriag
e
wit
h
Zaynab
(zainab
ke
nikah
ke
ba'dnazil
hui
hai,
ibid
,
p
.
257
)
a
s
a
respons
e
t
o
th
e
doubt
s
an
d
suspicion
s
tha
t
wer
e
bein
g
raise
d
i
n
th
e
mind
s
o
f
th
e
communit
y
(dusre
nek
niyat
logon
ke
andar
bhi
shubahat
paida
karne
ka
imkan
tha.
is
imkan
ke
sadde
bob
ke
liye
allah
ta
'ala
.
. .
wazeh
farma
dia,
ibid)
.
I
n
short
,
Islah
i
explain
s
th
e
specia
l
permissio
n
give
n
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
regardin
g
hi
s
marriages
,
a
s
i
t
i
s
articulate
d
i
n
verse
s
50-52
,
i
n
term
s
o
f
th
e
socia
l
an
d
religiou
s
contex
t
o
f
th
e
communit
y
(ye
sare
nikah
aslan
maslahat-i-din
ke
liye
they,
ibid)
.
Sinc
e
th
e
primar
y
functio
n
o
f
th
e
Prophet'
s
marriage
s
wa
s
religiou
s
(peghambar
ke
sath
in
ka
asl
ta
'alluq
sirf
miyan
biwi
ka
nahin
balke
khidmat-i-din
ka
hai,
ibid
,
p
.
258)
,
th
e
Prophet'
s
marriage
s
wer
e
differen
t
i
n
kin
d
fro
m
th
e
res
t
o
f
th
e
community
.
Th
e
Prophe
t
neede
d
th
e
freedo
m
t
o
relat
e
wit
h
hi
s
wive
s
accordin
g
t
o
th
e
demand
s
o
f
hi
s
bus
y
lif
e
(apne
masruflamhat
mein
se
peghambar
jo
kuchjis
ko
bakhsh
denge
wo
isi
par
qana
't
karenge,
ibid)
.
Sinc
e
thi
s
wa
s
a
specia
l
privileg
e
fo
r
th
e
Prophet
,
Islah
i
explain
s
th
e
reaso
n
fo
r
thi
s
privileg
e
i
n
term
s
o
f
th
e
socia
l
an
d
religiou
s
contex
t
o
f
th
e
time
.
H
e
make
s
n
o
attemp
t
t
o
relat
e
thes
e
verse
s
t
o
th
e
lif
e
o
f
th
e
communit
y
today
.
A
s
w
e
hav
e
seen
,
Islah
i
view
s
al
l
thes
e
verse
s
i
n
th
e
ligh
t
o
f
th
e
contex
t
a
t
th
e
tim
e
o
f
revelation
.
However
,
h
e
suddenl
y
launche
s
int
o
a
descriptio
n
o
f
condition
s
i
n
th
e
moder
n
worl
d
durin
g
hi
s
discussio
n
o
f
vers
e
53
.
Whil
e
th
e
firs
t
par
t
o
f
th
e
vers
e
clearl
y
refer
s
t
o
th
e
attitud
e
o
f
th
e
hypocrite
s
i
n
th
e
pas
t
(is
ke
pas
pardah
wohi
munafikin
hain,
ibid
,
p
.
263)
,
Islah
i
discusse
s
th
e
secon
d
par
t
i
n
term
s
o
f
presen
t
circumstances
:
42
1

428. An
d
(a
s
fo
r
th
e
Prophet'
s
wives,
)
wheneve
r
yo
u
as
k
the
m
fo
r
anythin
g
tha
t
yo
u
need
,
as
k
the
m
fro
m
behin
d
a
screen
:
thi
s
wil
l
bu
t
deepe
n
th
e
purit
y
o
f
you
r
heart
s
an
d
theirs
.
Disregardin
g
th
e
wive
s
o
f
th
e
Prophe
t
a
s
th
e
obviou
s
addressee
s
o
f
thi
s
verse
,
Islah
i
turn
s
t
o
th
e
conditio
n
o
f
mankin
d
i
n
genera
l
(dil
hi
wo
chiz
hai
jis
par
insan
ki
tamam
akhlaqi
sehhat
ka
inhisar
hai,
ibid
,
p
.
264)
.
Mor
e
explicitly
,
Islah
i
discusse
s
moder
n
attitude
s
t
o
dres
s
(is
zamane
ke
mudda
'iyan-i-tahzib
apne
kapron
ki
safai
ka
to
bara
ehtimam
rakhte
hain,
ibid)
.
I
n
th
e
nex
t
paragraph
,
however
,
Islah
i
abandon
s
thes
e
genera
l
observation
s
an
d
return
s
t
o
th
e
specifi
c
contex
t
(zahir
hai
ke
ye
munafikin
hi
they,
ibid
,
p
.
265)
.
Anothe
r
interestin
g
exampl
e
o
f
a
n
attemp
t
b
y
Islah
i
t
o
exten
d
th
e
applicatio
n
o
f
a
specifi
c
injunctio
n
abou
t
th
e
veilin
g
o
f
wome
n
t
o
th
e
presen
t
da
y
i
s
t
o
b
e
foun
d
i
n
hi
s
discussio
n
o
f
vers
e
59
:
O
Prophet
!
Tel
l
th
y
wive
s
an
d
th
y
daughters
,
a
s
wel
l
a
s
al
l
(other
)
believin
g
women
,
tha
t
the
y
shoul
d
dra
w
ove
r
themselve
s
som
e
o
f
thei
r
oute
r
garment
s
(whe
n
i
n
public)
:
thi
s
wil
l
b
e
mor
e
conduciv
e
t
o
thei
r
bein
g
recognize
d
(a
s
decen
t
women
)
an
d
no
t
annoyed
.
Bu
t
(withal,
)
Go
d
i
s
indee
d
much-forgiving
,
a
dispense
r
o
f
grace
!
Islah
i
begin
s
b
y
explainin
g
th
e
pas
t
contex
t
o
f
th
e
verse
.
H
e
say
s
that
,
durin
g
tha
t
period
,
ther
e
wer
e
peopl
e
wh
o
wer
e
makin
g
variou
s
excuse
s
t
o
tak
e
advantag
e
o
f
wome
n
(is
zamana
mein
medina
mein
.
. .
sharir
logon
ke
liye
'azr
ke
mauaq'e
bahut
they,
ibid
,
p
.
270)
.
Th
e
veilin
g
o
f
wome
n
frustrate
d
th
e
evi
l
design
s
o
f
thes
e
peopl
e
(is
qism
ke
bahanon
ki
rah
masdud
ho
gayi,
ibid)
.
Ye
t
Islah
i
goe
s
o
n
t
o
asser
t
tha
t
th
e
injunctio
n
abou
t
th
e
veilin
g
o
f
wome
n
wa
s
no
t
mean
t
t
o
b
e
onl
y
a
temporal
precautio
n
(ye
ghalat
fahmi
na
ho
ke
ye
ek
waqti
tadbir
thiy
.
.
.
aur
ab
is
ki
zarurat
baqi
nahin
rahi,
ibid)
.
I
t
i
s
tru
e
tha
t
law
s
ar
e
alway
s
reveale
d
i
n
a
particula
r
situatio
n
(sab
muharrikat
ke
taht
hi
nazil
hue
hain,
ibid
)
bu
t
thi
s
doe
s
no
t
mea
n
tha
t
thes
e
law
s
ca
n
b
e
disregarde
d
a
s
soo
n
a
s
th
e
situatio
n
ha
s
change
d
(wo
muharrikat
na
hon
to
wo
ahkam
kal
'adam
ho
jayen,
ibid)
.
I
n
short
,
th
e
veilin
g
o
f
wome
n
i
s
a
clea
r
injunctio
n
i
n
th
e
Qur'a
n
(quran
majid
mein
is
ka
hukm
nihayat
wazeh
alfaz
mein
maujud
hai,
ibid
,
p
.
269
)
abou
t
whic
h
ther
e
nee
d
b
e
n
o
furthe
r
doub
t
(cf
.
ibid)
.
Islah
i
add
s
tha
t
th
e
nee
d
fo
r
chastit
y
i
s
al
l
th
e
mor
e
eviden
t
i
n
today'
s
worl
d
(cf
.
ibid
,
p
.
270)
.
I
n
thi
s
discussion
,
Islah
i
ha
s
move
d
fro
m
th
e
specifi
c
t
o
th
e
genera
l
an
d
fro
m
a
contex
t
i
n
th
e
pas
t
t
o
tha
t
o
f
th
e
moder
n
worl
d
withou
t
avertin
g
t
o
th
e
change
s
i
n
discours
e
tha
t
mus
t
tak
e
place
.
42
2

429. Th
e
Wa
y
o
f
Go
d
A
s
w
e
sa
w
i
n
discussion
s
o
f
previou
s
Surahs
,
Islah
i
use
s
a
concep
t
h
e
call
s
th
e
completio
n
o
f
revelatio
n
(itmam-i-hujjat,
ibid
)
i
n
orde
r
t
o
explai
n
th
e
Da
y
o
f
Judgmen
t
an
d
th
e
rewar
d
an
d
punishmen
t
tha
t
follow
s
(is
itmam-i-
hnjjat
ke
baghair
agar
allah
ta
'ala
logon
ko
in
ki
gumrahi
par
saza
deta
to
ye
chiz
is
ke
'adl
o
rahmat
ke
khilafhoti,
ibid).
20
5
Furthermore
,
i
n
orde
r
t
o
discus
s
th
e
universa
l
implication
s
o
f
th
e
Surah
,
Islah
i
make
s
us
e
o
f
anothe
r
concep
t
calle
d
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi).
Thi
s
concep
t
throw
s
ligh
t
o
n
thos
e
verse
s
tha
t
spea
k
o
f
th
e
trial
s
tha
t
believer
s
mus
t
endure
.
Fo
r
example
,
vers
e
1
1
expresse
s
God'
s
wa
y
o
f
testin
g
th
e
faithfu
l
(ye
imtehan
allah
ta
'ala
ki
sunnat
hai,
ibid
,
p
.
200)
.
Similarly
,
vers
e
2
2
say
s
tha
t
th
e
wa
y
t
o
succes
s
i
s
t
o
endur
e
th
e
trial
s
tha
t
preced
e
i
t
(kamyabi
ki
manzil
ko
pahunchne
se
pahle
in
ko
nihayat
sabr
azma
imtehanon
se
guzarna
parega,
ibid
,
p
.
209).
20
6
Accordin
g
t
o
vers
e
24
,
th
e
trial
s
tha
t
afflic
t
mankin
d
ar
e
i
n
accordanc
e
wit
h
"th
e
wa
y
o
f
God
"
(allah
t
'ala
ki
mashiyat
is
ki
hikmat
aur
is
ki
sunnat
ke
mutabiq
hai,
ibid
,
p
.
210)
.
Th
e
ide
a
o
f
"th
e
wa
y
o
f
God
"
(sunnat-i-ilahi)
an
d
th
e
accompanyin
g
concep
t
o
f
th
e
completio
n
o
f
evidenc
e
fo
r
belie
f
i
n
th
e
messag
e
o
f
th
e
Qur'a
n
(itmam-i-hujjat)
clarif
y
th
e
verse
s
relate
d
specificall
y
t
o
th
e
wive
s
o
f
th
e
Prophet
.
Sinc
e
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
bring
s
th
e
fullnes
s
o
f
revelatio
n
i
n
perso
n
(rasul
itmam-i-hujjat
ka
sab
se
bara
zari
'ah
hai,
ibid
,
220)
,
hi
s
wive
s
wil
l
b
e
subjec
t
t
o
stric
t
accountabilit
y
(is
wajh
se
in
se
mauakhazah
sakht
hoga,
ibid)
.
Islah
i
relie
s
o
n
th
e
concep
t
o
f
"th
e
wa
y
o
f
God
"
t
o
explai
n
an
d
t
o
justif
y
wha
t
th
e
Qur'a
n
say
s
i
n
relatio
n
t
o
th
e
wive
s
o
f
th
e
Prophe
t
(allah
ta'ala
ki
sunnat
yahi
hai
aur
ye
bilkul
mabni
bar
'adl
o
hikmat
hai,
ibid)
.
Moreover
,
vers
e
3
8
i
s
a
sourc
e
o
f
persona
l
consolatio
n
(tasalli,
ibid
,
p
.
237
)
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
becaus
e
th
e
trial
s
h
e
endure
s
ar
e
i
n
keepin
g
wit
h
"th
e
wa
y
o
f
God
"
(ye
allah
ta
'ala
ki
sunnat
hai,
ibid)
.
Thes
e
trial
s
provid
e
a
usefu
l
trainin
g
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
ar
e
al
l
par
t
o
f
God'
s
pla
n
(is
tar
ah
ki
mushkilat
jo
pesh
ati
hainye
in
ki
tarbiyat
aur
imtehan
ke
liye
pesh
ati
hain
aur
thik
thik
khuda
ke
muqarrar
kardah
20
5
Islah
i
refer
s
th
e
reade
r
t
o
vers
e
2
4
an
d
t
o
verse
s
37-4
0
o
f
this Sura
h
fo
r
furthe
r
discussio
n
o
f
this concep
t
(cf
.
ibid
.
p
.
192)
.
H
e
als
o
draw
s
th
e
reader'
s
attentio
n
t
o
hi
s
discussio
n
o
f
vers
e
16
5
o
f
Sura
h
An
Nisa.
:0(
A
T
o
illustrat
e
thi
s
concep
t
("th
e
wa
y
o
f
God") eve
n
further
,
Islah
i
refer
s
t
o
vers
e
21
4
o
f
Sura
h
Al
Baqarah
an
d
t
o
verse
s
2-
3
o
f
Sura
h
Al
Angkabut
(I'S
I
sunnat
ki
taraf,
ibid
,
p
.
209)
.
Moreover
,
verse
s
3
8
an
d
vers
e
6
2
o
f
this Sura
h
mak
e
specia
l
reference
s
t
o
thi
s
concept
.
42
3

430. program
ke
mutabiq
pesh
ati
hain,
ibid)
.
I
n
conclusion
,
thes
e
tw
o
concept
s
hel
p
t
o
reinforc
e
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
b
y
explainin
g
th
e
situatio
n
o
f
the Prophe
t
(peac
e
b
e
upo
n
him
)
i
n
relatio
n
t
o
hi
s
wive
s
an
d
i
n
relatio
n
t
o
th
e
missio
n
entruste
d
t
o
hi
m
throug
h
th
e
Qur'an
.
Source
s
Externa
l
t
o
th
e
Qur'a
n
Islahi'
s
styl
e
o
f
writin
g
i
n
thi
s
Sura
h
seem
s
t
o
hav
e
bee
n
influence
d
b
y
th
e
book
s
o
f
histor
y
an
d
traditio
n
tha
t
h
e
mentions
,
fo
r
hi
s
descriptio
n
o
f
th
e
contex
t
o
f
thes
e
verse
s
i
s
ver
y
detaile
d
an
d
specific
.
Thi
s
i
s
especiall
y
clea
r
fro
m
hi
s
discussio
n
o
n
vers
e
26
:
An
d
H
e
brough
t
dow
n
fro
m
thei
r
stronghold
s
thos
e
o
f
the follower
s
o
f
earlie
r
revelatio
n
wh
o
ha
d
aide
d
th
e
aggressors
,
an
d
cas
t
terro
r
int
o
thei
r
hearts
:
som
e
yo
u
slew
,
an
d
som
e
yo
u
mad
e
captive
.
Thi
s
vers
e
i
s
a
referenc
e
t
o
th
e
particula
r
historica
l
occasio
n
whe
n
a
decisio
n
wa
s
mad
e
t
o
kil
l
al
l
fightin
g
me
n
an
d
t
o
tak
e
th
e
res
t
int
o
captivit
y
(hazrat
sa'd
nefaislah
kiya
ke
in
ke
tamam
qabil-i-jang
afradqatl
kar
diajayen
aur
baqiyah
ko
laundi
ghulam
bana
liyajaye
.
.
.
isi
waqi'ah
ki
tar
af
ay
at
mein
isharah
hai,
ibid)
.
I
n
hi
s
comment
s
o
n
thi
s
verse
,
Islah
i
draw
s
o
n
historica
l
source
s
{tarikhon
se
malum
hota
hai,
ibid
,
p
.
211
)
an
d
o
n
account
s
o
f
tradition
s
(riwayat
se
ma'lum
hota
hai,
p
.
212
)
i
n
orde
r
t
o
explai
n
wha
t
actuall
y
happened
.
Th
e
facilit
y
wit
h
whic
h
Islah
i
draw
s
o
n
thes
e
source
s
external
t
o
th
e
Qur'a
n
contrast
s
wit
h
hi
s
insistenc
e
tha
t
al
l
materia
l
externa
l
t
o
th
e
Qur'a
n
b
e
examine
d
meticulousl
y
befor
e
i
t
i
s
use
d
t
o
understan
d
th
e
Qur'an.
20
7
I
t
als
o
contrast
s
wit
h
hi
s
persisten
t
dismissa
l
o
f
th
e
hadith
an
d
th
e
occasion
s
o
f
revelatio
n
(shan-i-nuzul).
Beside
s
th
e
abov
e
tw
o
reference
s
t
o
externa
l
source
s
o
f
informatio
n
tha
t
Islah
i
makes
,
I
hav
e
note
d
tha
t
Islah
i
frequentl
y
make
s
simila
r
reference
s
t
o
book
s
o
f
traditio
n
(riwaval)
i
n
hi
s
discussio
n
o
f
this Sura
h
Cf
.
ibid
,
pp
.
198
,
199
,
200,202
,
217
,
236
,
an
d
250
.
42
4

431. Conclusion
s
Islah
i
say
s
th
e
Sura
h
wa
s
reveale
d
a
t
a
tim
e
(is
daw
mein
nazil
hui,
p
.
179
)
whe
n
certai
n
hypocritica
l
me
n
an
d
wome
n
wer
e
stirrin
g
u
p
propagand
a
agains
t
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
.
Bu
t
ther
e
i
s
n
o
evidenc
e
i
n
th
e
tex
t
t
o
suppor
t
thi
s
observation
.
Neithe
r
i
s
ther
e
an
y
evidenc
e
fo
r
hi
s
remar
k
tha
t
thes
e
hypocrite
s
wer
e
tellin
g
th
e
wive
s
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
t
o
marr
y
wealth
y
me
n
(cf
.
ibid
,
p
.
216)
.
Besides
,
Islah
i
explain
s
verse
s
28
-
3
0
b
y
referrin
g
t
o
thes
e
sam
e
hypocrites
.
Thes
e
verse
s
wer
e
addresse
d
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
hi
s
wives
,
however
,
an
d
the
y
hav
e
n
o
relatio
n
wit
h
hypocritica
l
me
n
o
r
women
.
I
n
thi
s
Surah
,
Islah
i
describe
s
th
e
specifi
c
contex
t
i
n
variou
s
way
s
i
n
orde
r
t
o
brin
g
ou
t
th
e
kin
d
o
f
protes
t
tha
t
th
e
hypocrite
s
wer
e
makin
g
durin
g
tha
t
tim
e
(is
daur
mein,
ibid
,
216)
.
H
e
highlight
s
th
e
contex
t
wit
h
phrase
s
lik
e
qarina
dalil
hai
(ibid
,
p
.
201
)
an
d
siyaq-i-kalam
(ibid
,
p
.
202
)
t
o
sho
w
ho
w
th
e
meanin
g
o
f
a vers
e
ca
n
b
e
foun
d
b
y
lookin
g
a
t
it
s
overal
l
ton
e
an
d
thrust
.
Whe
n
a
wor
d
ha
s
severa
l
possibl
e
meanings
,
a
tru
e
understandin
g
o
f
th
e
contex
t
(sahih
mauqa'
o
mahal,
ibid
,
216
)
wil
l
produc
e
th
e
correc
t
meaning
.
Furthermore
,
th
e
backgroun
d
(in
ayat
ka
pas
manzar,
ibid
,
215
)
o
f
a
vers
e
ca
n
thro
w
ligh
t
o
n
it
s
correc
t
meaning
.
Fo
r
thi
s
reason
,
th
e
backgroun
d
o
f
verse
s
28-2
9
sho
w
tha
t
th
e
Sura
h
i
s
no
t
rebukin
g
th
e
chast
e
wive
s
o
f
th
e
Prophe
t
bu
t
rathe
r
i
s
protestin
g
a
t
th
e
corrup
t
custom
s
o
f
societ
y
a
t
tha
t
time
.
Islah
i
dismisse
s
th
e
usua
l
"occasion
s
o
f
revelation
"
use
d
t
o
explai
n
thes
e
verse
s
(ye
shane
nuzul
hamare
nazdik
qabil-i-tawajjeh
nahin
hai,
ibid
,
p
.
216
)
an
d
prefer
s
t
o
examin
e
th
e
particula
r
condition
s
(khas
halat,
ibid
,
p
.
216
)
o
f
societ
y
a
t
tha
t
time
.
Islah
i
explain
s
th
e
specia
l
privilege
s
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wit
h
regar
d
t
o
marriage
,
accordin
g
t
o
verse
s
50-52
,
i
n
term
s
o
f
th
e
socia
l
an
d
religiou
s
contex
t
o
f
th
e
time
.
Sinc
e
th
e
primar
y
functio
n
o
f
th
e
Prophet'
s
marriage
s
wa
s
religiou
s
(peghambar
ke
sath
in
ka
asl
ta'lluq
sirfmiyan
biwi
ka
nahin
balke
khidmat-i-din
ka
hai,
ibid
,
p
.
258)
,
th
e
Prophet'
s
marriage
s
wer
e
differen
t
i
n
kin
d
fro
m
th
e
res
t
o
f
th
e
community
.
Islah
i
make
s
n
o
attemp
t
t
o
relat
e
thes
e
verse
s
t
o
th
e
lif
e
o
f
th
e
communit
y
today
.
However
,
Islah
i
say
s
tha
t
vers
e
35
,
whic
h
i
s
addresse
d
t
o
th
e
wive
s
o
f
th
e
Prophet
,
i
s
mean
t
fo
r
al
l
section
s
o
f
Islami
c
societ
y
(khitab
khas
taw
par
azwaj
mutahharat
se
hai,
niz
maqsud
is/ami
mu
'sharah ke
ajzae
tarkibi
ko
hatana
hai,
ibid)
.
B
y
reflectin
g
o
n
th
e
backgroun
d
an
d
purpos
e
o
f
the verses
,
Islah
i
42
5

432. conclude
s
tha
t
som
e
verse
s
ar
e
mean
t
onl
y
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
whil
e
othe
r
verse
s
hav
e
a
universa
l
significance
.
Islah
i
assert
s
tha
t
th
e
injunctio
n
abou
t
th
e
veilin
g
o
f
wome
n
i
n
vers
e
5
9
i
s
no
t
mean
t
t
o
b
e
onl
y
a
temporal
precautio
n
(ye
ghalat
fahmi
na
ho
ke
ye
ek
waqti
tadbir
thiy
.
.
.
aur
ab
is
ki
zarurat
baqi
nahin
rahi,
ibid)
.
I
t
i
s
tru
e
tha
t
law
s
ar
e
alway
s
reveale
d
i
n
a
particula
r
situatio
n
(sab
muharrikat
ke
taht
hi
nazil
hue
hain,
ibid
)
bu
t
thi
s
doe
s
no
t
mea
n
tha
t
thes
e
law
s
ca
n
b
e
disregarde
d
a
s
soo
n
a
s
th
e
situatio
n
ha
s
change
d
(wo
muharrikat
na
hon
to
wo
ahkam
kal
'adam
ho
jayen,
ibid)
.
I
n
short
,
th
e
veilin
g
o
f
wome
n
i
s
a
clea
r
injunctio
n
i
n
th
e
Qur'a
n
(quran
majid
mein
is
ka
hukm
nihayat
wazeh
alfaz
mein
maujud
hai,
ibid
,
p
.
269)
.
I
n
thi
s
discussion
,
Islah
i
ha
s
move
d
bac
k
an
d
fort
h
fro
m
th
e
specifi
c
t
o
th
e
genera
l
an
d
fro
m
a
contex
t
i
n
th
e
pas
t
t
o
tha
t
o
f
th
e
moder
n
world
.
H
e
insist
s
tha
t
som
e
law
s
abou
t
wome
n
i
n
th
e
Qur'a
n
ar
e
clea
r
an
d
vali
d
withou
t
th
e
nee
d
fo
r
furthe
r
investigatio
n
int
o
thei
r
meanin
g
fo
r
th
e
change
d
condition
s
o
f
th
e
presen
t
world
.
Wit
h
regar
d
t
o
thes
e
law
s
abou
t
women
,
Islah
i
consider
s
the
m
self-eviden
t
an
d
see
s
n
o
nee
d
fo
r
interpretation
.
Islah
i
use
s
concept
s
lik
e
sunnat-i-ilahi
an
d
itmam-i-hujjat
t
o
explai
n
an
d
t
o
justif
y
th
e
instruction
s
regardin
g
th
e
chast
e
wive
s
o
f
th
e
Prophet
.
Thes
e
concept
s
hel
p
t
o
plac
e
verse
s
dealin
g
wit
h
a
specifi
c
situatio
n
i
n
a
wide
r
framework
.
Hence
,
verse
s
dealin
g
wit
h
a
specifi
c
contex
t
ca
n
b
e
see
n
fro
m
a
universa
l
poin
t
o
f
view
.
Accordin
g
t
o
Islahi
,
thes
e
tw
o
concept
s
clarif
y
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
b
y
explainin
g
th
e
situatio
n
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
n
relatio
n
t
o
hi
s
wive
s
an
d
i
n
relatio
n
t
o
th
e
specia
l
missio
n
entruste
d
t
o
hi
m
throug
h
th
e
Qur'an
.
Islah
i
ha
s
use
d
hi
s
ow
n
conceptua
l
framewor
k
t
o
interpre
t
th
e
Qur'an
.
Finally
,
Islah
i
draw
s
o
n
historica
l
source
s
(tarikhon
se
ma'lum
hota
hai,
ibid
,
p
.
211
)
an
d
o
n
account
s
o
f
tradition
s
(riwayat
se
ma'lum
hota
hai,
p
.
212
)
i
n
orde
r
t
o
explai
n
severa
l
verse
s
o
f
th
e
Surah
.
Th
e
facilit
y
wit
h
whic
h
Islah
i
draw
s
o
n
thes
e
source
s
external
t
o
th
e
Qur'a
n
contrast
s
wit
h
hi
s
insistenc
e
tha
t
al
l
materia
l
externa
l
t
o
th
e
Qur'a
n
b
e
examine
d
meticulousl
y
befor
e
i
t
i
s
use
d
t
o
understan
d
th
e
Qur'an
.
I
t
als
o
contrast
s
wit
h
hi
s
persisten
t
dismissa
l
o
f
th
e
hadith,
th
e
occasion
s
o
f
revelatio
n
(shan-i-nuzul)
an
d
wit
h
th
e
fac
t
tha
t
h
e
relegate
d
th
e
othe
r
external
principle
s
o
f
42
6

433. interpretatio
n
t
o
a
secondar
y
positio
n
i
n
th
e
wor
k
o
f
understandin
g
th
e
r\
'
„
20
8
Qu
r
an
.
20
S
Cf
.
vol
.
1
,
p
.
13
.
Se
e
als
o
m
y
genera
l
introductio
n
wher
e
1 rais
e
th
e
issu
e
o
f
the interna
l
an
d
th
e
externa
l
principle
s
o
f
interpretation
.
Mustansi
r
Mi
r
ha
s
explaine
d
tha
t
th
e
external
principle
s
o
f
interpretatio
n
ar
e
secondar
y
i
n
importanc
e
compare
d
wit
h
th
e
interna
l
principle
s
o
f
interpretation
.
Mi
r
(1983)
,
p
.
44
.
42
7

434. Introductio
n
t
o
Chapte
r
Fiv
e
I
hav
e
complete
d
a
detaile
d
analysi
s
o
f
th
e
firs
t
fou
r
Sura
h
Group
s
o
f
Tadabbur-i-Qur'an.
I
n
thi
s
way
,
I
hav
e
ha
d
a
clos
e
loo
k
a
t
th
e
firs
t
fort
y
Surah
s
o
f
the Qur'an
.
Spac
e
doe
s
no
t
permi
t
m
e
t
o
continu
e
m
y
stud
y
o
f
Islahi'
s
commentar
y
i
n
th
e
sam
e
wa
y
fo
r
th
e
remainin
g
seventy-fou
r
Surah
s
o
f
th
e
Qur'an
.
S
o
I
hav
e
ha
d
t
o
adjus
t
m
y
approac
h
i
n
thi
s
fina
l
chapte
r
o
f
my thesis
.
I
propos
e
t
o
giv
e
a
n
overvie
w
o
f
th
e
remainin
g
thre
e
Sura
h
Group
s
(Sura
h
Grou
p
Five
,
Si
x
an
d
Seven
)
an
d
t
o
provid
e
m
y
ow
n
conclusion
s
afte
r
th
e
overvie
w
o
f
eac
h
o
f
thes
e
Sura
h
Groups
.
I
wil
l
giv
e
a
n
introductio
n
t
o
eac
h
Sura
h
base
d
o
n
th
e
introductio
n
tha
t
Islah
i
provide
s
i
n
hi
s
commentary
.
I
n
thi
s
introduction
,
I
wil
l
presen
t
th
e
argument
s
tha
t
Islah
i
give
s
fo
r
th
e
coherenc
e
o
f
th
e
whol
e
Sura
h
Grou
p
base
d
o
n
th
e
them
e
(
'umud
)
o
f
eac
h
Surah
.
I
n
thi
s
way
,
I
wil
l
investigat
e
whethe
r
Islah
i
continue
s
th
e
sam
e
approac
h
t
o
th
e
interpretatio
n
o
f
th
e
Qur'a
n
tha
t
h
e
adopte
d
fo
r
th
e
firs
t
fou
r
Sura
h
Groups
.
42
8

435. 1
.
Sura
h
Grou
p
Fiv
e
Introductio
n
Thi
s
Sura
h
Grou
p
discusse
s
th
e
thre
e
basi
c
principle
s
o
f
th
e
Islami
c
message
:
onenes
s
o
f
God
,
th
e
Las
t
Da
y
an
d
Prophethoo
d
(tauhid,
qayamat,
risalat,
vol
.
6
,
p
.
285)
,
whic
h
ha
d
alread
y
bee
n
mentione
d
i
n
th
e
previou
s
Sura
h
Groups
.
However
,
th
e
styl
e
o
f
presentatio
n
(nahj
istadlal
aur
uslub-i-
bayan,
ibid
)
differ
s
fro
m
previou
s
Sura
h
Groups
.
Th
e
genera
l
them
e
(jami'
'umud,
ibid
)
o
f
thi
s
Sura
h
Grou
p
expresse
s
th
e
proof
s
fo
r
th
e
onenes
s
o
f
Go
d
(isbat-i-tauhid,
ibid
)
-
a
them
e
tha
t
appear
s
i
n
eac
h
Sura
h
o
f
thi
s
Group
.
Othe
r
topic
s
appea
r
unde
r
th
e
headin
g
o
f
thi
s
genera
l
them
e
an
d
ar
e
explaine
d
i
n
term
s
o
f
thi
s
genera
l
theme
.
Sura
h
Grou
p
Fiv
e
contain
s
sixtee
n
Surahs
:
th
e
firs
t
thirtee
n
o
f
the
m
ar
e
Mecca
n
an
d
th
e
fina
l
thre
e
ar
e
Medinan
.
42
9

436. Th
e
Them
e
o
f
the Surah
s
Sura
h
Saba
Th
e
firs
t
Sura
h
i
n
thi
s
Sura
h
Grou
p
i
s
Saba,
whic
h
ha
s
a
s
it
s
them
e
th
e
proof
s
fo
r
th
e
onenes
s
o
f
Go
d
an
d
fo
r
th
e
Las
t
Da
y
(is
ka
'umud
isbat-i-
tauhid
o
qayamat
hai,
ibid)
.
Basically
,
i
t
i
s
concerne
d
wit
h
th
e
reason
s
fo
r
gratitude
.
Th
e
Sura
h
i
s
addresse
d
t
o
th
e
Qurays
h
(mukhatab
mutrafin-i-
quraysh
hain,
ibid)
.
Sura
h
AI
Fatir
Sinc
e
thi
s
Sura
h
an
d
th
e
previou
s
on
e
mak
e
u
p
a
pai
r
o
f
Surahs
,
th
e
basi
c
them
e
o
f
bot
h
thes
e
Surah
s
i
s
mor
e
o
r
les
s
th
e
sam
e
(
'umu
d
mein
koi
khas
farq
nahin
hai,
ibid
,
347)
.
Th
e
basi
c
topi
c
o
f
th
e
presen
t
Sura
h
i
s
als
o
th
e
onenes
s
o
f
Go
d
(tauhid,
ibid
)
an
d
i
t
open
s
b
y
stressin
g
th
e
prais
e
tha
t
i
s
du
e
t
o
Go
d
an
d
b
y
rejectin
g
th
e
divinit
y
o
f
th
e
angels
.
Unde
r
th
e
headin
g
o
f
th
e
onenes
s
o
f
God
,
othe
r
topic
s
lik
e
prophethoo
d
an
d
th
e
afterlif
e
ar
e
als
o
deal
t
wit
h
i
n
accordanc
e
wit
h
th
e
purpos
e
o
f
th
e
Sura
h
an
d
wit
h
th
e
demand
s
o
f
th
e
tim
e
o
f
revelatio
n
(zamana
nuzul,
ibid)
.
Th
e
previou
s
Sura
h
ha
d
alread
y
rejecte
d
th
e
divinit
y
o
f
th
e
invisibl
e
being
s
an
d
o
f
th
e
angels
.
B
y
comparison
,
i
n
thi
s
Sura
h
th
e
divinit
y
o
f
th
e
angel
s
i
s
rejecte
d
mor
e
definitivel
y
becaus
e
th
e
unbelievin
g
Arab
s
considere
d
th
e
angel
s
t
o
b
e
th
e
mos
t
importan
t
o
f
thei
r
idols
.
Sura
h
Ya
Sin
Islah
i
say
s
tha
t
th
e
basi
c
them
e
o
f
thi
s
an
d
th
e
precedin
g
tw
o
Surah
s
i
s
mor
e
o
r
les
s
th
e
sam
e
(
'umu
d
mein
koi
khas
farq
nahin
hai,
ibid
,
p
.
397)
.
Th
e
sam
e
topic
s
tha
t
wer
e
deal
t
wit
h
i
n
th
e
precedin
g
tw
o
Surahs
,
suc
h
a
s
th
e
onenes
s
o
f
God
,
th
e
afterlif
e
an
d
prophethood
,
ar
e
als
o
deal
t
wit
h
i
n
th
e
presen
t
Surah
.
However
,
no
w
thes
e
topic
s
ar
e
discusse
d
i
n
mor
e
detai
l
an
d
th
e
wa
y
i
n
whic
h
the
y
ar
e
presente
d
i
s
als
o
differen
t
(tafsil
o
ijmal
aur
nahj-
i-istadlal
ke
'itibar
se
farq
hai,
ibid)
.
Th
e
Sura
h
elaborate
s
o
n
som
e
aspect
s
o
f
th
e
previou
s
Sura
h
an
d
provide
s
historica
l
an
d
natura
l
argument
s
(tarikhi
aur
fari
dalail
se,
ibid)
.
Th
e
Sura
h
open
s
wher
e
th
e
previou
s
Sura
h
lef
t
off
,
namel
y
b
y
mentionin
g
som
e
o
f
th
e
evidenc
e
fo
r
prophethoo
d
(isbat-i-risalat,
ibid)
.
Furthermore
,
fro
m
th
e
poin
t
o
f
vie
w
o
f
th
e
philosoph
y
o
f
religio
n
(falsafah
din
ke
nuqtah
nazar
se,
ibid)
,
th
e
Sura
h
i
s
base
d
o
n
gratitude
,
a
s
43
0

437. wer
e
th
e
previou
s
Surahs
.
Th
e
coherenc
e
o
f
th
e
Sura
h
(is
ka
'umud
aur
nazm,
ibid
)
i
s
clea
r
fro
m
a
n
overvie
w
o
f
it
s
contents
.
Sura
h
As
Saffat
Thi
s
Sura
h
form
s
a
pai
r
wit
h
Sura
h
Ya
Sin
an
d
ther
e
i
s
n
o
basi
c
differenc
e
i
n
th
e
them
e
o
f
th
e
tw
o
Surah
s
(koi
bunyadi
farq
nahin
hai,
ibid
,
p
.
449)
.
Moreover
,
th
e
concept
s
o
f
th
e
unit
y
o
f
God
,
th
e
afterlif
e
an
d
prophethoo
d
ar
e
al
l
deal
t
wit
h
i
n
thi
s
Sura
h
a
s
the
y
wer
e
i
n
th
e
previou
s
Surahs
.
However
,
th
e
wa
y
o
f
presentin
g
th
e
argumen
t
i
s
differen
t
(nahj-i-istadlal
aur
tartib-i-bayan
mukhtalif
hai,
ibid)
.
Th
e
Sura
h
highlight
s
th
e
onenes
s
o
f
God
,
whic
h
expresse
s
th
e
spiri
t
o
f
th
e
whol
e
Sura
h
Grou
p
(tauhid
jo
is
pure
grup
ki
ruh
hai,
ibid
)
bu
t
make
s
a
poin
t
o
f
rejectin
g
th
e
divinit
y
o
f
th
e
angels
.
Furthermore
,
issue
s
concernin
g
th
e
afterlif
e
ar
e
brough
t
ou
t
accordin
g
t
o
th
e
wa
y
th
e
unbeliever
s
discusse
d
thes
e
matter
s
wit
h
thei
r
leaders
.
Finally
,
th
e
brie
f
presentatio
n
tha
t
th
e
Sura
h
make
s
o
f
th
e
histor
y
o
f
th
e
Prophet
s
describe
s
ho
w
Go
d
destroye
d
thos
e
nation
s
tha
t
rejecte
d
th
e
Prophet
s
an
d
brough
t
relie
f
(falah,
ibid
)
onl
y
t
o
th
e
Prophet
s
an
d
t
o
thos
e
wh
o
becam
e
thei
r
followers
.
Sura
h
Sad
Lik
e
th
e
previou
s
Surah
s
o
f
thi
s
Sura
h
Group
,
th
e
presen
t
Sura
h
als
o
ha
s
th
e
unit
y
o
f
Go
d
a
s
it
s
foundatio
n
(is
surah
ki
bunyad
bhi
tauhid
hi
par
hai,
ibid
,
p
.
507)
.
Th
e
Sura
h
relate
s
ho
w
th
e
Quraysh
,
becaus
e
o
f
thei
r
prid
e
an
d
attachmen
t
t
o
idolatr
y
(shirk
parasti
ke
josh
o
junun
mein,
ibid)
,
refuse
d
t
o
accep
t
th
e
Qur'an
,
whic
h
appeare
d
amon
g
the
m
a
s
a
profoun
d
reminde
r
o
f
th
e
trut
h
(ek
'azim
yad
dehani
hai,
ibid)
.
However
,
th
e
Qurays
h
remaine
d
completel
y
unconcerne
d
abou
t
th
e
consequence
s
o
f
refusin
g
th
e
messag
e
o
f
th
e
Qur'an
.
The
y
woul
d
onl
y
com
e
t
o
believ
e
i
n
i
t
onc
e
the
y
ha
d
face
d
th
e
outcom
e
o
f
thei
r
rejectio
n
bu
t
the
n
i
t
woul
d
b
e
to
o
late
.
Sura
h
AzZumar
Thi
s
Sura
h
form
s
a
pai
r
wit
h
th
e
previou
s
Surah
.
Th
e
Sura
h
take
s
u
p
fro
m
wher
e
th
e
previou
s
Sura
h
lef
t
off
.
Sura
h
Sad
ende
d
b
y
sayin
g
tha
t
th
e
Qur'a
n
i
s
a
reminde
r
fo
r
al
l
thos
e
livin
g
i
n
th
e
worl
d
abou
t
th
e
inevitabl
e
approac
h
o
f
th
e
Las
t
Da
y
whe
n
al
l
mankin
d
woul
d
com
e
befor
e
it
s
Lord
.
Thos
e
wh
o
wer
e
stil
l
rejectin
g
thi
s
messag
e
a
t
th
e
tim
e
o
f
revelatio
n
woul
d
ver
y
soo
n
com
e
t
o
se
e
wit
h
thei
r
ow
n
eye
s
ho
w
it
s
trut
h
woul
d
b
e
confirmed
.
43
1

438. Th
e
openin
g
passag
e
o
f
th
e
Sura
h
draw
s
attentio
n
t
o
th
e
fac
t
tha
t
Go
d
ha
s
reveale
d
a
boo
k
arrange
d
i
n
suc
h
a
wa
y
tha
t
differen
t
view
s
abou
t
th
e
onenes
s
o
f
Go
d
coul
d
b
e
resolved
.
Thos
e
wh
o
insiste
d
o
n
thei
r
imaginar
y
god
s
coul
d
hea
r
o
f
th
e
ultimat
e
consequence
s
o
f
thei
r
belie
f
eve
n
befor
e
th
e
Las
t
Day
.
I
n
vie
w
o
f
this
,
th
e
presen
t
Sura
h
present
s
th
e
argument
s
fo
r
th
e
onenes
s
o
f
God
,
reject
s
al
l
manne
r
o
f
idolatr
y
(shirk
aur
shurka
ki
tardid,
ibid
,
p
.
555
)
an
d
illustrate
s
th
e
wa
y
tha
t
unbeliever
s
wil
l
b
e
resurrecte
d
o
n
th
e
Las
t
Day
.
Th
e
Sura
h
i
s
base
d
o
n
th
e
onenes
s
o
f
Go
d
(surah
ki
hunyad
tauhid
par
hai,
ibid)
.
I
n
thi
s
connection
,
th
e
comin
g
o
f
th
e
Las
t
Da
y
i
s
furthe
r
clarified
.
Finally
,
th
e
Sura
h
belong
s
t
o
thos
e
Surah
s
i
n
th
e
Sura
h
Grou
p
tha
t
wer
e
reveale
d
durin
g
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
(kashmakash-i-haq
o
batil
ke
is
daw
mein
nazil
hui
hain,
ibid
)
whe
n
th
e
tim
e
fo
r
th
e
migratio
n
wa
s
drawin
g
near
.
Subsequen
t
Surah
s
wil
l
brin
g
ou
t
thi
s
poin
t
mor
e
clearly
.
Sura
h
Mumin
o
r
Ghafir
Th
e
foundatio
n
(bunyad,
vol
.
7
,
p
.
11
)
o
f
thi
s
Surah
,
whic
h
concern
s
th
e
unit
y
o
f
Go
d
(tauhid,
ibid)
,
i
s
simila
r
t
o
th
e
precedin
g
Surah
s
o
f
thi
s
Sura
h
Group
.
Th
e
Qur'ani
c
nam
e
fo
r
thi
s
Sura
h
(ha
mini)
i
s
tha
t
o
f
th
e
followin
g
si
x
Surah
s
a
s
well
.
Th
e
Sura
h
date
s
fro
m
th
e
tim
e
whe
n
th
e
debate
s
abou
t
idolatr
y
(tauhid
o
shirk,
ibid
)
wer
e
s
o
sever
e
tha
t
th
e
Prophe
t
an
d
hi
s
follower
s
wer
e
har
d
presse
d
i
n
Mecca
.
A
n
allusio
n
t
o
th
e
approachin
g
migratio
n
fro
m
Mecc
a
(hijrat,
ibid
)
ha
d
alread
y
bee
n
mad
e
i
n
th
e
previou
s
Surah
s
bu
t
i
n
thi
s
Sura
h
i
t
i
s
mad
e
mor
e
clearly
.
Encouragemen
t
i
s
give
n
t
o
thos
e
believer
s
wh
o
ha
d
t
o
fight
an
d
t
o
thos
e
wh
o
wer
e
livin
g
i
n
dangerou
s
circumstances
.
Moreover
,
thos
e
wh
o
ha
d
no
t
ye
t
becom
e
involve
d
i
n
th
e
struggle
,
whic
h
al
l
believer
s
ha
d
t
o
undertake
,
wer
e
advise
d
t
o
leav
e
thei
r
persona
l
concern
s
asid
e
(maslahaton
se
beparwa
ho
kar,
ibid
)
an
d
t
o
trus
t
tha
t
Go
d
woul
d
com
e
t
o
thei
r
ai
d
i
n
th
e
figh
t
fo
r
trut
h
(kalma
hag
ki
sar
bulandi
ke
liye
ut
khare
hon,
ibid)
.
Sura
h
Hamd
al
Sajadat
o
r
Fussilat
Th
e
basi
c
them
e
(asl
mazmun,
ibid
,
p
.
71
)
o
f
thi
s
Sura
h
i
s
th
e
sam
e
a
s
th
e
previou
s
one
.
I
t
present
s
argument
s
fo
r
th
e
unit
y
o
f
Go
d
an
d
provide
s
a
warnin
g
t
o
thos
e
wh
o
wer
e
opposin
g
th
e
cal
l
t
o
recogniz
e
th
e
unit
y
o
f
Go
d
expresse
d
i
n
th
e
Qur'an
.
Besides
,
th
e
goo
d
new
s
o
f
eterna
l
victor
y
i
s
give
n
t
o
thos
e
wh
o
remai
n
firm
i
n
thei
r
belie
f
abou
t
th
e
unit
y
o
f
God
,
despit
e
th
e
43
2

439. mischievou
s
way
s
o
f
thei
r
opponents
.
Th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
advise
d
t
o
dea
l
patientl
y
wit
h
hi
s
opponents
,
n
o
matte
r
ho
w
sever
e
thei
r
oppositio
n
ma
y
be
,
fo
r
thi
s
approac
h
wil
l
brin
g
blessing
s
an
d
success
.
Sura
h
Ash
Shura
Th
e
basi
c
them
e
o
f
thi
s
Sura
h
i
s
als
o
th
e
unit
y
o
f
God
.
I
t
urge
s
fait
h
i
n
on
e
Go
d
b
y
stressin
g
tha
t
n
o
on
e
ca
n
avoi
d
th
e
suprem
e
momen
t
whe
n
h
e
wil
l
hav
e
t
o
appea
r
befor
e
th
e
on
e
Lor
d
o
f
all
.
Th
e
argumen
t
rest
s
o
n
th
e
histor
y
o
f
th
e
Prophet
s
fro
m
Ada
m
t
o
th
e
present
.
Ever
y
Prophe
t
wa
s
inspire
d
b
y
Go
d
an
d
ha
s
brough
t
th
e
sam
e
messag
e
o
f
th
e
unit
y
o
f
God
.
Th
e
difference
s
tha
t
aros
e
amon
g
peopl
e
abou
t
th
e
messag
e
o
f
Go
d
wer
e
no
t
du
e
t
o
th
e
messag
e
itsel
f
bu
t
du
e
t
o
th
e
hostilit
y
an
d
th
e
antagonis
m
tha
t
existe
d
amon
g
them
.
Th
e
Qur'a
n
ha
s
th
e
tas
k
o
f
discernin
g
amon
g
thes
e
differen
t
perception
s
an
d
o
f
proclaimin
g
th
e
truth
.
Th
e
Las
t
Da
y
wil
l
determin
e
th
e
fat
e
o
f
thos
e
wh
o
d
o
no
t
accep
t
th
e
messag
e
o
f
th
e
Qur'an
.
Thi
s
Sura
h
wa
s
reveale
d
jus
t
befor
e
th
e
migration
.
Hence
,
th
e
Prophe
t
speak
s
t
o
th
e
leader
s
o
f
th
e
Qurays
h
a
s
on
e
wh
o
ha
s
fulfille
d
hi
s
obligation
s
amon
g
them
.
I
t
i
s
no
w
u
p
t
o
th
e
peopl
e
t
o
respond
.
Th
e
Muslim
s
wer
e
facin
g
a
perio
d
when
,
a
s
a
grou
p
{hayat-i-ijtima'i
ki
shakl
mein,
ibid
,
p
.
133)
,
the
y
woul
d
hav
e
t
o
tak
e
u
p
a
tas
k
fo
r
whic
h
the
y
shoul
d
b
e
preparin
g
themselves
.
Th
e
Prophe
t
i
s
tol
d
tha
t
hi
s
tas
k
t
o
proclai
m
th
e
trut
h
amon
g
th
e
peopl
e
i
s
no
w
complete
.
Answer
s
t
o
a
fe
w
objection
s
t
o
th
e
Prophethoo
d
o
f
Muhamma
d
(peac
e
b
e
upo
n
him
)
ar
e
als
o
given
.
Sura
h
Zukhruf
Sinc
e
thi
s
Sura
h
form
s
a
pai
r
wit
h
th
e
previou
s
Surah
,
ther
e
i
s
n
o
basi
c
differenc
e
betwee
n
it
s
them
e
{'umud)
an
d
th
e
on
e
precedin
g
it
.
Lik
e
th
e
othe
r
Surah
s
i
n
thi
s
Sura
h
Group
,
i
t
refer
s
t
o
th
e
Las
t
Da
y
i
n
orde
r
t
o
stres
s
th
e
importanc
e
o
f
it
s
subjec
t
matte
r
{markazi mazmun,
ibid
,
p
.
199)
,
whic
h
i
s
th
e
unit
y
o
f
God
.
Th
e
Sura
h
reject
s
th
e
divinit
y
an
d
th
e
intercessor
y
powe
r
o
f
th
e
angel
s
a
s
wel
l
a
s
th
e
clai
m
o
f
th
e
Qurays
h
tha
t
the
y
hav
e
inherite
d
a
religio
n
o
f
ido
l
worshi
p
{din-i-shirk,
ibid
)
fro
m
th
e
Prophe
t
Abraham
.
Thi
s
Sura
h
highlight
s
aspect
s
o
f
th
e
Qur'a
n
tha
t
wer
e
no
t
brough
t
ou
t
i
n
th
e
previou
s
Sura
h
i
n
orde
r
t
o
mak
e
i
t
clea
r
t
o
th
e
Qurays
h
tha
t
the
y
wil
l
hav
e
t
o
43
3

440. bea
r
ful
l
responsibilit
y
fo
r
thei
r
preferenc
e
o
f
worldl
y
wealt
h
ove
r
th
e
messag
e
o
f
th
e
Qur'an
.
Similarly
,
wherea
s
th
e
previou
s
Sura
h
provide
d
answer
s
t
o
th
e
objection
s
o
f
certai
n
opponents
,
thi
s
Sura
h
stresse
s
tha
t
th
e
invitatio
n
t
o
embrac
e
th
e
religio
n
o
f
unit
y
(din-i-tauhid,
ibid
)
i
s
i
n
keepin
g
wit
h
th
e
invitatio
n
mad
e
b
y
al
l
th
e
Prophets
.
Whoeve
r
reject
s
thi
s
invitatio
n
wil
l
experienc
e
th
e
sam
e
destructiv
e
force
s
{halakat ka
soman,
ibid
)
a
s
thos
e
nation
s
experience
d
wh
o
rejecte
d
th
e
earlie
r
Messengers
.
Sura
h
Ad
Dukhan
Thi
s
Sura
h
ha
s
th
e
sam
e
Qur'ani
c
nam
e
a
s
th
e
previou
s
Sura
h
an
d
it
s
openin
g
verse
s
expres
s
th
e
sam
e
intentio
n
{asl
mudda
'a,
ibid
,
p
.
263
)
a
s
th
e
Sura
h
precedin
g
it
.
A
distinctiv
e
mar
k
o
f
thi
s
Sura
h
i
s
that
,
beside
s
th
e
them
e
o
f
th
e
unit
y
o
f
Go
d
tha
t
i
t
share
s
wit
h
th
e
previou
s
Surah
,
th
e
dominan
t
moo
d
o
f
th
e
presen
t
Sura
h
i
s
on
e
o
f
warning
.
A
profoun
d
reflectio
n
(tadabbur,
ibid
)
o
n
th
e
whol
e
Sura
h
bring
s
ou
t
th
e
poin
t
tha
t
thos
e
wh
o
rejec
t
th
e
Qur'a
n
wil
l
hav
e
t
o
bea
r
th
e
consequence
s
o
f
thei
r
rejectio
n
i
n
thi
s
worl
d
an
d
i
n
th
e
next
.
Th
e
histor
y
o
f
th
e
nation
s
a
s
wel
l
a
s
reaso
n
an
d
natur
e
al
l
confir
m
thi
s
conclusion
.
Furthermore
,
th
e
meanin
g
o
f
th
e
las
t
vers
e
o
f
th
e
previou
s
Sura
h
(vers
e
89
)
i
s
provide
d
i
n
th
e
presen
t
Surah
.
Subsequen
t
Surah
s
o
f
thi
s
Sura
h
Grou
p
wil
l
provid
e
furthe
r
clarificatio
n
o
f
thi
s
poin
t
(mazmun,
ibid)
.
I
n
fact
,
th
e
las
t
Surah
s
o
f
thi
s
Sura
h
Group
,
whic
h
ar
e
Medinan
,
refe
r
i
n
unambiguou
s
languag
e
(bilkul
qata
7 alfaz
mein,
ibid
)
t
o
th
e
dismissa
l
o
f
th
e
Qurays
h
(quraysh
ke
f
azl,
ibid
)
an
d
th
e
complet
e
victor
y
(ghalba,
ibid
)
o
f
th
e
believers
.
Sura
h
Al
Jathiyah
Thi
s
Sura
h
form
s
a
pai
r
wit
h
th
e
precedin
g
on
e
i
n
it
s
introductio
n
an
d
i
n
it
s
basi
c
meanin
g
bu
t
i
t
warn
s
th
e
Qurays
h
tha
t
ever
y
par
t
o
f
th
e
worl
d
bear
s
witnes
s
t
o
th
e
unit
y
o
f
Go
d
an
d
t
o
th
e
comin
g
o
f
th
e
Las
t
Day
.
Ther
e
i
s
n
o
reaso
n
fo
r
th
e
Qurays
h
no
t
t
o
benefi
t
fro
m
th
e
enormou
s
variet
y
o
f
evidenc
e
al
l
aroun
d
them
.
I
f
the
y
n
o
no
t
pa
y
attentio
n
t
o
an
y
o
f
thi
s
evidence
,
Go
d
wil
l
hav
e
t
o
decid
e
thei
r
fate
.
43
4

441. Further
,
th
e
Muslim
s
ar
e
assure
d
o
f
victor
y
ifath
o
ghalba,
ibid
,
p
.
297
)
an
d
the
y
ar
e
tol
d
t
o
b
e
patien
t
a
littl
e
whil
e
longer
.
Fina
l
victor
y
wil
l
b
e
their
s
(akhri
kamyabi
tumhara
hi
hissah
hai,
ibid
)
provide
d
the
y
persevere
.
Go
d
wil
l
mak
e
u
p
fo
r
al
l
th
e
suffering
s
the
y
hav
e
t
o
endure
.
Th
e
Sura
h
wa
s
reveale
d
whe
n
th
e
Jew
s
wer
e
encouragin
g
th
e
Qurays
h
i
n
thei
r
struggl
e
agains
t
th
e
believers
.
Fo
r
thi
s
reason
,
th
e
Sura
h
als
o
accuse
s
th
e
Jew
s
i
n
n
o
uncertai
n
term
s
that
,
b
y
thei
r
shamefu
l
deeds
,
the
y
hav
e
betraye
d
th
e
trus
t
tha
t
Go
d
ha
d
place
d
i
n
the
m
whe
n
Go
d
gav
e
the
m
th
e
responsibilit
y
o
f
leadershi
p
{imamat
ke
jis
mansub
par
faiz
farmaya
tha,
ibid)
.
Th
e
Muslim
s
receiv
e
th
e
warnin
g
t
o
remai
n
o
n
th
e
pat
h
o
f
ligh
t
tha
t
Go
d
ha
s
provide
d
fo
r
the
m
an
d
t
o
bewar
e
o
f
thos
e
wh
o
abus
e
religio
n
(in
din
bazon
se
hoshyar
raho,
ibid)
.
Peopl
e
lik
e
thi
s
wil
l
tr
y
t
o
lea
d
th
e
Muslim
s
astra
y
i
n
th
e
sam
e
wa
y
tha
t
the
y
themselve
s
wer
e
le
d
astra
y
b
y
th
e
doctrine
s
the
y
invented
.
Sura
h
Al
Ahqaf
Thi
s
i
s
th
e
las
t
Mecca
n
Sura
h
o
f
thi
s
Sura
h
Group
.
Th
e
followin
g
thre
e
Medina
n
Surah
s
ar
e
a
fulfillmen
t
o
f
th
e
promise
s
an
d
threat
s
containe
d
i
n
th
e
foregoin
g
Surahs
.
Th
e
Qur'ani
c
nam
e
o
f
thi
s
Sura
h
a
s
wel
l
a
s
it
s
introductio
n
i
s
th
e
sam
e
a
s
tha
t
foun
d
i
n
th
e
previou
s
Surah
s
o
f
th
e
Sura
h
Group
.
Th
e
Sura
h
warn
s
thos
e
wh
o
oppos
e
th
e
Qur'a
n
o
f
th
e
inevitabilit
y
o
f
th
e
Las
t
Day
.
I
f
the
y
resor
t
t
o
thei
r
idolatrou
s
practice
s
an
d
disregar
d
thi
s
warnin
g
an
d
i
f
the
y
mak
e
th
e
Prophe
t
ou
t
t
o
b
e
a
liar
,
the
y
shoul
d
remembe
r
tha
t
th
e
evidenc
e
o
f
soun
d
reaso
n
an
d
traditio
n
('aql
o
naql,
ibid
,
p
.
337
)
doe
s
no
t
suppor
t
them
.
O
n
th
e
contrary
,
eve
n
befor
e
th
e
revelatio
n
o
f
th
e
Qur'an
,
th
e
Israelite
s
coul
d
fin
d
prophecie
s
attestin
g
t
o
th
e
authenticit
y
o
f
th
e
Qur'a
n
i
n
th
e
Torah
.
Sinc
e
th
e
Jew
s
an
d
th
e
Christian
s
di
d
no
t
believ
e
i
n
thei
r
ow
n
Prophet
s
an
d
i
n
thei
r
ow
n
Scriptures
,
thei
r
deceptiv
e
statement
s
nee
d
no
t
provok
e
th
e
Muslims
.
Th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
tol
d
no
t
t
o
b
e
concerne
d
abou
t
hi
s
opponents
.
I
t
i
s
th
e
Prophet'
s
tas
k
simpl
y
t
o
communicat
e
th
e
messag
e
t
o
th
e
people
.
Thos
e
whos
e
heart
s
ar
e
ope
n
t
o
receiv
e
th
e
trut
h
wil
l
liste
n
t
o
i
t
whil
e
thos
e
wh
o
ar
e
dea
f
an
d
blin
d
wil
l
eithe
r
b
e
fascinate
d
b
y
it
s
messag
e
o
r
clos
e
themselve
s
entirel
y
fro
m
it
s
impact
.
Th
e
Prophe
t
i
s
tol
d
t
o
perfor
m
hi
s
tas
k
wit
h
patience
.
43
5

442. Sura
h
Muhammad
Th
e
previou
s
Sura
h
wa
s
th
e
las
t
o
f
th
e
Mecca
n
Surah
s
tha
t
ar
e
include
d
i
n
thi
s
Sura
h
Group
.
Th
e
presen
t
Sura
h
an
d
th
e
remainin
g
tw
o
Surah
s
ar
e
Medinan
.
Th
e
presen
t
Sura
h
follow
s
o
n
fro
m
th
e
previou
s
Sura
h
withou
t
an
y
introductio
n
-
a
s
i
f
th
e
threa
t
mad
e
t
o
th
e
unbeliever
s
i
n
th
e
las
t
vers
e
o
f
Sura
h
Al
Ahqaf
is
implemente
d
i
n
th
e
presen
t
Surah
.
I
t
i
s
clea
r
fro
m
th
e
previou
s
Surah
s
o
f
thi
s
Sura
h
Grou
p
tha
t
th
e
Qurays
h
an
d
th
e
Peopl
e
o
f
th
e
Boo
k
wh
o
ha
d
joine
d
force
s
i
n
th
e
figh
t
agains
t
trut
h
{batil
ki
hamayat
mein
larh
rahe
hai,
ibid
,
p
.
387
)
coul
d
no
t
fin
d
an
y
suppor
t
fo
r
thei
r
oppositio
n
eithe
r
i
n
th
e
evidenc
e
o
f
natur
e
o
r
reaso
n
{afaq
o
anfus
aur
'aql
o
fitrat ke
andar,
ibid
)
-
no
r
coul
d
the
y
fin
d
an
y
suppor
t
i
n
th
e
histor
y
o
f
th
e
Prophet
s
o
r
i
n
th
e
forme
r
Scriptures
.
However
,
unti
l
no
w
ther
e
ha
d
bee
n
n
o
on
e
t
o
counte
r
thei
r
opposition
.
Sura
h
Muhammad
an
d
th
e
followin
g
tw
o
Surah
s
proclai
m
tha
t
Go
d
ha
s
finally
provide
d
someon
e
t
o
uproo
t
thi
s
opposition
.
Hence
,
al
l
th
e
effort
s
expende
d
b
y
th
e
unbeliever
s
t
o
preven
t
peopl
e
fro
m
takin
g
th
e
pat
h
o
f
Go
d
wil
l
b
e
i
n
vain
.
Besides
,
th
e
believer
s
ar
e
tol
d
tha
t
thei
r
effort
s
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
wil
l
hav
e
a
powerfu
l
impac
t
(barawar
honge,
ibid
)
provide
d
the
y
atten
d
t
o
thei
r
increasin
g
responsibilitie
s
wit
h
determinatio
n
an
d
wit
h
enthusiasm
.
Finally
,
th
e
hypocrite
s
ar
e
warne
d
abou
t
thei
r
clai
m
t
o
hav
e
fait
h
whil
e
actin
g
i
n
solidarit
y
wit
h
th
e
unbeliever
s
an
d
wit
h
th
e
Peopl
e
o
f
th
e
Book
.
I
t
i
s
mad
e
clea
r
t
o
the
m
tha
t
unles
s
the
y
ceas
e
fro
m
thi
s
hypocris
y
an
d
joi
n
force
s
wit
h
Go
d
an
d
wit
h
hi
s
Prophe
t
(peac
e
b
e
upo
n
him
)
the
y
wil
l
experienc
e
th
e
sam
e
fat
e
a
s
ha
d
bee
n
decree
d
fo
r
th
e
unbelievers
.
Sura
h
Al
Fath
Vers
e
3
5
o
f
th
e
previou
s
Sura
h
hold
s
ou
t
a
promis
e
t
o
th
e
believer
s
tha
t
the
y
woul
d
ris
e
hig
h
i
n
th
e
en
d
provide
d
the
y
di
d
no
t
los
e
hear
t
whil
e
thei
r
adversarie
s
woul
d
b
e
crushed
.
Th
e
presen
t
Sura
h
give
s
witnes
s
t
o
th
e
fulfillmen
t
o
f
thi
s
promis
e
(waqi'ati
shahadat
hai,
ibid
,
p
.
431)
.
Th
e
Sura
h
open
s
wit
h
a
referenc
e
t
o
th
e
Truc
e
o
f
Hudaybiyyah
,
whic
h
le
d
th
e
wa
y
t
o
th
e
victor
y
o
f
Mecc
a
(Jofatah
makka
ki
tamhid,
ibid
)
an
d
whic
h
43
6

443. gav
e
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
hi
s
follower
s
acces
s
t
o
th
e
abundan
t
blessing
s
o
f
Go
d
(itmam-i-ni'mat
ka
fath-i-bab
sab
it
hui,
ibid)
.
Th
e
Sura
h
als
o
refer
s
t
o
th
e
prophecie
s
mad
e
i
n
th
e
Tora
h
an
d
i
n
th
e
Gospel
s
abou
t
th
e
communit
y
o
f
Muslim
s
wh
o
woul
d
experienc
e
thi
s
victor
y
(is
ummat
ke
bob
mein,
ibid)
.
Th
e
purpos
e
i
s
t
o
infor
m
bot
h
th
e
believer
s
an
d
th
e
non-believer
s
tha
t
nothin
g
wa
s
happenin
g
jus
t
b
y
chance
.
O
n
th
e
contrary
,
al
l
thes
e
event
s
wer
e
ordaine
d
b
y
Go
d
(sab
kuch
allah
ta'la
ki
eskim
mein
pahle
se
te
hai,
ibid
)
an
d
God'
s
pla
n
woul
d
b
e
fulfille
d
sinc
e
ther
e
wa
s
n
o
powe
r
o
n
eart
h
t
o
thwar
t
it
.
Sura
h
Al
Hujurat
Accordin
g
t
o
Islahi
,
th
e
sam
e
relationshi
p
exist
s
betwee
n
thi
s
Sura
h
an
d
th
e
previou
s
Sura
h
Al
Fath
a
s
exist
s
betwee
n
Sura
h
An
Nur
an
d
Sura
h
Al
Muminun
o
f
Sura
h
Grou
p
Three
.
I
n
othe
r
words
,
th
e
presen
t
Sura
h
complement
s
th
e
previou
s
Sura
h
(zamimah o
tamtamah
hai,
ibid
,
p
.
479)
.
Th
e
fina
l
vers
e
o
f
Sura
h
Al
Fath
state
d
that
:
Muhamma
d
i
s
God'
s
Apostle
;
an
d
thos
e
wh
o
ar
e
(truly
)
wit
h
hi
m
ar
e
firm
an
d
unyieldin
g
toward
s
al
l
denier
s
o
f
th
e
truth
,
(yet
)
ful
l
o
f
merc
y
toward
s
on
e
another
.
Thi
s
sentenc
e
fro
m
vers
e
2
9
o
f
Sura
h
Al
Fath
explain
s
th
e
whol
e
Sura
h
(puri
surah
isi
tukre
ki
goya
tafsir
hai,
ibid
)
an
d
so
,
b
y
implication
,
explain
s
th
e
presen
t
Sura
h
a
s
well
.
Thes
e
verse
s
wer
e
ver
y
significan
t
fo
r
th
e
refor
m
o
f
societ
y
a
t
th
e
tim
e
o
f
revelatio
n
(is
waqt
musalmanon
ke
mu 'share ki
islah
ke
liye
nihayat
zaruri
tha,
ibid)
.
Islah
i
say
s
tha
t
h
e
ha
s
alread
y
explaine
d
ho
w
th
e
law
s
an
d
guidanc
e
provide
d
b
y
th
e
Qur'a
n
wer
e
i
n
accordanc
e
wit
h
th
e
demand
s
o
f
th
e
perio
d
(halat
ke
taqazon
ke
taht,
ibid
)
so
,
tha
t
peopl
e
coul
d
appreciat
e
them
.
Accordingly
,
thi
s
Sura
h
wa
s
reveale
d
a
t
a
tim
e
whe
n
man
y
ne
w
believer
s
wer
e
embracin
g
Islam
.
Thes
e
peopl
e
wer
e
makin
g
statement
s
tha
t
indicate
d
the
y
understoo
d
neithe
r
th
e
tru
e
statu
s
no
r
th
e
dignit
y
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
no
r
th
e
responsibilitie
s
o
f
belongin
g
t
o
a
n
Islami
c
society
.
Th
e
Sura
h
provide
s
th
e
guidanc
e
tha
t
wa
s
neede
d
i
n
thi
s
situatio
n
(Jo
is
waqt
ke
halat
ke
andar
zaruri
thiy,
ibid)
.
Hence
,
mos
t
o
f
the law
s
an
d
th
e
guidanc
e
provide
d
i
n
thi
s
Sura
h
concer
n
th
e
mutua
l
right
s
tha
t
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
th
e
Muslim
s
hav
e
toward
s
eac
h
other
.
Sinc
e
previou
s
Surah
s
ha
d
alread
y
explaine
d
th
e
attitud
e
tha
t
th
e
Muslim
s
shoul
d
adop
t
toward
s
unbelievers
,
thi
s
Sura
h
doe
s
no
t
discus
s
relation
s
wit
h
unbelievers
.
43
7

444. Conclusion
s
Thi
s
shor
t
overvie
w
o
f
Sura
h
Grou
p
Fiv
e
ha
s
show
n
tha
t
Islah
i
continue
s
hi
s
metho
d
o
f
findin
g
structura
l
an
d
themati
c
link
s
betwee
n
th
e
Surah
s
b
y
formulatin
g
a
them
e
(
'umud
)
tha
t
the
y
al
l
shar
e
an
d
b
y
interpretin
g
al
l
th
e
Surah
s
o
f
th
e
Sura
h
Grou
p
i
n
th
e
ligh
t
o
f
thi
s
on
e
theme
.
Withi
n
th
e
Sura
h
Group
,
h
e
pair
s
th
e
Surah
s
eithe
r
o
n
th
e
basi
s
o
f
a
word
,
a
phras
e
o
r
a
n
ide
a
tha
t
tw
o
consecutiv
e
Surah
s
ma
y
hav
e
i
n
common
.
Sinc
e
hi
s
overridin
g
concer
n
i
s
t
o
sho
w
tha
t
al
l
th
e
Surah
s
o
f
th
e
Sura
h
Grou
p
hav
e
th
e
sam
e
theme
,
h
e
doe
s
no
t
investigat
e
eac
h
Sura
h
fo
r
it
s
own
particula
r
characteristic
s
bu
t
highlight
s
everythin
g
tha
t
support
s
hi
s
formulatio
n
o
f
th
e
them
e
o
f
Sura
h
Grou
p
Five
.
1
d
o
no
t
thin
k
Islah
i
ha
s
foun
d
a
specifi
c
them
e
('umud)
fo
r
Sura
h
Grou
p
Five
.
Instea
d
o
f
havin
g
discovere
d
th
e
them
e
(
'umud
)
o
f
a
complet
e
an
d
separat
e
Sura
h
Group
,
Islah
i
ha
s
articulate
d
th
e
them
e
o
f
th
e
whol
e
Qur'an
.
However
,
Islah
i
say
s
tha
t
th
e
onenes
s
o
f
Go
d
i
s
th
e
spiri
t
o
f
Sura
h
Grou
p
Fiv
e
(tauhid
jo
is
pure
grup
ki
ruh
hai,
vol
.
6
,
p
.
449
)
an
d
tha
t
it
s
them
e
(
'umud
)
i
s
t
o
provid
e
proof
s
fo
r
th
e
onenes
s
o
f
Go
d
(isbat-i-tauhid,
ibid
,
p
.
285)
.
Th
e
basi
s
o
f
Sura
h
Sad
i
s
th
e
unit
y
o
f
Go
d
(is
surah
ki
bunyad,
ibid
,
p
.
507
)
an
d
th
e
followin
g
Sura
h
Az
Zumar
(cf
.
ibid
,
p
.
555
)
man
y
othe
r
Surah
s
o
f
th
e
Sura
h
Grou
p
ar
e
base
d
o
n
th
e
unit
y
o
f
Go
d
a
s
well
.
Islah
i
keep
s
sayin
g
tha
t
th
e
Surah
s
o
f
thi
s
Sura
h
Grou
p
d
o
no
t
hav
e
differen
t
theme
s
(
'umu
d
mein
koi
khasfarq
nahin
hai,
ibid
,
p
.
347)
.
Moreover
,
th
e
las
t
Surah
s
o
f
th
e
Qur'a
n
ar
e
als
o
concerne
d
wit
h
th
e
onenes
s
o
f
God
,
a
s
wa
s
th
e
openin
g
o
f
th
e
Qur'a
n
i
n
it
s
ver
y
firs
t
Sura
h
(allah
ta
'ala
ne
apni
kitab
ka
aghaz
bhi
tauhid
hi
sefarmaya
aur
phir
us
ka
itmam
bhi
isi
par
kiya,
vol
.
9
,
p
.
655)
.
A
s
Islah
i
himsel
f
says
,
th
e
onenes
s
o
f
Go
d
i
s
th
e
foundatio
n
o
f
religio
n
(tauhid
.
.
.
tamam
din
ki
bunyad
hai,
ibid)
.
Therefore
,
i
t
canno
t
b
e
th
e
them
e
o
f
on
e
particula
r
Sura
h
Grou
p
i
n
th
e
Qur'an
.
I
t
i
s
historicall
y
incorrec
t
t
o
sa
y
tha
t
Sura
h
Az
Zukhruf
reject
s
th
e
clai
m
o
f
th
e
Qurays
h
tha
t
the
y
hav
e
inherite
d
th
e
religio
n
o
f
ido
l
worshi
p
(din-i-shirk,
ibid
,
p
.
199
)
fro
m
th
e
Prophe
t
Abraham
.
Th
e
Qurays
h
neve
r
mad
e
thi
s
claim
.
A
furthe
r
historica
l
poin
t
concern
s
Islahi'
s
statemen
t
that
,
i
n
Sura
h
AUathiyah,
th
e
Jew
s
wer
e
encouragin
g
th
e
Qurays
h
i
n
thei
r
struggl
e
agains
t
th
e
believer
s
an
d
tha
t
th
e
Sura
h
reprimand
s
th
e
Jew
s
i
n
n
o
uncertai
n
terms
.
43
8

445. Ho
w
ca
n
th
e
Sura
h
b
e
concerne
d
wit
h
an
y
matte
r
concernin
g
th
e
Jew
s
i
f
th
e
Sura
h
i
s
Meccan
?
Islah
i
attempt
s
t
o
establis
h
a
structura
l
coherenc
e
amon
g
th
e
Surah
s
o
f
Sura
h
Grou
p
Fiv
e
b
y
highlightin
g
th
e
wa
y
certai
n
verse
s
i
n
on
e
Sura
h
explai
n
o
r
thro
w
ligh
t
o
n
verse
s
i
n
another
.
Fo
r
example
,
Islah
i
say
s
tha
t
Sura
h
Ad
Dukhan
explain
s
th
e
meanin
g
o
f
vers
e
8
9
i
n
Sura
h
Zukhruf.
Ye
t
bea
r
tho
u
wit
h
them
,
an
d
say
,
"Peac
e
(b
e
upo
n
you)!
"
-
fo
r
i
n
tim
e
the
y
wil
l
com
e
t
o
kno
w
(th
e
truth)
.
Th
e
explanatio
n
lie
s
i
n
th
e
victor
y
o
f
th
e
Muslim
s
i
n
Mecca
.
Hence
,
structura
l
coherenc
e
depend
s
fo
r
it
s
validit
y
o
n
themati
c
coherence
.
Furthermore
,
subsequen
t
Surah
s
o
f
Sura
h
Grou
p
Fiv
e
als
o
assur
e
th
e
Muslim
s
o
f
thei
r
victor
y
(j'ath o
ghalba,
ibid
,
p
.
297)
.
Islah
i
say
s
tha
t
severa
l
verse
s
ar
e
addresse
d
t
o
th
e
Qurays
h
an
d
t
o
th
e
Jews
,
wh
o
wil
l
b
e
defeated
.
H
e
ca
n
sa
y
thi
s
onl
y
becaus
e
h
e
ha
s
understoo
d
thes
e
verse
s
accordin
g
t
o
th
e
particula
r
them
e
o
f
victor
y
an
d
defeat
,
whic
h
wa
s
th
e
them
e
(
'umud
)
o
f
Sura
h
Grou
p
Three
,
no
t
th
e
them
e
o
f
Sura
h
Grou
p
Five
.
I
n
fact
,
th
e
las
t
fe
w
Surah
s
o
f
Sura
h
Grou
p
Fiv
e
coul
d
b
e
include
d
i
n
Sura
h
Grou
p
Three
.
43
9

446. 2
.
Sura
h
Grou
p
Si
x
Introductio
n
Th
e
genera
l
them
e
o
f
th
e
Sura
h
Grou
p
i
s
th
e
Da
y
o
f
Resurrectio
n
(Jami'
'umud
ba 's o
hashr
o
nashr
hai,
vol
.
7
,
p
.
527)
.
Thi
s
them
e
emerge
s
fro
m
eac
h
o
f
th
e
Mecca
n
Surah
s
o
f
thi
s
Sura
h
Group
.
A
s
i
n
th
e
othe
r
Sura
h
Groups
,
variou
s
othe
r
topic
s
ar
e
deal
t
wit
h
unde
r
th
e
overal
l
them
e
o
f
th
e
Sura
h
Group
.
Similarly
,
Medina
n
Surah
s
i
n
thi
s
Sura
h
Grou
p
ar
e
treate
d
unde
r
th
e
genera
l
them
e
o
f
th
e
Mecca
n
Surah
s
i
n
thi
s
Sura
h
Group
.
Th
e
necessar
y
consequenc
e
o
f
believin
g
i
n
th
e
Da
y
o
f
Resurrectio
n
i
s
t
o
obe
y
Go
d
an
d
hi
s
Prophet
.
I
n
th
e
Medina
n
Surahs
,
th
e
demand
s
o
f
suc
h
obedienc
e
t
o
Go
d
an
d
t
o
hi
s
Prophe
t
ar
e
describe
d
i
n
accordanc
e
wit
h
th
e
circumstance
s
o
f
th
e
time
s
(zamana
nuzul
ke
halat
da
'i hue
hain,
ibid)
.
Islah
i
divide
s
th
e
Mecca
n
fro
m
th
e
Medina
n
Surah
s
o
n
th
e
basi
s
o
f
thos
e
wh
o
ar
e
addresse
d
i
n
thes
e
tw
o
group
s
o
f
Surahs
.
I
n
th
e
Mecca
n
Surahs
,
th
e
mai
n
addressee
s
ar
e
th
e
unbelievin
g
Qurays
h
an
d
th
e
inten
t
i
s
t
o
refut
e
thei
r
doctrine
s
an
d
presumptions
.
However
,
i
n
th
e
Medina
n
Surahs
,
th
e
addressee
s
ar
e
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
th
e
Muslims
.
Th
e
inten
t
o
f
th
e
Medina
n
Surah
s
i
s
t
o
poin
t
ou
t
th
e
weaknesse
s
o
f
thos
e
wh
o
believe
d
i
n
Go
d
an
d
i
n
hi
s
Apostl
e
bu
t
whos
e
practice
s
di
d
no
t
full
y
correspon
d
t
o
thei
r
faith
.
I
n
thi
s
context
,
th
e
Peopl
e
o
f
th
e
Boo
k
ar
e
als
o
mentione
d
becaus
e
the
y
ha
d
joine
d
force
s
wit
h
th
e
Qurays
h
i
n
opposin
g
Isla
m
(islam
ki
mukhalafat,
ibid
)
an
d
als
o
becaus
e
the
y
provoke
d
th
e
hypocrite
s
t
o
sti
r
u
p
divisio
n
amon
g
th
e
Muslims
.
Seventee
n
Surah
s
belon
g
t
o
thi
s
Sura
h
Grou
p
-
seve
n
o
f
the
m
ar
e
Mecca
n
an
d
te
n
ar
e
Medinan
.
44
0

447. Th
e
Them
e
o
f
th
e
Surah
s
Sura
h
Qaf
Sura
h
Qaf
is th
e
firs
t
Sura
h
o
f
th
e
Grou
p
an
d
it
s
mai
n
them
e
(
'umud
)
i
s
t
o
provid
e
proof
s
fo
r
lif
e
afte
r
death
.
Th
e
Qur'a
n
wa
s
makin
g
th
e
peopl
e
awar
e
o
f
th
e
fac
t
that
,
afte
r
thei
r
death
,
the
y
woul
d
al
l
hav
e
t
o
appea
r
befor
e
thei
r
Lor
d
t
o
giv
e
a
n
accoun
t
o
f
thei
r
word
s
an
d
deeds
.
Th
e
leader
s
o
f
th
e
Qurays
h
wer
e
irritate
d
tha
t
a
perso
n
claimin
g
t
o
b
e
a
prophe
t
wa
s
preachin
g
abou
t
lif
e
afte
r
deat
h
an
d
the
y
questione
d
th
e
ver
y
possibilit
y
o
f
lif
e
afte
r
death
.
Sura
h
Qaf
take
s
u
p
thi
s
issu
e
{isteba'd
ko
mauzu'
bahs
bana
kar,
ibid
)
an
d
answer
s
al
l
th
e
doubt
s
an
d
th
e
question
s
tha
t
ar
e
relate
d
t
o
it
.
Sura
h
Adh
Dhariyat
Th
e
presen
t
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
previou
s
Surah
,
whic
h
provide
d
a
n
answe
r
fo
r
thos
e
wh
o
questione
d
th
e
ver
y
possibilit
y
o
f
lif
e
afte
r
death
.
I
n
th
e
presen
t
Surah
,
th
e
Qur'a
n
take
s
a
furthe
r
ste
p
b
y
expressin
g
a
warnin
g
abou
t
th
e
punishmen
t
tha
t
i
s
t
o
com
e
(inzar-i-
'azab ko
bhi
sabit
kiya
gaya
hai
aur jaza
o
saza
ko
bhi,
ibid
,
p
.
575)
.
Islah
i
say
s
tha
t
verse
s
5-
6
o
f
th
e
Sura
h
ar
e
a
n
expressio
n
o
f
it
s
them
e
{surah
ka
'umud,
ibid)
.
However
,
Asad'
s
translatio
n
o
f
thes
e
verse
s
make
s
n
o
mentio
n
o
f
th
e
punishmen
t
mentione
d
b
y
Islahi
:
Verily
,
tha
t
whic
h
yo
u
ar
e
promise
d
i
s
tru
e
indeed
,
and
,
veril
y
judgmen
t
i
s
boun
d
t
o
come
!
Th
e
Sura
h
addresse
s
th
e
unbeliever
s
amon
g
th
e
Qurays
h
an
d
develop
s
it
s
argumen
t
o
n
th
e
basi
s
o
f
evidenc
e
availabl
e
i
n
natur
e
an
d
i
n
th
e
huma
n
perso
n
(istadlal
ki
bunyad
tamam
tar
afaq
o
anfus
ke
dalail
par
hai,
ibid)
.
Jus
t
a
s
i
n
th
e
previou
s
Surah
,
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
encourage
d
an
d
consoled
.
Sura
h
At
Tur
I
n
th
e
previou
s
tw
o
Surah
s
o
f
thi
s
Sura
h
Group
,
argument
s
base
d
o
n
reason
,
natur
e
an
d
histor
y
wer
e
presente
d
concernin
g
th
e
afterlif
e
an
d
concernin
g
rewar
d
an
d
punishment
.
Wherea
s
Sura
h
Adh
Dhariyat
ha
d
expresse
d
bot
h
aspect
s
o
f
rewar
d
an
d
punishmen
t
(Jaza o
saza
ke
donon
pahluon
par
hawi
hai,
vol
.
8
,
p
.
11)
,
th
e
presen
t
Sura
h
give
s
greate
r
prominenc
e
t
o
th
e
aspec
t
44
1

448. o
f
punishmen
t
(
'aza
b
ke
pahlu
ko
ziyadah
numayan
farmaya
hai,
ibid)
.
Hence
,
afte
r
makin
g
som
e
observation
s
base
d
o
n
histor
y
an
d
o
n
th
e
world
,
th
e
Sura
h
expresse
s
a
ver
y
clea
r
threa
t
t
o
th
e
Qurays
h
(verse
s
7-8)
.
Islah
i
say
s
tha
t
thi
s
kin
d
o
f
threa
t
form
s
th
e
basi
c
them
e
(is
surah
ka
'umud,
ibid
)
o
f
the Surah
.
Bu
t
verse
s
7-
8
ar
e
addresse
d
t
o
al
l
mankind
.
Sura
h
An
Najm
Thi
s
Sura
h
i
s
th
e
twi
n
o
f
th
e
previou
s
Surah
.
The
y
bot
h
shar
e
th
e
sam
e
basi
c
topic
,
namely
,
proof
s
fo
r
th
e
approachin
g
rewar
d
an
d
punishmen
t
{markazi mazmun
. .
. ya
'nijaza
aur
saza
ka
isbat,
ibid
,
p
.
45)
.
Wherea
s
th
e
previou
s
Sura
h
stresse
s
th
e
aspec
t
o
f
punishment
,
th
e
presen
t
Sura
h
highlight
s
th
e
emptines
s
o
f
intercessor
y
praye
r
(shafa't-i-batil
ki
tardid
hai,
ibid
)
i
n
whic
h
th
e
Qurays
h
wer
e
engaged
.
Th
e
Sura
h
dwell
s
o
n
thi
s
poin
t
becaus
e
th
e
unbeliever
s
trie
d
t
o
neutraliz
e
eve
n
th
e
mos
t
sever
e
threa
t
o
f
punishmen
t
b
y
havin
g
recours
e
t
o
intercessor
y
prayer
.
Fo
r
thi
s
reason
,
th
e
Qur'a
n
alway
s
mention
s
th
e
Las
t
Da
y
togethe
r
wit
h
th
e
unit
y
o
f
Go
d
(qayamat
aur
tauhid
donon
ka
zikr,
ibid)
.
Th
e
presen
t
Sura
h
bring
s
ou
t
thi
s
poin
t
ver
y
clearl
y
a
s
i
f
t
o
sa
y
tha
t
th
e
threa
t
o
f
God'
s
punishmen
t
i
s
unavoidabl
e
fo
r
thos
e
wh
o
rejec
t
God
.
Th
e
Sura
h
trie
s
t
o
persuad
e
thos
e
wh
o
wer
e
relyin
g
o
n
intercessor
y
praye
r
tha
t
thos
e
being
s
o
n
whic
h
the
y
wer
e
relyin
g
fo
r
suppor
t
d
o
no
t
exis
t
an
d
tha
t
Go
d
wil
l
dea
l
wit
h
huma
n
being
s
o
n
th
e
basi
s
o
f
ful
l
knowledg
e
an
d
perfec
t
justice
.
I
t
i
s
impossibl
e
fo
r
anyon
e
t
o
ad
d
t
o
God'
s
knowledg
e
o
r
t
o
mak
e
an
y
change
s
i
n
God'
s
decision
s
o
r
t
o
chang
e
falsit
y
int
o
trut
h
b
y
mean
s
o
f
intercessor
y
prayer
.
Islah
i
draw
s
th
e
attentio
n
o
f
th
e
reade
r
t
o
th
e
harmon
y
(munasabat,
ibid
)
betwee
n
th
e
endin
g
o
f
th
e
previou
s
Sura
h
an
d
th
e
openin
g
o
f
th
e
presen
t
Surah
,
bot
h
o
f
whic
h
refe
r
t
o
th
e
stars
.
Th
e
word
s
o
f
thes
e
verse
s
establis
h
a
subtl
e
lin
k
betwee
n
thes
e
tw
o
Surahs
.
Sometime
s
thi
s
lin
k
consist
s
onl
y
o
f
word
s
an
d
a
t
othe
r
time
s
ca
n
b
e
foun
d
onl
y
i
n
th
e
meanin
g
o
f
the words
.
A
t
othe
r
times
,
th
e
lin
k
i
s
bot
h
verba
l
an
d
accordin
g
t
o
th
e
meaning
.
Sura
h
Al
Qamar
Thi
s
Sura
h
begin
s
wher
e
th
e
previou
s
Sura
h
lef
t
off
.
Islah
i
point
s
t
o
th
e
harmon
y
(munasabat,
ibid
,
p
.
87
)
betwee
n
th
e
Surah
s
create
d
b
y
th
e
similarit
y
i
n
th
e
endin
g
o
f
th
e
previou
s
Sura
h
an
d
th
e
openin
g
o
f
the presen
t
one
.
Islah
i
note
s
a
furthe
r
aspec
t
o
f
thi
s
harmon
y
i
n
th
e
fac
t
tha
t
th
e
previou
s
Sura
h
refer
s
t
o
th
e
fallin
g
o
f
th
e
star
s
an
d
th
e
presen
t
Sura
h
44
2

449. describe
s
ho
w
th
e
moo
n
i
s
spli
t
asunder
.
Th
e
presen
t
Sura
h
als
o
repeat
s
th
e
followin
g
refrai
n
i
n
verse
s
17
,
22
,
32
,
an
d
40
:
Hence
,
indeed
,
W
e
mad
e
thi
s
Qur'a
n
eas
y
t
o
bea
r
i
n
mind
:
who
,
then
,
i
s
willin
g
t
o
tak
e
i
t
t
o
heart
?
Islah
i
say
s
tha
t
suc
h
a
refrai
n
ha
s
a
n
importan
t
function
.
Th
e
speake
r
thereb
y
draw
s
attentio
n
t
o
hi
s
argument
s
an
d
invite
s
hard-hearte
d
listener
s
(ziddi
mukhatab,
ibid
)
t
o
abando
n
thei
r
resistanc
e
an
d
t
o
accep
t
th
e
abundan
t
evidenc
e
fo
r
faith
.
Th
e
addressee
s
wer
e
demandin
g
a
visibl
e
sig
n
o
f
th
e
punishmen
t
wit
h
whic
h
th
e
Qur'a
n
wa
s
threatenin
g
the
m
s
o
the
y
ma
y
becom
e
convince
d
o
f
it
s
veracity
.
Th
e
Sura
h
ask
s
thes
e
unbeliever
s
wh
y
the
y
woul
d
no
t
prefe
r
t
o
learn
a
lesso
n
fro
m
wha
t
happene
d
t
o
forme
r
nations
.
Instea
d
o
f
showin
g
the
m
a
sig
n
o
f
th
e
comin
g
punishment
,
God'
s
graciousnes
s
provide
d
the
m
wit
h
a
reveale
d
boo
k
tha
t
containe
d
soun
d
teachin
g
an
d
remove
d
al
l
thei
r
doubts
.
Sura
h
Ar
Rahman
Islah
i
describe
s
th
e
backgroun
d
t
o
th
e
presen
t
Sura
h
an
d
th
e
precedin
g
one
,
whic
h
wer
e
reveale
d
i
n
Mecc
a
(jo
makki
zindagi
ke
is
daur
mein
nazil
hui
hai,
ibid
,
p
.
119)
.
Unti
l
the
y
wer
e
show
n
a
sig
n
o
f
th
e
punishmen
t
mentione
d
i
n
th
e
Qur'an
,
th
e
Meccan
s
wer
e
unwillin
g
t
o
believ
e
tha
t
the
y
woul
d
b
e
punishe
d
fo
r
refusin
g
th
e
messag
e
o
f
th
e
Qur'an
.
The
y
als
o
refuse
d
t
o
accep
t
th
e
comin
g
o
f
a
Las
t
Da
y
o
n
whic
h
the
y
woul
d
hav
e
t
o
fac
e
th
e
realit
y
o
f
eterna
l
punishmen
t
(daimi
'azab,
ibid)
.
Jus
t
a
s
th
e
previou
s
Sura
h
use
d
a
refrai
n
becaus
e
o
f
th
e
hard-heartednes
s
o
f
th
e
unbelievers
,
th
e
presen
t
Sura
h
make
s
simila
r
us
e
o
f
a
differen
t
refrain
:
Which
,
then
,
o
f
you
r
Sustainer'
s
power
s
ca
n
yo
u
disavow
?
Islah
i
say
s
tha
t
thi
s
styl
e
(uslub,
ibid
)
i
s
use
d
wheneve
r
ther
e
i
s
a
nee
d
t
o
convinc
e
listener
s
wit
h
persuasiv
e
language
.
Th
e
refrai
n
use
d
i
n
th
e
Sura
h
is
,
accordin
g
t
o
Islahi
,
a
ne
w
wa
y
o
f
presentin
g
th
e
teachin
g
o
f
th
e
Qur'a
n
(is
surah
mein
isi
mazmun
ko
ek
naye
uslub
. .
.
se
liya
hai,
ibid
,
p
.
120)
.
Withou
t
payin
g
attentio
n
t
o
th
e
dispositio
n
o
f
hi
s
listeners
,
th
e
effort
s
o
f
a
speake
r
wil
l
no
t
achiev
e
th
e
desire
d
result
.
Thos
e
unawar
e
o
f
thi
s
importan
t
aspec
t
o
f
communicatio
n
(kalam,
ibid
)
wil
l
no
t
recogniz
e
th
e
beaut
y
an
d
subtlet
y
o
f
thi
s
qualit
y
o
f
speech
.
Suc
h
peopl
e
wil
l
attribut
e
th
e
constan
t
us
e
o
f
a
refrai
n
t
o
mer
e
repetition
.
Islah
i
say
s
tha
t
44
3

450. som
e
ignoran
t
peopl
e
hav
e
referre
d
t
o
th
e
Sura
h
i
n
thi
s
way
.
However
,
i
f
the
y
kne
w
th
e
kin
d
o
f
peopl
e
thi
s
Sura
h
wa
s
addressing
,
the
y
woul
d
hav
e
com
e
t
o
appreciat
e
th
e
wa
y
i
t
use
s
a
refrai
n
t
o
tr
y
t
o
convinc
e
it
s
listeners
.
Islah
i
say
s
th
e
Sura
h
i
s
askin
g
th
e
Qurays
h
wh
y
the
y
ar
e
no
t
prepare
d
t
o
believ
e
unti
l
the
y
se
e
a
visibl
e
sig
n
o
f
th
e
punishmen
t
mentione
d
i
n
th
e
Qur'an
.
Sura
h
Al
WaqVah
Thi
s
i
s
th
e
las
t
o
f
th
e
Mecca
n
Surah
s
o
f
thi
s
Sura
h
Grou
p
an
d
i
t
briefl
y
present
s
th
e
whol
e
argumen
t
abou
t
rewar
d
an
d
punishmen
t
containe
d
i
n
th
e
previou
s
si
x
Surahs
.
Th
e
topi
c
wa
s
deal
t
wit
h
i
n
thes
e
Surah
s
b
y
drawin
g
ou
r
attentio
n
t
o
th
e
worl
d
aroun
d
u
s
an
d
b
y
pointin
g
t
o
natur
e
an
d
t
o
reason
.
Instea
d
o
f
presentin
g
furthe
r
arguments
,
th
e
presen
t
Sura
h
tell
s
th
e
Qurays
h
tha
t
th
e
comin
g
o
f
th
e
Las
t
Da
y
i
s
certai
n
an
d
inevitable
.
Thos
e
o
f
th
e
Qurays
h
wh
o
remai
n
arrogan
t
wil
l
hav
e
t
o
fac
e
a
situatio
n
wher
e
th
e
realitie
s
o
f
honou
r
an
d
dishonou
r
wil
l
b
e
deal
t
wit
h
i
n
a
wa
y
tha
t
i
s
ver
y
differen
t
fro
m
th
e
wa
y
th
e
worl
d
deal
s
wit
h
them
.
Thos
e
wh
o
believ
e
an
d
wh
o
di
d
goo
d
work
s
wil
l
b
e
honoure
d
an
d
wil
l
enjo
y
al
l
th
e
pleasure
s
o
f
paradis
e
wherea
s
thos
e
wh
o
wer
e
absorbe
d
i
n
th
e
pleasure
s
o
f
thi
s
worl
d
wil
l
no
t
b
e
receive
d
int
o
paradise
.
Sura
h
Al
Hadid
Thi
s
i
s
th
e
twi
n
o
f
th
e
previou
s
Surah
.
Sinc
e
th
e
presen
t
Sura
h
i
s
Medinan
,
i
t
differ
s
fro
m
th
e
previou
s
Sura
h
i
n
term
s
o
f
tim
e
an
d
plac
e
(zamani
aw
makani
bit
'd
hai,
ibid
,
p
.
191)
.
However
,
bot
h
Surah
s
hav
e
muc
h
th
e
sam
e
meaning
.
Th
e
previou
s
Sura
h
clarifie
d
th
e
basi
c
principl
e
regardin
g
th
e
Las
t
Da
y
whe
n
al
l
peopl
e
wil
l
b
e
divide
d
int
o
thre
e
groups
:
th
e
firs
t
grou
p
wil
l
consis
t
o
f
th
e
ver
y
firs
t
believer
s
an
d
th
e
secon
d
an
d
thir
d
group
s
wil
l
consis
t
o
f
thos
e
wh
o
ar
e
welcome
d
an
d
wh
o
ar
e
no
t
welcome
d
int
o
paradise
.
Islah
i
say
s
th
e
Sura
h
i
s
addresse
d
especiall
y
t
o
thos
e
Muslim
s
wh
o
too
k
par
t
i
n
jihad
an
d
wh
o
mad
e
contribution
s
toward
s
th
e
victor
y
i
n
Mecca
.
Thes
e
Muslim
s
ar
e
give
n
a
specia
l
rankin
g
(wo
sabiqin
ke
zamre
mein
shamil
honge,
ibid
)
whic
h
i
s
highe
r
tha
n
thos
e
wh
o
cam
e
later
.
Moreover
,
thos
e
Muslim
s
wh
o
entere
d
Isla
m
bu
t
wer
e
no
t
full
y
awar
e
o
f
it
s
demand
s
ar
e
encourage
d
t
o
tak
e
par
t
in
jihad
an
d
t
o
mak
e
thei
r
contribution
s
(infaq,
ibid)
.
The
y
ar
e
warne
d
tha
t
the
y
shoul
d
no
t
becom
e
s
o
engrosse
d
i
n
th
e
worl
d
tha
t
the
y
ma
y
los
e
thei
r
zea
l
fo
r
th
e
eterna
l
kingdo
m
(abdi
badshahi,
ibid)
.
44
4

451. Beside
s
th
e
themati
c
connectio
n
betwee
n
th
e
tw
o
Surahs
,
ther
e
i
s
a
n
obviou
s
structura
l
lin
k
betwee
n
th
e
las
t
vers
e
o
f
the previou
s
Sura
h
an
d
th
e
firs
t
vers
e
o
f
th
e
presen
t
one
,
bot
h
o
f
whic
h
exto
l
th
e
nam
e
o
f
God
.
Suc
h
structura
l
link
s
occu
r
mor
e
tha
n
onc
e
i
n
th
e
Qur'a
n
an
d
provid
e
th
e
framewor
k
fo
r
it
s
coherenc
e
[munazzim
aur
marbut
kitab
hone
ka
ek
wazeh
qarina
hai,
ibid)
.
Sura
h
Al
Mujadalah
A
s
usual
,
Islah
i
stresse
s
th
e
contex
t
a
t
th
e
tim
e
o
f
revelation
,
readin
g
th
e
whol
e
Sura
h
i
n
th
e
ligh
t
o
f
wha
t
h
e
understand
s
t
o
hav
e
bee
n
th
e
contex
t
o
r
th
e
socia
l
backgroun
d
o
f
tha
t
period
.
Th
e
previou
s
Sura
h
ende
d
wit
h
a
n
answe
r
fo
r
th
e
Peopl
e
o
f
th
e
Boo
k
wh
o
ha
d
raise
d
objection
s
concernin
g
jihad.
Th
e
nee
d
t
o
dea
l
wit
h
suc
h
objection
s
aros
e
becaus
e
th
e
hypocrite
s
use
d
thes
e
objection
s
t
o
sprea
d
propagand
a
amon
g
th
e
Muslim
s
t
o
weake
n
thei
r
readines
s
t
o
participat
e
i
n
jihad.
A
t
th
e
tim
e
thi
s
Sura
h
wa
s
revealed
,
suc
h
effort
s
b
y
th
e
hypocrite
s
wer
e
common
.
Th
e
Qur'a
n
provide
s
guidanc
e
fo
r
th
e
Muslim
s
t
o
counte
r
thes
e
efforts
.
A
practica
l
exampl
e
o
f
suc
h
guidanc
e
i
s
foun
d
i
n
th
e
advic
e
tha
t
thi
s
Sura
h
give
s
t
o
consul
t
wit
h
th
e
Messenge
r
o
f
Go
d
{allah
o
rasul
ke
samne
'arz
kare,
ibid
,
p
.
243
)
wheneve
r
Muslim
s
encounte
r
an
y
difficult
y
o
n
accoun
t
o
f
Islam
.
Finally
,
thos
e
peopl
e
wh
o
sprea
d
propagand
a
agains
t
Isla
m
base
d
o
n
thei
r
imaginar
y
o
r
rea
l
difficultie
s
ar
e
makin
g
a
direc
t
attac
k
o
n
Go
d
an
d
hi
s
Messenge
r
(allah
o
rasul
ke
khilaf
mahaz-i-jang,
ibid
)
an
d
the
y
wil
l
b
e
crushed
.
Go
d
ha
s
mad
e
a
n
unchangeabl
e
decre
e
(qata'i
faislah,
ibid
)
tha
t
fina
l
victor
y
wil
l
belon
g
t
o
Go
d
an
d
t
o
hi
s
Messenger
.
Sura
h
Al
Hashr
Th
e
previou
s
Sura
h
ende
d
wit
h
th
e
statemen
t
tha
t
whoeve
r
oppose
s
Go
d
an
d
hi
s
Messenge
r
wil
l
experienc
e
defea
t
becaus
e
victor
y
belong
s
t
o
Go
d
an
d
t
o
hi
s
Messengers
.
Th
e
presen
t
Sura
h
illustrate
s
thi
s
clai
m
b
y
relatin
g
a
n
even
t
tha
t
occurre
d
durin
g
thi
s
period
.
B
y
mean
s
o
f
thi
s
event
,
th
e
hypocrite
s
coul
d
se
e
tha
t
eve
n
thos
e
enemie
s
the
y
though
t
wer
e
invincibl
e
becam
e
s
o
terrifie
d
tha
t
the
y
destroye
d
thei
r
ow
n
home
s
an
d
fle
d
int
o
exil
e
withou
t
receivin
g
hel
p
fro
m
anyone
.
44
5

452. Th
e
whol
e
Sura
h
i
s
addresse
d
t
o
th
e
hypocrite
s
{khitab
munafikin
hi
se
hai,
ibid
,
p
.
279
)
i
n
orde
r
t
o
mak
e
i
t
quit
e
clea
r
t
o
the
m
tha
t
th
e
Qur'a
n
ha
s
answer
s
fo
r
al
l
thei
r
doubt
s
an
d
i
n
orde
r
tha
t
the
y
migh
t
ope
n
thei
r
heart
s
t
o
th
e
faith
.
I
f
th
e
Qur'a
n
ha
d
bee
n
reveale
d
o
n
a
mountain
,
i
t
woul
d
hav
e
humble
d
itsel
f
befor
e
God
.
Hence
,
i
f
th
e
unbeliever
s
d
o
no
t
humbl
e
themselve
s
befor
e
God
,
thei
r
heart
s
mus
t
b
e
harde
r
tha
n
ston
e
an
d
s
o
Go
d
i
s
entitle
d
t
o
dea
l
wit
h
the
m
accordingly
.
Sura
h
Al
Mumtahanah
A
t
usual
,
Islah
i
describe
s
th
e
historica
l
contex
t
an
d
doe
s
no
t
mov
e
beyon
d
thi
s
contex
t
i
n
hi
s
explanatio
n
o
f
the Surah
.
I
n
th
e
previou
s
Surah
,
th
e
hypocrite
s
wer
e
give
n
th
e
comman
d
t
o
brea
k
al
l
relation
s
wit
h
th
e
Peopl
e
o
f
th
e
Book
,
especiall
y
wit
h
th
e
Jews
.
Thes
e
hypocrite
s
wer
e
themselve
s
als
o
mostl
y
Peopl
e
o
f
th
e
Book
.
Th
e
presen
t
Sura
h
order
s
th
e
believer
s
t
o
seve
r
al
l
relation
s
wit
h
th
e
unbeliever
s
livin
g
i
n
Mecca
.
Th
e
addressee
s
ar
e
thos
e
wh
o
ha
d
entere
d
Isla
m
{islam
mein
dakhil
bhi
they,-
ibid
,
p
.
319
)
an
d
wh
o
ha
d
eve
n
undertake
n
th
e
migratio
n
fo
r
thei
r
fait
h
{din
ki
khatir,
ibid
)
bu
t
wh
o
maintaine
d
thei
r
bond
s
wit
h
famil
y
relationship
s
{rishtah
o
baradari,
ibid)
.
Hence
,
i
n
time
s
o
f
crisis
,
thes
e
peopl
e
wer
e
likel
y
t
o
commi
t
a
breac
h
o
f
loyalty
.
Th
e
topi
c
o
f
Sura
h
i
s
th
e
eradicatio
n
o
f
hypocris
y
an
d
th
e
purificatio
n
o
f
th
e
believers
.
I
t
focuse
s
o
n
thos
e
Muslim
s
wh
o
ha
d
undertake
n
th
e
migratio
n
bu
t
wh
o
ha
d
no
t
ye
t
demonstrate
d
it
s
necessar
y
consequence
s
b
y
leavin
g
thei
r
pas
t
lif
e
an
d
environmen
t
behin
d
a
s
Abraha
m
di
d
{asl
ibrahimi
haqiqat,
ibid)
.
Th
e
Sura
h
remind
s
thes
e
peopl
e
tha
t
i
f
the
y
wis
h
t
o
experienc
e
th
e
blessing
s
tha
t
Abraha
m
receive
d
whe
n
h
e
mad
e
hi
s
migration
,
the
y
woul
d
hav
e
t
o
seve
r
al
l
relation
s
wit
h
thei
r
forme
r
wa
y
o
f
lif
e
{sabiq
mahaul
se,
ibid
)
an
d
bin
d
themselve
s
t
o
Go
d
an
d
t
o
hi
s
Messenger
.
Sura
h
As
Saff
Thi
s
Sura
h
i
s
addresse
d
t
o
thos
e
Muslim
s
wh
o
ha
d
mad
e
a
covenan
t
wit
h
th
e
Prophe
t
bu
t
wh
o
remaine
d
reluctan
t
t
o
perfor
m
jihad
i
n
God'
s
cause
.
Th
e
Sura
h
warn
s
thos
e
Muslim
s
tha
t
i
f
the
y
persis
t
i
n
thei
r
ambivalen
t
attitude
,
thei
r
situatio
n
wil
l
resembl
e
tha
t
o
f
the Jew
s
wh
o
graduall
y
bega
n
t
o
disobe
y
thei
r
ow
n
Prophe
t
Mose
s
eve
n
afte
r
enterin
g
int
o
a
covenan
t
wit
h
him
.
Th
e
44
6

453. punishmen
t
fo
r
thei
r
arroganc
e
wa
s
tha
t
the
y
becam
e
unabl
e
t
o
accep
t
th
e
guidanc
e
o
f
God
.
Eve
n
whe
n
th
e
Prophe
t
Jesu
s
appeare
d
amon
g
the
m
wit
h
man
y
convincin
g
miracle
s
an
d
proclaime
d
th
e
comin
g
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him)
,
thes
e
peopl
e
rejecte
d
hi
s
miracle
s
a
s
magi
c
an
d
refuse
d
t
o
believ
e
i
n
th
e
messag
e
o
f
Jesus
.
Islah
i
say
s
tha
t
thes
e
peopl
e
looke
d
fo
r
way
s
t
o
oppos
e
Isla
m
(ab
wo
islam
ki
mukhalafat
ke
darpe
hain,
ibid
,
p
.
349)
.
Despit
e
al
l
thei
r
opposition
,
however
,
Isla
m
achieve
d
pre-eminenc
e
i
n
th
e
whol
e
regio
n
(is
sar
zamin
ke
tamam
adyan
par
ghalib
a
ke
rahega,
ibid)
.
Islah
i
refer
s
t
o
th
e
actual
,
physica
l
victor
y
o
f
th
e
Muslim
s
i
n
Mecc
a
(is fath-
i-
'azim
ki
basharat
di
haijo
mustaqbil
qarib
mein
hasil
hone
wali
hai,
ibid
)
b
y
interpretin
g
vers
e
1
3
i
n
thi
s
light
:
An
d
(withal
,
H
e
wil
l
gran
t
you
)
ye
t
anothe
r
thin
g
tha
t
yo
u
dearl
y
love
:
succou
r
fro
m
Go
d
(i
n
thi
s
world)
,
an
d
a
victor
y
soo
n
t
o
come
:
an
d
(thereof
,
O
Prophet,
)
giv
e
tho
u
a
gla
d
tidin
g
t
o
al
l
wh
o
believe
.
Finally
,
th
e
Sura
h
provide
s
example
s
o
f
tru
e
virtu
e
worth
y
o
f
imitatio
n
o
n
th
e
par
t
o
f
Muslims
.
Th
e
Jew
s
ar
e
no
t
t
o
b
e
imitate
d
becaus
e
the
y
brok
e
thei
r
promises
.
Sura
h
At
Jumuah
Ther
e
i
s
n
o
basi
c
differenc
e
betwee
n
th
e
basi
c
ide
a
o
r
them
e
(
'umud
,
ibid
,
p
.
373
)
o
f
Sura
h
As
Saff
an
d
th
e
presen
t
Surah
.
However
,
the
y
d
o
diffe
r
i
n
th
e
styl
e
an
d
i
n
th
e
wa
y
eac
h
Sura
h
present
s
it
s
argumen
t
(uslub-i-bayan
aur
nahj-i-istadlal
donon
ke
alag
alag
hain,
ibid)
.
Wherea
s
th
e
previou
s
Sura
h
allude
d
onl
y
t
o
th
e
prophec
y
mad
e
b
y
th
e
Prophe
t
Jesu
s
abou
t
th
e
comin
g
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him)
,
th
e
presen
t
Sura
h
refer
s
t
o
th
e
praye
r
mad
e
i
n
thi
s
regar
d
b
y
th
e
Prophe
t
Abraham
.
Th
e
Ismaeli
s
ar
e
encourage
d
t
o
recogniz
e
th
e
grea
t
favou
r
(
'azi
m
ni
'mat,
ibid
)
tha
t
Go
d
bestowe
d
upo
n
the
m
b
y
sendin
g
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
t
o
b
e
amon
g
them
.
B
y
becomin
g
th
e
victim
s
o
f
th
e
Jews
'
jealousy
,
the
y
wil
l
depriv
e
themselve
s
o
f
thi
s
grea
t
favour
.
Th
e
Sura
h
als
o
protest
s
th
e
behaviou
r
o
f
a
grou
p
o
f
Muslim
s
wh
o
allowe
d
gree
d
fo
r
worldl
y
gai
n
t
o
tak
e
priorit
y
ove
r
thei
r
Frida
y
praye
r
an
d
thei
r
respec
t
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
.
Suc
h
gree
d
i
s
a
n
indicatio
n
o
f
thei
r
failur
e
t
o
appreciat
e
th
e
covenan
t
the
y
mad
e
wit
h
Go
d
-
mentione
d
i
n
th
e
previou
s
Surah
.
The
y
ar
e
als
o
reminde
d
o
f
th
e
wa
y
th
e
Jew
s
faile
d
t
o
44
7

454. appreciat
e
thei
r
pac
t
wit
h
Go
d
an
d
wer
e
deprive
d
o
f
th
e
blessing
s
o
f
God'
s
la
w
{yahud
allah
ki
shari
'ah
se
mahrum
ho
gaye,
ibid)
.
Th
e
Muslim
s
wil
l
prospe
r
provide
d
the
y
d
o
no
t
follo
w
i
n
thei
r
footsteps
.
Sura
h
Al
Munafiqun
Thi
s
Sura
h
complete
s
an
d
perfect
s
th
e
previou
s
Surah
,
whic
h
ende
d
wit
h
a
descriptio
n
o
f
th
e
wa
y
som
e
peopl
e
wer
e
s
o
preoccupie
d
wit
h
makin
g
profi
t
tha
t
the
y
woul
d
abando
n
th
e
Frida
y
prayer
s
a
t
th
e
new
s
o
f
th
e
arriva
l
o
f
a
tradin
g
caravan
.
Th
e
presen
t
Sura
h
deal
s
wit
h
thos
e
hypocrite
s
wh
o
di
d
no
t
le
t
thei
r
fait
h
mak
e
rea
l
demand
s
o
n
the
m
bu
t
who
,
a
t
th
e
sam
e
time
,
wante
d
t
o
wi
n
th
e
goo
d
opinio
n
o
f
th
e
Prophe
t
b
y
swearin
g
a
n
oat
h
tha
t
Muhamma
d
(peac
e
b
e
upo
n
him
)
wa
s
a
tru
e
Prophet
.
However
,
Go
d
kne
w
wha
t
wa
s
i
n
thei
r
hearts
.
The
y
showe
d
tha
t
the
y
wer
e
neithe
r
believer
s
i
n
Go
d
no
r
i
n
hi
s
Messenge
r
b
y
thei
r
hypocritica
l
behaviour
,
whic
h
consiste
d
i
n
tryin
g
t
o
shelte
r
behin
d
thei
r
readines
s
t
o
swea
r
a
n
oath
.
Althoug
h
the
y
ha
d
mad
e
th
e
first
step
s
toward
s
faith
,
the
y
wer
e
no
t
abl
e
t
o
persever
e
i
n
wha
t
the
y
ha
d
undertake
n
bu
t
returne
d
t
o
thei
r
forme
r
lov
e
o
f
worldl
y
lif
e
an
d
t
o
th
e
enjoymen
t
o
f
thei
r
possessions
.
Fo
r
thi
s
reason
,
the
y
becam
e
incapabl
e
o
f
thinkin
g
an
d
understandin
g
clearly
.
Sura
h
At
Taghabun
Th
e
previou
s
Sura
h
ende
d
wit
h
th
e
admonitio
n
no
t
t
o
becom
e
s
o
engrosse
d
wit
h
materia
l
possession
s
an
d
wit
h
one'
s
childre
n
s
o
a
s
t
o
neglec
t
one'
s
dut
y
t
o
God
.
Whoeve
r
doe
s
no
t
kee
p
i
n
min
d
th
e
fina
l
purpos
e
fo
r
whic
h
Go
d
grant
s
sustenanc
e
an
d
wel
l
bein
g
i
n
thi
s
worl
d
(jo
rizq
o fazl
us
ne
bakhsha
hai
is
mein
akhirat
ke
liye
kamai
kar
lo,
ibid
,
p
.
409
)
wil
l
experienc
e
intens
e
regre
t
a
t
th
e
momen
t
o
f
deat
h
an
d
fee
l
a
yearnin
g
t
o
b
e
give
n
a
furthe
r
opportunit
y
(muhlat,
ibid
)
i
n
orde
r
t
o
refor
m
hi
s
life
.
However
,
tim
e
los
t
canno
t
b
e
regaine
d
an
d
regre
t
fo
r
los
t
opportunitie
s
wil
l
no
t
yiel
d
a
fres
h
start
.
Th
e
presen
t
Sura
h
deal
s
wit
h
thi
s
topi
c
(is
surah
mein
isi
mazmun
ko
'umud
ki
haisiyat
se
liya
hai,
ibid)
.
Th
e
Sura
h
state
s
tha
t
fulfillmen
t
come
s
onl
y
wit
h
th
e
Las
t
Da
y
whe
n
i
t
become
s
clea
r
whethe
r
o
r
no
t
on
e
ha
s
mad
e
a
succes
s
o
f
life
.
Whoeve
r
wishe
s
t
o
wi
n
th
e
grea
t
victor
y
(fauz-i-
'azim,
ibid
)
mus
t
b
e
read
y
t
o
mak
e
sacrifice
s
i
n
th
e
wa
y
o
f
Go
d
an
d
hi
s
Messenge
r
an
d
t
o
remai
n
fre
e
o
f
reproach
.
I
t
i
s
noteworth
y
tha
t
Islah
i
doe
s
no
t
interpre
t
th
e
44
8

455. referenc
e
t
o
victor
y
i
n
thi
s
Sura
h
i
n
th
e
physica
l
wa
y
o
f
victor
y
i
n
Mecc
a
a
s
h
e
di
d
i
n
vers
e
1
3
o
f
Sura
h
As
Saff.
Furthermore
,
i
t
i
s
possibl
e
tha
t
a
person'
s
wif
e
o
r
childre
n
becom
e
a
hindranc
e
i
n
th
e
effor
t
t
o
achiev
e
th
e
tru
e
purpos
e
o
f
life
.
Man
y
peopl
e
los
e
a
sens
e
o
f
directio
n
b
y
becomin
g
preoccupie
d
wit
h
suc
h
matters
.
Hence
,
a
perso
n
wh
o
wishe
s
t
o
maintai
n
hi
s
fait
h
need
s
t
o
fre
e
himsel
f
fro
m
al
l
obstacle
s
eve
n
including
,
i
f
nee
d
be
,
hi
s
ow
n
wif
e
an
d
children
.
However
,
h
e
mus
t
alway
s
remai
n
wel
l
incline
d
toward
s
the
m
an
d
remai
n
understandin
g
wit
h
regar
d
t
o
thei
r
situatio
n
{agarche
in
ke
sath
'afu
o
darguzar
ka
ma
'amlah
rakhe,
ibid)
.
B
y
usin
g
th
e
wor
d
"man
"
o
r
"husband
"
instea
d
o
f
"partner"
,
Islah
i
see
s
thi
s
situatio
n
i
n
a
male-oriente
d
way
.
Sura
h
At
Talaq
Th
e
previou
s
Sura
h
referre
d
t
o
th
e
possibilit
y
o
f
one'
s
spous
e
an
d
childre
n
becomin
g
one'
s
enemie
s
becaus
e
o
f
temptation
s
tha
t
ma
y
aris
e
throug
h
the
m
(cf
.
verse
s
14-16)
.
Th
e
presen
t
Sura
h
doe
s
no
t
sugges
t
tha
t
on
e
break
s
al
l
tie
s
wit
h
the
m
bu
t
tha
t
on
e
take
s
precaution
s
t
o
protec
t
onesel
f
fro
m
harm
.
Th
e
tw
o
Surah
s
At
Talaq
an
d
At
Tahrim
provid
e
furthe
r
clarificatio
n
abou
t
thi
s
issue
,
presentin
g
a
balance
d
wa
y
o
f
expressin
g
bot
h
lov
e
an
d
rejection
.
Accordin
g
t
o
Sura
h
At
Talaq,
whe
n
difficultie
s
aris
e
i
n
th
e
relationshi
p
wit
h
one'
s
spous
e
on
e
mus
t
pa
y
hee
d
t
o
th
e
law
s
tha
t
Go
d
ha
s
lai
d
down
.
Sura
h
At
Tahrim
present
s
th
e
la
w
o
f
Go
d
i
n
a
situatio
n
wher
e
ther
e
i
s
lov
e
an
d
harmon
y
betwee
n
th
e
spouses
.
I
t
i
s
clea
r
tha
t
a
goo
d
relationshi
p
betwee
n
th
e
spouse
s
i
s
th
e
basi
s
o
f
al
l
societie
s
an
d
ever
y
perso
n
wil
l
hav
e
t
o
dea
l
wit
h
thi
s
fact
.
However
,
no
t
everyon
e
i
s
awar
e
o
f
th
e
subtl
e
requirement
s
involve
d
i
n
thi
s
relationship
;
no
r
i
s
everyon
e
abl
e
t
o
negotiat
e
th
e
crise
s
(nafrat
ya
muhabat
hi
halchal
mein,
ibid
,
p
.
429
)
tha
t
occu
r
i
n
th
e
experienc
e
o
f
lov
e
an
d
hatred
.
Fo
r
som
e
reason
,
whe
n
difference
s
an
d
quarrel
s
occur
,
man
y
peopl
e
tak
e
th
e
wa
y
o
f
hatre
d
an
d
hostilit
y
an
d
completel
y
neglec
t
th
e
demand
s
o
f
God'
s
law
.
O
n
th
e
othe
r
hand
,
whe
n
a
relationshi
p
i
s
founde
d
o
n
love
,
a
s
i
t
shoul
d
be
,
respec
t
fo
r
th
e
law
s
o
f
Go
d
ca
n
sometime
s
b
e
sacrifice
d
i
n
favou
r
o
f
th
e
expressio
n
o
f
love
.
Bot
h
thes
e
way
s
o
f
behavin
g
ar
e
a
transgressio
n
o
f
God'
s
la
w
an
d
resul
t
i
n
failur
e
o
n
th
e
Las
t
Day
.
Fo
r
thi
s
reason
,
thes
e
tw
o
Surah
s
sa
y
tha
t
a
perso
n
shoul
d
no
t
b
e
insensitiv
e
bu
t
shoul
d
behav
e
accordin
g
t
o
th
e
law
s
o
f
God
.
I
n
thi
s
way
,
bot
h
thes
e
Surah
s
ar
e
a
brie
f
recapitulatio
n
o
f
Sura
h
At
Taghabun.
Th
e
fac
t
tha
t
bot
h
44
9

456. thes
e
Surah
s
addres
s
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
tha
t
neithe
r
begin
s
wit
h
a
n
introductio
n
ar
e
indication
s
(is
bat
ka
qarina
hai,
ibid
)
tha
t
th
e
functio
n
o
f
thes
e
Surah
s
i
s
t
o
complet
e
an
d
perfec
t
Sura
h
At
Taghabun.
Moreover
,
th
e
Prophe
t
i
s
addressed
,
no
t
a
s
a
n
individua
l
bu
t
a
s
th
e
representativ
e
o
f
th
e
communit
y
(balke
ummat
ke
wakil
ki
haisiyat
se,
ibid)
.
Th
e
rule
s
fo
r
th
e
refor
m
o
f
societ
y
wer
e
mad
e
directl
y
t
o
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
n
thi
s
Sura
h
s
o
tha
t
peopl
e
woul
d
realiz
e
th
e
importanc
e
an
d
th
e
nee
d
fo
r
reform
.
Islah
i
say
s
tha
t
th
e
reform
s
advocate
d
b
y
thes
e
Surah
s
wer
e
aime
d
a
t
issue
s
commo
n
i
n
pre-Islami
c
societ
y
bu
t
h
e
find
s
th
e
sam
e
issue
s
presen
t
i
n
ou
r
ow
n
cultur
e
an
d
civilization
.
Sura
h
At
Tahrim
Th
e
previou
s
Sura
h
provide
d
guidanc
e
abou
t
ho
w
t
o
observ
e
th
e
law
s
o
f
Go
d
i
n
time
s
o
f
hatred
.
Th
e
presen
t
Sura
h
i
s
concerne
d
wit
h
maintainin
g
th
e
law
s
o
f
Go
d
i
n
time
s
o
f
lov
e
becaus
e
huma
n
being
s
sometime
s
fai
l
t
o
obe
y
th
e
law
s
o
f
Go
d
i
n
time
s
o
f
lov
e
an
d
harmony
.
Whe
n
a
perso
n
notice
s
tha
t
hi
s
spous
e
o
r
childre
n
hav
e
straye
d
fro
m
th
e
la
w
o
f
Go
d
(shari 'ah se
hata
hua
hai,
ibid
,
p
.
451)
,
h
e
ca
n
op
t
t
o
pa
y
n
o
attentio
n
an
d
hop
e
tha
t
thos
e
concerne
d
wil
l
graduall
y
chang
e
thei
r
ways
.
Islah
i
say
s
that
,
i
n
thi
s
way
,
i
t
ofte
n
happen
s
tha
t
peopl
e
d
o
no
t
tr
y
t
o
preven
t
th
e
misdeed
s
o
f
thei
r
relatives
.
I
n
fact
,
the
y
eve
n
attemp
t
t
o
hid
e
thei
r
misdeed
s
fro
m
publi
c
scrutin
y
b
y
makin
g
variou
s
excuses
.
On
e
find
s
thi
s
kin
d
o
f
behaviou
r
no
t
onl
y
amon
g
ordinar
y
peopl
e
bu
t
als
o
amon
g
thos
e
wh
o
ar
e
inten
t
o
n
reformin
g
th
e
live
s
o
f
others
.
Th
e
reaso
n
fo
r
thi
s
stat
e
o
f
affair
s
i
s
tha
t
thes
e
peopl
e
prefe
r
t
o
abando
n
thei
r
relative
s
t
o
th
e
wrat
h
o
f
Go
d
(khuda
ke
ghazab
ke
hawalah
kiyajaye,
ibid
)
rathe
r
tha
n
tryin
g
t
o
rescu
e
the
m
i
f
thi
s
involve
s
havin
g
t
o
adop
t
mean
s
tha
t
ma
y
resul
t
i
n
som
e
unpleasantnes
s
i
n
thei
r
relationship
.
Peopl
e
wh
o
overloo
k
th
e
fault
s
(khilaf-i-shari'ah
baton se
chashm pushi
karta
hai,
ibid
)
o
f
thei
r
spouses
,
childre
n
o
r
friend
s
ar
e
no
t
i
n
fac
t
showin
g
the
m
genuin
e
lov
e
but
,
o
n
th
e
contrary
,
treatin
g
the
m
i
n
a
ver
y
unfriendl
y
manne
r
withou
t
eve
n
bein
g
awar
e
o
f
it
.
45
0

457. Conclusion
s
I
n
Sura
h
Grou
p
Six
,
Islah
i
continue
s
hi
s
approac
h
o
f
tryin
g
t
o
fin
d
a
word
,
a
phras
e
o
r
a
n
ide
a
tha
t
coul
d
ac
t
a
s
a
lin
k
betwee
n
consecutiv
e
Surahs
.
O
n
th
e
basi
s
o
f
suc
h
links
,
Islah
i
trie
s
t
o
establis
h
tha
t
certai
n
Surah
s
for
m
a
pair
.
However
,
th
e
meanin
g
o
f
th
e
linkin
g
word
s
an
d
th
e
linkin
g
idea
s
themselve
s
ar
e
th
e
resul
t
o
f
Islahi'
s
ow
n
perceptio
n
o
f
th
e
them
e
(
'umud
)
o
f
th
e
whol
e
Sura
h
Group
.
I
n
othe
r
words
,
an
y
reade
r
ca
n
sa
y
tha
t
th
e
Qur'a
n
i
s
coheren
t
afte
r
h
e
o
r
sh
e
ha
s
understoo
d
th
e
Surah
s
i
n
a
certai
n
way
.
Islah
i
als
o
continue
s
t
o
asser
t
tha
t
particula
r
verse
s
o
f
th
e
Surah
s
ar
e
addresse
d
t
o
th
e
Quraysh
.
However
,
the
y
shoul
d
b
e
give
n
a
mor
e
universa
l
meaning
.
Fo
r
instance
,
verse
s
7-
8
o
f
Sura
h
At
Tur
ar
e
addresse
d
t
o
mankin
d
i
n
genera
l
bu
t
Islah
i
say
s
the
y
expres
s
a
threa
t
t
o
th
e
Quraysh
.
Similarly
,
Islah
i
say
s
tha
t
Sura
h
Ar
Rahman
i
s
addresse
d
t
o
th
e
unbelievin
g
Meccan
s
wherea
s
i
t
i
s
mor
e
universa
l
i
n
scop
e
Islah
i
articulate
s
th
e
them
e
{'umud)
o
f
th
e
Da
y
o
f
Resurrectio
n
(jami'
'umud
ba 's o
hashr
o
nashr
hai,
vol
.
7
,
p
.
527
)
tha
t
man
y
o
f
th
e
Surah
s
o
f
thi
s
Sura
h
Grou
p
hav
e
i
n
common
.
H
e
doe
s
thi
s
b
y
highlightin
g
on
e
aspec
t
o
f
a
Sura
h
an
d
disregardin
g
severa
l
others
.
Fo
r
instance
,
Islah
i
focuse
s
o
n
th
e
referenc
e
t
o
wive
s
an
d
childre
n
i
n
Sura
h
At
Taghabun
an
d
Sura
h
At
Talaq.
Althoug
h
bot
h
thes
e
Surah
s
an
d
other
s
i
n
Sura
h
Grou
p
Si
x
spea
k
o
f
socia
l
justice
,
Islah
i
downplay
s
th
e
verse
s
abou
t
socia
l
justic
e
i
n
orde
r
t
o
ensur
e
tha
t
on
e
commo
n
them
e
emerge
s
fo
r
al
l
th
e
Surah
s
o
f
this Sura
h
Group
.
Islah
i
give
s
grea
t
emphasi
s
t
o
th
e
fac
t
tha
t
Go
d
wil
l
rewar
d
th
e
virtuou
s
an
d
punis
h
th
e
evildoer
s
(jaza
o
saza)
o
n
th
e
Las
t
Day
.
Islah
i
neve
r
allude
s
t
o
th
e
obviou
s
proble
m
o
f
anthropomorphis
m
i
n
describin
g
Go
d
as.,handin
g
ou
t
reward
s
an
d
punishments
.
No
r
doe
s
h
e
investigat
e
th
e
deepe
r
meanin
g
o
f
thi
s
concep
t
i
n
th
e
Qur'a
n
bu
t
remain
s
conten
t
wit
h
th
e
traditiona
l
meanin
g
i
t
ha
s
bee
n
given
.
I
t
seem
s
t
o
m
e
tha
t
th
e
imag
e
o
f
a punishin
g
Go
d
need
s
t
o
b
e
reconcile
d
wit
h
th
e
grea
t
emphasi
s
o
n
God'
s
merc
y
an
d
compassio
n
i
n
th
e
Qur'an
.
Islah
i
doe
s
no
t
provid
e
a
n
understandin
g
o
f
punishmen
t
tha
t
woul
d
se
e
i
t
a
s
th
e
consequence
s
o
f
man'
s
ow
n
action
s
i
n
th
e
worl
d
rathe
r
tha
n
a
s
th
e
actio
n
o
f
an avengin
g
God
.
Moreover
,
I
find
Islahi'
s
repeate
d
proclamatio
n
throughou
t
hi
s
commentar
y
tha
t
accountabilit
y
o
n
th
e
Las
t
Da
y
i
s
demande
d
fo
r
th
e
sak
e
o
f
justic
e
t
o
b
e
anothe
r
anthropomorphi
c
wa
y
o
f
tryin
g
t
o
understan
d
th
e
unfathomabl
e
45
1

458. way
s
o
f
God
.
Moreover
,
hi
s
argumen
t
i
s
tainte
d
b
y
th
e
kin
d
o
f
rationalis
m
tha
t
ma
y
hav
e
bee
n
persuasiv
e
a
t
th
e
tim
e
bu
t
whic
h
i
s
n
o
longe
r
acceptabl
e
today
.
Thi
s
wa
y
o
f
thinkin
g
seem
s
t
o
impl
y
tha
t
a
virtuou
s
perso
n
coul
d
fin
d
consolatio
n
i
n
th
e
knowledg
e
tha
t
a
wicke
d
perso
n
wil
l
ge
t
wha
t
h
e
deserve
s
o
n
th
e
Las
t
Day
.
Islahi'
s
frequen
t
us
e
o
f
th
e
ter
m
"th
e
wa
y
o
f
God
"
(sunnat-
i-ilahi)
t
o
explai
n
tha
t
justic
e
wil
l
b
e
don
e
o
n
th
e
Las
t
Da
y
b
y
rewardin
g
th
e
goo
d
an
d
punishin
g
th
e
wicke
d
confirm
s
m
y
impressio
n
tha
t
Islah
i
i
s
imposin
g
hi
s
ver
y
limite
d
huma
n
understandin
g
o
n
God'
s
wisdom
.
45
2

459. 3
.
Sura
h
Grou
p
Seve
n
Introductio
n
Thi
s
i
s
th
e
firs
t
Sura
h
o
f
th
e
sevent
h
an
d
las
t
Sura
h
Group
.
Th
e
orde
r
o
f
th
e
Surah
s
i
s
th
e
sam
e
a
s
w
e
hav
e
observe
d
i
n
previou
s
Sura
h
Group
s
i
n
whic
h
severa
l
Medina
n
Surah
s
follo
w
a
serie
s
o
f
Mecca
n
Surahs
.
Th
e
Medina
n
Surah
s
ar
e
connecte
d
wit
h
th
e
Mecca
n
Surah
s
a
s
branche
s
ar
e
joine
d
t
o
a
tree
.
Sometime
s
a
Sura
h
contain
s
bot
h
Mecca
n
an
d
Medina
n
part
s
withi
n
i
t
bu
t
i
t
i
s
no
t
alway
s
eas
y
t
o
determin
e
wher
e
th
e
Mecca
n
par
t
o
f
a Sura
h
end
s
an
d
wher
e
th
e
Medina
n
par
t
begins
.
Accordin
g
t
o
Islahi
,
th
e
firs
t
4
3
Surah
s
o
f
thi
s
Sura
h
Grou
p
ar
e
Mecca
n
an
d
th
e
las
t
fiv
e
Surah
s
ar
e
Medinan
.
Jus
t
a
s
w
e
foun
d
i
n
al
l
th
e
previou
s
Sura
h
Groups
,
thi
s
Sura
h
Grou
p
deal
s
wit
h
ever
y
aspec
t
o
f
the basi
c
principle
s
o
f
the cal
l
t
o
fait
h
(da'wat,
vol
.
8
,
p
.
479)
.
However
,
th
e
basi
c
topi
c
o
f
thi
s
Sura
h
Grou
p
i
s
tha
t
o
f
warnin
g
(is
pure
grup
ka
asal
mazmun
inzar
hai,
ibid
)
an
d
mos
t
o
f
th
e
Surah
s
i
n
thi
s
Grou
p
wer
e
reveale
d
i
n
th
e
initia
l
stag
e
o
f
th
e
Mecca
n
period
.
Th
e
warnin
g
containe
d
i
n
thi
s
Sura
h
Grou
p
i
s
presente
d
jus
t
a
s
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
first
hear
d
i
t
i
n
th
e
cav
e
otHira.
Th
e
natur
e
o
f
thi
s
warnin
g
i
s
suc
h
tha
t
al
l
issue
s
connecte
d
wit
h
th
e
Las
t
Da
y
ar
e
describe
d
i
n
ful
l
(akhwal-i-qayamat
ki
bhi puri
taswir
hai,
ibid
)
an
d
th
e
punishmen
t
o
f
th
e
Las
t
Da
y
i
s
describe
d
a
s
i
f
th
e
Qurays
h
wer
e
actuall
y
engage
d
i
n
presentin
g
th
e
objection
s
the
y
ha
d
agains
t
th
e
messag
e
o
f
th
e
Qur'an
.
Th
e
wa
y
o
f
presentin
g
th
e
argumen
t
i
n
thi
s
Sura
h
Grou
p
make
s
us
e
o
f
th
e
sign
s
i
n
th
e
heaven
s
an
d
draw
s
o
n
th
e
evidenc
e
o
f
histor
y
an
d
o
f
huma
n
natur
e
(istadlal
mein
beshtar
afaq
ke
mushahadat,
tarikh
ke
musallamat
aur
anfus
ke
bayyinat
se
kam
liya
gaya
hai,
ibid)
.
Th
e
effec
t
o
f
thes
e
Surah
s
i
n
th
e
whol
e
o
f
Arabi
a
wa
s
suc
h
tha
t
n
o
on
e
coul
d
remai
n
indifferen
t
t
o
the
m
bu
t
ha
d
eithe
r
t
o
oppos
e
o
r
t
o
suppor
t
thei
r
message
.
Th
e
struggl
e
tha
t
too
k
plac
e
a
s
a
resul
t
o
f
thes
e
tw
o
conflictin
g
response
s
le
d
t
o
th
e
victor
y
o
f
truth
,
whic
h
th
e
fina
l
Surah
s
o
f
ever
y
Sura
h
Grou
p
refe
r
to
.
Finally
,
Islah
i
discusse
s
th
e
divisio
n
o
f
th
e
Qur'a
n
int
o
seve
n
Sura
h
Group
s
i
n
th
e
ligh
t
o
f
vers
e
8
7
o
f
Sura
h
Al
Hijr.
Mi
r
ha
s
discusse
d
thi
s
aspec
t
o
f
45
3

460. Islahi'
s
commentar
y
a
t
som
e
lengt
h
i
n
hi
s
stud
y
o
f
th
e
concep
t
o
f
nazm.
209
Islam
"
als
o
divide
s
th
e
Qur'a
n
int
o
seve
n
distinc
t
style
s
(quran
sat
uslubonya
'ibaraton
mein
nazil
hua
hai
aur
is
se
isharah
unhi
sat
grupon
ki
tarafhoga,
ibid
,
p
.
481
)
w
Cf
.
Mi
r
(1983)
,
pp
.
140-165
.
Mi
r
als
o
mention
s
tha
t
mos
t
scholar
s
conside
r
vers
e
8
7
o
f
Sura
h
Al
Hijr
a
s
referrin
g
t
o
th
e
seve
n
verse
s
o
f
Sura
h
Al
Falihah.
45
4

461. Th
e
Theme
s
o
f
th
e
Surah
s
Sura
h
Al
Mulk
Th
e
them
e
o
f
thi
s
Sura
h
i
s
tha
t
o
f
warnin
g
abou
t
certai
n
punishmen
t
i
n
thi
s
worl
d
an
d
i
n
th
e
nex
t
(is
surah
ka
'umud
inzar
hai
aur
is
inzar
mein
demon
hi
'azab
shamil
hain,
ibid
,
p
.
481)
.
Th
e
argumen
t
o
f
th
e
Sura
h
(istadlal,
ibid
)
i
s
base
d
o
n
th
e
sign
s
visibl
e
i
n
nature
.
Accordin
g
t
o
thi
s
argument
,
th
e
sign
s
i
n
natur
e
poin
t
t
o
certai
n
qualitie
s
possesse
d
b
y
th
e
Creator
.
Reflectin
g
o
n
thes
e
signs
,
on
e
ca
n
conclud
e
tha
t
a
Las
t
Da
y
wil
l
com
e
o
n
whic
h
thos
e
peopl
e
wh
o
live
d
thei
r
live
s
withou
t
payin
g
attentio
n
t
o
th
e
Creato
r
wil
l
peris
h
i
n
hell
.
However
,
thos
e
peopl
e
wh
o
followe
d
th
e
dictate
s
o
f
commo
n
sens
e
(apni
'aql
ofahm
se
kam
liya,
ibid
)
an
d
live
d
thei
r
live
s
i
n
aw
e
o
f
Go
d
wil
l
b
e
rewarded
.
Sura
h
Al
Qalam
Sinc
e
thi
s
Sura
h
form
s
a
pai
r
wit
h
th
e
precedin
g
Surah
,
th
e
basi
c
them
e
an
d
topi
c
o
f
bot
h
thes
e
Surah
s
doe
s
no
t
diffe
r
ver
y
muc
h
(koi
usuli
farq
nahin
hai,
ibid
,
p
.
505)
.
Th
e
differenc
e
lie
s
onl
y
i
n
th
e
styl
e
an
d
th
e
wa
y
o
f
presentin
g
th
e
argumen
t
(tarz-i-bayan,
nahj
istadlal
aur
lab
o
lahja
mein
farq
hai,
ibid)
.
Jus
t
a
s
th
e
previou
s
Sura
h
warne
d
th
e
Qurays
h
o
f
inevitabl
e
punishmen
t
o
n
th
e
Las
t
Day
,
thi
s
Sura
h
present
s
th
e
sam
e
warning
.
Th
e
onl
y
differenc
e
i
s
tha
t
th
e
presen
t
Sura
h
present
s
thi
s
messag
e
i
n
a
mor
e
vivi
d
way
.
Th
e
presen
t
Sura
h
state
s
tha
t
i
t
wil
l
ver
y
soo
n
becom
e
eviden
t
wh
o
i
s
ultimatel
y
i
n
contro
l
o
f
th
e
misguide
d
leader
s
o
f
th
e
people
.
Next
,
th
e
Qurays
h
ar
e
warne
d
b
y
mean
s
o
f
th
e
parabl
e
o
f
th
e
garde
n
no
t
t
o
conside
r
thei
r
presen
t
lif
e
o
f
eas
e
t
o
b
e
indestructible.
2
'
0
Th
e
sam
e
Go
d
wh
o
ha
s
provide
d
the
m
wit
h
al
l
thes
e
goo
d
thing
s
als
o
ha
s
th
e
powe
r
t
o
tak
e
the
m
awa
y
again
.
Finally
,
thos
e
wh
o
den
y
th
e
resurrectio
n
(mukazzibin-i-qayamat,
ibid
)
ar
e
tol
d
tha
t
thei
r
wa
y
o
f
thinkin
g
i
s
wron
g
an
d
tha
t
i
t
i
s
no
t
possibl
e
fo
r
Go
d
t
o
trea
t
th
e
goo
d
an
d
th
e
ba
d
alike
.
The
y
ar
e
challenge
d
t
o
produc
e
som
e
guarante
e
tha
t
thei
r
alternativ
e
claim
s
wil
l
prevail
.
Th
e
Prophe
t
(peac
e
b
e
:K
>
I
t
i
s
difficul
t
t
o
understan
d
th
e
parabl
e
of*th
e
garde
n
a
s
bein
g
directe
d
t
o
th
e
Qurays
h
becaus
e
ther
e
wer
e
n
o
garden
s
i
n
th
e
dry
,
rock
y
environmen
t
o
f
Mecca
.
45
5

462. upo
n
him
)
i
s
encourage
d
t
o
wai
t
patientl
y
fo
r
th
e
outcom
e
o
f
th
e
decre
e
t
o
b
e
mad
e
b
y
th
e
Sustaine
r
o
f
th
e
world
.
H
e
i
s
advise
d
no
t
t
o
b
e
lik
e
th
e
Prophe
t
Jonah
.
Sura
h
Al
Haqqah
Reflectio
n
o
n
th
e
presen
t
Sura
h
an
d
o
n
th
e
on
e
tha
t
cam
e
immediatel
y
befor
e
i
t
wil
l
lea
d
t
o
th
e
conclusio
n
tha
t
bot
h
thes
e
Surah
s
shar
e
man
y
point
s
i
n
common
.
Fo
r
example
:
1
.
Bot
h
Surah
s
giv
e
a
vivi
d
presentatio
n
o
f
th
e
Las
t
Da
y
an
d
o
f
it
s
awesomeness
.
2
.
Bot
h
Surah
s
trea
t
o
f
the righteou
s
an
d
o
f
the unrighteous
.
3
.
Bot
h
Surah
s
attes
t
t
o
th
e
authenticit
y
o
f
the Qur'an
.
Th
e
presen
t
Sura
h
ha
s
a
stron
g
connectio
n
wit
h
th
e
previou
s
Sura
h
(bari
gahri
munasabat
hai,
ibid
,
p
.
535)
.
Th
e
basi
c
them
e
i
s
th
e
same
,
namely
,
presentatio
n
o
f
th
e
evidenc
e
fo
r
th
e
punishmen
t
tha
t
wil
l
b
e
inflicte
d
o
n
th
e
Las
t
Da
y
(is
ka
'umud.
.
.
isbat-i-
'azab o
qayamat,
ibid)
,
thoug
h
th
e
styl
e
o
f
presentin
g
th
e
argumen
t
i
s
differen
t
i
n
eac
h
Surah
.
Th
e
presen
t
Sura
h
refer
s
t
o
th
e
authenticit
y
o
f
the Qur'a
n
an
d
mention
s
th
e
consequence
s
o
f
rejectin
g
it
s
message
.
Bot
h
th
e
presen
t
Sura
h
an
d
th
e
previou
s
on
e
discus
s
thi
s
topi
c
(yahi
mazmun
zer~i-bahas aya
hai,
ibid)
,
thoug
h
th
e
previou
s
Sura
h
deal
s
wit
h
i
t
i
n
th
e
introductio
n
whil
e
th
e
presen
t
Sura
h
raise
s
i
t
a
t
th
e
end
.
Eac
h
wa
y
o
f
presentin
g
th
e
materia
l
make
s
it
s
ow
n
contributio
n
toward
s
conveyin
g
th
e
teachin
g
o
f
the Qur'an
.
Sura
h
Al
Ma
'arij
Sinc
e
thi
s
Sura
h
i
s
th
e
secon
d
o
f
a
pai
r
wit
h
th
e
previou
s
Surah
,
ther
e
i
s
n
o
basi
c
differenc
e
i
n
th
e
basi
c
them
e
o
f
th
e
tw
o
Surah
s
(hoi
usuli farq
nahin
hai,
ibid
,
p
.
559)
.
Bot
h
presen
t
a
warnin
g
abou
t
th
e
punishmen
t
tha
t
wil
l
b
e
impose
d
o
n
th
e
Las
t
Day
.
Eve
n
th
e
style
s
(zahiri
uslub,
ibid
)
o
f
bot
h
thes
e
Surah
s
hav
e
muc
h
i
n
commo
n
sinc
e
th
e
warnin
g
abou
t
rewar
d
an
d
punishmen
t
i
s
place
d
i
n
th
e
middl
e
o
f
th
e
Sura
h
i
n
eac
h
case
.
A
specia
l
aspec
t
o
f
th
e
presen
t
Sura
h
i
s
th
e
warnin
g
give
n
t
o
thos
e
wh
o
den
y
religio
n
(mutamarriddin,
ibid
)
an
d
wh
o
mak
e
fu
n
o
f
th
e
Las
t
Da
y
b
y
demandin
g
tha
t
i
t
shoul
d
appea
r
mor
e
quickly
.
Th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
urge
d
t
o
b
e
patien
t
wit
h
suc
h
narrow-minde
d
people
.
Althoug
h
Go
d
i
s
givin
g
thes
e
peopl
e
mor
e
tim
e
t
o
g
o
abou
t
thei
r
way
s
(is
waqt
khuda
ne
in
ko jo
dhil
di
hai,
ibid)
,
the
y
ar
e
no
t
bein
g
realisti
c
an
d
wil
l
los
e
thei
r
apparen
t
composur
e
45
6

463. a
t
th
e
firs
t
sign
s
o
f
disaster
.
Th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
tol
d
t
o
leav
e
the
m
alon
e
unti
l
th
e
tim
e
come
s
fo
r
a
fina
l
decisio
n
abou
t
thes
e
people
.
Whe
n
tha
t
momen
t
finall
y
doe
s
come
,
the
y
wil
l
b
e
abl
e
t
o
gaug
e
fo
r
themselve
s
ho
w
terribl
e
th
e
Las
t
Day
,
whic
h
the
y
wer
e
sayin
g
shoul
d
com
e
soon
,
actuall
y
turne
d
ou
t
t
o
be
.
Sura
h
Nuh
Th
e
previou
s
Sura
h
provide
s
som
e
respons
e
fo
r
thos
e
wh
o
wer
e
demandin
g
tha
t
th
e
Las
t
Da
y
com
e
quickly
.
Th
e
previou
s
Sura
h
als
o
urge
s
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
t
o
hav
e
patience
.
Th
e
presen
t
Sura
h
narrate
s
th
e
differen
t
stage
s
i
n
th
e
lif
e
o
f
th
e
Prophe
t
Noa
h
an
d
describe
s
th
e
patienc
e
h
e
showe
d
a
s
h
e
waite
d
fo
r
th
e
expecte
d
punishmen
t
t
o
com
e
dow
n
upo
n
th
e
people
.
Th
e
purpos
e
o
f
thi
s
brie
f
bu
t
complet
e
narrativ
e
i
s
t
o
provid
e
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
hi
s
follower
s
wit
h
a
n
imag
e
b
y
whic
h
the
y
coul
d
se
e
fo
r
themselve
s
th
e
exten
t
o
f
th
e
patienc
e
tha
t
God'
s
Messenge
r
ha
s
t
o
endur
e
befor
e
reachin
g
hi
s
ultimat
e
goal
.
Th
e
narrativ
e
o
f
th
e
Prophe
t
Noa
h
provide
s
th
e
follower
s
o
f
th
e
las
t
Prophe
t
(peac
e
b
e
upo
n
him
)
wit
h
a
n
illustratio
n
o
f
ho
w
thos
e
makin
g
fu
n
o
f
th
e
dela
y
o
f
the punishmen
t
wer
e
lef
t
t
o
liv
e
unti
l
th
e
tim
e
cam
e
fo
r
Go
d
t
o
seiz
e
them
.
Onc
e
Go
d
intervene
d
i
n
thei
r
lives
,
however
,
n
o
on
e
coul
d
com
e
t
o
thei
r
assistanc
e
an
y
longer
.
Sura
h
Al
Jinn
Sinc
e
thi
s
Sura
h
i
s
th
e
secon
d
o
f
a
pai
r
wit
h
th
e
previou
s
Surah
,
ther
e
i
s
n
o
basi
c
differenc
e
i
n
th
e
theme
s
o
f
th
e
tw
o
Surahs
.
Th
e
previou
s
Sura
h
addresse
d
th
e
leader
s
o
f
th
e
Qurays
h
an
d
tol
d
the
m
abou
t
th
e
wa
y
th
e
stubbor
n
leader
s
o
f
th
e
peopl
e
livin
g
a
t
th
e
tim
e
o
f
th
e
Prophe
t
Noa
h
rejecte
d
th
e
messag
e
give
n
t
o
them
.
I
t
als
o
describe
d
wha
t
happene
d
t
o
the
m
a
s
a
resul
t
o
f
thei
r
stubbornness
.
Th
e
presen
t
Sura
h
describe
s
ho
w
thes
e
sam
e
leader
s
o
f
th
e
Qurays
h
blocke
d
thei
r
ear
s
a
s
a
sig
n
o
f
thei
r
rejectio
n
o
f
th
e
messag
e
o
f
th
e
Qur'an
.
I
n
contrast
,
the
jimi
o
r
invisibl
e
being
s
wer
e
s
o
struc
k
b
y
th
e
messag
e
tha
t
the
y
immediatel
y
arrange
d
t
o
mak
e
i
t
hear
d
mor
e
widely
.
Earlier
,
i
n
verse
s
29-3
2
o
f
Sura
h
Ahkaf,
w
e
hear
d
tha
t
a
referenc
e
t
o
th
e
jinn
embarrasse
d
th
e
45
7

464. Qurays
h
becaus
e
thes
e
verse
s
stat
e
tha
t
th
e
jinn
decide
d
t
o
ac
t
o
n
th
e
messag
e
the
y
hear
d
whil
e
th
e
Qurays
h
disregarde
d
i
t
completely
.
I
n
fact
,
th
e
Qurays
h
openl
y
oppose
d
it
.
Anothe
r
purpos
e
o
f
th
e
Sura
h
i
s
t
o
encourag
e
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
no
t
t
o
pa
y
to
o
muc
h
attentio
n
t
o
th
e
negativ
e
attitud
e
o
f
th
e
Qurays
h
becaus
e
the
y
hav
e
becom
e
incapabl
e
o
f
receivin
g
th
e
messag
e
o
f
the Qur'an
,
despit
e
al
l
th
e
Prophet'
s
efforts
.
Thos
e
whos
e
heart
s
ar
e
receptiv
e
wil
l
benefi
t
fro
m
th
e
messag
e
-
whethe
r
the
y
ar
e
directl
y
addresse
d
b
y
i
t
o
r
no
t
an
d
eve
n
whe
n
n
o
specia
l
provision
s
hav
e
bee
n
mad
e
t
o
preac
h
th
e
messag
e
t
o
them
.
Th
e
presen
t
Sura
h
describe
s
ho
w
X\Q
jinn
wer
e
affecte
d
b
y
th
e
messag
e
o
f
th
e
Qur'an
.
However
,
thi
s
ma
y
no
t
impres
s
thos
e
peopl
e
wh
o
ar
e
enslave
d
t
o
thei
r
feeling
s
an
d
wh
o
simpl
y
disregar
d
anythin
g
tha
t
doe
s
no
t
accor
d
wit
h
thei
r
ow
n
feelings
.
Th
e
Qurays
h
wer
e
no
t
th
e
kin
d
o
f
peopl
e
wh
o
onl
y
believe
d
wha
t
the
y
coul
d
touc
h
wit
h
thei
r
hand
s
o
r
se
e
wit
h
thei
r
eyes
.
No
t
onl
y
di
d
th
e
Qurays
h
believ
e
i
n
th
e
existenc
e
o
f
th
e
jinn
bu
t
the
y
eve
n
fostere
d
contac
t
wit
h
the
m
throug
h
a
n
elaborat
e
syste
m
o
f
medium
s
(kahanat
ka
pur
a
nazam
qaim
kar
rakha
tha,
ibid
,
p
.
610)
.
Sinc
e
th
e
Qurays
h
wer
e
read
y
t
o
liste
n
t
o
fals
e
message
s
fro
m
th
e
jinn
relaye
d
t
o
the
m
throug
h
thei
r
medium
s
(kahinon
ke
waste
se,
ibid)
,
th
e
Qur'a
n
describe
s
ho
w
th
e
jinn
responde
d
t
o
th
e
tru
e
messag
e
o
f
th
e
Qur'a
n
-
hopin
g
tha
t
th
e
Qurays
h
migh
t
tak
e
note
.
Thos
e
amon
g
th
e
Qurays
h
wh
o
wer
e
prepare
d
t
o
distinguis
h
betwee
n
trut
h
an
d
falsit
y
woul
d
b
e
guide
d
b
y
th
e
messag
e
o
f
the Qur'an
.
Sinc
e
th
e
Qur'a
n
refer
s
t
o
th
e
trut
h
containe
d
i
n
th
e
unsee
n
world
,
a
perso
n
genuinel
y
seekin
g
afte
r
trut
h
woul
d
benefi
t
fro
m
th
e
messag
e
o
f
th
e
Qur'an
.
.Peopl
e
wh
o
slavishl
y
follo
w
thei
r
ow
n
feeling
s
woul
d
conside
r
th
e
messag
e
t
o
b
e
a
figmen
t
o
f
thei
r
imagination
.
Sura
h
Al
Muzzammil
an
d
Sura
h
Al
Muddaththir
Islah
i
say
s
thes
e
tw
o
Surah
s
ar
e
o
f
th
e
sam
e
kind
.
B
y
reflectin
g
o
n
thei
r
meanin
g
{mutalib par
ghaur
karne
se,
vol
.
9
,
p
.
17)
,
on
e
ca
n
conclud
e
tha
t
thes
e
tw
o
Surah
s
wer
e
reveale
d
a
t
th
e
tim
e
whe
n
oppositio
n
fro
m
th
e
Qurays
h
cause
d
grea
t
difficultie
s
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him)
.
Islah
i
understand
s
th
e
titl
e
o
f
th
e
Sura
h
t
o
b
e
a
symboli
c
referenc
e
t
o
th
e
wa
y
th
e
Prophe
t
wa
s
wrappe
d
i
n
hi
s
ow
n
thought
s
an
d
concern
s
fo
r
th
e
pligh
t
o
f
th
e
45
8

465. people
.
Th
e
cloa
k
wa
s
a
symbo
l
o
f
th
e
responsibilit
y
th
e
Prophe
t
fel
t
(zimmadariyon
ke
ma'amle
mein
nihayat
hassas
hote
they,
ibid
)
an
d
hi
s
cloa
k
provide
d
hi
m
wit
h
som
e
solace
.
Th
e
for
m
o
f
addres
s
use
d
i
n
th
e
Sura
h
i
s
a
n
endearin
g
on
e
(ye
nihayat
piyar
ka
khitab
hai,
ibid
)
an
d
th
e
Sura
h
encourage
s
th
e
Prophe
t
an
d
provide
s
hi
m
wit
h
th
e
strengt
h
h
e
need
s
fo
r
hi
s
task
.
Sura
h
Qayamah
Islah
i
summarize
s
th
e
las
t
par
t
o
f
th
e
previou
s
Sura
h
an
d
proceed
s
t
o
sho
w
tha
t
th
e
presen
t
Sura
h
pick
s
u
p
th
e
sam
e
theme
.
H
e
doe
s
thi
s
b
y
comparin
g
th
e
functio
n
o
f
th
e
self-reproachin
g
spiri
t
mentione
d
i
n
vers
e
2
(nafs-i-
lawwama,
ibid
,
p
.
71
)
wit
h
th
e
da
y
o
f
accountabilit
y
('alam-i-akbar
ke
cmdar
bin
ek
nafs-i-lawwama
hai
jis
ke
qayamat
kahte
hain,
ibid)
.
Islah
i
make
s
disparagin
g
remark
s
abou
t
moder
n
philosoph
y
(Jadidfalsafah,
ibid
,
p
.
72)
,
sayin
g
tha
t
i
t
canno
t
describ
e
th
e
origin
s
o
f
conscienc
e
(zamir,
ibid)
.
Instead
,
th
e
Sura
h
proclaim
s
that
,
sinc
e
huma
n
being
s
kno
w
righ
t
fro
m
wrong
,
the
y
wil
l
b
e
hel
d
accountabl
e
o
n
th
e
Las
t
Da
y
(Jis
mein
is
puri
dunya
ka
muhasaba
ho,
ibid)
.
Sura
h
Ad
Dahr
Thi
s
Sura
h
i
s
th
e
twi
n
o
f
th
e
previou
s
Sura
h
Qayamah.
Th
e
presen
t
Sura
h
begin
s
wher
e
th
e
previou
s
Sura
h
lef
t
off
.
Specifically
,
th
e
las
t
fou
r
verse
s
o
f
th
e
previou
s
Sura
h
an
d
th
e
firs
t
thre
e
verse
s
o
f
th
e
presen
t
Sura
h
expres
s
a
themati
c
connectio
n
betwee
n
th
e
tw
o
Surah
s
(halqa
ittisal,
ibid
,
p
.
99)
.
Accordin
g
t
o
Islahi
,
thi
s
i
s
a
commo
n
featur
e
fo
r
Surah
s
tha
t
ar
e
paired
.
Moreover
,
bot
h
Surah
s
hav
e
th
e
sam
e
them
e
(donon
ka
'umud
bilkul
ek
hi
hai,
ibid
)
bu
t
ar
e
differen
t
i
n
thei
r
style
.
B
y
referrin
g
t
o
th
e
style
,
Islah
i
mean
s
tha
t
th
e
word
s
use
d
i
n
th
e
tw
o
Surah
s
ar
e
different
.
A
s
usual
,
Islah
i
argue
s
fo
r
th
e
necessit
y
o
f
a
fina
l
Da
y
o
f
Accountabilit
y
o
n
th
e
basi
s
o
f
hi
s
rationa
l
wa
y
o
f
thinkin
g
accordin
g
t
o
whic
h
i
t
woul
d
b
e
logicall
y
impossibl
e
t
o
den
y
th
e
comin
g
o
f
th
e
Las
t
Da
y
(cf
.
ibid)
.
Sura
h
Al
Mursalat
Thi
s
Sura
h
resemble
s
Sura
h
Adh
Dhariyat
i
n
it
s
them
e
(
'umud
)
an
d
i
n
th
e
argumen
t
i
t
present
s
(tarz-i-istadlal,
ibid
,
p
.
123)
.
However
,
i
t
resemble
s
Sura
h
Ar
Rahman
i
n
it
s
styl
e
an
d
approac
h
(uslub-i-bayan
aur
mazaj
mein,
ibid)
.
Bot
h
Sura
h
Adh
Dhariyat
an
d
th
e
presen
t
Sura
h
refe
r
t
o
th
e
forc
e
o
f
45
9

466. th
e
wind
s
t
o
mak
e
thei
r
argumen
t
abou
t
th
e
Las
t
Day
.
Bot
h
Sura
h
Ar
Rahman
an
d
th
e
presen
t
Sura
h
mak
e
us
e
o
f
a
refrai
n
t
o
presen
t
thei
r
argument
.
Th
e
presen
t
Sura
h
repeat
s
th
e
refrain
,
mentione
d
i
n
vers
e
15
,
te
n
times
:
Wo
e
o
n
tha
t
Da
y
unt
o
thos
e
wh
o
giv
e
th
e
li
e
t
o
th
e
truth
.
Islah
i
repeat
s
wha
t
h
e
sai
d
abou
t
th
e
us
e
o
f
th
e
refrai
n
i
n
Sura
h
Ar
Rahman.
Whe
n
suc
h
a
refrai
n
i
s
used
,
th
e
addressee
s
ar
e
usuall
y
stubbor
n
peopl
e
{khitab .
.
.
zidi
aur
hat
dharmi
logon
se
hai,
ibid)
.
On
e
nee
d
t
o
understan
d
th
e
purpos
e
o
f
thi
s
particula
r
us
e
o
f
th
e
refrai
n
i
n
orde
r
t
o
appreciat
e
it
s
effectiveness
.
Th
e
refrai
n
i
s
a
for
m
o
f
expressio
n
(balaghat-i-kalam,
ibid
)
b
y
whic
h
th
e
Sura
h
communicate
s
it
s
messag
e
an
d
i
s
no
t
simpl
y
a
n
exercis
e
i
n
repetition
.
Th
e
mai
n
argumen
t
i
n
(h
e
presen
t
Sura
h
i
s
th
e
evidenc
e
o
f
th
e
natura
l
environmen
t
(afaq
ke
asar
o
shawahid
se
hai,
ibid)
.
Wherea
s
argument
s
base
d
o
n
th
e
natur
e
o
f
th
e
huma
n
perso
n
(anfusi
dalil,
ibid
)
mad
e
u
p
th
e
mai
n
argumen
t
i
n
th
e
previou
s
Surah
,
thes
e
ar
e
margina
l
i
n
thi
s
Surah
.
Th
e
argument
s
use
d
b
y
thes
e
tw
o
Surah
s
ar
e
thu
s
quit
e
differen
t
(goya
nan
yat
istadlal
donon
mein
alag
alag
hai,
ibid)
.
However
,
th
e
tw
o
Surah
s
d
o
no
t
diffe
r
i
n
thei
r
them
e
(mauzu'
ke
"itibar se,
ibid)
.
Finally
,
i
t
i
s
clea
r
tha
t
th
e
previou
s
Sura
h
proclaime
d
goo
d
new
s
wherea
s
th
e
presen
t
Sura
h
i
s
a
warnin
g
(sabiq
mein
basharat
ka
pahlu
numayan
hai
aur
is
mein
inzar
ka,
ibid)
.
Sura
h
An
Naba
Thi
s
i
s
on
e
o
f
pai
r
wit
h
th
e
forme
r
Sura
h
AI
Mursalat
s
o
ther
e
i
s
n
o
basi
c
differenc
e
i
n
th
e
them
e
o
f
bot
h
thes
e
Surahs
.
Th
e
forme
r
Sura
h
argue
d
tha
t
th
e
consequenc
e
o
f
thi
s
worl
d
havin
g
a
purpos
e
i
s
tha
t
i
t
wil
l
on
e
da
y
com
e
t
o
a
n
end
.
O
n
th
e
Las
t
Day
,
th
e
virtuou
s
wil
l
b
e
rewarde
d
an
d
th
e
evildoer
s
wil
l
b
e
punished
.
Similarly
,
i
n
thi
s
Surah
,
thos
e
wh
o
rebelle
d
agains
t
Go
d
wil
l
b
e
punishe
d
an
d
thos
e
wh
o
believe
d
wil
l
b
e
rewarde
d
{an 'am payenge,
ibid
,
p
.
151)
.
Th
e
Sura
h
make
s
it
s
argumen
t
b
y
drawin
g
o
n
th
e
abundan
t
evidenc
e
o
f
God'
s
handiwor
k
(khuda
ki
rububiyat,
ibid
)
i
n
th
e
heaven
s
an
d
o
n
th
e
earth
.
Th
e
ton
e
(lab
o
lahja,
ibid
)
o
f
th
e
Sura
h
i
s
th
e
sam
e
a
s
tha
t
o
f
th
e
previou
s
one
.
Th
e
Sura
h
open
s
wit
h
th
e
kin
d
o
f
questio
n
commonl
y
aske
d
b
y
thos
e
wh
o
refus
e
t
o
believe
.
Th
e
argumen
t
i
s
constructe
d
systematicall
y
b
y
usin
g
reproaches
,
appeal
s
an
d
threats
.
Th
e
rewar
d
promise
d
t
o
th
e
believer
s
i
s
46
0

467. presente
d
i
n
contras
t
t
o
th
e
destin
y
o
f
thos
e
wh
o
d
o
evi
l
(anjam-i-bad
ka
mnazana,
ibid)
.
Sura
h
An
Naziat
Thi
s
Sura
h
i
s
a
warnin
g
t
o
thos
e
amon
g
th
e
Qurays
h
wh
o
wer
e
denyin
g
th
e
messag
e
o
f
th
e
Qur'an
.
Thes
e
peopl
e
considere
d
punishmen
t
o
n
th
e
Las
t
Da
y
t
o
b
e
a
n
empt
y
threa
t
fa
r
beyon
d
wha
t
the
y
coul
d
imagine
.
Th
e
Sura
h
point
s
t
o
th
e
evidenc
e
o
f
natur
e
t
o
convinc
e
the
m
tha
t
the
y
canno
t
escap
e
th
e
demand
s
o
f
God
.
Th
e
heavenl
y
bodie
s
demonstrat
e
th
e
powe
r
o
f
Go
d
an
d
wil
l
uproo
t
the
m
completely
.
Th
e
Sura
h
tell
s
the
m
tha
t
the
y
hav
e
onl
y
a
limite
d
tim
e
lef
t
i
n
thi
s
worl
d
(muhlat,
ibid
,
p
.
169)
.
Th
e
meanin
g
o
f
th
e
Sura
h
(matalib
ke
'itibar
se,
ibid
)
resemble
s
tha
t
o
f
Sura
h
Adh
Dhariyat
an
d
Sura
h
Al
Mursalat.
Islah
i
say
s
tha
t
th
e
sign
s
i
n
natur
e
poin
t
clearl
y
(nihayat
wazeh
dalil
hai,
ibid
)
t
o
th
e
comin
g
o
f
the Da
y
o
f
Accountability
.
Sura
h
'Abasa
Thi
s
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
previou
s
Sura
h
s
o
ther
e
i
s
n
o
basi
c
differenc
e
i
n
thei
r
theme
.
Eve
n
th
e
styl
e
an
d
th
e
presentatio
n
o
f
th
e
argumen
t
(uslub-i-bayan
aur
mauad-i-istadlal,
ibid
,
p
.
191
)
ar
e
ver
y
simila
r
i
n
bot
h
Surahs
.
Th
e
onl
y
thin
g
tha
t
ca
n
differentiat
e
thi
s
Sura
h
fro
m
th
e
previou
s
on
e
i
s
th
e
specia
l
beaut
y
o
f
th
e
arrangemen
t
imatablib
ki
tartib
mein
.
.
. ek
naya
husn,
ibid)
.
Furthermore
,
Islah
i
find
s
a
themati
c
an
d
structura
l
lin
k
betwee
n
vers
e
4
5
o
f
th
e
previou
s
Surah
:
Tho
u
ar
t
bu
t
(sent
)
t
o
war
n
thos
e
wh
o
stan
d
i
n
aw
e
o
f
i
t
an
d
th
e
openin
g
scen
e
i
n
vers
e
5
o
f
th
e
presen
t
Surah
,
whic
h
describe
s
peopl
e
wh
o
ar
e
"sel
f
sufficient"
.
H
e
als
o
refer
s
t
o
anothe
r
par
t
o
f
the Qur'a
n
wher
e
th
e
Prophet'
s
opponent
s
deman
d
tha
t
h
e
seve
r
hi
s
link
s
wit
h
th
e
poor
.
Th
e
Sura
h
sternl
y
reproache
s
peopl
e
wh
o
thin
k
lik
e
thi
s
(mutamarriddin,
ibid
)
amon
g
th
e
Qurays
h
{quaiysh
kefar
'anah hi
ki
tarafhai,
ibid)
.
Sura
h
At
Takwir
Reference
s
t
o
th
e
awesom
e
Da
y
o
f
Accountabilit
y
tha
t
wer
e
mad
e
i
n
th
e
precedin
g
Surah
s
-
An
Naziat
an
d
'Abasa
-
ar
e
brough
t
togethe
r
i
n
th
e
presen
t
Surah
.
Sign
s
i
n
th
e
heaven
s
an
d
o
n
eart
h
an
d
sign
s
withi
n
th
e
huma
n
perso
n
ar
e
portraye
d
i
n
thi
s
Sura
h
i
n
suc
h
a
wa
y
tha
t
an
y
thinkin
g
perso
n
46
1

468. woul
d
recogniz
e
the
m
a
s
a
n
indicatio
n
o
f
wha
t
i
s
stil
l
shroude
d
i
n
myster
y
{jo abhi pas-i-pardah
hai,
ibid
,
p
.
215
)
bu
t
whic
h
wil
l
on
e
da
y
b
e
exposed
.
Next
,
th
e
scoffer
s
amon
g
th
e
Qurays
h
ar
e
tol
d
t
o
tak
e
seriousl
y
th
e
messag
e
o
f
th
e
Qur'a
n
abou
t
th
e
comin
g
o
f
the Las
t
Day
.
I
f
the
y
dismis
s
th
e
Wor
d
o
f
Go
d
a
s
th
e
empt
y
storie
s
o
f
soothsayer
s
an
d
poets
,
the
y
wil
l
brin
g
distres
s
o
n
non
e
othe
r
tha
n
themselves
.
Th
e
Prophet'
s
responsibilit
y
i
s
onl
y
t
o
warn
.
Thereafte
r
i
t
i
s
u
p
t
o
th
e
listener
s
t
o
respond
.
I
t
i
s
th
e
unalterabl
e
wa
y
o
f
Go
d
(sunnat,
ibid
)
tha
t
onl
y
thos
e
wh
o
respec
t
th
e
trut
h
wil
l
b
e
ope
n
t
o
receiv
e
it
.
Sura
h
AI
Infitar
Thi
s
i
s
th
e
secon
d
o
f
a
pai
r
wit
h
th
e
previou
s
Surah
.
Hence
,
thes
e
tw
o
Surah
s
resembl
e
eac
h
othe
r
i
n
thei
r
meanin
g
an
d
i
n
thei
r
styl
e
(uslub
o
ma 'ni
mein,
ibid
,
p
.
235)
.
Jus
t
a
s
th
e
previou
s
Sura
h
bega
n
b
y
describin
g
th
e
portent
s
i
n
th
e
sk
y
an
d
o
n
th
e
eart
h
tha
t
al
l
poin
t
t
o
th
e
Da
y
o
f
Judgment
,
thi
s
Sura
h
begin
s
i
n
a
simila
r
way
.
Bot
h
Surah
s
eve
n
us
e
th
e
sam
e
kind
s
o
f
words
.
Islah
i
compare
s
vers
e
1
4
o
f
th
e
previou
s
Sura
h
an
d
vers
e
5
o
f
th
e
presen
t
Sura
h
an
d
conclude
s
tha
t
thes
e
verse
s
hav
e
th
e
sam
e
messag
e
(thik
isi
mahal
mein,
ibid)
.
H
e
conclude
s
t
o
a
themati
c
lin
k
betwee
n
thes
e
Surahs
.
Islah
i
stick
s
t
o
a
rathe
r
litera
l
interpretatio
n
o
f
th
e
languag
e
b
y
sayin
g
tha
t
anyon
e
wh
o
wishe
s
t
o
experienc
e
th
e
event
s
o
f
tha
t
Las
t
Da
y
wil
l
experienc
e
the
m
i
n
th
e
wa
y
describe
d
i
n
thes
e
Surah
s
{wo
in
saraton
mein
dekhe,
ibid)
.
Th
e
addressee
s
ar
e
th
e
peopl
e
wh
o
rejecte
d
th
e
messag
e
o
f
th
e
Qur'a
n
{khitab wo
'aghiya o
mustakbarin
hain,
ibid)
.
Islah
i
say
s
tha
t
th
e
tw
o
Surah
s
diffe
r
i
n
thei
r
argumen
t
{istadlal,
ibid)
.
Th
e
argumen
t
o
f
th
e
previou
s
Sura
h
i
s
t
o
affir
m
th
e
authenticit
y
o
f
th
e
Qur'a
n
{quran
ki
sadaqat,
ibid
)
wherea
s
th
e
argumen
t
o
f
th
e
presen
t
Sura
h
refer
s
t
o
th
e
qualitie
s
o
f
power
,
wisdom
,
justic
e
an
d
compassio
n
belongin
g
t
o
th
e
Creator
.
I
n
othe
r
words
,
th
e
sign
s
eviden
t
i
n
th
e
lif
e
o
f
a
huma
n
bein
g
al
l
indicat
e
th
e
necessit
y
o
f
a
final
da
y
o
f
accountabilit
y
{roz-i-jaza
o
saza,
ibid)
.
Islah
i
refer
s
agai
n
t
o
th
e
specia
l
opportunit
y
fo
r
refor
m
give
n
t
o
humanit
y
(muhlat,
ibid
,
p
.
236)
,
whic
h
leave
s
huma
n
being
s
wit
h
n
o
excus
e
o
n
th
e
Las
t
Day
.
46
2

469. Sura
h
Al
Mutataffin
Thi
s
i
s
th
e
complemen
t
o
f
th
e
previou
s
Sura
h
(sabig
surah
. .
. ka
takmilah o
tamnmmah
hai
ibid
,
p
.
249
)
s
o
the
y
bot
h
hav
e
th
e
sam
e
them
e
(<umud)
Th
e
differenc
e
lie
s
m
th
e
presentatio
n
o
f
th
e
argumen
t
{istadlal.
.
.
alag
alL
hai,
ibid)
.
Th
e
previou
s
Sura
h
referre
d
t
o
th
e
qualitie
s
o
f
th
e
Creato
r
tha
t
exis
t
withi
n
th
e
huma
n
person
.
However
,
th
e
presen
t
Sura
h
refer
s
t
o
th
e
qualitie
s
o
f
huma
n
natur
e
(fitrat,
ibid
)
itself
.
Islah
i
explain
s
th
e
openin
g
verse
s
i
n
term
s
o
f
a
discussio
n
o
n
th
e
natur
e
o
f
humanit
y
(insan
ki fitrat,
ibid)
.
H
e
present
s
th
e
proble
m
a
s
t
o
wh
y
huma
n
being
s
d
o
evi
l
whe
n
thei
r
natur
e
prompt
s
the
m
t
o
d
o
goo
d
(apni fitrat
ke
khilafi
ibid)
.
Islah
i
use
s
th
e
concep
t
o
f
natur
e
{fitrat)
t
o
argu
e
that
,
sinc
e
i
t
i
s
i
n
man'
s
natur
e
t
o
prefe
r
th
e
good
,
Go
d
wil
l
rewar
d
thos
e
wh
o
follo
w
thei
r
natura
l
dictate
s
(Jo
apni
fitrat
ke
is
nur
ki
qadar
karen,
ibid
)
an
d
punis
h
thos
e
wh
o
ac
t
agains
t
thei
r
ow
n
nature
.
Islah
i
say
s
th
e
Qur'a
n
use
s
thi
s
argumen
t
agai
n
an
d
agai
n
t
o
explai
n
th
e
necessit
y
fo
r
a
Las
t
Da
y
o
f
judgment
.
Sura
h
Al
Inshiqaq
Ther
e
i
s
a
clos
e
themati
c
affinit
y
(ma'nwi
mushabahat,
ibid
,
p
.
267
)
betwee
n
th
e
presen
t
Sura
h
an
d
th
e
previou
s
one
.
Thes
e
Surah
s
offe
r
a
warnin
g
t
o
thos
e
wh
o
rejec
t
th
e
realit
y
o
f
rewar
d
an
d
punishment
.
Bot
h
Surah
s
relat
e
ho
w
Go
d
wil
l
separat
e
peopl
e
int
o
group
s
accordin
g
t
o
thei
r
fait
h
an
d
thei
r
behaviour
.
Islah
i
refer
s
constantl
y
t
o
th
e
everlastin
g
prosperit
y
(abdi
kamvabi,
ibid
)
tha
t
th
e
virtuou
s
wil
l
enjo
y
an
d
th
e
humiliatio
n
(abdi
zillat,
ibid
)
tha
t
th
e
evildoer
s
wil
l
hav
e
t
o
endure
.
However
,
Islah
i
doe
s
no
t
allud
e
t
o
th
e
clos
e
affinit
y
o
f
thes
e
Surah
s
wit
h
th
e
them
e
(
'umud
)
o
f
Sura
h
Grou
p
Three
.
Islah
i
say
s
tha
t
th
e
addressee
s
o
f
th
e
Sura
h
ar
e
thos
e
wh
o
rejecte
d
th
e
comin
g
o
f
th
e
Las
t
Day
.
Thes
e
peopl
e
sai
d
tha
t
i
f
ther
e
wer
e
t
o
b
e
a
Las
t
Day
,
the
y
woul
d
enjo
y
th
e
sam
e
kind
s
o
f
thing
s
tha
t
the
y
wer
e
enjoyin
g
no
w
Th
e
Sura
h
tell
s
the
m
tha
t
huma
n
natur
e
i
s
no
t
withou
t
a
sens
e
o
f
justic
e
(fitrat
'adl
ke
sha'ur
se
'art
nahin
hai,
ibid)
.
Hence
,
a
Las
t
Da
y
mus
t
com
e
t
o
pronounc
e
judgmen
t
betwee
n
wha
t
i
s
goo
d
an
d
wha
t
i
s
ba
d
O
n
h
a
Da
T
thos
e
wh
o
live
d
thei
r
live
s
unmindfu
l
o
f
thi
s
eviden
t
trut
h
wil
l
b
e
punished
.
46
3

470. Th
e
argumen
t
o
f
th
e
previou
s
Sura
h
wa
s
base
d
o
n
huma
n
natur
e
(insani
fitrat,
ibid
)
bu
t
th
e
presen
t
Sura
h
base
s
it
s
argumen
t
o
n
th
e
portent
s
tha
t
appea
r
i
n
th
e
heaven
s
(afaq
ke
ba
z
shawahid,
ibid)
.
Sura
h
AIBuruj
Islah
i
describe
s
th
e
socia
l
situatio
n
int
o
whic
h
thi
s
Sura
h
wa
s
reveale
d
(is
daur
mein
nazil
hui,
ibid
,
p
.
283)
.
Th
e
addressee
s
ar
e
th
e
Qurays
h
wh
o
wer
e
oppressin
g
th
e
Muslims
.
Th
e
Sura
h
refer
s
t
o
th
e
punishmen
t
tha
t
Go
d
ha
s
i
n
stor
e
fo
r
evildoer
s
(khuda
ki
aisi
sakhtpakr
mein
ajayenge,
ibid)
.
Sura
h
At
Tariq
Thi
s
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
previou
s
Sura
h
s
o
ther
e
i
s
n
o
differenc
e
i
n
them
e
betwee
n
thes
e
tw
o
Surah
s
(donon
ka
'umud
bilkul
ek
hai,
ibid
,
p
.
297)
.
However
,
the
y
diffe
r
i
n
thei
r
style
s
(uslub-i-bayan
.
.
.
alag
alag
hai,
ibid)
.
Islah
i
find
s
a
structura
l
an
d
themati
c
lin
k
betwee
n
thes
e
tw
o
Surah
s
b
y
notin
g
th
e
resemblanc
e
o
f
th
e
wa
y
the
y
ope
n
an
d
clos
e
(tamhid
aw
khatamah
kepahlu
se,
ibid)
.
Accordin
g
t
o
Islahi
,
th
e
presen
t
Sura
h
give
s
th
e
sam
e
emphasi
s
t
o
punishmen
t
(roz-i-jaza
o
saza,
ibid)
.
Th
e
dela
y
i
n
th
e
comin
g
o
f
th
e
Da
y
o
f
Accountabilit
y
provide
s
a
n
opportunit
y
fo
r
reform
.
Th
e
concep
t
o
f
th
e
completio
n
o
f
revelatio
n
(hujjat
tamam,
ibid
)
i
s
als
o
use
d
b
y
Islah
i
t
o
explai
n
th
e
dela
y
i
n
th
e
comin
g
o
f
th
e
Las
t
Day
.
Sura
h
AlA'la
Islah
i
find
s
a
connectio
n
betwee
n
thi
s
Sura
h
an
d
th
e
fina
l
verse
s
o
f
th
e
previou
s
Surah
,
whic
h
encourage
d
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
t
o
endur
e
a
littl
e
whil
e
longer
,
fo
r
tim
e
i
s
runnin
g
ou
t
fo
r
hi
s
enemie
s
(thauri
si
muhlat,
ibid
,
p
.
309)
.
Thoug
h
th
e
presen
t
Sura
h
i
s
addresse
d
t
o
th
e
Prophet
,
i
t
point
s
t
o
th
e
Qurays
h
(quraysh
ke
hat
dharmon
se
sarf-i-nazr
kar
ke,
ibid
)
an
d
inform
s
th
e
Prophe
t
abou
t
th
e
wisdo
m
o
f
Go
d
i
n
dealin
g
wit
h
suc
h
stubbor
n
people
.
Th
e
Sura
h
console
s
th
e
Prophe
t
b
y
tellin
g
hi
m
tha
t
al
l
hi
s
presen
t
hardship
s
wil
l
soo
n
b
e
ove
r
(sari
rakawaten
dur
ho
jayengi,
ibid)
.
Islah
i
say
s
tha
t
thi
s
wa
y
o
f
speakin
g
directl
y
t
o
th
e
Prophe
t
whil
e
speakin
g
indirectl
y
t
o
th
e
Prophet'
s
opponent
s
(khitab
ki
ye
tabdili,
ibid
)
wil
l
occu
r
i
n
th
e
nex
t
te
n
Surahs
.
Al
l
thes
e
Surah
s
tel
l
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
n
differen
t
way
s
(mukhtalif
uslubon
se,
ibid
)
tha
t
hi
s
trial
s
wil
l
soo
n
b
e
over
.
46
4

471. Sura
h
Al
Ghashiyah
Thi
s
Sura
h
i
s
th
e
twi
n
o
f
th
e
previou
s
Sura
h
an
d
bot
h
thes
e
Surah
s
hav
e
a
simila
r
them
e
(
'umu
d
mein
koi
usuli farq
nahin
hai,
ibid
,
p
.
325)
.
Islah
i
find
s
a
connectio
n
betwee
n
th
e
tw
o
Surah
s
i
n
tha
t
the
y
bot
h
consol
e
th
e
Prophe
t
(ap
ho
tasalli
di
gayi
hai,
ibid)
.
However
,
th
e
wa
y
tha
t
th
e
Sura
h
make
s
it
s
addres
s
(andaz-i-khitab,
ibid)
,
an
d
th
e
wa
y
o
f
presentin
g
th
e
argumen
t
(tariq-i-istadlal,
ibid
)
diffe
r
i
n
eac
h
Surah
.
Besides
,
th
e
presen
t
Sura
h
explain
s
i
n
furthe
r
detai
l
wha
t
th
e
forme
r
Sura
h
ha
d
simpl
y
mentione
d
(tafsil
o
ajmal
ke
pahlu
se,
ibid)
.
Fo
r
example
,
vers
e
9
o
f
Sura
h
Al
A'la
console
s
th
e
Prophet
:
Remind
,
then
,
(other
s
o
f
th
e
truth
,
regardles
s
of
)
whethe
r
thi
s
remindin
g
(woul
d
see
m
to
)
b
e
o
f
use (o
r
not)
.
Th
e
presen
t
Sura
h
develop
s
thi
s
poin
t
furthe
r
i
n
verse
s
21-22
:
An
d
s
o
(
O
Prophet,
)
exhor
t
them
;
th
y
tas
k
i
s
onl
y
t
o
exhort
:
tho
u
cans
t
no
t
compe
l
the
m
(t
o
believe)
.
Sura
h
Al
Fajr
Islah
i
say
s
tha
t
thi
s
Sura
h
an
d
th
e
previou
s
on
e
ar
e
thematicall
y
connecte
d
becaus
e
bot
h
thes
e
Surah
s
argu
e
tha
t
ever
y
reasonabl
e
perso
n
wil
l
accep
t
th
e
comin
g
o
f
th
e
Las
t
Da
y
(kisi
'aql
ke
liye
inkar
ki
gunjaish
nahin
hai,
ibid
,
p
.
341)
.
I
n
bot
h
thes
e
Surahs
,
th
e
absenc
e
o
f
a
Da
y
o
f
Accountabilit
y
woul
d
negat
e
God'
s
justice
,
mercy
,
powe
r
an
d
wisdo
m
(us
ki
rahmat
o
rabubiyyat
ke
bhi
munafi
hai
aur
us
ki
qudrat
o
hikmat
ke
bhi,
ibid)
.
Moreover
,
thi
s
Sura
h
als
o
console
s
th
e
Prophe
t
(tasalli
di
hai,
ibid
)
b
y
explainin
g
t
o
hi
m
th
e
limit
s
o
f
his responsibility
.
Islah
i
mention
s
th
e
tes
t
(imtehan,
ibid
)
throug
h
whic
h
ever
y
perso
n
mus
t
pas
s
an
d
o
n
th
e
basi
s
o
n
whic
h
h
e
wil
l
b
e
judge
d
o
n
th
e
Las
t
Day
.
However
,
h
e
neglect
s
t
o
conside
r
thi
s
tes
t
i
n
term
s
o
f
the justic
e
issue
s
raise
d
i
n
verse
s
17-19
:
B
y
nay
,
nay
,
(
O
men
,
conside
r
al
l
tha
t
yo
u
d
o
an
d
fai
l
t
o
do)
:
yo
u
ar
e
no
t
generou
s
toward
s
th
e
orphan
,
an
d
yo
u
d
o
no
t
urg
e
on
e
anothe
r
t
o
fee
d
th
e
needy
,
an
d
yo
u
devou
r
th
e
inheritanc
e
(o
f
others
)
wit
h
devourin
g
greed
,
an
d
yo
u
lov
e
wealt
h
wit
h
boundles
s
love
!
46
5

472. Sura
h
Al
Balad
Sinc
e
thi
s
Sura
h
i
s
th
e
twi
n
o
f
th
e
previou
s
Surah
,
ther
e
i
s
n
o
basi
c
differenc
e
i
n
thei
r
them
e
(donon
ke
'umud
mein
koi
bunyadi
farq
nahin
hai,
ibid
,
p
.
365)
.
Th
e
previou
s
Sura
h
explaine
d
tha
t
th
e
trial
s
o
f
lif
e
wer
e
a
tes
t
o
f
man'
s
readines
s
t
o
giv
e
thank
s
t
o
Go
d
(shukr
ya
sabr
ka
imtehan,
ibid
)
an
d
provide
d
a
wa
y
fo
r
a
perso
n
t
o
fin
d
peac
e
(nafs-i-mutamainnah,
ibid
)
i
n
th
e
mids
t
o
f
difficulties
.
Th
e
connectio
n
wit
h
th
e
presen
t
Sura
h
consist
s
i
n
th
e
warnin
g
give
n
t
o
th
e
Qurays
h
tha
t
thi
s
lan
d
i
n
whic
h
the
y
liv
e
wa
s
mad
e
prosperou
s
an
d
secur
e
i
n
answe
r
t
o
th
e
praye
r
o
f
th
e
Prophe
t
Abraha
m
(sar
zamin-i-makka,
ibid)
.
A
s
th
e
firs
t
tw
o
verse
s
o
f
th
e
presen
t
Sura
h
say
:
Nay
!
1
cal
l
t
o
witnes
s
thi
s
lan
d
-
thi
s
lan
d
i
n
whic
h
tho
u
ar
t
fre
e
t
o
dwell
.
A
s
a
resul
t
o
f
thi
s
prosperit
y
an
d
security
,
th
e
Qurays
h
becam
e
th
e
leader
s
o
f
th
e
entir
e
regio
n
(us
pure
mulk
par
us
ko
siyadat
o
qiyadat
hasil
hui,
ibid)
.
However
,
th
e
Qurays
h
no
w
understan
d
thei
r
positio
n
a
s
a
righ
t
the
y
inherited
.
The
y
spen
d
thei
r
wealt
h
o
n
useles
s
luxurie
s
an
d
disregar
d
th
e
need
s
o
f
th
e
poor
.
Islah
i
say
s
tha
t
thi
s
Sura
h
i
s
a
n
appea
l
t
o
humanit
y
i
n
genera
l
(appeal
hai
wo
bhi
tamam
tar
insanyat.
.
.
par
mabni
hai,
ibid
,
p
.
366)
.
Sura
h
Ash
Shams
Th
e
previou
s
Sura
h
tol
d
th
e
leader
s
o
f
th
e
Qurays
h
tha
t
th
e
prosperit
y
an
d
securit
y
the
y
experience
d
i
n
Mecc
a
wa
s
th
e
resul
t
o
f
th
e
Prophe
t
Abraham'
s
praye
r
an
d
tha
t
the
y
shoul
d
respec
t
th
e
Hous
e
o
f
Go
d
an
d
sto
p
spreadin
g
coiTuptio
n
o
n
th
e
earth
.
Th
e
presen
t
Sura
h
describe
s
th
e
consequence
s
o
f
thei
r
corrup
t
way
s
(is
surah
mein
in
ko
taghyan
o
sar
kashi
ke
anjam
se
daraya
hai,
ibid
,
p
.
381)
.
Th
e
Sura
h
tell
s
the
m
tha
t
Go
d
wil
l
no
t
tolerat
e
thos
e
wh
o
sprea
d
corruptio
n
(allah
ta
'ala
ki
sunnat
ye
hai
ke
wo
apni
dunya
mein
taghyan
o
fasad
ko
pasind
nahin
karta,
ibid)
.
Th
e
Qurays
h
ar
e
reminde
d
tha
t
th
e
corruptio
n
perpetrate
d
b
y
th
e
trib
e
o
f
Thamud
i
s
describe
d
i
n
th
e
literatur
e
o
f
th
e
Arabs
.
Islah
i
say
s
tha
t
whol
e
Sura
h
shoul
d
b
e
rea
d
i
n
thi
s
ligh
t
(is
roshni
mein,
ibid
,
p
.
382)
.
Sura
h
Al
Layl
Thi
s
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
previou
s
Sura
h
an
d
s
o
ther
e
i
s
n
o
substantia
l
differenc
e
i
n
theme
.
I
n
fact
,
n
o
on
e
coul
d
fai
l
t
o
mis
s
th
e
interna
l
46
6

473. an
d
externa
l
resemblanc
e
(mushabahat
o
mumasalat,
ibid
,
p
.
397
)
betwee
n
them
.
Th
e
previou
s
Sura
h
referre
d
t
o
th
e
huma
n
perso
n
i
n
th
e
followin
g
words
:
T
o
a
happ
y
stat
e
shal
l
indee
d
attai
n
h
e
wh
o
cause
s
thi
s
(self
)
t
o
gro
w
i
n
purity
,
an
d
trul
y
los
t
i
s
h
e
wh
o
burie
s
i
t
(i
n
darkness)
.
Islah
i
say
s
tha
t
th
e
presen
t
Sura
h
explain
s
bot
h
wha
t
i
t
i
s
tha
t
make
s
a
perso
n
impur
e
an
d
wha
t
metho
d
wil
l
brin
g
abou
t
hi
s
purificatio
n
(ye
pakizgi
is
ko
kis
tarah
hasil
hoti
hai,
(ibid
)
i
n
verse
s
17-21
:
For
,
distan
t
fro
m
i
t
shal
l
remai
n
h
e
wh
o
i
s
trul
y
consciou
s
o
f
God
:
h
e
tha
t
spend
s
hi
s
possession
s
(o
n
others
)
s
o
tha
t
h
e
migh
t
gro
w
i
n
purit
y
-
no
t
a
s
paymen
t
fo
r
favour
s
received
,
bu
t
onl
y
ou
t
o
f
a
longin
g
fo
r
th
e
countenanc
e
o
f
hi
s
Sustainer
,
th
e
All-Highest
:
an
d
such
,
indeed
,
shal
l
i
n
tim
e
b
e
well-pleased
.
Sura
h
AdDuha
Thi
s
Sura
h
an
d
th
e
followin
g
Sura
h
Ash
Shark
for
m
a
pai
r
(tawam
hi
haisiyat
rakhti
hain,
ibid
,
p
.
409)
.
Bot
h
thes
e
Surah
s
consol
e
an
d
encourag
e
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wit
h
assurance
s
tha
t
h
e
wil
l
succee
d
i
n
th
e
missio
n
h
e
receive
d
fro
m
God
.
Thes
e
tw
o
Surah
s
dea
l
wit
h
othe
r
matter
s
a
s
wel
l
bu
t
thei
r
mai
n
topi
c
i
s
tha
t
o
f
consolation
,
(in
donon
ka
khas
mazmun
hi
yahi
hai,
ibid)
.
Th
e
presen
t
Sura
h
expose
s
th
e
extrem
e
oppositio
n
tha
t
th
e
messag
e
o
f
th
e
Qur'a
n
provoke
d
(da'wat
ki
mukhalafat
itni
shudat
ikhtiyar
kar
gayi
hai,
ibid)
.
Reflectin
g
o
n
th
e
tex
t
o
f
thes
e
Surah
s
wil
l
revea
l
th
e
circumstance
s
o
f
th
e
perio
d
(is
par
ghaur
kijiye
to
ma
'lum
hota
hai.
.
.
ke
makki
zindagi
ke
is
daur
mein
nazil
hid,
ibid)
.
Th
e
tex
t
doe
s
not
,
however
,
provid
e
th
e
kin
d
o
f
certaint
y
abou
t
th
e
backgroun
d
o
f
th
e
Sura
h
tha
t
Islah
i
seem
s
t
o
deriv
e
fro
m
it
.
Sura
h
Ash
Sharh
Thi
s
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
previou
s
Surah
.
Islah
i
say
s
th
e
topi
c
raise
d
i
n
vers
e
6
o
f
Sura
h
Ad
Dhuha:
Ha
s
H
e
no
t
foun
d
the
e
a
n
orphan
,
an
d
give
n
the
e
shelter
?
a
s
wel
l
a
s
subsequen
t
verse
s
o
f
th
e
previou
s
Sura
h
i
s
take
n
u
p
i
n
th
e
firs
t
verse
s
o
f
th
e
presen
t
Sura
h
(isi
ke
is
mein
takmil
kar
di
gayi
hai,
ibid
,
p
.
423)
:
Hav
e
W
e
no
t
opene
d
u
p
th
y
heart
,
an
d
lifte
d
fro
m
the
e
th
e
burde
n
tha
t
ha
d
weighe
d
s
o
heavil
y
o
n
th
y
back
?
46
7

474. However
,
Islah
i
notice
s
a
differenc
e
betwee
n
th
e
Surah
s
i
n
tha
t
th
e
previou
s
Sura
h
refer
s
t
o
th
e
hel
p
Go
d
provide
d
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
a
t
th
e
beginnin
g
o
f
hi
s
missio
n
(ba
'sat
se
qablya
ibtida-i-bi'sat
ke
daur
se
hai,
ibid
)
wherea
s
th
e
presen
t
Sura
h
refer
s
t
o
th
e
divin
e
assistanc
e
th
e
Prophe
t
receive
d
durin
g
hi
s
expedition
s
beyon
d
Mecc
a
(makka
se
nikl
kar
'arb
ke
dusre
goshon
mein
bhi
pahunch
cuka
hai,
ibid)
.
Islah
i
say
s
tha
t
th
e
previou
s
Sura
h
promise
d
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
tha
t
th
e
futur
e
o
f
hi
s
missio
n
{da
'wat,
ibid
)
woul
d
b
e
easie
r
tha
n
hi
s
pas
t
o
r
presen
t
experience
.
Th
e
difficultie
s
com
e
a
s
par
t
o
f
a
natura
l
developmen
t
(qanun-i-qudrat
ke
mutabiq
ap
ki
tarbiyat
ke
liye,
ibid)
.
Th
e
presen
t
Sura
h
assure
s
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
tha
t
th
e
difficultie
s
h
e
wil
l
experienc
e
i
n
hi
s
missio
n
wil
l
graduall
y
lea
d
t
o
victory
,
provide
d
h
e
remai
n
steadfast
.
Sura
h
At
Tin
Thi
s
Sura
h
ha
s
a
s
it
s
them
e
t
o
provid
e
evidenc
e
fo
r
th
e
rewar
d
an
d
punishmen
t
(is
surah
ka
'umudjaza
o
saza
ka
isbat
hai,
ibid
,
p
.
433)
.
Th
e
wa
y
o
f
Go
d
(sunnat,
ibid
)
i
s
t
o
rewar
d
thos
e
wh
o
lea
d
a
lif
e
o
f
fait
h
an
d
t
o
punis
h
thos
e
wh
o
follo
w
thei
r
ow
n
desire
s
(nafs
parasti,
ibid)
.
Accordin
g
t
o
Islahi
,
tw
o
o
f
th
e
precedin
g
Surah
s
als
o
expresse
d
th
e
sam
e
theme
.
Islah
i
refer
s
t
o
verse
s
5-
7
o
f
Sura
h
Al
Layl
an
d
vers
e
5
o
f
Sura
h
Ash
Sharh.
Islah
i
als
o
stresse
s
tha
t
Go
d
deal
s
wit
h
huma
n
being
s
i
n
perfec
t
justic
e
(bilkul
haq
o
'adl,
ibid
)
an
d
argue
s
tha
t
thi
s
i
s
a
matte
r
o
f
logica
l
necessit
y
(lazmi
hai,
ibid)
.
Islah
i
assert
s
tha
t
i
t
wil
l
b
e
eas
y
t
o
determin
e
th
e
orientatio
n
o
f
th
e
presen
t
Sura
h
b
y
comparin
g
i
t
wit
h
Sura
h
Al
Asr
(is
surah
ke
rukh
ko
ma
'yyan
karne
mein
asani
hogi,
ibid)
.
Sura
h
Al
'Alaq
Thi
s
Sura
h
i
s
th
e
twi
n
o
f
th
e
previou
s
Sura
h
s
o
ther
e
i
s
n
o
substantia
l
differenc
e
i
n
theme
.
Th
e
previou
s
Sura
h
provide
d
argument
s
draw
n
fro
m
histor
y
an
d
fro
m
th
e
nobilit
y
o
f
huma
n
natur
e
(tarikhi
shawahid
aur
fitrat-i-
insani
ki
a
'ala
sakht
se,
ibid
,
p
.
449
)
i
n
orde
r
t
o
demonstrat
e
tha
t
the
y
ar
e
responsibl
e
fo
r
no
t
followin
g
th
e
pat
h
tha
t
lie
s
ope
n
befor
e
the
m
(wo
khud
hi
zimmadar
bote
hain,
ibid)
.
46
8

475. I
n
thi
s
ligh
t
o
f
thi
s
theme
,
i
t
i
s
clea
r
tha
t
th
e
Sura
h
i
s
mean
t
t
o
b
e
a
warnin
g
fo
r
th
e
leader
s
o
f
th
e
Qurays
h
{quraysh
our
un
ke
lidaron
ko
tanbih,
ibid)
.
Thes
e
leader
s
woul
d
no
t
eve
n
allo
w
th
e
believer
s
t
o
perfor
m
thei
r
prayer
s
withou
t
bein
g
disturbed
.
Islah
i
base
s
hi
s
descriptio
n
o
f
thi
s
stat
e
o
f
affair
s
o
n
verse
s
9-10
:
Has
t
tho
u
eve
r
considere
d
hi
m
wh
o
trie
s
t
o
preven
t
a
servan
t
(o
f
God
)
fro
m
praying
?
Has
t
tho
u
considere
d
whethe
r
h
e
i
s
o
n
th
e
righ
t
way
,
o
r
i
s
concerne
d
wit
h
God-consciousness
?
B
y
tryin
g
t
o
determin
e
th
e
specifi
c
addressee
s
o
f
thes
e
verse
s
fro
m
th
e
text
,
however
,
Islah
i
ha
s
presume
d
tha
t
th
e
tex
t
doe
s
no
t
hav
e
a
mor
e
universa
l
meaning
.
Sura
h
Al
Qadr
Th
e
forme
r
Sura
h
relate
s
ho
w
God
,
i
n
hi
s
grea
t
concer
n
fo
r
al
l
creation
,
bestowe
d
th
e
Qur'a
n
an
d
arrange
d
fo
r
it
s
preservatio
n
s
o
tha
t
i
t
woul
d
b
e
provid
e
guidanc
e
fo
r
everyone
.
Th
e
topi
c
o
f
th
e
presen
t
Sura
h
i
s
th
e
revelatio
n
o
f
th
e
Qur'a
n
(is
surah
ka
mauzu'
hi
nazil-i-quran
hai,
ibid
,
p
.
463)
.
Th
e
Sura
h
describe
s
th
e
splendou
r
o
f
tha
t
nigh
t
o
n
whic
h
th
e
Qur'a
n
wa
s
revealed
.
Islah
i
thu
s
see
s
th
e
presen
t
Sura
h
a
s
a
continuatio
n
o
f
th
e
forme
r
Surah
,
whic
h
highlighte
d
th
e
guidanc
e
provide
d
b
y
th
e
Qur'an
.
Sura
h
Al
Bayyinah
Thi
s
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
forme
r
Surah
.
Bot
h
Surah
s
describ
e
th
e
greatnes
s
o
f
th
e
Qur'a
n
(is
mein
quran
ki
'azmat
bayan
hui
hai,
ibid
,
p
.
473)
.
Th
e
presen
t
Sura
h
als
o
relate
s
ho
w
th
e
Peopl
e
o
f
the Boo
k
collude
d
wit
h
th
e
unbeliever
s
t
o
oppos
e
th
e
messag
e
o
f
th
e
Qur'an
.
Thei
r
motiv
e
wa
s
simpl
y
pride
.
Eve
n
i
f
the
y
wer
e
show
n
a
miracle
,
the
y
woul
d
no
t
believe
.
Islah
i
draw
s
thes
e
conclusion
s
fro
m
vers
e
4
:
No
w
thos
e
wh
o
hav
e
bee
n
vouchsafe
d
revelatio
n
aforetim
e
di
d
brea
k
u
p
thei
r
unit
y
(o
f
faith
)
afte
r
suc
h
a
n
evidenc
e
o
f
th
e
trut
h
ha
d
com
e
t
o
them
.
On
e
coul
d
fin
d
evidenc
e
fo
r
th
e
attitud
e
o
f
thes
e
peopl
e
t
o
God'
s
Messenger
s
b
y
lookin
g
int
o
thei
r
histor
y
(apni
tarikh
ke
ainah
mein
apne
kirdar
ko
dekhen,
ibid)
.
46
9

476. Surah
Al
Zalzalah
Thi
s
Sura
h
explain
s
tha
t
o
n
th
e
Las
t
Da
y
n
o
huma
n
bein
g
wil
l
b
e
abl
e
t
o
hid
e
anything
,
whethe
r
a
goo
d
dee
d
o
r
a
ba
d
one
,
fro
m
th
e
judgmen
t
o
f
God
.
O
n
tha
t
day
,
Go
d
wil
l
rewar
d
o
r
punis
h
eac
h
perso
n
(jaza
ya
saza
payega,
ibid
,
p
.
489
)
an
d
eac
h
wil
l
hav
e
t
o
answe
r
fo
r
himsel
f
withou
t
an
y
assistanc
e
fro
m
another
.
Islah
i
say
s
tha
t
knowledg
e
o
f
th
e
meanin
g
o
f
th
e
earlie
r
Surah
s
wil
l
mak
e
i
t
easie
r
t
o
appreciat
e
th
e
importanc
e
o
f
th
e
warning
s
mad
e
i
n
th
e
presen
t
Sura
h
(is
surah
ke
inzar
ki
ahmiyat
ka
andaza
karne
mein
kuch
zahmat
nahin
hogi,
ibid)
.
Islah
i
provide
s
a
summar
y
o
f
th
e
thre
e
mai
n
way
s
th
e
unbeliever
s
misunderstoo
d
th
e
messag
e
(in
tinon
mughalaton par,
ibid)
.
Sura
h
Al
'Adiyat
Islah
i
say
s
tha
t
th
e
presen
t
Sura
h
resemble
s
th
e
previou
s
Sura
h
i
n
thei
r
subjec
t
matte
r
regardin
g
th
e
Las
t
Da
y
whe
n
Go
d
wil
l
rewar
d
an
d
punis
h
accordin
g
t
o
hi
s
infinit
e
knowledg
e
(allah
ta 'ala apne
pure
'Urn ke
sath
har
ek
ka
muhasaba
karega
aur
har
shakhs
ko jaza
ya
saza
dega,
ibid
,
p
.
497)
.
Islah
i
find
s
a
differenc
e
betwee
n
th
e
Surah
s
i
n
tha
t
th
e
previou
s
Sura
h
present
s
a
n
imag
e
(taswir,
ibid
)
o
f
th
e
Las
t
Da
y
an
d
th
e
presen
t
Sura
h
provide
s
a
n
argumen
t
(dalil,
ibid
)
t
o
explai
n
it
.
Islah
i
say
s
tha
t
th
e
chargin
g
horse
s
mentione
d
i
n
th
e
firs
t
vers
e
hav
e
a
messag
e
fo
r
man
:
Oh
,
th
e
charger
s
tha
t
ru
n
panting
.
Jus
t
a
s
the
y
obe
y
thei
r
rider
s
an
d
remai
n
faithfu
l
t
o
thei
r
owners
,
s
o
shoul
d
ma
n
obe
y
hi
s
Creato
r
an
d
Sustaine
r
an
d
remai
n
faithfu
l
t
o
Go
d
(us
ki
bandagi
aur
us
ke
ahkam
ki
ata'at
mein
sargarm
rahe,
ibid)
.
B
y
understandin
g
verse
s
6-1
1
i
n
a
positiv
e
light
,
Islah
i
thereb
y
attempt
s
t
o
provid
e
a
lin
k
betwee
n
th
e
positiv
e
imager
y
o
f
th
e
firs
t
fiv
e
verse
s
an
d
th
e
remainin
g
verses
.
However
,
h
e
disregard
s
th
e
fac
t
thes
e
remainin
g
verse
s
expres
s
condemnatio
n
b
y
understandin
g
the
m
a
s
a
kin
d
o
f
exhortation.
2
"
21
'
Asa
d
find
s
a
lin
k
betwee
n
th
e
firs
t
si
x
verse
s
an
d
th
e
remainin
g
verse
s
o
f
th
e
Sura
h
b
y
interpretin
g
th
e
whol
e
Sura
h
i
n
a
quit
e
differen
t
way
.
H
e
say
s
tha
t
a
lin
k
betwee
n
thes
e
tw
o
part
s
o
f
the Sura
h
mus
t
exis
t
"an
d
sinc
e
verse
s
6-1
1
ar
e
undoubtedl
y
condemnatory
,
w
e
mus
t
conclud
e
tha
t
th
e
firs
t
fiv
e
verses
,
too
,
hav
e
th
e
sam
e
-
or
,
a
t
least
,
a
simila
r
-
character
.
Thi
s
characte
r
become
s
a
t
onc
e
obviou
s
i
f
we dissociat
e
ourselve
s
fro
m
th
e
preconceive
d
notio
n
tha
t
th
e
imager
y
o
f
"th
e
chargers
"
i
s
use
d
her
e
i
n
a
laudator
y
sense
.
I
n
fact
,
th
e
opposit
e
i
s
th
e
case
.
Beyon
d
an
y
doubt
,
"th
e
chargers
"
symboliz
e
th
e
errin
g
huma
n
sou
l
o
r
sel
f
-
a
sou
l
devoi
d
o
f
all spiritua
l
direction
,
obsesse
d
an
d
ridde
n
b
y
al
l
manne
r
o
f
wrong
,
selfis
h
desires
,
47
0

477. Sura
h
Al
QarVah
Thi
s
Sura
h
state
s
tha
t
th
e
Las
t
Da
y
wil
l
surel
y
com
e
eve
n
thoug
h
n
o
on
e
know
s
th
e
hou
r
o
f
it
s
coming
.
O
n
tha
t
Day
,
Go
d
wil
l
weig
h
everythin
g
i
n
hi
s
balanc
e
(apni
mizan-i-
'adl
qaim
karega,
ibid
,
p
.
509)
.
Islah
i
view
s
th
e
whol
e
matte
r
rathe
r
simplisticall
y
b
y
sayin
g
th
e
virtuou
s
wil
l
ente
r
heave
n
wherea
s
th
e
evildoer
s
wil
l
g
o
t
o
hell
.
H
e
stresse
s
th
e
fac
t
tha
t
n
o
perso
n
wil
l
b
e
abl
e
t
o
hel
p
anothe
r
o
n
tha
t
Da
y
(koi
bhi
kisi
dusre
ki
madad
kar
sakne
ki
position
mein
na
hoga,
ibid
)
-
eve
n
thoug
h
h
e
provide
s
n
o
evidenc
e
fo
r
thi
s
vie
w
fro
m
th
e
tex
t
o
f
th
e
Surah
.
Sura
h
At
Takathur
Thi
s
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
previou
s
Sura
h
an
d
s
o
the
y
hav
e
almos
t
th
e
sam
e
them
e
(donon
ki
mazmun
mein
koi
usuli
farq
nahin
hai,
ibid
,
p
.
519)
.
Th
e
previou
s
Sura
h
referre
d
t
o
th
e
balanc
e
whic
h
woul
d
b
e
use
d
o
n
th
e
Las
t
Da
y
t
o
measur
e
a
person'
s
goo
d
an
d
ba
d
deeds
.
Th
e
presen
t
Sura
h
i
s
a
warnin
g
fo
r
thos
e
wh
o
spen
d
thei
r
live
s
competin
g
wit
h
other
s
i
n
th
e
are
a
o
f
wealt
h
an
d
prestig
e
(ma
'iyar-i-zindagi
ki
masabiqat
mein,
ibid
)
-
withou
t
givin
g
a
though
t
t
o
th
e
Da
y
o
f
Reckonin
g
(hisab
kitab
aur
jaza
o
saza,
ibid
)
o
r
t
o
th
e
wa
y
on
e
i
s
makin
g
us
e
o
f
God'
s
blessings
.
Sura
h
Al
'Asr
Th
e
previou
s
Sura
h
i
s
a
warnin
g
t
o
thos
e
wh
o
ar
e
s
o
preoccupie
d
wit
h
materia
l
thing
s
(in
logon
ko
tanbih
farmai
gayi
hai,
ibid
,
p
.
529
)
tha
t
deat
h
approache
s
befor
e
the
y
hav
e
realize
d
th
e
purpos
e
o
f
lif
e
an
d
withou
t
bein
g
awar
e
o
f
th
e
wa
y
the
y
hav
e
abuse
d
th
e
opportunitie
s
the
y
had
.
I
f
the
y
ha
d
realize
d
th
e
approac
h
o
f
th
e
Las
t
Day
,
the
y
woul
d
hav
e
give
n
u
p
al
l
thi
s
futil
e
effort
.
Th
e
presen
t
Sura
h
ask
s
abou
t
th
e
rea
l
valu
e
o
f
lif
e
(zindagi
ki
asl
qadr
o
qimat
kiya
hai?
ibid)
.
Ma
n
shoul
d
realiz
e
tha
t
hi
s
basi
c
capita
l
i
s
tim
e
(asli
sarmayajo
use
hasil
hai
bas
wo
thaura
sa
waqt
hai,
ibid)
.
Islah
i
reflect
s
o
n
ho
w
a
perso
n
shoul
d
avoi
d
punishmen
t
i
n
hel
l
(dozakh
ke
'azab
ka
sazawar
bhi
bana
sakta
hai,
ibid)
.
Islah
i
assert
s
tha
t
th
e
thre
e
verse
s
o
f
thi
s
Sura
h
madly
,
unseeingl
y
rushin
g
onwards
,
unchecke
d
b
y
conscienc
e
o
r
reason
,
blinde
d
b
y
th
e
dust-cloud
s
o
f
confuse
d
an
d
confusin
g
appetites
,
stormin
g
int
o
insolubl
e
situation
s
and
,
thus
,
int
o
it
s
ow
n
spiritua
l
destruction:'
'
Asa
d
(1980)
,
p
.
970
,
footnot
e
2
.
47
1

478. expres
s
al
l
tha
t
i
s
containe
d
i
n
th
e
on
e
hundre
d
an
d
fourtee
n
Surah
s
o
f
th
e
Qur'a
n
(cf
.
ibid
,
p
.
530)
.
Sura
h
Al
Humazah
Th
e
them
e
o
f
thi
s
Sura
h
i
s
ver
y
simila
r
t
o
tha
t
o
f
th
e
previou
s
Sura
h
(donon
he
mazmun
mein
nihayat
wazeh
munasabat,
ibid
,
p
.
543
)
becaus
e
thes
e
tw
o
Surah
s
for
m
a
pair
.
Th
e
previou
s
Sura
h
say
s
tha
t
thos
e
wh
o
encourage
d
on
e
anothe
r
t
o
kee
p
th
e
trut
h
an
d
t
o
hav
e
patienc
e
i
n
adversit
y
wil
l
prevai
l
(falah
pane
wale
insanon
ka
kirdar,
ibid)
.
Th
e
presen
t
Surah
,
i
n
contrast
,
describe
s
th
e
behaviou
r
o
f
th
e
perso
n
wh
o
amasse
s
wealt
h
an
d
scoff
s
a
t
thos
e
wh
o
stan
d
u
p
fo
r
th
e
trut
h
(adae
haquq
ke
ma'amle
mein
'amlan
o
qaulan
sargarm
hai,
ibid)
.
Islah
i
explain
s
tha
t
th
e
reaso
n
fo
r
suc
h
negativ
e
behaviou
r
i
s
quietin
g
th
e
voic
e
o
f
conscienc
e
(zamir
ko
khiffat.
.
.
duchar
na
honapare,
ibid)
.
I
n
orde
r
t
o
provid
e
a
paralle
l
vers
e
(nazair),
Islah
i
add
s
a
length
y
discussio
n
o
f
vers
e
7
9
o
f
Sura
h
At
Taubah,
a
vers
e
abou
t
peopl
e
wh
o
criticiz
e
thos
e
wh
o
mak
e
contribution
s
fo
r
th
e
caus
e
o
f
Go
d
(anfaq).
Hi
s
purpos
e
i
s
t
o
fin
d
a
connectio
n
betwee
n
th
e
firs
t
vers
e
an
d
th
e
followin
g
tw
o
verses
.
Islah
i
conclude
s
fro
m
hi
s
analysi
s
o
f
thes
e
tw
o
Surah
s
tha
t
slanderer
s
(mentione
d
i
n
vers
e
1
)
als
o
includ
e
thos
e
wit
h
othe
r
mora
l
weaknesse
s
(jo
dusri
akhlaqi
kamzauriyon
mein
mubtala
hote
ham,
ibid
,
p
.
545)
.
Sura
h
Al
Fil
Islah
i
see
s
a
themati
c
lin
k
betwee
n
thi
s
Sura
h
an
d
th
e
followin
g
Sura
h
Quraysh
,
whic
h
bot
h
for
m
a
pai
r
o
f
Surahs
.
Th
e
connectio
n
consist
s
i
n
th
e
fac
t
tha
t
bot
h
thes
e
Surah
s
ar
e
a
warnin
g
t
o
th
e
Qurays
h
(in
ko
ye
tanbih
farmaya
gayi
hai,
ibid
,
p
.
555
)
concernin
g
thei
r
dut
y
t
o
worshi
p
God
,
wh
o
ha
s
give
n
the
m
a
secur
e
plac
e
t
o
liv
e
an
d
provide
d
the
m
wit
h
sustenance
.
Islah
i
find
s
th
e
sam
e
them
e
i
n
verse
s
3-
4
o
f
th
e
followin
g
Sura
h
Qurays
h
(ye
mazmun
age
wali
surah
mein
yun
wazeh
farma
dia
gaya
hai,
ibid)
:
Le
t
them
,
therefore
,
worshi
p
th
e
Sustaine
r
o
f
thi
s
Temple
,
wh
o
ha
s
give
n
the
m
foo
d
agains
t
hunger
,
an
d
mad
e
the
m
saf
e
fro
m
danger
.
Islah
i
say
s
tha
t
th
e
onl
y
rea
l
differenc
e
betwee
n
th
e
tw
o
Surah
s
i
s
tha
t
th
e
presen
t
Sura
h
relate
s
a
n
importan
t
observatio
n
concernin
g
th
e
spectacula
r
"
I
:
Asa
d
i
s
als
o
awar
e
tha
t
"th
e
blameworth
y
attitud
e
spoke
n
o
f
i
n
verse
s
2-
3
obviousl
y
belong
s
t
o
a
categor
y
entirel
y
differen
t
fro
m
th
e
tw
o
mentione
d
i
n
vers
e
1.
"
Asa
d
(1980)
,
p
.
975
,
footnot
e
2
.
47
2

479. wa
y
Go
d
protecte
d
th
e
Hous
e
o
f
Worshi
p
(is
ghar
ki
hifazat
ke
liye
apni
kiya
shan
dekhai
hai,
ibid
)
wherea
s
Sura
h
Quraysh
relate
s
ho
w
i
t
wa
s
tha
t
tha
t
th
e
peopl
e
o
f
thi
s
regio
n
obtaine
d
thei
r
sustenanc
e
an
d
thei
r
securit
y
b
y
mean
s
o
f
th
e
Hous
e
o
f
Worship
.
Go
d
bestowe
d
thes
e
blessing
s
o
n
th
e
peopl
e
i
n
respons
e
t
o
th
e
praye
r
mad
e
b
y
th
e
Prophe
t
Abraham
.
Subsequently
,
thes
e
peopl
e
neglecte
d
thei
r
deb
t
o
f
gratitud
e
t
o
Go
d
an
d
th
e
Qur'a
n
give
s
a
frequen
t
warnin
g
t
o
thi
s
effec
t
(quran
ne
in
ko
jaga
jaga
tanbih farmai
hai,
ibid)
.
Sura
h
Al
Balad,
o
f
thi
s
Sura
h
Group
,
als
o
allude
s
t
o
thi
s
fact
.
Islah
i
say
s
th
e
Sura
h
i
s
directe
d
t
o
th
e
Qurays
h
(zer-i-nazr surah
mein
quraysh
ko
. .
.
tawajjeh
dilayi
hai,
ibid
,
p
.
556)
.
Sura
h
Quraysh
Islah
i
say
s
tha
t
thi
s
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
precedin
g
on
e
an
d
tha
t
bot
h
Surah
s
hav
e
th
e
sam
e
them
e
(ham
donon
suraton
ke
'umud
ki
tarafek
jami'
isharah
kar
chuke
hain,
ibid
,
p
.
569)
,
whic
h
i
s
t
o
deman
d
tha
t
th
e
Qurays
h
fulfil
l
thei
r
obligation
s
t
o
th
e
Hous
e
o
f
Worshi
p
(quraysh
bait
allah
ke
sath
. ,
.
fitri haq
ka
in
se
mutalbah
kiya
gaya
hai,
ibid)
.
I
n
th
e
previou
s
Sura
h
i
t
i
s
mad
e
clea
r
tha
t
th
e
security
,
whic
h
th
e
regio
n
enjoyed
,
wa
s
du
e
t
o
th
e
Hous
e
o
f
Worshi
p
(wo
isi ghar
ki
badaulat
hasil
hai,
ibid)
.
Th
e
presen
t
Sura
h
als
o
say
s
tha
t
th
e
sustenanc
e
an
d
securit
y
o
f
th
e
regio
n
i
s
du
e
t
o
th
e
sam
e
Hous
e
o
f
Worship
.
Th
e
Sura
h
tell
s
th
e
Qurays
h
tha
t
the
y
wer
e
entruste
d
wit
h
th
e
custodianshi
p
o
f
this Hous
e
o
f
Worshi
p
(ye
ghar
unhen
khuda hi
ne
amanat
mein
dia
hai,
ibid
)
bu
t
instea
d
o
f
worshippin
g
th
e
on
e
God
,
the
y
committe
d
idolatry
.
I
f
the
y
d
o
no
t
perfor
m
thei
r
dut
y
t
o
God
,
the
y
wil
l
los
e
th
e
securit
y
an
d
th
e
sustenanc
e
tha
t
th
e
Hous
e
o
f
Worshi
p
bring
s
them
.
Sura
h
Al
Ma
'un
Thi
s
Sura
h
an
d
th
e
followin
g
Sura
h
for
m
a
pai
r
o
f
Surahs
.
Th
e
them
e
o
f
th
e
precedin
g
tw
o
Surah
s
i
s
t
o
remin
d
th
e
Qurays
h
o
f
thei
r
dut
y
t
o
remembe
r
th
e
purpos
e
fo
r
whic
h
th
e
Hous
e
o
f
Praye
r
wa
s
buil
t
an
d
t
o
b
e
faithfu
l
t
o
th
e
mandat
e
give
n
t
o
the
m
t
o
ac
t
a
s
it
s
custodians
.
Th
e
nex
t
pai
r
o
f
Surah
s
expose
s
th
e
behaviou
r
o
f
th
e
leader
s
o
f
th
e
Qurays
h
(quraysh
ke
in
lidaron
ka
kardar,
ibid
,
p
.
579
)
an
d
indicate
s
tha
t
thes
e
leader
s
ar
e
n
o
longe
r
worth
y
o
f
th
e
trus
t
give
n
t
o
the
m
(ahl
nahin
rahe
ke
allah
ta 'ala ke
is
muhtaram
ghar
ke
mutawalla
bane
rahe,
ibid)
.
The
y
deserve
,
therefore
,
t
o
b
e
depose
d
47
3

480. (ma'zul
hun,
ibid
)
s
o
tha
t
thi
s
mandat
e
ca
n
b
e
transferre
d
t
o
thos
e
mor
e
capabl
e
an
d
willin
g
t
o
perfor
m
thi
s
task
.
Islah
i
proceed
s
t
o
explai
n
th
e
verse
s
o
f
th
e
Sura
h
i
n
term
s
o
f
th
e
Quraysh
,
eve
n
mentionin
g
Abu
Lahab
b
y
nam
e
(isharah
abu
lahab
ki
tarafhai,
ibid)
.
I
t
i
s
clea
r
tha
t
Islah
i
find
s
a
connectio
n
betwee
n
th
e
previou
s
pai
r
o
f
Surah
s
an
d
th
e
presen
t
pai
r
(Al
Ma
'un
an
d
Al
Kawthar)
becaus
e
h
e
understand
s
al
l
thes
e
Surah
s
i
n
th
e
ligh
t
o
f
th
e
Qurays
h
an
d
thei
r
failur
e
t
o
respec
t
th
e
purpos
e
fo
r
whic
h
th
e
Hous
e
o
f
Worshi
p
wa
s
built
.
H
e
see
s
al
l
th
e
reference
s
tha
t
thes
e
Surah
s
mak
e
t
o
huma
n
behavou
r
a
s
a
descriptio
n
o
f
th
e
leader
s
o
f
th
e
Quraysh
.
Sura
h
Al
Kawthar
Islah
i
say
s
tha
t
th
e
previou
s
Sura
h
accuse
d
th
e
leader
s
o
f
th
e
Qurays
h
o
f
neglectin
g
th
e
purpos
e
fo
r
whic
h
th
e
Hous
e
o
f
Praye
r
wa
s
built
,
namely
,
t
o
worshi
p
Go
d
an
d
t
o
provid
e
suppor
t
fo
r
th
e
poo
r
an
d
th
e
orphan
s
(ye
ghar
khudae
wahid
ki
'ibadat
aur
fuqara
o
yatama
ke
huquq
ki
hifazat,
ibid
,
p
.
589)
.
Sinc
e
thos
e
presentl
y
i
n
charg
e
wer
e
givin
g
attentio
n
t
o
neithe
r
o
f
thes
e
obligations
,
th
e
previou
s
Sura
h
refuse
d
t
o
accep
t
the
m
a
s
th
e
undispute
d
trustee
s
o
f
th
e
Hous
e
o
f
Prayer
.
Th
e
presen
t
Sura
h
goe
s
a
ste
p
furthe
r
b
y
sayin
g
that
,
henceforward
,
th
e
Hous
e
o
f
Praye
r
wil
l
b
e
entruste
d
t
o
th
e
Prophet
.
Islah
i
draw
s
thi
s
conclusio
n
fro
m
th
e
firs
t
tw
o
verses
:
Behold
,
W
e
hav
e
bestowe
d
upo
n
the
e
goo
d
i
n
abundance
:
hence
,
pra
y
unt
o
th
y
sustaine
r
(alone
)
an
d
sacrific
e
(unt
o
Hi
m
alone)
.
Accordingly
,
Islah
i
interpret
s
th
e
thir
d
vers
e
t
o
b
e
a
referenc
e
t
o
fac
t
tha
t
th
e
blessing
s
associate
d
wit
h
th
e
Hous
e
o
f
Praye
r
woul
d
no
w
b
e
take
n
fro
m
th
e
leader
s
o
f
th
e
Qurays
h
(wo
tamam
barkaton
se
mahrum
ho
jayenge,
ibid
)
an
d
bestowe
d
o
n
thos
e
wh
o
wer
e
mor
e
worth
y
o
f
the
m
(wo
.
. .
us
ghar
ko
us
ke
asl
ibrahimi
jamal
se
munawwar
karenge,
ibid)
,
namely
,
th
e
Muslims
.
Accordin
g
t
o
Islahi
,
th
e
whol
e
Sura
h
i
s
concerne
d
wit
h
th
e
transfe
r
o
f
custodianshi
p
fo
r
th
e
Hous
e
o
f
Prayer
.
Sura
h
Al
Kafir
un
Islah
i
understand
s
th
e
Sura
h
t
o
hav
e
bee
n
reveale
d
a
t
a
tim
e
whe
n
relation
s
wit
h
th
e
Qurays
h
ha
d
reache
d
thei
r
fina
l
stag
e
an
d
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
wa
s
abou
t
t
o
abando
n
Mecc
a
wit
h
hi
s
companion
s
(makka
se
47
4

481. niklne
ka
waqt
ab
qarib
a
raha
hai,
ibid
,
p
.
603)
.
Islah
i
say
s
tha
t
th
e
presen
t
Sura
h
i
s
wel
l
place
d
afte
r
Sura
h
Al
Kawthar,
whic
h
ha
d
alread
y
announce
d
th
e
goo
d
new
s
o
f
th
e
comin
g
victor
y
i
n
Mecc
a
(fath
makka
ki
basharat
hai,
ibid)
.
Befor
e
tha
t
victor
y
wa
s
t
o
tak
e
place
,
th
e
Qur'a
n
tell
s
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
hi
s
companion
s
abou
t
th
e
migratio
n
an
d
th
e
struggle
s
tha
t
mus
t
follo
w
(hijrat
aurjang
ke
kathan
marhale
one
wale
hain,
ibid)
.
Islah
i
understand
s
vers
e
8
0
fro
m
Sura
h
Bani
Israil
a
s
a
paralle
l
verse
,
whic
h
als
o
refer
s
t
o
th
e
migration
.
Th
e
presen
t
Sura
h
i
s
tantamoun
t
t
o
a
proclamatio
n
o
f
wa
r
{ye
sirf
hijrat
hi
ki
surah
nahin
balke
ye
ma
'nan
e
'lan-i-jang
ki
surah
bhi
hai,
ibid
,
p
.
602)
.
Islah
i
condemn
s
th
e
Qurays
h
t
o
thei
r
fat
e
{agar
quraysh
apni
zid
par
qaim
rahe
to
bilakhir
us
kafaislah
talwar
se
hoga,
ibid
,
pp
.
602-603)
.
Th
e
Sura
h
i
s
clearl
y
addresse
d
t
o
th
e
Qurays
h
{is
surah
mein
un
ko
safsaf
'ai
kafiro'
ke
alfaz
se
mukhatab
kar
ke,
ibid
,
p
.
601)
.
Sinc
e
relation
s
betwee
n
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
th
e
Qurays
h
wer
e
no
w
over
,
th
e
presen
t
Sura
h
announce
s
th
e
Prophet'
s
departur
e
{qatV
ta'lluq
aur
barait
ka
e'lan
kar
dia
gaya,
ibid)
.
Islah
i
refer
s
agai
n
t
o
"th
e
wa
y
o
f
God
"
{is
sunnat
ke
mutabiq,
ibid
)
accordin
g
t
o
whic
h
a
Prophe
t
break
s
of
f
relation
s
wit
h
hi
s
peopl
e
afte
r
h
e
ha
s
mad
e
ever
y
effor
t
t
o
preac
h
th
e
trut
h
t
o
the
m
{itmam
hujjat,
ibid
,
p
.
602)
.
Sura
h
An
Nasr
Islah
i
i
s
o
f
th
e
opinio
n
tha
t
thi
s
Sura
h
wa
s
reveale
d
t
o
announc
e
th
e
imminen
t
victor
y
o
f
th
e
Muslim
s
i
n
Mecc
a
{fath
makka
se
pa
hie
us
ki
bahsarat
ke
taw
par
nazil
hui
hai,
ibid
,
p
.
616)
.
Th
e
reason
s
Islah
i
give
s
fo
r
thi
s
vie
w
revolv
e
aroun
d
th
e
centra
l
missio
n
o
f
th
e
Prophet
,
whic
h
i
s
t
o
crus
h
th
e
powe
r
o
f
th
e
Qurays
h
s
o
tha
t
th
e
Hous
e
o
f
Praye
r
may
,
b
e
restore
d
t
o
it
s
origina
l
functio
n
{millet-i-ibrahimi
ki
khususiyat
se
ma'mur
o
abad
karna
ap
ke
mission
ka
asli
aur
takmili
kam
tha,
ibid)
.
Th
e
conques
t
i
n
Mecc
a
consiste
d
i
n
destroyin
g
th
e
powe
r
o
f
th
e
Qurays
h
{un
ki
taqat
ko
tor
dena
hi
aslfath
thiy,
ibid)
.
Th
e
presen
t
Sura
h
refer
s
t
o
th
e
victor
y
tha
t
coul
d
tak
e
plac
e
onl
y
wit
h
divin
e
assistanc
e
an
d
accordin
g
t
o
"th
e
wa
y
o
f
God
"
{sunnat-i-ilahi,
ibid
)
-
afte
r
th
e
migratio
n
o
f
th
e
Prophet
.
Islah
i
finds a
paralle
l
i
n
th
e
firs
t
thre
e
verse
s
o
f
Sura
h
Al
Fath:
Verily
,
(
O
Muhammad)
,
W
e
hav
e
lai
d
ope
n
befor
e
the
e
a
manifes
t
victory
,
s
o
tha
t
Go
d
migh
t
sho
w
Hi
s
forgivenes
s
o
f
al
l
th
y
faults
,
pas
t
47
5

482. a
s
wel
l
a
s
future
,
an
d
(thus
)
besto
w
upo
n
the
e
th
e
ful
l
measur
e
o
f
Hi
s
blessings
,
an
d
guid
e
the
e
o
n
a
straigh
t
way
,
an
d
(show
)
tha
t
Go
d
wil
l
succou
r
the
e
wit
h
(His
)
might
y
succour
.
Sura
h
AlLahab
Anothe
r
paralle
l
ca
n
b
e
foun
d
i
n
vers
e
1
3
o
f
Sura
h
As
Saff.
An
d
(withal
,
H
e
wil
l
gran
t
you
)
ye
t
anothe
r
thin
g
tha
t
yo
u
dearl
y
love
:
succou
r
fro
m
Go
d
(i
n
thi
s
world)
,
an
d
a
victor
y
soo
n
t
o
come
:
an
d
(thereof
,
O
Prophet)
,
giv
e
tho
u
a
gla
d
tidin
g
t
o
al
l
wh
o
believe
.
Accordin
g
t
o
Islahi
,
al
l
thes
e
verse
s
refe
r
t
o
th
e
victor
y
i
n
Mecc
a
(us
ka
ta
'lluqfath
makka
se
hai,
ibid)
.
Hence
,
th
e
presen
t
Sura
h
follow
s
naturall
y
afte
r
th
e
previou
s
Surah
,
whic
h
als
o
refer
s
t
o
th
e
interconnection
s
betwee
n
migratio
n
o
f
th
e
Prophet
,
th
e
divin
e
assistanc
e
an
d
th
e
victor
y
i
n
Mecc
a
(hijrat,
jihad
aur
fath
o
nusrat
mein
jo
gahra
rabat
hai,
ibid
,
p
.
615)
.
Islah
i
bring
s
al
l
thes
e
aspect
s
togethe
r
i
n
th
e
concep
t
o
f
hujjat
tamam
(ibid)
,
whic
h
h
e
use
s
t
o
explai
n
th
e
culminatio
n
o
f
al
l
th
e
historica
l
narrative
s
o
f
th
e
Prophets
.
Islah
i
introduce
s
hi
s
discussio
n
b
y
quotin
g
a
passag
e
fro
m
th
e
commentar
y
o
f
Maulan
a
Farah
i
abou
t
th
e
them
e
an
d
coherenc
e
o
f
thi
s
Surah
.
I
n
thi
s
quotation
,
Farah
i
say
s
tha
t
th
e
fina
l
stag
e
o
f
th
e
Prophet'
s
missio
n
wa
s
complete
d
wit
h
th
e
retur
n
o
f
th
e
Hous
e
o
f
Praye
r
t
o
it
s
rightfu
l
functio
n
a
s
th
e
focu
s
o
f
th
e
Abrahami
c
communit
y
(khana
ka
'ha
ke
markaz-i-tauhid
o
islam
aur
sar
chashma
millet-i-ibrahim
hone
ke
sabab
se,
ibid
,
p
.
627)
.
H
e
add
s
tha
t
th
e
thre
e
Surah
s
tha
t
follo
w
provid
e
confirmatio
n
o
f
thes
e
facts
.
Moreover
,
h
e
say
s
tha
t
th
e
plac
e
o
f
Sura
h
Al
Lahab
amon
g
thes
e
las
t
Surah
s
o
f
th
e
Qur'a
n
mus
t
hav
e
it
s
ow
n
significance
;
otherwis
e
th
e
coherenc
e
o
f
thes
e
Surah
s
woul
d
b
e
upse
t
(lazman
kisi
hikmat
par
mabni
hoga
warna
ye
pura
silsilah
nazm
darham
barham
ho
jayega,
ibid)
.
Th
e
presen
t
Sura
h
explain
s
th
e
victor
y
mentione
d
i
n
th
e
previou
s
Sura
h
(us
ki
wazahat.
o
basharat,
ibid)
.
Finally
,
Farah
i
provide
s
a
paralle
l
fro
m
vers
e
8
1
o
f
Sura
h
Bani
Israil.
Islah
i
i
s
o
f
th
e
vie
w
tha
t
th
e
presen
t
Sura
h
wa
s
no
t
reveale
d
a
t
th
e
beginnin
g
o
f
th
e
Mecca
n
perio
d
(ye
khayal
sahih
nahin
hai
ke
ye
bilkul
ibtadai
makki
daw
mein
nazil
hid
hai,
ibid
,
p
.
630)
.
I
t
wa
s
reveale
d
whe
n
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
ha
d
complete
d
hi
s
preachin
g
t
o
Abu
Lahab
(jab
us
par
47
6

483. hujjat
tamam
kija
cuki
hai,
ibid)
.
Islah
i
argue
s
tha
t
th
e
historica
l
narrative
s
o
f
al
l
th
e
Prophet
s
indicat
e
tha
t
suc
h
a
stron
g
condemnatio
n
o
f
Abu
Lahab
coul
d
no
t
hav
e
occurre
d
s
o
earl
y
i
n
th
e
Prophet'
s
missio
n
(da'wat
ke
bilkul
aghaz
hi
mein,
ibid
,
p
.
629)
.
Sura
h
Al
Ikhlas
Thi
s
i
s
on
e
o
f
thos
e
Surah
s
tha
t
indicat
e
it
s
subjec
t
matte
r
b
y
mean
s
o
f
it
s
titl
e
{ikhlas
hi
us
ka
'umud
hai,
ibid
,
p
.
643)
.
Islah
i
use
s
variou
s
argument
s
t
o
explai
n
th
e
positio
n
o
f
th
e
presen
t
Sura
h
amon
g
thes
e
las
t
Surah
s
o
f
th
e
Qur'an
.
Wherea
s
Sura
h
Al
Kafirun
ha
d
alread
y
expresse
d
th
e
them
e
o
f
th
e
unit
y
o
f
God
,
tha
t
particula
r
Sura
h
wa
s
directe
d
t
o
th
e
Qurays
h
an
d
th
e
unbelievin
g
Meccan
s
(us
ka
ta
'lluq
aslan
quraysh
aur
mushrikin-i-makka
se
tha,
ibid)
.
Th
e
presen
t
Sura
h
i
s
mor
e
concerne
d
abou
t
othe
r
Ara
b
tribe
s
livin
g
i
n
th
e
vicinit
y
o
f
Medin
a
(madinah
aur
is
ke
atarafmein,
ibid
)
wh
o
wer
e
affecte
d
b
y
variou
s
form
s
o
f
idolatr
y
(shirk,
ibid)
.
Th
e
Peopl
e
o
f
th
e
Boo
k
livin
g
i
n
an
d
aroun
d
Medin
a
wer
e
hopin
g
tha
t
th
e
Qur'a
n
woul
d
conside
r
the
m
t
o
b
e
o
n
a
highe
r
leve
l
tha
n
th
e
unbeliever
s
(mushrikin
ke
muqabil
mein
kuch
uncha
darja
dega,
ibid
,
p
.
644)
.
However
,
th
e
Qur'a
n
wa
s
s
o
critica
l
o
f
th
e
Christian
s
tha
t
the
y
joine
d
force
s
wit
h
th
e
Jew
s
an
d
th
e
unbeliever
s
i
n
ope
n
conflic
t
wit
h
Isla
m
(mushrikin,
yahud
aur
nisara
ne
mil
kar
ek
mutahidah
mahaz
islam
ke
khilaf
qaim
kar
liya,
ibid)
.
Th
e
presen
t
Sura
h
wa
s
neede
d
i
n
thi
s
situatio
n
i
n
orde
r
t
o
mak
e
a
fina
l
complet
e
statemen
t
o
f
th
e
tru
e
doctrin
e
o
f
Go
d
fo
r
th
e
sak
e
o
f
th
e
unbeliever
s
an
d
th
e
Peopl
e
o
f
th
e
Boo
k
(donon
par
hujjat
tamam
kar
de,
ibid)
.
Fo
r
thi
s
reason
,
th
e
Sura
h
wa
s
reveale
d
i
n
Medin
a
(madinah
mein
nazil
hui,
ibid)
.
Th
e
deat
h
o
f
Abu
Lahab
represente
d
th
e
remova
l
o
f
th
e
mai
n
oppositio
n
t
o
th
e
trut
h
(ab
haq
ka
sab
se
bara
dushman
khatm
hiia,
ibid)
.
Hence
,
th
e
proclamatio
n
o
f
th
e
unit
y
o
f
Go
d
coul
d
onc
e
agai
n
b
e
mad
e
i
n
th
e
lan
d
wher
e
th
e
Prophe
t
Abraha
m
ha
d
buil
t
th
e
ka'ba.
Th
e
presen
t
Sura
h
thu
s
logicall
y
come
s
afte
r
Sura
h
An
Nasr
an
d
Sura
h
Al
Lahab
an
d
i
t
lay
s
th
e
foundatio
n
ston
e
i
n
it
s
prope
r
plac
e
(is
surah
-
ikhlas
-
mein
islam
ke
bunyadi
pathar
-
tauhid—
ke
is
ke
asli
maqam
mein
nasb
karne
ka
'elan
hai,
ibid)
.
Th
e
tw
o
Surah
s
tha
t
follo
w
th
e
presen
t
Sura
h
serv
e
t
o
confir
m
th
e
"
'
Thi
s
opinio
n
o
f
Islah
i
tha
t
suc
h
a
stron
g
condemnatio
n
of
Abu Lahab
b
y
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
coul
d
no
t
hav
e
occurre
d
s
o
earl
y
i
n
th
e
Prophet'
s
missio
n
goe
s
agains
t
th
e
unanimou
s
vie
w
o
f
Musli
m
scholars
.
47
7

484. messag
e
o
f
th
e
onenes
s
o
f
Go
d
(cf
.
ibid)
.
Finally
,
Islah
i
find
s
a
paralle
l
t
o
th
e
messag
e
o
f
th
e
presen
t
Sura
h
i
n
th
e
firs
t
Sura
h
o
f
th
e
Qur'an
:
Sura
h
Al
Fatihah
(cf
.
ibid
,
p
.
645)
.
Sura
h
AI
Falaq
Th
e
previou
s
Sura
h
ha
d
sai
d
tha
t
th
e
unit
y
o
f
Go
d
i
s
th
e
foundatio
n
o
f
religio
n
(tauhid
ko
din
ki
asas
ki
haisiyat
hasil
hai,
ibid
,
p
.
655)
.
Thi
s
i
s
th
e
reaso
n
wh
y
th
e
Qur'a
n
begin
s
an
d
end
s
wit
h
thi
s
concept
.
Th
e
tw
o
fina
l
Surah
s
o
f
th
e
Qur'a
n
reiterat
e
thi
s
concep
t
(tauhid
ke
pasban
aur
muhafiz
ki
haisiyat
se,
ibid
)
an
d
provid
e
th
e
believe
r
wit
h
th
e
mean
s
t
o
hol
d
fas
t
t
o
thi
s
essentia
l
principl
e
o
f
religion
.
Anothe
r
reaso
n
wh
y
thes
e
fina
l
Surah
s
stres
s
th
e
onenes
s
o
f
Go
d
i
s
tha
t
shaytan
i
s
makin
g
constan
t
effort
s
t
o
lea
d
a
perso
n
awa
y
fro
m
th
e
pat
h
o
f
tauhid
b
y
suggestin
g
h
e
commi
t
shirk
(ibid)
.
A
perso
n
mus
t
rejec
t
shaytan
i
n
orde
r
t
o
com
e
successfull
y
throug
h
thes
e
trial
s
(imtehan,
ibid)
.
Islah
i
quote
s
length
y
passage
s
fro
m
Sura
h
An
A
'raf,
Sura
h
An
Nisa
an
d
refer
s
t
o
verse
s
61-6
5
o
f
Sura
h
Bani
Israil
a
s
parallel
s
(nazair).
Th
e
presen
t
Sura
h
stresse
s
tha
t
a
perso
n
mus
t
rel
y
o
n
Go
d
(insan
sirfapne
rab
kipanah
dhundhe,
ibid
,
p
.
657
)
i
n
orde
r
t
o
fin
d
protectio
n
fro
m
th
e
attack
s
of
shaytan
(shaytan
kefitnon
se,
ibid)
.
Sura
h
An
Nas
Th
e
presen
t
Sura
h
i
s
on
e
o
f
a
pai
r
wit
h
th
e
previou
s
Sura
h
s
o
thei
r
theme
s
ar
e
no
t
substantiall
y
differen
t
(donon
ke
'umud
mein
koi
bunyadi
farq
nahin
hai,
ibid)
.
Th
e
previou
s
Sura
h
alread
y
indicate
d
th
e
environmen
t
i
n
whic
h
bot
h
thes
e
Surah
s
wer
e
reveale
d
an
d
indicate
d
thei
r
subjec
t
matte
r
(us
surah
ke
mauqa'
o
mahal
aur
us
ke
'umud,
ibid
,
p
.
671)
.
Th
e
presen
t
Sura
h
i
s
distinc
t
becaus
e
i
t
mention
s
th
e
attribute
s
o
f
Go
d
i
n
whic
h
th
e
believe
r
ca
n
tak
e
refug
e
(sifat
ke
tawassul
se,
ibid
)
an
d
whic
h
ar
e
directl
y
relate
d
t
o
huma
n
beings
.
Th
e
previou
s
Sura
h
make
s
it
s
appea
l
b
y
wa
y
o
f
argumen
t
(is
par
istadlal
ka
pahlu
ghalib
hai,
ibid
)
whil
e
th
e
presen
t
Sura
h
appeal
s
mor
e
t
o
feeling
s
o
f
merc
y
an
d
compassio
n
(ziyadah
numayan
pahlu
is
mein
istarham
ka
hai,
ibid)
.
Th
e
previou
s
Sura
h
sough
t
protectio
n
fro
m
al
l
kind
s
o
f
evil
s
whil
e
th
e
presen
t
Sura
h
focuse
s
o
n
th
e
evil
s
brough
t
b
y
shaytan
wh
o
i
s
th
e
roo
t
o
f
al
l
evils
.
Finally
,
th
e
previou
s
Sura
h
speak
s
onl
y
o
f
th
e
jealous
y
of
shaytan
wherea
s
th
e
presen
t
Sura
h
describe
s
al
l
th
e
working
s
o
f
shaytan
s
o
tha
t
huma
n
being
s
ma
y
b
e
wel
l
prepare
d
fo
r
hi
s
attacks
.
47
8

485. Conclusion
s
Th
e
reaso
n
tha
t
Islah
i
mention
s
th
e
divisio
n
int
o
seve
n
Sura
h
Group
s
a
t
th
e
beginnin
g
o
f
volum
e
eigh
t
o
f
hi
s
commentar
y
i
s
t
o
invit
e
th
e
reade
r
t
o
evaluat
e
thi
s
division
.
H
e
ask
s
th
e
reade
r
fo
r
hi
s
o
r
he
r
considere
d
opinio
n
(ap
baihtar
tariqa
sefaislah
kar
sakte
hain
ke
ye
raye
kuch
wazin
rakhte
hai
ya
nahin,
ibid
,
p
.
480)
.
M
y
considere
d
opinio
n
i
s
tha
t
Islah
i
ha
s
insufficien
t
objectiv
e
ground
s
fo
r
makin
g
suc
h
a
divisio
n
int
o
seve
n
Sura
h
Group
s
becaus
e
th
e
them
e
an
d
styl
e
o
f
an
y
on
e
Sura
h
Grou
p
o
f
th
e
Qur'a
n
appear
s
frequentl
y
i
n
othe
r
Sura
h
Group
s
a
s
well
.
Hence
,
t
o
divid
e
th
e
Qur'a
n
int
o
distinc
t
group
s
o
f
Surah
s
i
s
t
o
creat
e
artificia
l
division
s
tha
t
ar
e
no
t
warrante
d
b
y
th
e
tex
t
bu
t
ar
e
simpl
y
th
e
resul
t
o
f
th
e
reader'
s
perception
.
I
n
Sura
h
Grou
p
Seven
,
Islah
i
i
s
preoccupie
d
wit
h
findin
g
link
s
between
th
e
Surahs
.
H
e
doe
s
no
t
aver
t
t
o
possibl
e
link
s
within
th
e
Surahs
.
Fo
r
instance
,
verse
s
1-
5
an
d
verse
s
6-1
1
o
f
Sura
h
Al
Adiyat
coul
d
b
e
understoo
d
a
s
th
e
tw
o
part
s
o
f
on
e
coheren
t
messag
e
bu
t
Islah
i
doe
s
no
t
brin
g
ou
t
th
e
connectio
n
betwee
n
thes
e
tw
o
parts
.
Th
e
link
s
h
e
find
s
between
th
e
Surah
s
usuall
y
consis
t
o
f
a
wor
d
o
r
phras
e
tha
t
i
s
repeate
d
i
n
bot
h
Surahs
.
?
Such
repetition
s
ar
e
no
t
sufficien
t
ground
s
fo
r
a
theor
y
o
f
structura
l
coherence
.
I
n
Sura
h
Grou
p
Seven
,
Islah
i
repeat
s
th
e
sam
e
theme
s
o
f
victor
y
fo
r
th
e
Muslim
s
an
d
punishmen
t
fo
r
thos
e
wh
o
refus
e
t
o
believ
e
tha
t
h
e
repeate
d
s
o
ofte
n
i
n
earlie
r
Sura
h
Groups
.
I
n
fact
,
h
e
seem
s
t
o
b
e
obsesse
d
wit
h
punishmen
t
i
n
thi
s
worl
d
an
d
i
n
th
e
next
,
whic
h
h
e
say
s
i
s
th
e
them
e
o
f
th
e
firs
t
Sura
h
o
f
thi
s
Sura
h
Group
,
Sura
h
Al
Mulk
(is
surah
ka
'umud
inzar
hai
aur
us
inzar
mein
donon
hi
'azab
shamil
hai,
vol
.
8
,
p
.
481)
.
H
e
doe
s
no
t
discus
s
th
e
implication
s
o
f
suc
h
punishmen
t
"i
n
thi
s
world
"
-
excep
t
t
o
mentio
n
th
e
destructio
n
o
f
pas
t
nations
.
No
r
doe
s
h
e
sugges
t
othe
r
way
s
i
n
whic
h
suc
h
punishmen
t
migh
t
b
e
implemente
d
i
n
society
.
Besides
,
othe
r
tha
n
describin
g
th
e
rathe
r
physica
l
sufferin
g
o
f
hell
,
Islah
i
doe
s
no
t
explai
n
th
e
meanin
g
o
f
punishmen
t
"i
n
th
e
nex
t
world"
.
Th
e
fina
l
Surah
s
o
f
th
e
Qur'a
n
hav
e
a
uniqu
e
styl
e
becaus
e
the
y
ar
e
s
o
shor
t
an
d
pith
y
an
d
als
o
becaus
e
o
f
th
e
wa
y
the
y
us
e
language
.
Islah
i
ha
s
ver
y
littl
e
t
o
sa
y
abou
t
thi
s
uniqu
e
styl
e
excep
t
t
o
remar
k
tha
t
th
e
Surah
s
diffe
r
i
n
styl
e
fro
m
on
e
Sura
h
t
o
th
e
nex
t
(tarz-i-bayan,
nahj
istadlal
aur
lab
o
lahja
meinfarq
hai,
p
.
505)
.
H
e
doe
s
no
t
explai
n
wha
t
th
e
differenc
e
consist
s
in
.
47
9

486. B
y
simpl
y
repeatin
g
th
e
messag
e
o
f
warnin
g
an
d
punishmen
t
containe
d
i
n
thes
e
Surahs
,
Islah
i
misse
s
th
e
significanc
e
o
f
th
e
uniqu
e
styl
e
i
n
whic
h
thi
s
messag
e
i
s
presented
.
A
s
a
result
,
h
e
fails
t
o
conve
y
th
e
characteristi
c
qualit
y
an
d
ton
e
o
f
th
e
Surah
.
Islah
i
reduce
s
th
e
missio
n
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
t
o
a
convictio
n
tha
t
th
e
Muslim
s
wil
l
wres
t
ownershi
p
o
f
th
e
Hous
e
o
f
Praye
r
fro
m
th
e
Qurays
h
(ek
din
us
ko
in
ke
qabzah
se
azcd
karana
bi'sat-i-
muhammadi
ki
asl
ghayat
hai,
vol
.
9
,
p
.
590)
.
I
n
othe
r
words
,
th
e
missio
n
o
f
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
i
s
limite
d
t
o
th
e
tim
e
o
f
revelation
.
Islah
i
i
s
s
o
preoccupie
d
wit
h
th
e
event
s
o
f
tha
t
perio
d
o
f
histor
y
tha
t
h
e
lose
s
sigh
t
of
an
y
othe
r
historica
l
period
,
includin
g
th
e
present
.
Islah
i
move
s
fro
m
a
discours
e
base
d
o
n
actua
l
historica
l
event
s
i
n
th
e
pas
t
t
o
a
n
abstrac
t
discours
e
base
d
o
n
genera
l
concept
s
lik
e
rewar
d
an
d
punishmen
t
withou
t
recognizin
g
th
e
differenc
e
betwee
n
th
e
tw
o
kind
s
o
f
discours
e
tha
t
ar
e
used
.
H
e
doe
s
no
t
tak
e
accoun
t
o
f
th
e
symboli
c
an
d
metaphorica
l
styl
e
o
f
th
e
secon
d
kin
d
o
f
discourse
.
Finally
,
o
n
th
e
basi
s
o
f
verse
s
i
n
thes
e
Surahs
,
Islah
i
denie
s
th
e
possibilit
y
o
f
an
y
assistanc
e
bein
g
give
n
t
o
anothe
r
o
n
th
e
Las
t
Day
.
H
e
include
s
intercessor
y
praye
r
i
n
thi
s
kin
d
o
f
assistance
.
Mos
t
Muslims
,
however
,
accep
t
th
e
rol
e
o
f
intercessor
y
prayer
,
even
o
n
th
e
Las
t
Da
y
an
d
the
y
fin
d
suppor
t
fo
r
thi
s
vie
w
i
n
th
e
Hadith.
Islah
i
doe
s
no
t
includ
e
suc
h
Hadith
i
n
hi
s
deliberations
.
48
0

487. Genera
l
Conclusio
n
I
n
hi
s
prefac
e
t
o
Tadabbur-i-Qur
'an,
Islah
i
sai
d
tha
t
h
e
woul
d
discus
s
th
e
verse
s
o
f
th
e
Qur'a
n
onl
y
t
o
clarif
y
thei
r
origina
l
intentio
n
(asl
mudda'a
wazeh
karne
ke
liye,
vol
.
1
,
p
.
41)
.
Islah
i
als
o
refer
s
i
n
hi
s
prefac
e
t
o
th
e
correc
t
meanin
g
o
f
th
e
verse
s
(sahih
ma/hum,
ibid
)
an
d
t
o
thei
r
tru
e
meanin
g
ihaqiqi
mafhum,
ibid
,
p
.
42)
.
Onc
e
th
e
contex
t
ha
s
bee
n
establishe
d
irnauqa'
o
mahal
ke
ma
'yyan
ho
janey
ke
ba
'd,
ibid)
,
th
e
initia
l
understandin
g
(ibtidai
mafhum,
ibid
)
wil
l
emerg
e
fro
m
th
e
tex
t
(cf
.
ibid)
.
Besides
,
i
n
m
y
introductio
n
t
o
thi
s
study
,
I
note
d
tha
t
Islah
i
seek
s
t
o
discove
r
th
e
origina
l
purpos
e
an
d
meanin
g
o
f
importan
t
concept
s
suc
h
as
:
din,
namaz,
hijrah,
hajj,
jihad
an
d
islam
itself
.
Afte
r
completin
g
m
y
stud
y
o
f
Tadabbur-i-Qur'an,
m
y
conclusio
n
i
s
tha
t
Islah
i
ha
s
indee
d
presente
d
th
e
"origina
l
intention
"
an
d
th
e
"correc
t
meaning
"
o
f
th
e
Qur'a
n
i
n
term
s
o
f
th
e
victor
y
o
f
th
e
Muslim
s
ove
r
th
e
Quraysh
.
H
e
relate
s
everythin
g
i
n
th
e
Qur'a
n
t
o
thi
s
"correc
t
meaning"
,
accordin
g
t
o
whic
h
th
e
missio
n
o
f
th
e
Prophe
t
(anhazrat
sall'aum
ke
maqaddas
mishon,
ibid
,
p
.
476
)
wa
s
t
o
lea
d
th
e
Musli
m
communit
y
t
o
for
m
a
n
Islami
c
societ
y
an
d
government
.
Th
e
Qur'a
n
provide
d
th
e
law
s
(shari'ah)
thi
s
ne
w
societ
y
needed
.
Go
d
too
k
awa
y
th
e
mandat
e
h
e
ha
d
give
n
t
o
th
e
Jew
s
an
d
th
e
Christian
s
an
d
transferre
d
i
t
t
o
th
e
Muslims
,
wh
o
ar
e
th
e
"bes
t
community
"
becaus
e
the
y
promot
e
justic
e
an
d
trut
h
i
n
society
.
Th
e
perfec
t
din
(islam)
ha
s
no
w
bee
n
conveye
d
t
o
th
e
Muslim
s
an
d
th
e
Inviolabl
e
Hous
e
o
f
Worshi
p
i
n
Mecc
a
ha
s
bee
n
returne
d
t
o
it
s
rightfu
l
custodians.
2
'
3
Islahi'
s
purpos
e
i
n
writin
g
Tadabbur-i-Qur'an
i
s
t
o
argu
e
tha
t
Muslim
s
wil
l
onc
e
agai
n
experienc
e
thei
r
forme
r
succes
s
an
d
powe
r
b
y
adoptin
g
th
e
2
M
Cf
.
m
y
genera
l
introductio
n
a
t
th
e
beginnin
g
o
f
this study
.
"
3
I
thin
k
Fari
d
Esac
k
ha
s
a
ver
y
ap
t
comment
:
"Th
e
pre-eminenc
e
o
f
the righteou
s
doe
s
no
t
mea
n
a
positio
n
o
f
a permanentl
y
fixe
d
socio-reiigiou
s
superiorit
y
fo
r
th
e
Musli
m
community
.
I
t
wa
s
no
t
a
s
i
f
th
e
Muslim
s
a
s
a
socia
l
entit
y
wher
e
superio
r
t
o
th
e
othe
r
fo
r
suc
h
a
positio
n
woul
d
hav
e
place
d
the
m
an
d
thei
r
parochia
l
Alla
h
i
n
th
e
sam
e
categor
y
o
f
other
s
wh
o
wer
e
denounce
d
i
n
th
e
Qur'a
n
fo
r
th
e
crime
s
o
f
arroganc
e
an
d
desirin
g
t
o
appropriat
e
Alla
h
fo
r
a
narro
w
community
.
Ther
e
i
s
n
o
reaso
n
t
o
suppos
e
tha
t
th
e
Qur'ani
c
repriman
d
t
o
othe
r
communitie
s
tha
t
the
y
canno
t
bas
e
thei
r
claim
s
t
o
superiorit
y
o
n
th
e
achievement
s
o
f
thei
r
forebears
,
shoul
d
no
t
b
e
applie
d
t
o
th
e
post-Propheti
c
Musli
m
community
:
'Tha
t
i
s
a
communit
y
tha
t
i
s
bygone
;
t
o
the
m
belong
s
wha
t
the
y
earne
d
an
d
t
o
yo
u
belon
g
wha
t
yo
u
earn
,
an
d
yo
u
wil
l
no
t
b
e
aske
d
abou
t
wha
t
the
y
ha
d
done.
'
(Q
.
2.134).
"
Esac
k
(2001)
,
p
.
110
.
48
1

488. action-pla
n
outline
d
i
n
th
e
Qur'an.
21
6
Islah
i
demonstrate
s
fro
m
th
e
battl
e
o
f
Badr
an
d
th
e
battl
e
o
f
Uhud
tha
t
th
e
struggl
e
betwee
n
trut
h
an
d
falsit
y
i
s
no
t
onl
y
a
spiritua
l
struggl
e
bu
t
involve
s
a
politica
l
struggl
e
a
s
well
.
Tadabbur-
i-Qur'an
contain
s
a
clea
r
an
d
a
stron
g
promis
e
o
f
politica
l
supremac
y
fo
r
th
e
Muslims
.
Islahi'
s
emphasi
s
o
n
th
e
political
dimensio
n
o
f
socia
l
refor
m
(islah)
ma
y
hav
e
bee
n
a
reactio
n
t
o
th
e
pre-eminenc
e
give
n
t
o
ritua
l
praye
r
an
d
othe
r
form
s
o
f
piety
.
Islah
i
communicate
s
th
e
messag
e
presente
d
i
n
Tadabbur-i-Qur'an
b
y
adoptin
g
th
e
followin
g
procedures
:
1
.
H
e
doe
s
no
t
depar
t
fro
m
th
e
tim
e
o
f
revelatio
n
-
presentin
g
th
e
understandin
g
o
f
thos
e
wh
o
firs
t
rea
d
an
d
recite
d
th
e
Qur'a
n
a
s
th
e
mode
l
an
d
criterio
n
fo
r
subsequen
t
interpretations
.
H
e
i
s
concerne
d
onl
y
abou
t
th
e
addressee
s
livin
g
a
t
th
e
tim
e
o
f
revelatio
n
an
d
no
t
abou
t
addressee
s
livin
g
after
th
e
tim
e
o
f
revelation
.
2
.
H
e
make
s
n
o
attemp
t
t
o
indicat
e
ho
w
th
e
"origina
l
understanding
"
(ibtidai
mahfum)
o
f
th
e
Qur'a
n
relate
s
wit
h
th
e
change
d
circumstance
s
o
f
th
e
presen
t
time
.
I
n
thi
s
way
,
Islah
i
ha
s
undermine
d
th
e
universalit
y
o
f
the Qur'an
.
3
.
Islahi'
s
descriptio
n
o
f
th
e
contex
t
(sahih
mauqa'
o
mahal)
2
^
1
i
s
base
d
o
n
hi
s
ow
n
interpretatio
n
o
f
th
e
tex
t
becaus
e
i
t
i
s
draw
n
entirel
y
fro
m
th
e
tex
t
o
f
th
e
Surah
.
Eve
n
hi
s
reference
s
t
o
Ara
b
cultur
e
expres
s
hi
s
ow
n
perception
.
4
.
Althoug
h
Islah
i
consider
s
th
e
styl
e
an
d
th
e
Ho
w
o
f
the argumen
t
(nslub,
andaz
aur
mawad
istadlal,
vol
.
5
,
p
.
439
)
t
o
b
e
th
e
distinctiv
e
mar
k
o
f
eac
h
Surah
,
h
e
draw
s
th
e
meanin
g
o
f
the Sura
h
entirel
y
fro
m
it
s
them
e
(
'umud)
,
whic
h
al
l
th
e
Surah
s
o
f
a Sura
h
Grou
p
shar
e
i
n
common.
22
0
Sinc
e
everythin
g
depend
s
o
n
understandin
g
th
e
them
e
correctly
,
th
e
styl
e
o
f
a Sura
h
ha
s
n
o
significan
t
rol
e
i
n
interpretation
.
21
6
Lslah
i
use
s
th
e
wor
d
naqsha
t
o
indicat
e
suc
h
a
n
action-pla
n
i
n
hi
s
discussio
n
o
f
Sura
h
Al
Hud.
Cf
.
vol
.
4
,
p
.
137
.
21
7
Cf
.
Sura
h
Al
Ahzab,
vol
.
6
,
p
.
216
.
Islah
i
say
s
th
e
correc
t
meanin
g
o
f
a vers
e
depend
s
o
n
ho
w
on
e
determine
s
th
e
contex
t
(cf
.
vol
.
1
,
p
.
42)
.
Fo
r
th
e
us
e
o
f
qarina,
cf
.
Sura
h
Ta
Ha,
vol
.
5
,
pp
.
29-33
.
21
8
Fo
r
example
,
Islah
i
explain
s
th
e
hars
h
punishmen
t
mete
d
ou
t
t
o
th
e
sorcerer
s
o
f
Pharaoh'
s
cour
t
wh
o
becam
e
believer
s
accordin
g
t
o
vers
e
71 o
f
Sura
h
Ta
Ha
(cf
.
vol
.
5
,
p
.
66
)
accordin
g
t
o
hi
s
ow
n
understandin
g
o
f
ideologica
l
an
d
politica
l
factor
s
tha
t
h
e
say
s
wer
e
operatin
g
i
n
tha
t
perio
d
o
f
history
.
Islah
i
als
o
provide
s
a
n
interpretatio
n
o
f
verse
s
28-2
9
o
f
Sura
h
Al
Ahzab
concernin
g
th
e
wive
s
o
f
th
e
Prophe
t
base
d
o
n
hi
s
ow
n
understandin
g
o
f
the contex
t
(in
ayat
ka pas
manzar,
vol
.
6
,
pp
.
215-219)
.
2,
9
Cf
.
fo
r
example
,
th
e
reference
s
t
o
Ara
b
custom
s
i
n
Islahi'
s
discussio
n
o
f
Sura
h
Al
Anbiya,
vol
.
5
,
p
.
16
3
an
d
i
n
hi
s
discussio
n
o
f
verse
s
19-2
1
o
f
Sura
h
/(
/
Mumimtn,
vol
.
5
.
p
.
30
7
d
o
no
t
provid
e
externa
l
evidence
.
:2
a
Jis
tarah
bar
surah
ka
ek
ma
'yyan 'umud hai isi
larah
bar
grup
ka
bhi
ekjami
'
'umud hat jo
pure
grup
par
hawi
hai,
vol
.
9
,
p
.
9
.
48
2

489. 5
.
I
n
th
e
preface
,
Islah
i
hint
s
a
t
th
e
contributio
n
tha
t
th
e
reade
r
make
s
whe
n
h
e
refer
s
t
o
th
e
dispositio
n
o
f
hear
t
tha
t
th
e
reade
r
shoul
d
hav
e
{parhne
wale
ka
zahin
baidar
ho,
vol
.
1
,
p
.
42)
.
Bu
t
Islah
i
i
s
no
t
critica
l
o
f
hi
s
ow
n
assumption
s
an
d
th
e
limite
d
perception
s
tha
t
h
e
bring
s
t
o
th
e
interpretatio
n
o
f
th
e
Qur'an
.
Moreover
,
b
y
determinin
g
th
e
them
e
(
'umud
)
o
f
th
e
Sura
h
Group
s
i
n
advance
,
Islah
i
eliminate
s
th
e
contributio
n
o
f
eac
h
subsequen
t
reade
r
o
f
th
e
Qur'an
.
6
.
Islah
i
formulate
s
th
e
them
e
(
'umud
)
o
f
a Sura
h
Grou
p
i
n
a
fe
w
words
.
However
,
a
shor
t
phras
e
t
o
expres
s
wha
t
severa
l
Surah
s
hav
e
i
n
commo
n
reduce
s
th
e
Sura
h
t
o
a
one-dimensiona
l
perspective
.
Thi
s
approac
h
lose
s
th
e
multi-dimensiona
l
qualit
y
o
f
eac
h
Sura
h
conveye
d
b
y
mean
s
o
f
it
s
styl
e
o
f
expression
.
7
.
Islah
i
argue
s
tha
t
th
e
Qur'a
n
i
s
coheren
t
(nazm
al
quran)
becaus
e
h
e
find
s
a
commo
n
them
e
connectin
g
al
l
th
e
Surahs
.
Islahi'
s
argumen
t
depend
s
o
n
th
e
litera
l
applicatio
n
o
f
certai
n
word
s
t
o
th
e
depositio
n
{ma 'zul) o
f
th
e
Jew
s
an
d
th
e
Christian
s
an
d
th
e
victor
y
(ghalbah)
o
f
th
e
Muslim
s
i
n
Mecca
.
8
.
Sinc
e
h
e
doe
s
no
t
offe
r
criteri
a
t
o
distinguis
h
th
e
litera
l
fro
m
th
e
metaphorica
l
us
e
o
f
language
,
Islah
i
i
s
abl
e
t
o
appl
y
th
e
narrative
s
an
d
th
e
parable
s
o
f
th
e
Qur'a
n
t
o
an
y
specifi
c
agent
s
i
n
histor
y
tha
t
illustrat
e
th
e
particula
r
messag
e
h
e
wishe
s
t
o
convey
.
Bu
t
metaphorica
l
languag
e
canno
t
b
e
restricte
d
i
n
thi
s
way
.
9
.
Islah
i
make
s
constan
t
us
e
o
f
idea
s
lik
e
sunnat-i-ilahi,
itmam-i-hujjat
an
d
othe
r
concept
s
suc
h
a
s
consolatio
n
(tasalli)
fo
r
th
e
Prophe
t
(peac
e
b
e
upo
n
him
)
an
d
rewar
d
an
d
punishmen
t
(Jaza o
saza)
becaus
e
suc
h
abstrac
t
concept
s
provid
e
a
synthesi
s
o
f
th
e
historica
l
narrative
s
an
d
s
o
contribut
e
t
o
nazm
al
quran.
Islah
i
use
s
suc
h
idea
s
a
s
umbrell
a
concept
s
t
o
brin
g
divers
e
aspect
s
o
f
th
e
Qur'a
n
togethe
r
unde
r
on
e
coheren
t
them
e
(
'umud)
.
10.Islah
i
doe
s
no
t
respec
t
th
e
principle
s
o
f
Biblica
l
exegesi
s
bu
t
approache
s
th
e
forme
r
Scripture
s
wit
h
th
e
sam
e
principle
s
o
f
interpretatio
n
tha
t
h
e
use
s
fo
r
th
e
Qur'an
.
Th
e
resul
t
i
s
tha
t
h
e
ofte
n
find
s
inexplicabl
e
contradiction
s
betwee
n
th
e
Qur'a
n
an
d
th
e
Bible
.
11.Finally
,
th
e
Qur'a
n
a
s
th
e
Wor
d
o
f
Alla
h
i
s
definitel
y
absolut
e
an
d
certai
n
(qat'i).
Bu
t
thi
s
qualit
y
o
f
qat'i
shoul
d
b
e
distinguishe
d
fro
m
2
2
I
n
a
simila
r
vein
,
Islah
i
frequentl
y
refer
s
t
o
th
e
righ
t
dispositio
n
o
f
hear
t
i
n
th
e
believer
.
I
n
hi
s
discussio
n
o
f
Sura
h
Al
Furqan,
Islah
i
say
s
th
e
Qur'a
n
direct
s
ou
r
attentio
n
t
o
th
e
abundan
t
sign
s
tha
t
exis
t
i
n
th
e
worl
d
aroun
d
u
s
(itni
nishaniyan
maajud
hain,
vol
.
5
,
p
.
475)
.
However
,
a
s
wa
s
sai
d
i
n
referenc
e
t
o
history
,
thes
e
sign
s
wil
l
profi
t
onl
y
thos
e
wh
o
hav
e
th
e
righ
t
dispositio
n
o
f
hear
t
(Jin kc
andur
siwlinc
saniajhih'
our
'ibral
o
nasihal
hasil
karne
ka
iradah payajutu
ho,
ibid)
.
1 hav
e
discusse
d
'Th
e
Natura
l
Dispositio
n
o
f
the Huma
n
Heart
"
i
n
m
y
discussio
n
o
f
Sura
h
Al
Hud
i
n
Chapte
r
Three
.
48
3

490. al
l
huma
n
effort
s
a
t
understandin
g
(zanni)
th
e
Word
.
Sinc
e
ou
r
attempt
s
t
o
understan
d
th
e
Qur'a
n
ar
e
base
d
o
n
huma
n
effort
,
al
l
thes
e
huma
n
effort
s
mus
t
fal
l
unde
r
th
e
categor
y
o
f
zanni.
Fo
r
example
,
th
e
searc
h
fo
r
th
e
them
e
(
'umud
)
o
f
eac
h
Sura
h
require
s
a
capacit
y
fo
r
sustaine
d
reflectio
n
(tadabbur).
Similarly
,
al
l
(an
d
no
t
jus
t
some
)
o
f
th
e
principle
s
o
f
interpretatio
n
tha
t
Islah
i
use
s
i
n
hi
s
commentar
y
shoul
d
b
e
calle
d
zanni.
Ther
e
seem
s
t
o
b
e
n
o
soun
d
basi
s
fo
r
th
e
distinctio
n
betwee
n
th
e
interna
l
an
d
th
e
externa
l
principle
s
o
f
interpretatio
n
tha
t
Islah
i
make
s
i
n
hi
s
Prefac
e
t
o
Tadabbur-i-Qur'an.
48
4

491. Bibliograph
y
Abo
u
E
l
Fadl
,
Khaled
,
Speaking
in
God's
Name:
Islamic
Law,
Authority,
and
Women,
Oxford
,
Oneworl
d
Publications
,
2001
.
Asad
,
Muhammad
,
The
Message
of
the
Qur'an,
translate
d
an
d
explaine
d
b
y
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d
Asad
,
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,
Da
r
al-Andalus
,
1980
.
Brown
,
Danie
l
W.
,
Rethinking
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in
Modern
Islamic
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Cambridg
e
an
d
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w
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:
Cambridg
e
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y
Press
,
1996
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Esack
,
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,
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a
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Finding
a
Religious
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in
the
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Today,
Oxford
,
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,
2000
.
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d
b
y
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n
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r
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h
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h
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d
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d
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n
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ke
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w
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h
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m
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d
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d
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y
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s
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a
Contemporary
Approach,
Londo
n
an
d
Ne
w
York
,
Routledge
,
2006
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Siddiqi
,
Muhamma
d
Yasi
n
Mazhar
,
The
Prophet
Muhammad:
A
Role
Model
for
Muslim
Minorities,
Leicestershire
,
th
e
Islami
c
Foundation
,
2006
.
Solihu
,
Abdu
l
Kabu
r
Hussain
,
Islamic
Studies,
vol
.
42
,
Autum
n
2003
.
Thiselton
,
A
.
C
,
New
Horizons
in
Hermeneutics,
the
Theory
and
Practice
of
Transforming
Biblical
Reading,
Michigan
,
Zonderva
n
Publishin
g
House
,
1992
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48
6

493. Waardenburg
,
Jacques
,
Muslims
and
Others,
Relations
in
Context,
Berli
n
an
d
Ne
w
York
,
Walte
r
d
e
Gruyter
,
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Watt
,
W
.
Montgomery
,
Muhammad
At
Medina,
Oxford
,
A
t
th
e
Clarendo
n
Press
,
1968
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48
7

494. Suggestion
s
fo
r
Furthe
r
Stud
y
Du
e
t
o
lac
k
o
f
space
,
I
hav
e
no
t
bee
n
abl
e
t
o
discus
s
ever
y
topi
c
mentione
d
i
n
Tadabbur-i-Qur'an.
Th
e
topic
s
liste
d
belo
w
nee
d
furthe
r
investigation
.
Islah
i
devote
s
severa
l
continuou
s
page
s
t
o
som
e
o
f
thes
e
topics
,
thereb
y
indicatin
g
thei
r
significanc
e
t
o
him
.
Th
e
topic
s
liste
d
belo
w
rais
e
man
y
question
s
tha
t
a
separat
e
stud
y
coul
d
profitabl
y
discus
s
further
.
1
.
Wha
t
i
s
Islahi'
s
understandin
g
o
f
allegorica
l
an
d
self-eviden
t
verses
?
Islah
i
devote
s
almos
t
1
0
page
s
t
o
thi
s
topi
c
i
n
Sura
h
Al
'Imran,
vol
.
2,
pp
.
24o
x
2
.
Islah
i
devote
s
1
3
page
s
t
o
discus
s
Islami
c
punishment
s
i
n
Sura
h
An
Nur,
pp
.
an
d
anothe
r
9
page
s
t
o
th
e
sam
e
topi
c
base
d
o
n
verse
s
33-3
9
o
f
Sura
h
Al
Maidah,
vol
.
2
,
pp
.
505-514
.
Islahi'
s
discussio
n
leave
s
man
y
question
s
unanswered
.
3
.
Wha
t
i
s
Islahi'
s
understandin
g
o
f
th
e
rol
e
o
f
th
e
forme
r
Scriptures
?
I
hav
e
dedicate
d
a
separat
e
sectio
n
o
n
th
e
forme
r
Scripture
s
i
n
m
y
discussio
n
o
f
Sura
h
Al
Baqarah.
Islah
i
present
s
hi
s
view
s
o
n
passage
s
fro
m
th
e
forme
r
Scripture
s
in
:
Sura
h
Al
'Imran
vol
.
2
,
pp
.
95
,
98
,
102
,
14
4
an
d
221-222
;
Sura
h
An
Nisa,
vol
.
2
,
p
.
42
1
(si
x
points)
;
Sura
h
Al
Maidah,
vol
.
2
,
p
.
51
5
an
d
p
.
568
.
Islah
i
als
o
doe
s
exegesi
s
o
n
th
e
Psalm
s
i
n
Sura
h
Al
Maidah,
p
.
57
0
an
d
o
n
Mathew'
s
Gospe
l
i
n
ibid
,
p
.
572
.
I
n
severa
l
place
s
Islah
i
discusse
s
th
e
rol
e
o
f
S
t
Pau
l
i
n
Christianity
.
Finally
,
wha
t
exactl
y
doe
s
Islah
i
mea
n
b
y
tahrifl
4
.
Wha
t
i
s
th
e
relatio
n
betwee
n
th
e
din
o
f
Abraha
m
an
d
natura
l
din
(din-i-
fitrat)!
Cf
.
Sura
h
Al
'Imran
(puri
kainat
ka
din,
vol
.
2
,
p
.
136)
;
An
Nisa
(vol
.
2
,
pp
.
367
,
28
8
an
d
275
)
an
d
Surah
s
Taubah
(vol
.
3
,
p
.
570)
.
5
.
Ther
e
ar
e
section
s
i
n
hi
s
commentar
y
o
n
Sura
h
Al
Baqarah
wit
h
heading
s
suc
h
as
:
a
)
Answer
s
t
o
Basi
c
Questions
,
pp
.
100-10
5
b
)
Th
e
Natur
e
o
f
Parables
,
pp
.
129-13
3
48
8

495. c
)
Genera
l
Conclusions
,
pp
.
170-17
4
d
)
Th
e
Concep
t
o
f
Reform
,
pp
.
202-20
3
e
)
Th
e
Necessit
y
fo
r
th
e
Peopl
e
o
f
th
e
Boo
k
t
o
Accep
t
th
e
Las
t
Prophet
,
pp
.
231-23
7
f
)
Th
e
Concep
t
o
f
Abrogation
,
pp
.
308-31
7
g
)
Som
e
Clarifications
,
pp
.
147-15
1
h
)
Historica
l
Analysis
,
pp
.
121-12
7
i
)
Th
e
Sealin
g
o
f
Heart
s
(khatm-i-qulub),
pp
.
110-115
.
Eac
h
o
f
these section
s
raise
s
importan
t
question
s
fo
r
furthe
r
investigation
.
48
9