The Debate Between Ibrahim Al-Khalil and King Nimrod

The king who disputed with Ibrahim was King Nimrod, son of Canaan, son of Kush, son of Sam, son of Noah, as Mujahid stated. It was also said that he was Nimrod, son of Falikh, son of `Abir, son of Shalikh, son of Arfakhshand, son of Sam, son of Noah. Mujahid said, "The kings who ruled the eastern and western parts of the world are four, two believers and two disbelievers. As for the two believing kings, they were Sulayman bin Dawud and Dhul-Qarnayn. As for the two disbelieving kings, they were Nimrod and Nebuchadnezzar.'' Allah knows best.


Allah said,


﴿أَلَمْ تَرَ﴾


(Have you not looked) meaning, "With your heart, O Muhammad!''


﴿إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ﴾


(at him who disputed with Ibrahim about his Lord) meaning, about the existence of Allah. Nimrod denied the existence of a god other than himself, as he claimed, just as Fir`awn said later to his people,


﴿مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى﴾

(I know not that you have a god other than me) ﴿28:38﴾.


What made Nimrod commit this transgression, utter disbelief and arrant rebellion was his tyranny and the fact that he ruled for a long time. This is why the Ayah continued,


﴿أَنْ آتَـهُ اللَّهُ الْمُلْكَ﴾


(Because Allah had given him the kingdom. )


It appears that Nimrod asked Ibrahim to produce proof that Allah exists. Ibrahim replied,


﴿رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ﴾

(My Lord is He Who gives life and causes death) meaning, "The proof of Allah's existence is the creations that exist after they were nothing and perish after they had existed. This only proves the existence of the Creator, Who does what He wills, for these things could not have occurred on their own without a Creator who created them, and He is the Lord that I call to for worship, Alone without a partner.''


This is when Nimrod said,


﴿أَنَا أُحْىِ وَأُمِيتُ﴾


(I give life and cause death.)


Qatadah, Muhammad bin Ishaq and As-Suddi said that he meant, "Two men who deserved execution were to be brought before me, and I would command that one of them be killed, and he would be killed. I would command that the second man be pardoned, and he would be pardoned. This is how I bring life and death.'' However, it appears that since Nimrod did not deny the existence of a Creator, his statement did not mean what Qatadah said it meant. This explanation does not provide an answer to what Ibrahim said. Nimrod arrogantly and defiantly claimed that he was the creator and pretended that it was he who brings life and death. Later on, Fir`awn imitated him and announced,


﴿مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى﴾


(I know not that you have a god other than me) ﴿28: 38﴾.


This is why Ibrahim said to Nimrod,


﴿فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ﴾


(Verily, Allah brings the sun from the east; then bring it you from the west.)


This Ayah means, "You claim that it is you who brings life and death. He who brings life and death controls the existence and creates whatever is in it, including controlling its planets and their movements. For instance, the sun rises everyday from the east. Therefore, if you were god, as you claimed, bringing life and death, then bring the sun from the west.'' Since the king was aware of his weakness, inadequacy and that he was not able to reply to Ibrahim's request, he was idle, silent and unable to comment. Therefore, the proof was established against him. Allah said,


﴿وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ﴾

(And Allah guides not the people, who are wrongdoers) meaning, Allah deprives the unjust people of any valid proof or argument. Furthermore, their false proof and arguments are annulled by their Lord, and they have earned His anger and will suffer severe torment.


The meaning that we provided is better than the meaning that some philosophers offered, claiming that Ibrahim used the second argument because it was clearer than the first one. Rather, our explanation asserts that Ibrahim refuted both claims of Nimrod, all praise is due to Allah.


As-Suddi stated that the debate between Ibrahim and Nimrod occurred after Ibrahim was thrown in the fire, for Ibrahim did not meet the king before that day.


﴿أَوْ كَالَّذِى مَرَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْىِ هَـذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِاْئَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِاْئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِ وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴾

(259. Or like the one who passed by a town in ruin up to its roofs. He said: "How will Allah ever bring it to life after its death'' So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)'' He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.'' He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.'' When this was clearly shown to him, he said, "I know (now) that Allah is able to do all things.'')

The Story of `Uzayr

Allah's statement,


﴿أَلَمْ تَرَ إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ﴾


(Have you not looked at him who disputed with Ibrahim about his Lord) means, "Have you seen anyone like the person who disputed with Ibrahim about his Lord'' Then, Allah connected the Ayah,


﴿أَوْ كَالَّذِى مَرَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا﴾


(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or'.


Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah ﴿2:259﴾ meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.


Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.


﴿وَهِىَ خَاوِيَةٌ﴾


(in ruin) means, it became empty of people. Allah's statement,


﴿عَلَى عُرُوشِهَا﴾


(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,


﴿أَنَّى يُحْىِ هَـذِهِ اللَّهُ بَعْدَ مَوْتِهَا﴾


(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,


﴿فَأَمَاتَهُ اللَّهُ مِاْئَةَ عَامٍ ثُمَّ بَعَثَهُ﴾


(So Allah caused him to die for a hundred years, then raised him up (again).)


The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,


﴿كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ﴾


("How long did you remain (dead)'' He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.'')


The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,


﴿أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِاْئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ﴾


("Or part of a day. '' He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.'')


He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.


﴿وَانظُرْ إِلَى حِمَارِكَ﴾


(And look at your donkey!), "How Allah brings it back to life while you are watching.''


﴿وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِ﴾


(And thus We have made of you a sign for the people) that Resurrection occurs.


﴿وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا﴾


(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah,


﴿كَيْفَ نُنشِزُهَا﴾


(how We Nunshizuha.) Al-Hakim said; "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.'' The Ayah was also read,


(نُنْشِرُهَا)


"Nunshiruha'' meaning, bring them back to life, as Mujahid stated.


﴿ثُمَّ نَكْسُوهَا لَحْمًا﴾


(And clothe them with flesh. )


As-Suddi said, " `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys' nostrils, and the donkey started to bray by Allah's leave.'' All this occurred while `Uzayr was watching, and this is when he proclaimed,


﴿قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾


(He said, "I know (now) that Allah is able to do all things,'') meaning, "I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.''


﴿وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ ﴾


(260. And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.'' He (Allah) said: "Do you not believe'' He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.'' He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.'')

The Khalil Supplicates to Allah to Show Him How He Resurrects the Dead

The scholars said that there are reasons behind this request by Ibrahim. For instance, when Ibrahim said to Nimrod,


﴿رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ﴾


e(My Lord (Allah) is He Who gives life and causes death,) he wanted to solidify his knowledge about resurrection by actually witnessing it with his eyes. Prophet Ibrahim said,


﴿رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى﴾


("My Lord! Show me how You give life to the dead.'' He (Allah) said: "Do you not believe'' He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.'')


Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,


«نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ


﴿رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى﴾


(We are more liable to be in doubt than Ibrahim when he said, "My Lord! Show me how You give life to the dead.'' Allah said, "Don't you believe'' Ibrahim said, "Yes (I believe), but (I ask) in order to be stronger in faith.'')


The Prophet's statement in the Hadith means, "We are more liable to seek certainty.''

The Answer to Al-Khalil's Request


Allah said,


﴿قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ﴾


(He said: "Take four birds, then cause them to incline towards you.'')


Scholars of Tafsir disagreed over the type of birds mentioned here, although this matter in not relevant due to the fact that the Qur'an did not mention it. Allah's statement,


﴿فَصُرْهُنَّ إِلَيْكَ﴾


(cause them to incline towards you) means, cut them to pieces. This is the explanation of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi. Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together. He then placed parts of these mixed pieces on four or seven hills. Ibn `Abbas said, "Ibrahim kept the heads of these birds in his hand. Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive. Each bird came to collect its head from Ibrahim's hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah's leave and power. '' This is why Allah said,


﴿وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾


(And know that Allah is All-Mighty, All-Wise) and no one can overwhelm or resist Him. Whatever Allah wills, occurs without hindrance, because He is the All-Mighty, Supreme above all things, and He is Wise in His statements, actions, legislation and decrees.


`Abdur-Razzaq recorded that Ma`mar said that Ayyub said that Ibn `Abbas commented on what Ibrahim said,


﴿وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى﴾


(but to be stronger in Faith), "To me, there is no Ayah in the Qur'an that brings more hope than this Ayah.'' Ibn Abi Hatim recorded that Muhammad bin Al-Munkadir said that `Abdullah bin `Abbas met `Abdullah bin `Amr bin Al-`As and said to him, "Which Ayah in the Qur'an carries more hope for you'' Ibn `Amr said,


﴿قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ﴾


(Say: "O `Ibadi (My servants) who have transgressed against themselves (by committing evil deeds and sins)! Despair not.) ﴿39:53﴾.


Ibn `Abbas said, "But I say that it is Allah's statement,


﴿وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى﴾


(And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.'' He (Allah) said: "Do you not believe'' He (Ibrahim) said: "Yes (I believe)...)


Allah accepted Ibrahim's affirmation when he merely said, `Yes.' This Ayah refers to the doubts that attack the heart and the thoughts that Shaytan inspires.'' Al-Hakim also recorded this in Al-Mustadrak and said; "Its chain is Sahih but they did not record it.''


﴿مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّاْئَةُ حَبَّةٍ وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ وَاللَّهُ وَسِعٌ عَلِيمٌ ﴾


(261. The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.)

Rewards of Spending in Allah's Cause

This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said,


﴿مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ﴾


(The parable of those who spend their wealth in the way of Allah...)


Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience.'' Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth.'' The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land. The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said,


«لَتَأْتِيَنَّ يَوْمَ الْقِيَامَةِ بِسَبْعِمِائَةِ نَاقَةٍ مَخْطُومَة»


(On the Day of Resurrection, you will have seven hundred camels with their bridles.)


Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger said,


«لَكَ بِهَا يَوْمَ الْقِيَامَةِ سَبْعُمِائَةِ نَاقَة»


(You will earn seven hundred camels as reward for it on the Day of Resurrection. )


Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,


«كُلُّ عَمَلِ ابْنِ آدَمَ يُضَاعَفُ، الْحَسَنَةُ بِعَشَرِ أَمْثَالِهَا، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلى مَا شَاءَ اللهُ، يَقُولُ اللهُ: إِلَّا الصَّوْمَ فَإِنَّهُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ طَعَامَهُ وَشَهْوَتَهُ مِنْ أَجْلِي، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ عِنْدَ فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ، الصَّوْمُ جُنَّةٌ، الصَّومُ جُنَّة»

(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.'' The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith.


Allah's statement,


﴿وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ﴾


(Allah gives manifold increase to whom He wills) is according to the person's sincerity in his deeds.


﴿وَاللَّهُ وَسِعٌ عَلِيمٌ﴾


(And Allah is All-Sufficient for His creatures' needs, All-Knower) meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.


﴿الَّذِينَ يُنفِقُونَ أَمْولَهُمْ فِى سَبِيلِ اللَّهِ ثُمَّ لاَ يُتْبِعُونَ مَآ أَنْفَقُواْ مَنّا وَلا أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مّن صَدَقَةٍ يَتْبَعُهَآ أَذًى وَاللَّهُ غَنِىٌّ حَلِيمٌ يأَيُّهَا الَّذِينَ ءامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنّ وَالاْذَى كَالَّذِى يُنفِقُ مَالَهُ رِئَآء النَّاسِ وَلاَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاْخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لاَّ يَقْدِرُونَ عَلَى شَىْء مّمَّا كَسَبُواْ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الْكَـفِرِينَ﴾


(262. Those who spend their wealth in the cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.) (263. Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (free of all needs) and He is Most Forbearing.) (264. O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.)

To Remind About Charity Given is Forbidden

Allah praises those who spend from their money in His cause, and then refrain from reminding those who received the charity of that fact, whether these hints take the form of words or actions.


Allah's statement,


﴿وَلاَ أَذًى﴾


(or with injury), indicates that they do not cause harm to those whom they gave the charity to, for this harm will only annul the charity. Allah next promised them the best rewards for this good deed,


﴿لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ﴾


(their reward is with their Lord), indicating that Allah Himself will reward them for these righteous actions. Further,


﴿وَلاَ خَوْفٌ عَلَيْهِمْ﴾


(On them shall be no fear) regarding the horrors of the Day of Resurrection,


﴿وَلاَ هُمْ يَحْزَنُونَ﴾


(nor shall they grieve) regarding the offspring that they leave behind and the adornment and delights of this world. They will not feel sorry for this, because they will acquire what is far better for them.


Allah then said,


﴿قَوْلٌ مَّعْرُوفٌ﴾

(Kind words) meaning, compassionate words and a supplication for Muslims,


﴿وَمَغْفِرَةٌ﴾


(and forgiving) meaning, forgiving an injustice that took the form of actions or words,


﴿خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى﴾


(are better than Sadaqah (charity) followed by injury.)


﴿وَاللَّهُ غَنِىٌّ﴾


(And Allah is Rich) not needing His creation,


﴿حَلِيمٌ﴾


(Most Forbearing) forgives, releases and pardons them.


There are several Hadiths that prohibit reminding people of acts of charity. For instance, Muslim recorded that Abu Dharr said that the Messenger of Allah said,


«ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِم، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: الْمَنَّانُ بِمَا أَعْطَى، وَالْمُسْبِلُ إِزَارَهُ، وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِب»

(Three persons whom Allah shall neither speak to on the Day of Resurrection nor look at nor purify, and they shall receive a painful torment: he who reminds (the people) of what he gives away, he who lengthens his clothes below the ankles and he who swears an oath while lying, to sell his merchandise.)


This is why Allah said,


﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنِّ وَالاٌّذَى﴾


(O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury) stating that the charity will be rendered in vain if it is followed by harm or reminders. In this case, the reward of giving away charity is not sufficient enough to nullify the harm and reminders. Allah then said,


﴿كَالَّذِى يُنفِقُ مَالَهُ رِئَآءَ النَّاسِ﴾


(like him who spends his wealth to be seen of men) meaning, "Do not nullify your acts of charity by following them with reminders and harm, just like the charity of those who give it to show off to people.'' The boasting person pretends to give away charity for Allah's sake, but in reality seeks to gain people's praise and the reputation of being kind or generous, or other material gains of this life. All the while, he does not think about Allah or gaining His pleasure and generous rewards, and this is why Allah said,


﴿وَلاَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ﴾


(and he does not believe in Allah, nor in the Last Day.)


Allah next set the example of whoever gives charity to show off. Ad-Dahhak commented that the example fits one who follows his acts of charity with reminders or harm. Allah said,


﴿فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ﴾


(His likeness is the likeness of Safwan) where Safwan, from is Safwanah, meaning `the smooth rocks,'


﴿عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ﴾


(on which is little dust; on it falls a Wabil) meaning, heavy rain,


﴿فَتَرَكَهُ صَلْدًا﴾


(which leaves it bare.) This Ayah means that heavy rain left the Safwan completely barren of dust. Such is the case with Allah's action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust. So Allah said,


﴿لاَّ يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الْكَـفِرِينَ﴾


(They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.)


﴿وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَأَتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴾


(265. And the parable of those who spend their wealth seeking Allah's pleasure while they in their own selves are sure and certain that Allah will reward them (for their spending in His cause), is that of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer (knows well) of what you do.) This is the example of the believers who give away charity seeking only Allah's pleasure,


﴿وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ﴾


(while they in their own selves are sure and certain) meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards. Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah said,


«مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا»


(Whoever fasts Ramadan with faith and expectation...) meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it.


Allah's statement,


﴿كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ﴾


(is that of a garden on a Rabwah) means, the example of a garden on `a height above the ground', as the majority of scholars have stated. Ibn `Abbas and Ad-Dahhak added that it also has flowing rivers.


Allah's statement,


﴿أَصَابَهَا وَابِلٌ﴾


(Wabil falls on it) means, heavy rain as we stated, So it produces its,


﴿أُكُلُهَا﴾


(yield of harvest) meaning, fruits or produce,


﴿ضِعْفَيْنِ﴾


(doubles), as compared to other gardens.


﴿فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ﴾


(And if it does not receive Wabil, a Tall suffices it.)


Ad-Dahhak said that the `Tall' is light rain. The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next,


﴿وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ﴾


(And Allah is All-Seer of what you do) meaning, none of His servants' deeds ever escapes His perfect watch.


﴿أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ﴾


(266. Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt Thus does Allah make clear His Ayat to you that you may give thought.)

The Example of Evil Deeds Nullifying Good Deeds

Al-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah, "According to your opinion, about whom was this Ayah revealed,


﴿أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ﴾


(Would any of you wish to have a garden with date palms and vines...).''


They said, "Allah knows best.'' `Umar became angry and said, "Say we know or we do not know.'' Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it.'' `Umar said, "O my nephew! Say your opinion and do not belittle yourself.'' Ibn `Abbas said, "This is an example set for a deed.'' `Umar said, "What type of deed'' Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works.''


This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said,


﴿وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ﴾


(while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind,


﴿فِيهِ نَارٌ فَاحْتَرَقَتْ﴾


(that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like


Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said,


﴿أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ﴾


(Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.)


But he lost all this in his old age,


﴿وَأَصَابَهُ الْكِبَرُ﴾


(while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak.''


In his Mustadrak, Al-Hakim recorded that the Messenger of Allah used to say in his supplication,


«اللَّهُمَّ اجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَ عِنْدَ كِبَرِ سِنِّي وَانْقِضَاءِ عُمُرِي»


(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.)


This is why Allah said,


﴿كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَ﴾


(Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said,


﴿وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ ﴾


(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) ﴿29:43﴾.


﴿يأَيُّهَا الَّذِينَ ءامَنُواْ أَنفِقُواْ مِن طَيّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مّنَ الاْرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ إِلا أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآء وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مّنْهُ وَفَضْلاً وَاللَّهُ وسِعٌ عَلِيمٌ﴾


﴿يُؤْتِى الْحِكْمَةَ مَن يَشَآءُ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إ&