Part 5

Then Allah ends the chapter by mentioning the Resurrection and the call of the caller that indicates the souls returningto their bodies for Resurrection. This call will be from a near place that will be heard by all. Allah says,

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which means, "The Day when they will hear As-Saihah (shout, etc.) in truth." (Q4f, 50:42)

It will be the sign of Resurrection and standing in front of Allah. On the Day when the earth shail be clett from off them, as with plants. They will come out hastening forth. That will be a gathering, quite easy for Allah.

Then Allah, the Exalted said that He knows all the things that His enemies say about Him, and He will punish them for their words. He mentions His power and knowledge and that He will punish them.

He told His Messenger that he is not a tyrant over them and was not sent to force them to believe. He ordered him to warn by the Qur'an, he who fears Allah's Threat, The righteous will benefit from being wamed but those who do not believe in the Resurrection and neither fear His threat nor hope for His reward, will not benefit from being warned.

The Status of the People of Badr

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among whom is Ibn Al-Jawzy, ’ “By this statement it does not mean that their future sins are included, but what is meant is the past sins. That is to say, “I have forgiven every bad thing you did before.” He (Ibn Al-Jawzy) said, “and there are two things that prove that:

If it was supposed to mean future sins, the answer would have been: | will forgive you.

The second thing is that it would have been a sort of freedom to commit sins, and there is no reason for that.

The true meaning of this response is: | have forgiven your previous sins because of this battle. But it is a weak argument in two ways:

Firstly, because the statement, “Do whatever you like, for | have forgiven you,” includes future sins and not the past only. And the statement, “I have forgiven you,” does not necessarily mean, “I will forgive you” in order to include future sins, for the statement “I have forgiven” is a confirmation that there will be forgiveness in the future, just like the following statements in the Qur'an which means: “The event (the Hour or the punishment of the disbelievers and polytheists or the Islamic laws or commandments) ordained by Allah will come to pass), and that which means (and your Lord comes) and so on.

Secondly: the hadith itself replies to him, for the cause of it is the story of Hatib and his spying on the Prophet (peace be upon him), and that is a sin that was committed after the battle of

” Ibn Al-Jawzy: His full name is, ‘Abdur-Rahman bin ‘Aly bin Muhammad AlJawzy, Al-Qurashiy, Al-Bagdadiy, Abu Al-Faraj, the scholar of history and hadith of his time. He was born 508 A. H. and died (may Allah have mercy upon him) 598 A. H. adopted from Al-Bidayah wan-Nihayah (vol, 13\ p, 35).

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Allah knows best, but we think that this is a statement about people that Allah knew would not leave their religion, and that they would die in the state of Islam. He also knew that they might commit some sins like other people do, but He would not leave them to persist in them, but would make it easy for them to turn to Him with sincere repentance, seek His Forgiveness and do righteous deeds that wipe out the trace of their sins. And this would be specified for them only and not for others.

This is because their truthfulness has been provenand so they have been forgiven. It can also be that they were granted forgiveness because of these reasons, and it does not mean that they should stop performing religious duties, because of having been forgiven, and if that had happened without fulfilling orders, they would not have needed to pray or Fast or perform Pilgrimage or pay Zakat or do Jihad.

Just because someone is certain to be forgiven, it does not mean that repentence should be delayed. This point is mentioned in another hadith. Abu Hurairan (may Allah be pleased with him) narrated that, ‘I heard the Prophet (peace be upon him) saying, "If somebody commits a sin and then says, ‘O my Lord! | have sinned, please forgive me!’ And his Lord says, 'My slave knows that he has a Lord who forgives sins and punishes for it, | therefore have forgiven My slave (his sins).' Then he remains without committing any sin for a while and then again commits another sin and says, ‘O my Lord, | have committed another sin, please forgive me,’ and Allah says, 'My slave knows that he has a Lord who forgives sins and punishes for it, | therefore have forgiven My slave (his sin).

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This does not mean that the person is allowed to do forbidden things, but it means that as long as the person repenis, whenever he commits sins, Allah will forgive him.

And the reason this servant has been distinguished with this is because it is known that he does not insist on a sin, and that whenever he commits a sin he repents. It is just as certain for this servant as it is for the people of Badr, as well as anyone the Messenger of Allah (peace be upon him) gave the good news of entering Paradise or told him that his sins had been forgiven. It was not understood from him or any of the Companions that the person is free to commit sins and neglect religious duties. In fact these people were even busier in exerting more effort and feared more after they received the good news than before. This applies more to the ten people who were given the good news of entering Paradise. Abu Bakr, for instance was known to be even more cautious and he feared Allah a great deal. Likewise, ‘Umar believed that this good news is limited by its conditions, and so remained constant in piety until his death. Obviously, ‘Umar continued to avoid anything that was forbidden. None of them understood that they were given absolute permission to do whatever they wanted.

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A Precious Gem of Wisdom: The Interpretation of the Qur’anic Verse,

Allah, the Almighty says, 2S 483 oe UBS ES GIL SS Gol SS Le Gall ga >

which means: “He it is, Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it, etc.), So walk in the path thereof and eat of His provision, and to Him will be the Resurrection.” (Al-Mulk, 67:15)

Allah, Exalted be He, told us that He made the earth subservient for mankind to tread, dig, cultivate and build on. He did not make it difficult for people who need to do all these things in life. Allah, the Almighty also said that He made the earth like a bed, a resting place, a wide expanse, a fixed abode and a receptacle. And He also said that He has spread it, brought forth water from it, and pasture. He has fixed mountains on it, placed therein broad highways and roads. He caused rivers and springs of water to flow, and bestowed blessings upon it and predestinated its substance.

Among its blessings is that every kind of animal and their sustenance come from the earth Also when a seed is put into the earth, it brings it forth multiplied for the benefit of mankind. The earth also carries dirt on itself and brings forth from within itself the best of things and everything that benefits man. It hides all foul things and brings forth all that is sweet. Among its blessings, is that it covers the waste of people and brings forth food and drink for them. Therefore, it is the most perfect thing for bearing harm, and the most perfect thing for bringing about benefit. Nothing that comes out of the earth is better than the earth itself. What is meant here is that Allan, the Almighty

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made the earth for us like a docile camel that allows itself to be ridden by anyone. The Arabic word "Manakibha' means its paths, and is the best expression to convey the meaning of subservience concerning roads and pathways. The walker treads on its paths, which is its highest point. That is why the word "Manakib" has been explained as the shoulders of a human being. They said, “That means that walking on its plains is easier.” Another group said, “The word "Manakib" means, sides and areas, as well as_ the sides of man. What is meant is that "Manakib" means, the raised parts of the earth, and the surface that the animal walks on is the highest part of the earth, for the outside of the ball is its surface, and walking takes place on its surface. That is why it is a good expression to use the word, "Dhaldl which means, subservient.

Then He ordained that mankind should eat from His Provision, which He provided. He subjugated it for them, leveled it and made ways and roads in it which people walk on. He also provided their provision in it. And He mentioned the preparation of residence for benefit and moving around it; back and forth, and eating from that which is provided for the resident. Then He warned mankind by saying the following verse, "/laihi AnNushdr' to mean that we are not destined to stay in this abode forever, but we have simply entered it as a passer by. Therefore, we should not take it as a real homeland and a permanent abode, as the only reason for us entering _ it is to provide ourselves with provision for the Hereafter. The verse indicates Allah’s Lordship and Oneness, His Power, Wisdom, Mercy, the remembrance of His Favors and His Kindness. It also contains a warning not to rely on this present life and take it as one’s permanent homeland and abode, but rather, we should speed up and move toward His Paradise. Therefore, this verse speaks about His Knowledge, His Oneness, the remembrance of His Favors, the desire to return to Him, the preparation to meet Him, the coming to Him, the knowledge that Allah, the Almighty will roll up this world as if it had not