Belief in ‘Hereafter’/Akhirat /Accountability

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

A fundamental concept in Al-Quran is the emphasis on the belief in ‘akhirat’ i.e hereafter. This belief is fundamental in character building of the believers. A gold test to check whether we actually believe in this concept or not will be, in a situation in which we are absolutely certain that we will get away from doing a certain evil thing without any fear of repercussion whatsoever, however, we still refrain from doing that evil thing, with the certainty that we will definitely be held accountable for our deed in the hereafter. If we pass this test, then we do actually have belief in ‘akhirat’.

General observation is that many people when they know that they are not seen by anybody and don’t have fear of being caught, they go ahead in carrying out an evil act, even though they do lip service to their belief in ‘akhirat’.

A very useful tool for the believers in character building is to always be conscious of Allah as if a video of all their actions is being made all the time with the added dimension of what is in their hearts and this video record of their deeds will be on display on the day of hereafter and they will be held accountable for all their deeds. So, if you are able to refrain yourself from doing a bad thing primarily due to absolute belief of your accountability by Allah then you have true belief in ‘akhirat’.

2:62 إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Verily, Those people who believe, and those who are Hood (Yahood), and the Nasara and the Sabians,- any who believe with Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.

For people belonging to different groups of characteristics, the fundamental requirement of them is to be conscious to the concept of accountability for all their actions they do in the world, and be conscious of an all powerful and cognizant God, who will make them accountable for their deeds.

A society with majority of people believing in accountability will definitely show signs of goodness, well being and people taking care of others. If a society shows signs of depravity, elevated crimes and degradation of humanity then definitely they don’t have belief in ‘akhirat’, no matter what religious label they put on themselves.

Signs associated with Mariam (as)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Mariam (a.s) the mother of prophet Essa (a.s) has a unique and elevated status in Quran as the only woman mentioned by name in Quran. No other woman is mentioned by personal name in Quran. Allah declares her to be the one chosen over all the women of the world. We will see what Quran says about Mariam (a.s) in this post:

3:35  إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

When woman of  Imran said. “My Lord! verily I dedicate to You, freeing, what is in my belly. Thus accept from me, verily You hear and know all things.”

Mariam (a.s) belonged to a very pious family. Her father’s name was Imran. 

3:36 فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ

So when she gave birth to her, she said: “My Lord, I gave birth to a female and Allah knows better with what she gave birth to. “And the male is not like the female and I named her Mariam, and I seek protection from you for her and her descendants, from the Satan the cursed/expelled.

Prophet Zakariaya (a.s) was her guardian. She grew up in purity and blessings endowed from Allah.

3:37 فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِندِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَن يَشَاءُ بِغَيْرِ حِسَابٍ

Thus graciously did her Lord accept her. He made her grow in purity and beautiful way. To the care of Zakariya, was she assigned. Every time that Zakarya entered her chamber, he found her supplied with sustenance (food). He asked. “O Mariam! from where this comes to you?” She said. ” this is from Allah, for Allah provides sustenance to whom He pleases without measure.”

Mariam (a.s) is the chosen women by Allah over all the women in all the worlds. 

3:42 وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ

And when the angels said, “O’ Mariam, surely Allah has chosen you and purified you and He has chosen you above the women of all the worlds.”

The below ayat states the legitimacy of women doing congregational prayers.

3:43  يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ

“O Mariam! Be obedient to your Lord devoutly, prostrate yourself, and bow down (in prayer) with those who bow down.”

She was given the glad tidings of a Word and a Sign from the Lord, the prophet Essa (a.s).

3:45  إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ

When the angels said ‘O Mariam!Allah gives you the good news of a Word from Him, named the Maseeh, Essa, the son of Mariam, honorable/conspicuous in this world and in the hereafter and he shall be of close associates (of Allah)

3:47  قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

She said, ‘My Lord, how can there be a son for me, when no human touched me? He (Allah) said, ‘This is how Allah creates what He wills, when He has decreed an order, He says it to , ‘be’ and it is!

The birth of prophet Essa (a.s) is a miraculous birth, intended as a sign for the mankind.

19:21 قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُ آيَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ وَكَانَ أَمْرًا مَّقْضِيًّا

He said. “So (it will be)’. Your Lord said, ‘that is easy for Me, and to appoint him as a sign for mankind and a mercy from Us. It is a matter decreed.’

Allah said ‘Kada’lik’, which means ‘like this’ or ‘in this manner’, in response to Mariam (a.s) stating that ‘no man touched her’. Which means, she was going to have a son, without any man touching her. Prophet Essa (a.s) is also called the spirit of Allah, is a sign of the Lord born of a virgin birth. 

21:91  وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ

And her who guarded her private parts. We breathed into her of Our spirit, and We made her and her son a sign for all the worlds.

There are two main cultures in the wold known as ‘Eastern’ and ‘Western’ culture. In terms of feminism, Western culture is more liberal and open, while the Eastern culture is more demure and virtues conservative values. Mariam (a.s) segregated herself from her society adopting eastern values and she made a barrier from the societal influences on her. 

19:16-17  وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا  فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا

Remember in the book, Mariam, when she withdrew from her people to an eastern place. Then she took a hijab/veil apart from them, then We sent to her Our Rooh/Spirit. So he was an even example of a human for her.

After she segregated herself from the societal influences and teachings, Allah sent His Spirit i.e the essence/understanding of His Words. The Spirit and essence of the Words of Allah do not come with the worldly teachings, in fact the prevalent teachings only cause distortion in the understanding of Allah’s Book with their association of anecdotes and historical background to Allah’s Book. The spirit of Allah came to her through a bashar/human.

19:20 قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا

She said. “I seek refuge from you to (Allah) Most Gracious, if you fear Allah.”

The above is the normal reaction by a person on first encounter with the spirit of Allah. The understanding and spirit of the Words of Allah is so much apart from previous beliefs and societal teachings that it is hard to believe on them and people ask Allah’s refuge. 

19:19-21 قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا  قَالَتْ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا  قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُ آيَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ وَكَانَ أَمْرًا مَّقْضِيًّا

He said. “Without doubt, I am a messenger from your Lord, (to announce) to you a holy son. She said. “How shall I have a son, while no man has touched me, and I am not unchaste?” He said. “So (it will be)’. Your Lord said, ‘that is easy for Me, and to appoint him as a sign for mankind and a mercy from Us. It is a matter decreed.’

The virgin birth of prophet Essa (a.s) was explained to her as prophet Essa (a.s) is decreed to be a sign for mankind. 

19:22-23 فَحَمَلَتْهُ فَانتَبَذَتْ بِهِ مَكَانًا قَصِيًّا  فَأَجَاءَهَا الْمَخَاضُ إِلَىٰ جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا

So she conceived him, and she retired with him to a remote place. And the pains of childbirth drove her to the trunk of a palm-tree. She cried (in her anguish). “Ah! would that I had died before this! would that I had been a thing forgotten and out of sight!”

Mariam (a.s) went to a remote place from her home for the childbirth. The place she went is characterized by  date palm trees so should be a desert/semi desert type of place. 

19:24-25  فَنَادَاهَا مِن تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا  وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا

Thus it was cried to her from beneath the (palm-tree). “Grieve not! for your Lord has provided a rivulet beneath you; “And shake towards yourself the trunk of the palm-tree. It will let fresh ripe dates fall upon you.”

Allah a created a miraculous spring under her feet in that desert/semi desert land. She was able to eat ripe dates in that land. 

23:50  وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَآوَيْنَاهُمَا إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ

And We made the son of Mary and his mother, a Sign. We gave them shelter on raised ground of tranquility and springs.

The raised place and miraculous underground spring of water in desert land of dates are associated with Mariam (a.s) and prophet Essa (a.s) in Quran as per above ayahs. However in history books they are associated with a story of prophet Ibraheem (a.s) leaving his wife and son in the desert. 

19:26  فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا ۖ فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا

So eat and drink and cool (your) eye. And if you see any person, say, ‘I have vowed a fast to (Allah) Most Gracious, and this day I will not enter into talk with any human.

When the spirit of Allah first comes to a person a new journey of understanding starts which is sometimes 180 degrees apart from the previous beliefs of the person. There could be lot of unanswered questions and confusions at that time. At that time, a saum/roza of speaking is desirable, that one should not communicate the understanding of the signs of Allah in public until the right time i.e when sufficient understanding and strength of belief is achieved.  

19:27-28 فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ ۖ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا  يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا

Then she came with him (Essa) carrying him to her people, they said O’Maryam, without doubt you have come with a fabricated thing. O’sister of Haroon, your father was not a wicked man and nor your mother a wrongdoer/rebellious.

Her people blamed her for bringing a fabrication to them, while they acknowledged the piety and goodness of her family. When she was accused of making fabrication, instead of responding herself, she referred them to the messenger of her times.

Another thing to note is the relationship of Mariam (a.s) with Haroon (a.s) as brother and sister. While history books keep them about six hundered years apart in time line, Quran informs they were in about the same era. 

Outside of biblical scripture and related books derived from these scriptures, there is next to nothing in evidence in the historical record for Moses’s existence. There is no exact time line which confirms in which era prophet Moosa (a.s) lived – with scholarly conjectures spanning more than half a millennium. The only book which gives chronological data is bible. The chronological history that is in most people minds comes from Bible. Quran does not give a chronological timeline however informs the relationship of Mariam (a.s) and prophet Haroon (a.s) emphasizing that general understanding of history mainly coming from Bible is flawed. 

19:29-30  فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا  قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا

Thus she pointed towards him (baby Essa). They said. “How can we talk to one who is a child in the cradle?” (Essa) said, ‘I am indeed a servant of Allah: He has given me Al-kitab (the book) and made me a prophet’

Prophet Essa (a.s) was a sign of Allah to mankind. He declared his prophet-hood from childhood and told them that he has been given Al-Kitab by Allah, so they better not call her mother a fabricator. Prophet Essa (a.s) is also a prophet by birth (please see earlier post about Nabi Ummi-

66:12 وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

And Mariam the daughter of Imran, who guarded her private parts; and We breathed in it (private part) from Our spirit; and she testified to the truth of the words of her Lord and of His books, and she was of the devout/obedient ones.

Mariam (a.s) testified with the Words of the Lord and His Books. She was devout and she protected her private parts. Prophet Essa’s birth was a  miraculous birth, who was born of a single parent i.e his mother only. 

Later people continued to doubt in prophet Essa’s miraculous birth from a single parent. Any suggestion of birth of prophet Essa (a.s) by coupling, is termed as a grave insinuation (bohtan-e-Azeem) on Mariam. it is not taken lightly by Allah and he warns against such dis-beliefs in very stern language in the book. 

4:156  وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا

And with their Kufr/rejection: and what they uttered against Mariam/Mary a grave false charge.

19:88-92 وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا  لَّقَدْ جِئْتُمْ شَيْئًا إِدًّا  تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا  أَن دَعَوْا لِلرَّحْمَٰنِ وَلَدًا  وَمَا يَنبَغِي لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا

They said, Most Gracious has taken a son! Indeed you have put forth a thing most monstrous! The skies would burst and the earth be split asunder, and the mountains are torn to pieces. As they called a son for the Most Gracious. For it is not for the most Gracious that He should take a son.

Messenger (pbuh) asking forgiveness of a sin

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

I had often wondered on below ayahs that why Allah asks the messenger (pbuh) to ask for forgiveness  of a sin. Normally people when they do ‘asthaghfar’, they ask for forgiveness of all their sins. So, mention of ‘sin’ in singular form seemed a bit unusual in these ayahs: 

40:55  فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ

Thus you (messenger) be patient for the promise of Allah is true and ask forgiveness for your sin, and celebrate the praises of your Lord in the evening and in the morning.

48:2 لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا

So that Allah may forgive you (the messenger) of what is past of your sin and that to follow; and to fulfill His favor on you ; and guide you to a straight path

47:19  فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ

Thus know that there is no god but Allah, and ask forgiveness for your sin (O’ messenger), and for the men and women who believe, for Allah knows of your wandering abouts and destinations.

Then the realization came that what is required  of the believers is to constantly improve their characters by striving to do corrections in themselves. First step for believers is to believe in the message of Allah, leave alternative belief systems and then to recognize wrong doings they had been doing and plan to correct their past wrong doings. Through the messenger and his sunnat (practice) Allah advises the best practices to be followed by believers in correcting themselves. The reason for mentioning ‘sin’ in singular in these three ayahs with the messenger, is that Allah wants one sin to be singled out, recognized and be focused for correction at a time. Once that sin is overcome then a believer can focus on the next sin for correction. This practice is sure to be far more effective then paying lip service and saying ‘God, forgive me of all my sins’ and then doing practically nothing about corrections to be implemented in your life. Long ingrained bad attitudes are difficult to overcome all at once however, they can be targeted and corrected one by one.  You are more likely to over come your sins and your weaknesses by first identifying and prioritizing the corrections and targeting your sins for correction one by one.

The realization and plan to overcome the sins and evils within oneself cannot be procrastinated. The plan should be started as soon as possible as with procrastination they may become part of one’s psyche and then almost impossible to be gotten rid of. 

39:53-54  قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ  وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ

Say. “O my servants who have transgressed against their nafs! Do’not lose hope for the mercy of Allah, for Allah forgives all sins, indeed He is Oft-Forgiving, most Merciful, and turn ye to our Lord (in repentance) and bow to His (Will), before the penalty comes to you, after that ye shall not be helped.

In the above ayat Allah says that He will forgive all sins on the condition that people submit to them and turn in repentance to him before the penalty comes to them  If they delay too much, so much so that the penalty for their sins starts then they will not be helped.  So there is definitely a time limit in the world, before which, if people don’t repent for their sins and turn to Lord with corrections, they will not be helped.

4:17 إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

Verily, the repentance/return on Allah, is only for those who do evil in ignorance and then repent/return soon afterwards; to those people Allah returns/accept repentance  and Allah is knowledgeable, wise.

If people keep on procrastinating implementing corrective actions in themselves, then the evil would becomes part of their psyche and they will not be able to return to righteousness.

4:18  وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

There is no repentance/return for those who do evil, until death faces one of them, and he says, “Now  I repent/return indeed;” and nor of those who die being rejecters. For them We have prepared a most grievous punishment.

Example is the case of Pharoh.  He went too deep and late in his sins and evil deeds, that the door of return was closed on him and his repentance was not accepted;

10:90-91  وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا ۖ حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ  آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ

We took the Bani Israeel across the sea: Pharaoh and his group followed them in insolence and spite. At length, when overwhelmed with the flood, he said: “I believe that there is no god except Him whom the children of Israel believe in: I am of those who are muslims/submitters. (It was said to him). “Ah now!- But before, you were in rebellion!- and you were maker of violence.

For the people doing repentance and turning to their Lords, they have to make their din/judgement pure for Allah and hold fast to Allah.

4:146  إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا

Except for those who repented/returned and did right and held fast to Allah, and made their Din/judgement purely for Allah. These are the people who will be with the believers. And soon will Allah grant to the believers a mighty reward. 

The people are advised in below ayat to listen and follow the best advice in Quran, i.e follow the instructions and do’s and dont’s described in Quran. 

39:18 الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَٰئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ ۖ وَأُولَٰئِكَ هُمْ أُولُو الْأَلْبَابِ

Those who listen to the Word, and follow the best in it, these are the ones whom Allah has guided, and those are the ones endued with understanding.

The believers should feel the benefits of corrections in their life. They are bound to become more tolerant and the typical sectarian hatred in their hearts should be replaced with tolerance and compassion (41:34, 3:103). They don’t blame people for any test they encounter in life and in case of being wronged leave their case to Allah for full compensation (please see previous post on Qasas’). The peace and tranquility thus achieved, in one’s heart is a great blessing indeed. 

89:27:30  يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ  ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً  فَادْخُلِي فِي عِبَادِي  وَادْخُلِي جَنَّتِي

“O you the satisfied Nafs/psyche.”Come to your Lord,- well pleased (yourself), and well-pleasing unto Him! “Enter, then, in My servants! “and, enter in My Gardens! “


3:103 وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

And hold fast all together to the rope of Allah and do not be divided among yourselves, and remember the favor of Allah on you when you were enemies and He joined your hearts in love; you became brethren and you were on the brink of the pit of fire and He saved you from it. Likewise Allah make His Ayats/Signs clear to you that you may be guided.

41:34 وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

Nor is goodness and Evil equal. Repel (Evil) with what is better. Then will he between whom and thee was hatred become as it were your friend and intimate. 

The link to the post of ‘Qasas’


بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

We know that this world is a place for test of mankind and Allah will recompense fully peoples’ deeds in the hereafter. Satan has been given respite till the day of judgment to destroy people’s beliefs and deeds. To counter Satan’s deceit, people are provided with Allah’s Word, the messengers and an intelligence to distinguish between truth and falsehood. Allah does not force belief on anyone.  In view of above, how do we visualize and interpret the below ayat;

4:154  وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا

And We raised over them At-Toor with their covenant ; and We said to them: “Enter the door/entrance bowing down”; and We said to them: “Do not over exceed in the matter of the Sabbath/Rest.” and We took from them a solemn covenant.

If the above ayat is visualized in a way that Allah forced Bani Israeel to believe in Him by raising a mountain over them and threatening to crush them under it if they didn’t believe. If this is the case then this understanding is not consistent with the message of Quran especially when we consider below ayahs:

10:99  وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ

If it had been your Lord’s will, they would all have believed,- all who are on earth! Will you (the messenger) then compel mankind, against their will, to believe!

27:92  وَأَنْ أَتْلُوَ الْقُرْآنَ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنذِرِينَ

And that I recite the Quran, and if any one accepts guidance, he does it for the good of his own self, and if anyone goes astray, say “I am only a warner”.

Faith and belief cannot be forced upon any one. The messenger is ordered to convey the message only and do not use force to impose belief on anyone.

50:45  نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَا أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ

We know better what they say; and you are not the one to overawe them by force. So remind (them) with the Qur’an those who fear My warning!

The messengers only convey the message; they don’t force it on people.

64:12  وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۚ فَإِن تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ

And obey Allah, and obey His messenger, but if you people turn back, the duty of Our messenger is but to proclaim (the message) clearly and openly.

2:256  لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

There is no compulsion in din/judgment. The right way stands out clear from error. Thus whoever rejects taghoot (violent rebellion) and believes in Allah, has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things.

In view of the above ayah’s we can see that it is not Allah’s practice to threaten and force belief on anyone. Therefore when the ayat 4:154 states that the mountain was raised above them and in 7:171 people thought that the mountain may fall on them, it would mean that people’s attention is drawn towards a certain mountain. This mountain has a unique status in Quran as Allah has mentioned it several times and it has certain association with messengers.  From the description in Quran it seems that it is a fairly high mountain and it may seem to people that some part of it is not stable therefore may fall down over them. lets review ayahs in Quran about this mountain:

We read in Al-Quran the oath of ‘At-Toor’.

52:1  وَالطُّور

By the Toor

The ‘Toor e Sineen’ has close relation with the city of security (Mecca). The below ayat mentions ‘toor’ with the city of security.

95:2-3  وَطُورِ سِينِينَ  وَهَٰذَا الْبَلَدِ الْأَمِينِ

And the Toor e Sineen, and this city of security.

Sineen in dictionary means ‘supported stones’. The stones which support each other to form interlocking. Toor means ‘stage’ and is also a mountain. ‘Toor e Sineen’ is a mountain with stones support structure. Ayahs 95:2-3 point out that this Toor-sineen i.e a mountain with supported stones is in the proximity of the Holy city of Mecca.

If you observe the pictures above, you will observe this mountain in which the famous cave of Hira is located. This cave is characterized by stones which support each other. The shape of this stone structure look like a canopy. This structure in picture is supported by interlocking of stones one over the other and to a casual observer may appear that some jostling may bring the structure down.

28:29  فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِن جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ

Thus when Moosa had fulfilled the term, and was travelling with his family, he perceived a fire at the side of the ‘Toor’.’He said to his family. “Stay here; I perceive a fire; I hope to bring you from there some information, or a burning firebrand, that ye may warm yourselves.”

This mountain is associated with prophet Moosa (a.s) as well, in addition to its association with messenger Mohammad (pbuh). Many pilgrims visit this mountain in view of its sanctity and association with the messengers.

19:52  وَنَادَيْنَاهُ مِن جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا

And We called him from the right side of Toor, and made him draw near to Us, for talk.

This is the place where prophet Moosa (a.s) received close communication from Allah.

20:80  يَا بَنِي إِسْرَائِيلَ قَدْ أَنجَيْنَاكُم مِّنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ

O Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of Toor, and We sent down to you Manna and Salwa.

Bani Israeel, got security from their enemies around this place of safety and security and they were granted many bounties and gifts from Allah.

28:46  وَمَا كُنتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَٰكِن رَّحْمَةً مِّن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّا أَتَاهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ

You were not at the side of Toor when We called. Yet a mercy from your Lord, so that you give warning to a people to whom no warner had come before you so that they may remember.

The above Ayat states that the messenger was not at the side of the ‘Toor’ when he was called by the Lord to forewarn his nation. It was with Allah’s mercy that the messenger was chosen and called by the Lord to be the messenger to his nation, however, the first revelation event did not happen at At-Toor, as is popularly believed. This stresses the fact that our belief on the messenger should be according to how Allah describes him in His book and not according to man written history books. The incidence of first revelation on prophet (pbuh) is given in detail in Sura Najam 53. Thats why in this ayat 28:46, Allah denied that the incident as popularized in history book of first revelation occurring in the cave of Hira is false. 

Image result for cave hira story

3:20  وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَاءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلْآكِلِينَ

And a tree emerges from Toor e Seena  which grows with the oil and colour to the eaters.

The mention of a tree could be a reference toward the cave portion of the  mountain where longitudinal stones form an interlocking resembling the shape of a bunch of leaves of olive tree.


7:171 وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

When We hung the mount over them, as if it had been a canopy, and they thought it was going to fall on them (We said). “Hold firmly to what We have given you, and  remember what is therein; perchance ye may fear Allah.”

In summary the traditional rendering of above ayat is that Allah forced people to accept what revelation was given to them otherwise, they would be crushed under the mountain. However, this does not make sense as Allah very categorically states in Quran that there is no compulsion in Din/judgment. Also, Allah has allowed the people to believe freely in this world so that they can be judged accordingly in the hereafter. Therefore it is evident that Allah would never force people to believe by threatening them to crush under the mountain if they did not do so. So, we saw in this post what actually is meant with the mention of At-Toor in Quran is to make people conscious of a mountain which is associated with messengers. The mountain is in the sacred valley of peace and security i.e Mecca. A portion of it has a support structure of interlocking of stones resembling a bunch of olive tree leaves.


Seen PicHira pictureSeen Urdu

Khidr and prophet Moosa (a.s)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Human beings do not have full picture of the implications of things happening around them. With no knowledge of future, we can not be sure of what happens to us, is actually good or bad for us in the long term. For example, a young man who desires so much for his first fancy sports car, when he gets it believes it to be the best thing that could ever have happened to him. Then shortly afterwards gets into an unfortunate car accident and looses his limbs. Looking back retrospectively, the guy would think that getting this car after all, was not the best thing that happened to him, and he would be better off without his dearest wish fulfilled.

People, without full picture of working of the universe and the future which is in store for them, cannot comprehend implications of things happening around them. There is a story mentioned in Al-Quran about prophet Moosa (a.s) and a servant of God, which can be related to answer questions like ‘Why God allows terrible things to happen to innocent people in the world’. These ayahs indicate that there could be truly worse things (from the perspective of having future knowledge from God) that could have happened, but were prevented from happening by divine intervention, however, people don’t realize that. We can not comprehend these happenings because we have a very limited view of the complete picture of the grand scheme of the universe.

18:65-68  فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا  قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا   قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا  وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا

So they both (Moosa and his companion) found one of Our servants, on whom We had bestowed mercy from Ourselves and whom We had taught knowledge from Our nearness. Moosa said to him. “May I follow you, in that you teach me something of the wisdom which has been taught to you?”. He said. “Verily you will not be able to bear with me”. “And how can you have patience about which your understanding is not complete?”

People cannot comprehend the logic of things whose understanding they haven’t grasped. So in order for them not to despair in adverse situations, they can take solace from the fact that God will help them in the long term if they persevere and keep faith. If they are prevented from a dear thing and put in difficult circumstances at some time in life, this situation could actually be beneficial for them in the long run.

18:69-70  قَالَ سَتَجِدُنِي إِن شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا  قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا

Moosa said. “You will find me, if Allah so wills, patient, and I shall not disobey you in orders. He said. “If then you would follow me, then don’t ask me about anything until I myself speak to you about it.”

The below ayahs have certain interpretations. They should be related in terms of the message they convey:

18:71-73  فَانطَلَقَا حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا  قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا  قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا

So they both proceeded, until, when they boarded in the boat, he made a hole in it. (Moosa) said,  “Have you made a hole in it in order to drown those in it? Truly you did a strange thing!” He answered. “Did I not (already) tell you that you can’t have patience with me?”. (Moosa) said. “Please don’t hold me for forgetting, nor overwhelm me with difficulty in my case.”

18:74-76  فَانطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا  قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا  قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي ۖ قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْرًا

Then they both proceeded, until, when they met a boy, he slew him. (Moosa) said. “Did you slay an innocent nafs without a nafs? Truly you came up with a repugnant thing”. He answered. “Did I not tell you that you can not have patience with me?”. (Moosa) said. “If I ask you about anything after this, don’t keep company with me. Verily, you have received (full) excuse from my side.”

18:77-78  فَانطَلَقَا حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا  قَالَ هَٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا

Then they both proceeded, until when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moosa) said. “If you had wished, surely you could have got some compensation for it!” He answered. “This is the parting between me and you. Now, I will tell you the interpretation of (those things) over which you were unable to hold patience.

The incidences mentioned above have  interpretations attached to them which are explained below:

18:79  أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا

“As for the boat, it belonged to some poor people who worked in the sea. Thus I  planned to put some blemish on it, for there was after them a king who seized on every boat by force.”

The interpretation of him making a hole in the boat was to protect the interests of the poor people whose boat if found unblemished would have been seized by the king. Earlier without knowing, it had appeared to Moosa (a.s) that his action was intended to harm the people riding in the boat.

18:80-81  وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا  فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا

“As for the boy, his parents were believers, and We feared that he should make disobedience and ingratitude to come upon them, So We desired that their Lord would give them in exchange better in purity and closer in grace”.

Some people are born with limited and less than normal mental capability. Their parents some times question God, why they are burdened with this life time task of taking care of them. The interpretation of the above ayahs point out that it is possible that if God had not changed the original nafs/psychology of the child with that of an innocent and pure psychology, there was a possibility that this offspring would have caused them to transgress and rebel.

18:82  وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

“As for the wall, it belonged to two orphan youths, in the town; there was, beneath it, a buried treasure, to which they were entitled. Their father had been a righteous man. So your Lord desired that they should attain their age of full strength and get out their treasure – a mercy (and favour) from your Lord. I did it not of my own accord. This is the interpretation of (those things) over which you were unable to hold patience.”

God keeps on helping righteous people in divine ways, who keep their patience and their trust in God.

The name khidr is not mentioned in Quran. Quran mentions him as ‘servant of God’. Quran does not give further details about him to be a bashar/human or an angel.





The story of Talut and Jalut

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Al-Quran gives an account of a group in Bani-Israeel. There was a prophet of Allah in this group. They asked the prophet to appoint a king/leader for them so that they fight in the cause of Allah. In previous posts we have seen that when Al-Quran mentions ‘fight in the cause of Allah’, it is never physical war or fighting. This fighting is always ideological fighting (please see posts ‘non-physical fighting 1-3). We can state in this case with confidence that the account of fighting in this story is ideological fight, on the basis of negation by Allah of speculation of angels that the khalifa of Allah promotes bloodshed on earth (2:30). These people who believed with the prophet, as usual, had been thrown out of their circles and even their families may have abandoned them, which is evident from their statement in below ayahs. This is a usual scenario, when people revert to the true teachings of the prophet and Allah’s book they are thrown out of their circles of faith and labeled ‘ infidels’.

2:246-247 أَلَمْ تَرَ إِلَى الْمَلَإِ مِن بَنِي إِسْرَائِيلَ مِن بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَارِنَا وَأَبْنَائِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَن يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ

Have you not turned your vision to the chiefs of the children of Israeel after Moosa? they said to a prophet of them. “Appoint for us a king, so that we may fight in the cause of Allah.” He said. “Is it not possible, if it is written for you to fight, that you will not fight?” They said. “How could we not fight in the cause of Allah, seeing that we were casted out of our circles and our sons?” thus when it was written on them to fight, they turned back, except a few of them and Allah has full knowledge of those who do wrong.

Their prophet said to them, “Allah has appointed Talut as king for you.” They said. “How can he has authority over us when we are better fitted than he to exercise authority, and he is not gifted abundance in wealth?” He said. “Allah has chosen him over you, and has gifted him abundantly with knowledge and bodily prowess. Allah grants His kingdom to whom He pleases. Allah is encompassing in knowledge.”
This group of Bani-Israeel who were believers, they asked their prophet to appoint a leader for them in order to be organized in their ideological fight with their nation who had casted them out of their circles of faith. They were surprised when their prophet informed them of the appointment of ‘Talut’ as their King as Talut was not endowed with wealth. In the eyes of Allah, knowledge and good health are more important criteria for the leader who can lead the believers in their ideological fighting.

2:248 وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

And their prophet said to them. “A sign of his kingdom is that there shall come to you the box, therein security from your Lord, and the relics left by the people of Moosa and the people of Haroon, carried by angels. In this is an ayat/sign for you if you indeed are the believers.”
The ayat/sign for these people was a box within which was safety and security from the Lord and the relics from the people of Moosa (a.s) and Haroon (a.s). A probable manifestation of this sign of a box could be the cover of Hajre Aswad which is affixed at Kaaba, the house of Allah. This box contains some pieces of stone which could be relics of the stone from Moosa’s (a.s) time. (2:60  وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ ۖ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا وَاشْرَبُوا مِن رِّزْقِ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ). This box is affixed at a most blessed place on Earth. If the fixing details of this box with the Kaaba walls become known and it is found that this box is affixed with Kaaba wall without the need of any screws or nails, then the above hypothesis will become much more certain supported by the statement in above ayat that the box is carried by angels.

2:249 فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو اللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ

When Talut set forth with the armies, he said. “Allah will test you with a stream, if anyone drinks from it, he does not belongs to me. Only the one who does not feed on it belongs to me except that he takes a handful with his hand.” Then they all drank of it, except a few. When they crossed it,- he and the faithful ones with him,- they said. “This day we don’t have the strength for us (to face) Jalut and his forces.” Those who were convinced that they would meet Allah, said. “How often, by Allah’s will, has a small force vanquished a big one? Allah is with those who are with patience.”
The stream mentioned in above ayat seems to be a symbolical one. It is unlikely to be a supernatural stream of water, which saps out strength from people. Those who would indulge deeply in this symbolical stream will find themselves to be overwhelmed and not be able to fight. This stream most probably is the stream of false logic and deviant religious system that Jalut and his followers have mastered and they are very well versed in it. The believers when they set out to fight ideologically with the unbeliever leaders, they were advised to just indulge superficially in their knowledge base (symbolically the stream) and not delve deep into it.

14:46  وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِندَ اللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ

Indeed they made their plots/trickeries , but their trickeries were (well) in the sight of Allah, even though they were such (mighty ones) as to shake the mountains

The trickeries which the leaders of those who reject and cover the truth have devised, are of such huge magnitude, that if one indulges in them to get mastery of it, he may get overwhelmed. The false logic system of unbelievers should responded by the logic and ayahs of Allah which engulfs the falsehood. This is symbolically akin to Moosa’s (a.s) encounter with the magicians. Moosa (a.s) did not confront the magicians with the likes of their magic. He instead countered them with what was given by Allah.

2:250-251 وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ فَهَزَمُوهُم بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ وَلَٰكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

When they advanced to meet Jalut and his forces, they said “Our Lord! Pour out patience on us and make our steps firm and help us against the nation of rejecters.” By Allah’s will they routed them; and Dawood (a.s) slew Jalut; and Allah gave him authority and wisdom and taught him whatever He willed. And had Allah not checked one set of people by means of another, there would be violence on earth but Allah is full of bounty to all the worlds.
Dawood (a.s) destroyed Jalut in this fight. Allah made Dawood the Khalifa/successor on earth. A question arise in some people’s mind that when in Quran, Allah told the angles about His intention of making khalifa on earth they objected that the khalifa would do bloodshed and violence but Allah told them that their concern was false. The rejection of the concern of violence and bloodshed by Allah strongly suggests that the fight between Dawood (a.s) and Jalut was not a physical fight, but rather an ideological fight. Also, the same ayat suggests that actually Jalut was the violence monger and since Dawood (a.s) destroyed him and his false system of belief, in this way Allah checked violence on earth.

2:30 وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ

And when your Lord said to the angels. “I will create a khalifa on earth.” They said. “Will You place therein one who will make violence therein and shed blood?- while we do celebrate Your praises and glorify Your holy (name)?” He said. “I know what you know not.”

A question comes to mind that how could angels say that the Khalifa would do bloodshed and violence on earth, while they did not have knowledge of the future. This actually replicates the assumption of many people, who say that religion causes wars and blood shed while mankind does not need divine guidance to know what is goodness. Then there is another group who justifies physical fighting and violence in the cause of Allah in the name of ‘Holy war’. Allah dismisses the notion that the khalifa does physical killing. Khalifa of Allah destroys the false hood in ideological fight with the leaders of falsehood.

2:31-33  وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ  قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ  قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنبَأَهُم بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

And He (Allah) taught Adam the names of all things; then He placed them before the angels, and said. “Tell me the names of these if you are truthful.” They said. “Glory to You, We don’t have any knowledge except what you have taught us. Verily, it is You who have perfect knowledge and wisdom.” He said. “O Adam! Tell them their names.” When he had told them, Allah said. “Did I not tell you that I know the secrets of heavens and earth, and I know what you reveal and what you conceal?”

Adam is representative of mankind. The names and nouns in Quran also have attributes associated with them which represent their properties. Allah created Adam and mankind with the capability of learning about all the names in the universe and properties of the same. This knowledge is constantly granted by Allah to man and due to which man progresses in knowledge as much as God wishes. This capability of progressing in knowledge is not with the angels. Allah exposes those who hide in the garb of angels expressing outwardly that we keep on glorifying God’s praises while the ‘Adam’ does violence and blood-shed on earth. While they themselves are the violence mongers and are jealous of ‘Adam’ progressing in knowledge. Allah exposes these evil beings and grants his vicegerency/khilaft to his ‘khalifa’ who does not promote violence and blood-shed and progresses in knowledge with the help of Allah.

38:26 يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُم بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ اللَّهِ ۚ إِنَّ الَّذِينَ يَضِلُّونَ عَن سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ

O Dawood! We did indeed make you a khalifa/vicegerent on earth, thus judge between people in truth and don’t follow the desire, for it will mislead you from the path of Allah. For those who wander astray from the path of Allah, for them is a grievous penalty as they forget the day of account.

24:55 وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, make them vicegerents in earth, as He granted it to those before them; that He will establish in authority their judgement – that which He likes for them; and that He will change (their state), after the fear in which they were to one of security and peace. ‘They will worship Me (alone) and not associate any with Me and If any do reject after this, they are rebellious ones.’

Prophet Essa (a.s)- Jesus in Quran- 1

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Prophet and messenger Essa ibne Mariam (Jesus son of Mary) holds an elevated status in Al-Quran. He is a messenger and prophet of God, ayat/sign, word of Allah, spirit/essence and mercy for mankind as mentioned in Al-Quran. Prophet Essa’s birth was a sign for mankind as it was an unusual birth. Prophet Essa is also unique among prophets in that he was a prophet since birth and was able to convey the message of God in his infancy. There are many intriguing facts mentioned about prophet Essa (a.s) in Al-Quran, however in the current post we will mainly discuss common beliefs around prophet’s death and the knowledge about the hour that is conveyed to us in the words of prophet Essa (a.s).

The unbelievers of the Book, always come up with plots of assassination of Prophet Essa’s personality. The true personality of prophet Essa (a.s) is distorted by them and different types of statuses ranging from an impostor to a deity have been associated with him. The rejecters were not able to kill prophet Essa (a.s) physically. Near the time of his natural death, Allah informed the prophet about His intention of giving him death and raising towards Him and purifying him of the falsehoods which unbeliever’s would associate with him. Allah specifically mentioned giving death to prophet Essa (a.s) in Quran, as the prophet had specials signs associated with him including the one of giving life to the dead.

3:54-55  وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ  إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

And they plotted/planned and Allah too planned; and the best of planners is Allah. And when Allah said O Essa! Verily, I will cause you to die and raise you to Myself and clear you from those who reject; I will make those who follow you, superior to those who reject; towards the day of judgement. Then you shall all return to Me, and I will judge between you in matters in which you dispute.

A common belief among most people is that, prophet Essa (a.s), was raised towards Allah alive. He is not dead and will be sent again in the world near the end times. To support this belief they assert that the word (مُتَوَفِّيك) in the above ayat means ‘completing’ instead of ‘causing to die’. Therefore they say that the above ayat means that prophet Essa (his nafs) was completed and does not mean that he actually died.  However, please note the ayat 39:42, which states that Allah completes the nafs at the time of death. Therefore, it is the time of the death when a person (his nafs) is completed:

39:42  اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

It is Allah who causes to die/complete the Nafs at the time of death; and those whose time of death has not come (He causes their ‘nafs’ to die) during their sleep. Then those on whom He has passed the decree of death, He prevents (from returning to life), but the rest He sends until a term appointed; Verily in this are signs for those who ponder.

We come to know from above ayat, that nafs/psyche of a person is completed at the time of death and the same was the case of prophet Essa (a.s).

Also, please ponder over below two ayahs which mention life cycles of prophet Essa (a.s) and prophet Yahya (a.s),  which are exactly the same and the norm for all human beings as well.

19:33  وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

(Essa said)  And salam/peace is on me the day I was born , and the day when I die and the day when I shall be raised to life.

The below ayat is for prophet Yahya (a.s) son of Zakarya (a.s). The same cycle of life and death which was mentioned for Essa Ibne Mariam (a.s) is mentioned for him also which is the same for all people as well.

19:15  وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

So peace on him the day he was born, and the day that he dies, and the day that he will be raised up to life (again)!

The below ayat provides knowledge about the Hour of an impending dialogue which is going to happen on the day of judgement between Allah and the prophet Essa (a.s):

5:116  وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ

And when Allah said: O Essa the son of Maryam, did you say to mankind  ‘take me and my mother as gods instead of Allah?’ , he said, ‘Glory to You! Never could I say what I had no right. Had I said such a thing, You would have known it. You know what is in my nafs, though I don’t know what is in Your nafs. Verily, You know all that is hidden.’

In below ayat prophet Essa (a.s) confirmed that when Allah granted him death, he did not know after that, what people said about him.

5:117 مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

Never I said to them except what You commanded me to say, i.e serve Allah, my Lord and your Lord; and I was a witness over them while I lived among them; and when You caused me to die, You were the watcher over them, and You are a witness to all things.

Allah has named Essa ibne Mariam as mercy for the mankind (19:21), and he is asking for forgiveness for the people on the day of judgement in below ayat.

5:118 إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

If You punish them, they are Your servants. If You forgive them, You are the exalted in power, the wise.

However intercession is not going to help if one does not deserve on merit basis. Only those will be able to profit who are truthful to the Words of Allah and also truthful to themselves i.e when they see the truth in Allah’s ayahs they cannot stay on a divergent belief system. Anyone who does not change his beliefs on the basis of Allah’s ayahs when they become clear to him, will not be able to profit on the day of Judgment.

5:119  قَالَ اللَّهُ هَٰذَا يَوْمُ يَنفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

Allah said, This is a day in which the truthful will profit from their truth; for them are gardens, with streams flowing beneath, – their eternal home. Allah is pleased with them, and they are pleased with Allah, that is the great success.

The account of prophet Essa (a.s) being a witness on people is given in ayahs 5:116-119. So, every one of those who have Al-Kitab and can witness the account of the prophet Essa (a.s) in Al-Kitab, should never base his/her belief about prophet Essa (a.s) in any deviant way (other than what is stated in Al-Kitab), otherwise he can clearly see from these ayahs that prophet Essa’s testimony will go against him. 

Some Muslim scholars  present 4:159 as a confirmation of 2nd coming of Essa (a.s) as such that prophet Essa shall return before end times and at that time all Jews and Christians shall believe in him before their death. However, what about those people who would have died before his 2nd coming. They would have been at a disadvantage of not given the opportunity of obtaining faith before their death. So, this interpretation does not make much sense. The ayat is addressing those who have the actual Allah’s Book. They can witness the ayahs related to prophet Essa in this Book. So after witnessing all these ayahs themselves, and seeing that there is no ayat in Al-Quran which mentions second coming of prophet Essa (a.s), even then if they strongly adhere to this faith instilled in them by story tellers, then they should not expect much rewards in there hereafter, as this would be a confirmation that the basis of their belief is not Allah’s book. 

4:159  وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

And if there is any one from the People of the book, he must believe in it before his own death and on the Day of Judgement he (Essa) will be a witness over them.

Prophet Essa is also called the ‘knowledge of the Hour’ in Quran, because above ayahs inform us about the dialogue which will happen in the Hereafter between Allah and prophet Essa (a.s).

43:61  وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ ۚ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ

Surely (Essa/Jesus) is definitely the knowledge for the Hour. So do not doubt in it and follow Me, this is the straight path.

For a surety Prophet Essa (a.s) was not killed by rejecters, but Allah made him die peacefully a normal death. For the people who say that they killed him, his natural death was made to resemble killing for them.

4:157  وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا

And their saying that; “Indeed we killed Maseeh Essa, the son of Maryam, the messenger of Allah”, but they did not kill him , nor crucified him. But it was made (something) similar for them, and verily those who differ in this matter are full of doubt, with no real knowledge, but they only follow conjecture, and for of a surety they did not kill him.

When Allah told Essa (a.s) of is approaching death (3:54), he gave his last sermon:

61:6  وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ ۖ فَلَمَّا جَاءَهُم بِالْبَيِّنَاتِ قَالُوا هَٰذَا سِحْرٌ مُّبِينٌ

And when Essa, son of Mary, said, “O Children of Israeel, I am Allah’s messenger to you, confirming the Taurat/law which is between my hands and bringing good news of a messenger to come after me whose name is ‘Ahmad’. ”  Then, when he (Ahmed) came to them (children of Israeel) with clarity (of ayahs), they said, “This is profound magic.”

In the above ayat prophet Essa addressed Bani Israeel and gave them the glad tidings of coming of the messenger ‘Ahmed’. The glad tiding was given to Bani-Israeel and the messenger ‘Ahmed’ also came to Bani Israeel with clarifications. (see post related to Bani Israeel).

Discussion about Prophet Essa (a.s) with families:

3:61-62 فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ  إِنَّ هَٰذَا لَهُوَ الْقَصَصُ الْحَقُّ ۚ وَمَا مِنْ إِلَٰهٍ إِلَّا اللَّهُ ۚ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ

If any one disputes in this matter (of Essa) with you, after knowledge has come to you, say; come! Let us invite,– our sons and your sons, our women and your women, ourselves and yourselves, then let us earnestly pray, and call the curse of Allah on those who lie! This is the true account/story. There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise

In case of some groups engage you in discussion regarding Prophet Essa (a.s), then in that discussion bring the families along to ensure, that discussion goes on in a decent atmosphere. Otherwise we have seen many of discussions regarding prophet Essa (a.s) gets very heated and indecent.

4:171  يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا

O People of the Book! commit no excesses in your judgement. Nor say about Allah but the truth. Essa the son of Maryam is a messenger of Allah, and His word, which He bestowed on Maryam, and (Essa is) a spirit proceeding from Him. So believe in Allah and His messengers. Say not “Three/Trinity”. Desist; It will be better for you for Allah is one God. Glory be to Him. (far exalted is He) above having a son. To Him belong all things in the heavens and on earth and enough is Allah as a disposer of affairs.

The Ahlal-Kitab are the people who have Allah’s book with them. As long as the people of Prophet Essa (a.s) adhered to Allah’s Book they were Ahle Kitab. So, Allah warned them against saying ‘Trinity’. When they put Allah’s Book on their backs and instead adopted another book which they wrote with their own hands, they no longer are Ahlal-Kitab.


The root word ‘و ف ي’ is used in Quran in the meaning of ‘to fulfil’ or ‘to complete’. When used with people or ‘nafs’ it is in the sense of ful-fulling or completing them at the time of death. Examples given below from Quran;

2: 234 …وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا

Those who die and leave widows behind, they (women) shall wait concerning themselves four months and ten days…

3:193 رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ

Our Lord! Forgive our sins, blot out from us our evils, and make us die/recompense our souls with the righteous ones.

10:46 وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ

Whether We show you (the messenger) some part of what We promise them,- or We fulfil/cause you to die,- in any case, to Us is their return, then Allah is witness, to all that they do.

16:28 الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ ۖ فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ ۚ بَلَىٰ إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنتُمْ تَعْمَلُونَ

Whose whose lives the angels take in a state of wrong-doing to their own souls/nafs.” Then would they offer submission (with the pretence), “We did no evil .” (The angels will reply), “Nay, but verily Allah knows all that you did.

The Sign of Noah’s Ark

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Al-Quran informs us that the ark of prophet Nooh (a.s) has been made, an ayat/sign for the worlds (آيَةً لِّلْعَالَمِينَ). It means that the majority of people of the world should have seen this sign or know about it. It is another matter that they don’t realize what it is, even when they see it.

29:14-15 وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ فَأَنجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِّلْعَالَمِينَ

We sent Nooh/Noah to his people, and he remained among them a thousand years except fifty, thus the deluge overtook them while they were unjust. But We saved him and the companions of the Ark, and We made the (Ark) a sign for all the worlds!
The Noah’s ark is a sign for all the world. Its not hidden from people’s eyes. Majority of the people of the world should have seen it either in person or remotely e.g in pictures if it is really such an ayat/sign as stated in Al-Quran.

Quran informs us about the nation of prophet Nooh (a.s). Prophet Nooh stayed and preached the message of the Lord for a long time, i.e serve Him alone and not to associate any with the Lord. However majority of his people did not believe in him despite prophet’s best efforts. Eventually the prophet was convinced that none of his people will accept the message except for those few who were already with him in faith. Then the prophet prayed to God to flush out the unbelievers from his land as they were only acting as distractors to the message of Allah. Allah ordained him to build an ark which was to sustain him and those with him from the flood which was ordained to overtake this land. Subsequently, a lot of water was released from the sky and the earth which cleansed the rejecters from this land. Prophet Nooh was instructed to prepare for bracing the flood waters. He prepared an ark with physical materials. This ark was made as per Allah’s guidance. He also gathered all necessary provisions for sustenance till the flood water recede. Subsequent to the flood, the land was cleansed of rejecters and the ark was made an ayat/sign for all eternity for the mankind.
In this post we will see what was the land of prophet Nooh (a.s), whether the flood was local to his land or global and what is the sign of the ark, left for posterity.

71-1-2 إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ

We sent Nooh to his people, “Warn your people before there comes to them a grievous penalty.” He said, “O my people! I am to you a warner, clear and open.

71:5-10 قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًاوَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ثُمَّ إِنِّي أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا

He said. “O my Lord! I called upon my people night and day. “But my call only increases (their) flight. Every time I called to them, that You (Allah) may forgive them, they thrust their fingers into their ears, covered themselves up with their garments and they increased in obstinacy and arrogance. Then I called to them openly. Then I addressed them in public and secretly in private. Thus I said, ‘Ask forgiveness from your Lord; for He is Most-Forgiving’.

71:26-28 وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا

And Nooh, said. “O my Lord! leave not of the unbelievers, on the land! For, if You leave them, they will but mislead your servants, and they will breed none but wicked ungrateful ones. O my Lord! Forgive me and my parents and the believing men and believing women who enter my house, and do not increase the wrongdoers except in perdition”

Was Noah’s flood Global or local?

The flood was limited to the nation of Nooh as evident in the below ayahs.

25:37 وَقَوْمَ نُوحٍ لَّمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ وَجَعَلْنَاهُمْ لِلنَّاسِ آيَةً ۖ وَأَعْتَدْنَا لِلظَّالِمِينَ عَذَابًا أَلِيمًا

And the nation of Nooh,- when they rejected the messengers, We drowned them, and We made them as a sign for mankind; and We have prepared for (all) wrong-doers a grievous penalty.
Only those people were drowned who rejected the ayahs of Allah.

10:73 فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَن مَّعَهُ فِي الْفُلْكِ وَجَعَلْنَاهُمْ خَلَائِفَ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۖ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ

They rejected Him, but We delivered him, and those with him, in the Ark, and We made them inherit (the land) while We overwhelmed those who rejected Our signs. Thus see what was the end of those who were warned (but heeded not)!

The land in above ayat should mean a specific land not the whole earth. The subsequent ayahs will tell us which specific land is being talked about i.e the Holy land of Haram in Makkah. Till this day we see that this land has been made devoid of apparent unbelievers i.e unbelievers are not allowed to enter this Holy land. Therefore we can deduce that the reference of removal of rejecters by flood does not mean global flooding but means flushing out rejecters from the Holy land.

If you pay attention to a structure called ‘Hateem’ near Kaaba, you will notice that it is shaped as an arc or boat. It is a sign for all the people and open for the world to see.  From an aerial view when people do Tawaf around Kaaba, Hateem, gives the visual of a boat floating on waves of water.

Image result for hateem pictures

Image result for hateem kaaba animated gif

11:41 وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ

So he said. “Embark on the Ark, it’s moving and staying is with the name of Allah! For my Lord is, be sure, Oft-Forgiving, Most Merciful!”
People go round doing Tawaf of Kaaba reciting the name of Allah.

11:42-44 وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَىٰ نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَب مَّعَنَا وَلَا تَكُن مَّعَ الْكَافِرِينَ قَالَ سَآوِي إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ ۚ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلَّا مَن رَّحِمَ ۚ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ

So the ark floated with them on the waves (towering) like mountains, and Nooh called out to his son, who had separated himself “O my son! embark with us, and be not with the unbelievers!” The son replied, “I will take shelter in a mountain which will save me from the water.” Nooh said. “This day nothing can save, from the command of Allah, any but those on whom He has mercy! “And the waves came between them, and the son was among those overwhelmed.

When there are huge no. of people, the visual appears like the boat is floating on big waves of water.

36:41 وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ

And a sign for them is that We made their progeny embark in the loaded ark;

Image result for hateem kaaba animated gif
Prophet Nooh was instructed to prepare for bracing the flood waters. He prepared an ark with physical materials. This ark was made per Allah’s guidance. He also gathered all necessary provisions in terms of two pairs of all items for sustenance till the flood water recede.

23:27-30 فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ ۙ فَاسْلُكْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ ۖ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۖ إِنَّهُم مُّغْرَقُونَ فَإِذَا اسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ وَقُل رَّبِّ أَنزِلْنِي مُنزَلًا مُّبَارَكًا وَأَنتَ خَيْرُ الْمُنزِلِينَ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ وَإِن كُنَّا لَمُبْتَلِينَ

So We inspired him (Nooh): “Construct the ark within Our sight and under Our guidance: then when comes Our command, and the fountain gushes forth, take on board all of two pairs (as provisions), and your near ones- except those against whom the word has already gone forth: And address Me not in favour of the wrong-doers; for they shall be drowned. And when you and those with you are settled on the ark, then say. “Praise be to Allah, who has saved us from the unjust people”. And say. “O my Lord! enable me to disembark with your blessing, for You are the best to enable (us) to disembark”. Verily in this there are signs and We do do take trials.
The ark was made with the guidance of Allah. The particular shape of Hateem causes the Tawaf around Kaaba to be in elliptical shape like all celestial objects which orbit around their centers. The Sha’air (شَعَائِرِ)/signs of this place i.e the house of Allah, Hateem, Saffa, Marwa and the well of Zamzam are all structures with location and shapes in accordance with divine wisdom.

11:39 وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِّن قَوْمِهِ سَخِرُوا مِنْهُ ۚ قَالَ إِن تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ

He (Nooh) was constructing the ark, every time that the chiefs of his people passed by him, they threw ridicule on him. He said. “you ridicule us (now), then (later on) we will be ridiculing you likewise!
Possible scenario of the event that happened at prophet Nooh’s time could be that, when the appointed time came, Allah caused torrential rains and flooding in the valley of Makkah. Kaaba is located at the low land of the valley of Makkah. The huge rainfall and the water gushing forth from the ground would flow towards Kaaba and gather there. The Ark made by Prophet Nooh A.S should be an ark big enough so that the people with him could stay safely on it. This flooding would last long enough to flush the rejecters from the Holy land. 
Also, considering allegorically, when the earth is filled with evil temptation as if being released from the skies and earth and people feel they may be overwhelmed by the enormity of evil temptations around them, then the refuge for them is the House of the Lord.

54:10-15 فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانتَصِرْ فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُّنْهَمِرٍ وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ قَدْ قُدِرَ وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ تَجْرِي بِأَعْيُنِنَا جَزَاءً لِّمَن كَانَ كُفِرَ وَلَقَد تَّرَكْنَاهَا آيَةً فَهَلْ مِن مُّدَّكِرٍ

Then he called upon his Lord. “I have been overcome, thus You help me. So We opened the gates of heaven, with water pouring forth. And We caused the earth to gush forth with springs, so the waters met (and rose) to the extent decreed. We bore him on an (Ark) made of tablets and nails. It floats under our eyes (and care). a recompense to one who rejects. And We have left this as a sign, then is there any that will remember?

After the rejecters were flushed out of the Holy land the water receded and the Ark rested at placed named ‘Judi’ in Quran. The sign of this ark is left for all eternity in the shape of Hateem at this place. When people do Tawaf around Kaaba, an aerial view of ‘Hateem’ looks like a boat floating on waves of water. The present ‘Hateem’ is left as a sign of the actual ark for posterity.

11:44 وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ ۖ وَقِيلَ بُعْدًا لِّلْقَوْمِ الظَّالِمِينَ

And was said “O earth! swallow up your water, and O sky! withhold!” and the water abated, and the matter was settled and (the Ark) rested on Al- Judi, and was said “Away with the unjusts!”
Prophet Nooh and his companions were made the Khalifas/Vicegerent of the Holy land (10:73).

11:48 قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِّنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِّمَّن مَّعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ

It was said “O Nooh! come down (from the ark) with peace from Us, and blessing on you and on some of the nations from those with you and (other) nations to whom We shall grant blessings, then a grievous penalty will reach them from Us.”


1- Almost all celestial bodies rotate in the same direction i.e anti-clockwise direction elliptically, as ‘tawaf’ around the house of the Lord.

Geek Answers: Why do all planets rotate and orbit in the same direction?

The word أَرْضُ‘/Ard’ used in The Quran 71:26 related to not leaving rejectors on earth, should mean ground/land and not necessarily mean whole of Earth. Examples of usage of ‘Ard’ for Land in Quran are given below:

7:110 …he wants to drive you out from your land

7:137 We let the people who were oppressed inherit the east and the west of the land which We have blessed…

12:9 “Kill Joseph or cast him to a land

12:80 …I will not leave the land until my father permits me…

14:13 …We will expel you from our land

20:57 He said: “Have you come to us to take us out of our land

Ar-Rum (the Romans)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

30:2-6 غُلِبَتِ الرُّومُ  فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ  فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ  بِنَصْرِ اللَّهِ ۚ يَنصُرُ مَن يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ  وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ  

The Rums have been overpowered. In the land close by; but they, after (this) defeat of theirs, will be victorious, within a few years. With Allah is the order, in the past and in the future and on that day, the believers will rejoice, with the help of Allah. He helps whom He wills, and He is exalted in might, most merciful. (It is) the promise of Allah. Never does Allah depart from His promise. but most people do not know.

The root word R u m (ر و م) is described in lexicons with range of meanings as given below:

Desired/sought after, to seek/search, to wait/pause/expect, be patient, to mock/ridicule. Greeks, Byzantines, Romans.  Rum n. 30:2  LL, V3, p: 359, 360

‘Ar- Rum’ in above Ayahs most probably stands for  ‘the researchers’ and ‘seekers’ who are normally people with progressive minds and beliefs. The opposites of them are the frozen minded people, who believe that any new idea or research in Deen/Judgment is ‘Biddat’ or innovation. The Rums are not exactly aligned with the believers in their beliefs but have some logical approach in common with believers so that their victory over the cultists and frozen minded people would be a matter of joy for the believers.

The above Ayahs forecasts that the Rums were overwhelmed by the non Rums earlier however they will be victorious in near future.

We may take this example for couple of events which we witnessed recently;

Commencement of lunar months by calendar or by eye witness:

There are two major groups in matters of lunar month determination now a days. One group is adamant that the start of the lunar month should be witnessed by actually seeing the new moon with the naked eye by some one in the community. The basis for it is their belief that this instruction is from the prophet of God which is recorded in Hadith books.

The other group which is progressive, maintains that moon positions are well known with telescopes and calculations and are not an unknown factor. There is no way the prophet of God would have conveyed an instruction from God, regarding a religious matter, for all eternity, which is against logic i.e to actually see the moon before witnessing the start of lunar month. Therefore this instruction attributed to the prophet, is doubtful and we can make use of more accurate and precise tools available to us for witnessing the start of lunar month.

Then the believers are those whose belief is based on Al-Quran. They know that actual  instructions of the prophet’s are those which are recorded by Allah in Al-Quran.  Regarding the moon, when people asked him about the moon he said that it is for ‘Mawaqeet lill naas’ i.e for scheduling of people. The scheduling of lunar months is done by calendar. We cannot schedule any event in future in different parts of the world, if the start of the month is doubtful and depends upon such factors as actual eye witness. Therefore for this matter the believers and Rums are in line. Please note that this is just an example to understand the concept of Ar-Rum.

At present the other groups are in majority and start of the lunar month is with actual eye witnessing of the moon however, later on the situation will change and the majority situation will change.



Most translations and tafsirs describe ‘Ar-Rum’ as the Romans.  They say that the believers were rejoicing the victory of Romans over Iranians who were infidels at that time while Romans were Christians. This is quite doubtful as Romans at that time were no friends to believers either.



Inheritance Distribution

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

It is incumbent upon the believers that when facing death, one should leave a ‘will or testament’ for the parents and the close relatives. The will should not be unjust ( غَيْرَ مُضَارٍّ)to any one, for example if one or more of the close relatives have circumstances because of a particular situation that he/she deserves extra provisions, then that should be granted in the will.

2:180  كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

It is written on you (people) that, when death approaches any of you, if he leaves any good that he makes a bequest for parents and next of kin in a known/reasonable manner; it is binding on those who take guard.

The above Ayat is not abrogated after the 4:11-12. It simply means that if you don’t leave instructions to distribute your inheritance as per injunctions of Allah, it will not be automatically distributed as per Allah’s orders. Also, you are the best judge of particular circumstances of your family, therefore any adjustments which needs be made can be made in the will as some family members may need more or less than others due to their particular situation. 

4:33  وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ ۚ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا

For everyone, We have made heirs out of inheritance of parents and relatives. And to those people who have taken pledge from your right hand, give them their due portion. Verily Allah is witness to all things.

Those people who have pledges/(I owe you) notes, they should be paid their due share.

2:240  وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِّأَزْوَاجِهِم مَّتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

Those of you who die and leave pairs/spouses, should enjoin for their spouses allowance and provision towards an environment of non exit ; but if they leave, there is no blame on you for what they do with themselves, reasonably and Allah is Exalted in Power, Wise.

First step logically for a person facing death, is to ensure that the spouse has enough provision to keep on living in the same environment with family/kids after him, without having to exit that environment . If the wives later decide for themselves to exit to improve their conditions for example get a job etc. or to marry again, then no blame on the person as obviously he may not be able to provide for in-definite period of time. Normally, in many developed countries this is achieved by having some kind of insurance policy.

5:106  يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِّنكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ…..

 Ye who believe! When death approaches any of you, (take) witnesses among yourselves when making bequests,- two just men of your own (brotherhood) or others from outside….

The will or testament should be documented and signed off by at least two witnesses.

After adjustment of payment of debts/liabilities and adjustments made for particular situations for close relatives in the will (Quran does not put any limitation on this amount), the remaining amount of inheritance to be distributed among close relatives according to instruction in Ayas 4:11-12 and 4:176.

4:11  يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ ۚ فَإِن كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ ۗ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ اللَّهِ ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

4:12  وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ ۚ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ ۚ فَإِن كَانُوا أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ ۚ وَصِيَّةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَلِيمٌ

4:176  يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ ۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِن لَّمْ يَكُن لَّهَا وَلَدٌ ۚ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِن كَانُوا إِخْوَةً رِّجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۗ يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

4:11 Allah enjoins you in your offsprings. For the male, the example is of the portion of two females. If the women are more than two, their share is two-thirds of what he left; if only one, her share is a half. For each of the parents, a sixth , if he (deceased) has a son/child; if he has no son/child and both parents inherit him, then for the mother is the third; if the deceased left brothers (siblings) then for the mother is the sixth, after carrying out the will or debts. You do not know whether your parents or your children are nearer to you in your benefit. This is an obligation from Allah; and Allah is All-knowing, All-wise.

4:12 For you is half in what your wives leave, if they leave no son/child; but if they leave a son/child, then for you is the fourth in what they leave; after carrying out the will and debts. In what you leave, their(wives) share is a fourth, if you leave no son/child; but if you leave a son/child, then for them the share is an eighth; after carrying out the Will and debts. In case the man or woman is inherited by Kalalah, and has a brother or a sister, each one of the two gets a sixth; but if they are more than two, then all share in the third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing.

4:176  They ask you (messenger) for a fatwa/advice. Say. Allah gives you fatwa/advice in Kalalah. If a man dies for him there is no son/child, and  he has a sister then for her is half of what he left and he will inherit her if she does not have a son/child, and If they are two (females) they shall have two-thirds out of what he left and if there are brothers and sisters, then for a male is a share like share of two females. Thus Allah makes clear to you, lest you go astray, and Allah has knowledge of all things

The claimants on inheritance as per above three Ayahs are the following relatives of the deceased:

  1. Children
  2. Parents
  3. Spouses
  4. Siblings

Basic assumptions of inheritance calculations in this post are given below:

  1. Total amount of inheritance available for distribution is assumed to be 100 units i.e after will and payment of debts/liabilities.
  2.  Sum of the distributable shares should equal the total inherited amount. E.g if the inheritors of deceased are his children, parents, spouse and siblings, then the sum of all shares of share holders should equal to the total i.e 100. 

Share of children + share of parents + share of spouses + share of siblings = Total (100)

Above equation is the basic equation for inheritance calculation. We will substitute the values of each in the above equation.

Ratio of distribution of inheritance between male and female children:

4:11  يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ ۚ

Allah enjoins you with regards to your children’s (Inheritance). For the male, the example is portion of two females. If the women are more than two, their share is two-thirds of what he left; if only one, her share is a half.

The above statement defines the ratio between males and females shares in offspring’s as this ayat states male’s share as an example of females’ shares when females are 1 or more.

In case of upto two daughters: ratio of son to daughter share is    2:1         (1 / 0.5 = 2)

In case of more than two daughters: ratio of son to daughter is    1.5 : 1    ( 1 / (2/3) = 1.5)

Point to note here is that above statement is describing the ratio of inheritance between the male and female children e.g the expression in ayat 4:11, ‘if only one, her share is a half’ is referring to the ratio of son’s to daughter’s share, and not to half of total inheritance value.

There is a school of thought who considers above injunction of 1/2 (incase of 1 female) and 2/3 ( in case of more than 2 females), applicable to whole of inheritance, instead of considering it as a ratio between male and female children. 

However, with this line of thinking, several problem arise, as given below:

 1 – What is the injunction in case of exactly two females?

2.  Just after Allah enjoined the ratio between male and females then why He would fix 2/3rd portion of total inheritance for more than 2 females, instead of keeping it on basis of ratios just mentioned.

3. If 2/3 is a fixed portion of inheritance for more than 2 females instead of a ratio, then there will be certain cases where we will not able to distribute shares for example, when there are 3 daughters, 1 husband and mother and father. In this case three daughters will get 2/3, husband gets 1/4 and parents each get 1/6. There will be not enough to distribute if we consider it as fixed amount instead of a ratio.

An objection by some people is, why Allah discriminates in distribution of inheritance giving preference to males over females. The reason could be because in general males have more responsibilities in providing for household, than females.  However, if a particular family situation is different, e.g females carry more responsibility of the household expenditure, then extra provision for them can be provided in the will, which is to be carried out before distribution of shares.

Example 1:  (1 son and 1 daughter only)

Lets assume total inheritance =100. The total of shares of all inheritors should equal 100. Now, assume daughter’s share to be ‘x;, then son’s share becomes 2x, and the formula becomes as below :لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ

Total inheritance= Son’s share + Daughter’s share= 100
2x + x = 100
3x= 100
x= 100/3
Daugher’s share x= 33.33
Son’s share 2x = 2 x 33.33= 66.67

Example 2:  (One daughter only)

Lets assume total inheritance =100. First equation is, total share of inheritors should equal 100. Now, as one daughter is the only share holder other shareholder’s share will be 0, so daughters share will be 100.

Total inheritance= All other inheritors + Daughter’s share= 100
0 + Daughter’s share 100
x + 0 100
x= 100
Daugher’s share is = 100

Example 3:  (2 son and 3 daughter only)

The equation is total shares of all inheritors should equal 100. Now, assume daughter’s share is x, then son’s share becomes 1.5x, and the formula becomes as below: لِلذَّكَرِ مِثْلُ حَظِّ) (الْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ

Share of sons + share of daughters = 100

1.5x + 1.5x + x + x +x = 100

3x + 3x = 100

6x = 100

x = 100/6 = 16.67

Each daughter share = x = 16.67

Each son’s share = 1.5x =   25

Share of Parents:

….  وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ…..

For each of the parents, a sixth , if he (deceased) has son/child;

Example 4:   Father, 1 daughter, 1 son

Total inheritance 100. Lets assume daugher’s share to be ‘x’ , then son’s share will be 2x and Fathers share is 1/6th

 Total share of inheritors  = 100

Sons’ share + daughter’s share + Father’s share = 100

2x + x + 100/6  = 100

3x + 100/6 = 100

3x  = 100 – 100/6

3x = 83.33

x= 27.78

Daughter’s share = x = 27.78

Son’s share = 2x = 55.56

Fathers share= 100/6 = 16.67

Example 5:   Father, mother, 3 daughters, 3 sons

Lets assume total inheritance= 100, assume each daughter’s share to be ‘x’,   then each son’s share will be 1.5x,  Father’s share is 1/6th and Mother’s share is also 1/6th of inheritance

Total shares of inheritors  = 100

Sons’ share + daughters’ share + Father’s share+ Mother’s share = 100

1.5x + 1.5x +1.5x +x + x + x + 100/6 + 100/6 = 100

7.5x + 200/6 = 100

7.5 x = 100 – 200/6

7.5x = 66.67

x = 8.89

Each daughter’s share = 8.89

Each son’s share = 1.5x = 1.5 x 8.89 = 13.33

Father’s share = Mothers share = 16.67

4:11 …..  فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ   ….

if no son or daughter, and both parents are heirs, mother has a third;

Example 6:    Only Mother and father and no children

Mother’s share + Father’s share = 100

assume fathers share as x,

100/3 + x = 100

x = 100 – 100/3 = 66.67 = Father’s share

Mother’s share = 100/3 = 33.67

وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ4:12

Your share is a half in what your wives leave, if for them is no child….

Example 7:  husband and Father only, no kids

Assume total inheritance 100. Husband share is 1/2. There are two heirs only so the equation is:

Husband’s share + Father’s share = 100

100/2  + Father’s share = 100

Father’s share = 100 – 50 = 50

Husband’s share = 50

Ex 8: husband, father and mother only, no kids

Assume total inheritance 100. Husband’s share is 1/2. Mother’s share is 1/3 and assume father’s share to be x:

(فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ  )

Husband + Mother + Father’s share = 100

100/2 + 100/3 + x= 100

x= 100 – 100/2 – 100/3

Father’s share = 16.67

Mother;s share = 33.33

Husband’s share = 50

4:12  … فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ

Ex 9: One daugher 1 son, and husband

Assume x for the daughter, then son gets 2x and husband gets 1/4 of inheritance

x + 2x + 100/4 = 100

3x = 100 – 25

x = 25

Daughter’s share = 25, Son’s share = 50, Husband’s share = 25

Ex 10: One daughter and husband

Assume total amount =100. Assume x for daughter’s share, Husband’s share is 100/4.

x + 100/4 = 100

x = 75

Daughter’s share = 75, Husband’s share = 25

4:12 …. وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ

Ex 11: 1 wife, mother and father only no kids

Wife get 1/4 of inheritance, mother get 1/3 of inheritance as per 4:11, assume x for father

x + 100/3 + 100/4 = 100

x = 100- 33.33 – 25= 41.66

Mother gets 33.33, Father gets 41.66, wife gets 25

Ex 12: 1 wife and mother only no kids

Wife get 1/4 of inheritance as per 4:12, mother’s share was to be 1/3 when both parents were present as in Ayat 4:11, in this case as both parents are not there, therefore mother’s share is not fixed at 1/3 but is variable. Assume mother’s share = x

x +  100/4 = 100

x = 100 – 25= 75

Mother gets 75, wife gets 25

4:12  …  ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم

Ex 13: Two son’s two daughters and 2 wives

Assume x for the daughter’s share, then son gets 2x, both wives share in 1/8

2x + 4x + 100/8 = 100

6x = 87.50

x = 14.58

Each daughter’s share = 14.58, each son’s share = 29.16

Each wife’s share = 6.25

Example 14:  husband, mother, father, 2 sons and 3 daughters

Husband’s share is fixed at 1/4. Mothers and father’s each share is 1/6 (4:11). Assume x for the daughter’s share then sons share is 1.5x:

Husband + Mother + Father + Daughters + Sons = 100

100/4 + 100/6 + 100/6 + x +x +x + 1.5x + 1.5x = 100

6x  = 100 – 100/4 – 100/6 – 100/6

6x = 100 – 25 – 16.67 – 16.67

6x = 41.67

x= 6.94 = each daughter’s share,

Each son’s share = 1.5x = 10.41, Husband’s share = 25, Father and mothers share each = 16.67

Kalalah Cases:

Quran uses a word ‘Kalalah’ for inheritance distribution in certain cases. The word ‘Kalalah’ however is not well defined in dictionaries. Religious scholars have tried to guess the meanings of ‘Kalalah’ on the basis of two Ayas i.e 4:12 and 4:176. What they came up with the interpretation as ‘a person leaving behind no offsprings nor parents/grandparents’. The problem however remained with this interpretation is that the distribution of shares described in 4:12 and 4:176 both concern siblings however both Ayahs describe different distribution for siblings. The traditionalists found a way out of this predicament by assuming that one Ayat to be used for distribution of shares of real siblings and the other for calculating shares of uterine siblings. However this interpretation at best seems lame and arbitrary as Ayahs don’t mention this distinction.

As these three Ayahs which describe the distribution of shares of inheritance are based on pure mathematics, therefore I believe the correct interpretation of Kalalah will be that which satisfies both cases mathematically. One thing for sure is that ‘Kalalah’ case is the case of distribution of inheritance to the siblings. My understanding of differentiation of these two cases is as below:

First case i.e Ayat 4:12 describe a case in which a person specifically nominates his siblings to be given share in his inheritance while his children are also present. The basis of this assumption is the statement (in case a man or woman is inherited ‘Kalalah’) so it denotes not a normal case but a certain case in which siblings are nominated to be inherited by the deceased.

 Second case is described in Ayat 4:176 when siblings in any case get their share in inheritance. This is the case when there are no children of the deceased to share in inheritance.

4:12  إِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ ۚ فَإِن كَانُوا أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ

In case a man or woman is inherited by Kalalah, and for him is a brother or a sister, each one of the two gets a sixth; but if they are more than this, then all share in the third.

4:176  يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ ۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِن لَّمْ يَكُن لَّهَا وَلَدٌ ۚ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِن كَانُوا إِخْوَةً رِّجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۗ يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

They ask you (messenger) for a fatwa/advice. Say. Allah gives you fatwa/advice in Kalala. If a man dies for him there is no son, and  he has a sister then for her is half of what he left and he will inherit her if she does not have a son/child, and If they are two (females) they shall have two-thirds out of what he left and if there are brothers and sisters, then for a male is (a share) like share of two females. Thus Allah makes clear to you, lest you go astray, and Allah has knowledge of all things.

  • When there are no children then siblings inherit per ratio of males to females. (The brother becomes an inheritor only when there is no child  (وَهُوَ يَرِثُهَا إِن لَّمْ يَكُن لَّهَا وَلَد))
  • Sister share is half of male’s share in case of 1 sister only. When only one sister, ratio of brother:sister :: 2:1
  • If there are two sisters then their share ratio is 2/3 of male’s share. (brother to sister:: 1.5:1)
  • If mix of brothers and sisters then share of a males is like of share of 2 sisters. Shares of 2 sisters in this case is defined as  2/3 of male’s share. (male to female: 1.5:1). Therefore this ratio will be maintained for mix of brothers and sisters.

As the case with sons and daughters Ayat 4:11, the ratio of sister and brother’s shares are described here, not total inheritance values. This is obvious from orders in Quran otherwise, if they were fixed inheritance values other than ratios, then husband, no kids and 2 sisters would not be able to be distributed as husband gets 1/2 and 2 sisters would get 2/3rd.

Ex 15: Mother, Father,  1 sister 1 brother, no child

4:11  فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ ۚ فَإِن كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ..

If no child, and both parents are the heirs, the mother has a third; if the deceased Left brothers (siblings) the mother has a sixth

And as per  4:176 (إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِن لَّمْ يَكُن لَّهَا وَلَدٌ ۚ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ) in case there is no child and siblings are present then siblings will have distribution as per ratios of brother to sister of 2:1, except in case of 2 or more sisters, the ratio of brother to sister will be 1.5:1

Mother’s and Father’s share is 1/6th each.  Assume sister’s share x, then brother’s share is 2x

Mother +  Fathers  + Sister + Brother = 100

100/6 + 100/6 +  x + 2x = 100

3x = 100 – 200/6

Sister’s share x= 22.22
Brothers share 44.44
Mothers share 16.67
Father’s share 16.67

Ex 15a: Mother, Father,  2 sisters , no child

Mother’s and Father’s share is 1/6th each.

The 2 sister’s share of 2/3 ( فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ) is the ratio of brothers to sisters i.e if sister share is x, brother’s share will be 1.5x. As in this case there is no brother, we will assume each sister’s share is x. Then the equation can be written as follows:

Mother’s share + Father’s share + sister’s share + sister’s share = 100

100/6 + 100/6 + x + x = 100

2x = 100 – 200/6

x = 33.33, each sister’s share

Mother’s and father’s share = 16.66 each

Ex 16: Mother, 1 sister 1 brother, 2 daughters, 1 son (deceased nominated siblings in inheritance)

Since deceased nominates in this case siblings to be given share in inheritance, therefore they will be given shares in inheritance as per Ayat 4:12. Mothers share is 1/6th,  Each brother and sister share is 1/6 (إِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ ), assume x as daughter’s share, then son’s share is 2x:

Mother + Sister + Brother + Daughter + Son’s share = 100

100/6 + 100/6 + 100/6 + x + x + 2x = 100

4x = 100 – 300/6

4x = 50

x= 12.5

Sister’s share= 16.66

Brother’s share = 16.66

Mothers share= 16.66

Son’s share= 25

Each Daughter’s share = 12.5

Ex 17: Father, Mother, 2 brother, 2 sisters, 2 sons, 1 daughter

(deceased nominates siblings in inheritance)

Father and mother each has a share of 1/6. ( وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ)

2 brothers and 2 sisters share equally in 1/3 (وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ ۚ فَإِن كَانُوا أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ)

Assume share of daughter as x, then share of son is 2x

Father + Mother + Brothers + Sisters + Daughter + Sons’ share = 100

100/6 + 100/6 + 100/3 + x + 2x + 2x = 100

5x = 100 – 100/6 – 100/6 – 100/3

5x = 33.33

x = 6.67= Daughter’s share

Each son’s share = 13.33

Father and Mother’s each share= 16.66

Total share of 2 brothers and sisters = 33.33, each of them gets 8.33

Ex 18: 3 daughters, 2 sons, father,  mothers, 3 wives, 3 sisters, 2 brothers (deceased does not nominate siblings in inheritance)

Assume each daughter’s share= x, then each son’s share will be 1.5x, father and mother each gets 1/6th, 3 wives share in 1/8th. Sisters and brothers don’t get share because of children’s presence and deceased has not nominated siblings in inheritance. Three daughters will be x +x+x = 3x, two sons will be 1.5x +1.5x = 3x

3x + 3x + 100/6 + 100/6 + 100/8 = 100

6x = 100 – 100/6 – 100/6 – 100/8

6x = 54.17

x = 9.03

Each daughter’s share 9.03 27.08
Each son’s share 13.54 27.08
Fathers share 16.67 16.67
Mothers share 16.67 16.67
Each wife’s share 4.17 12.50

Ex 19: Mother, no children, 2 sisters no brother

Mother’s share is 1/6th,  sister’s share assume x, then two sisters’ share is 2x: ( 2/3rd for 2 sisters is the ratio, which will be applicable in case there are brother/brothers)

Mother + Sisters  = 100

100/6 + 2x = 100

2x = 100 – 100/6

2x = 83.33

x = 41.66 = share of each sister

Mother gets 16.66

Ex 20: Mother and father and no children, 2 sisters, 1 brother

Mother’s share is 1/6th, Father’s share 1/6 (per 4:11, Mother’s and father’s share were both 1/6 each when no children). For sister’s share assume x, then brothers share is 1.5x: ( 2/3rd for 2 sisters is the ratio, which will be applicable in case there is a mix of brothers and sisters)

Mother + Father + Sisters + brother’s share  = 100

100/6 + 100/6 + x +x + 1.5x + 1.5x = 100

5x= 66.66

x= 13.33, each sister gets 13.33, each brother gets 20, mother gets 16.66 and father’s share is 16.66.

The Orphans’ case:

Allah admonishes against eating orphans’ wealth in many places in Quran.  There are lot of Ayahs warning not to eat orphan’s wealth. It seems that some practices will always be going on in the society where people don’t give orphans their due share. Consider a case where a man dies, and leaves offspring. One of the his offspring may already have died leaving behind his own children. However, these children will not get any share in their grandfather’s inheritance as per traditional practice. A recommendation is to consider the already deceased son (who has orphans or widow) to be a share holder in grandfather’s inheritance. Then this share of the deceased son can be distributed further among his children and spouse according to Quranic injunctions.

4:2  وَآتُوا الْيَتَامَىٰ أَمْوَالَهُمْ ۖ وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ ۖ وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَىٰ أَمْوَالِكُمْ ۚ إِنَّهُ كَانَ حُوبًا كَبِيرًا

Give the orphans their wealth, do not substitute the bad things with (their) good ones; and do not eat their wealth by (by mixing it up) with your wealth; this is indeed a great sin.

4:10  إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا

Those who unjustly eat up the property of orphans, eat up a fire into their bellies. They will enter a blazing fire!

89:19 وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا  وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا

And you devour inheritance – all with greed and ye love wealth an intense love!

  • The Arabic word ‘Walad/( وَلَد) is translated as ‘Child’ in above post as the the Ayat 2:233 also implies the understanding of this word as child.