“If A Sinful Person Brings You a News, Investigate…”
(Part /Juz – 26 from Surah Al-Ahqaf to Surah Adh-Dhariyat, Ayah 30) 

By: Mufti Jaseemuddin Qasmi
Coordinator Online Darul Ifta& Lecturer at MMERC, Mumbai

﷽

Surah Al-Ahqaf

Worshipping Deities is the Greatest Sin
Part – 26 of the Qur’an begins with Surah Al-Ahqaf. This is a Makki surah consisting of 35 ayahs. Like many other Makki surahs, it presents the fundamental beliefs of Islam—the Oneness of Allah (Tawhid), Prophethood (Risalah), and the Hereafter (Akhirah)—supported by clear arguments and evidence.

In ayah 5, Allah Almighty says: “And who is more astray than he who invokes besides Allah, those who will not respond to him until the Day of Resurrection, and they are unaware of their call.”

Ayah 13 states, “Indeed, those who have said, “Our Lord is Allah,” and then remained steadfast – there will be no fear for them, nor will they grieve.”

Remaining steadfast includes not only holding firmly to the true faith until one’s final breath but also living one’s life in accordance with what the faith demands.

Serving Non-Muslim Parents, and the Minimum Duration of Pregnancy
At times, some people would embrace Islam while their parents would not accept faith. In such circumstances, they faced the question of how they should treat their non-Muslim parents. Ayah 15 of Surah Al-Ahqaf teaches that parents have a great right over a person because of the immense favors they have bestowed upon them. Therefore, in matters of general conduct and worldly dealings, one should treat them with kindness and respect. However, he should neither follow them in matters of the belief against Islam nor obey them in any sinful act, as it was also mentioned earlier in Surah Al-Ankabut.

This ayah states that the combined period of pregnancy and suckling a baby is thirty months. From this, it is also understood that the shortest period of pregnancy in which the birth of a living child is possible is six months. Therefore, if a woman gives birth to a child in less than six months after her marriage, the child’s lineage will not be attributed to her husband. The ayah indicates that the maximum period for breastfeeding is two years. Based on other some evidences, Imam Abu Hanifah held the view that the maximum period of breastfeeding is two and a half years.

A Group of Jinn Were Deeply Moved After Listening to the Qur’an
In ayah 21, the people of ʿĀd are mentioned. The region where this nation lived was covered with numerous sand dunes, which are called Aḥqāf in Arabic. It is because of this that the sūrah has been named Sūrah Al-Aḥqāf.

In ayah 29, Allah Almighty, says: “And when We sent a number of jinns towards you (O Prophet Mohammed), listening attentively to the Qur’an; so when they presented themselves there, they said to each other, “Listen quietly!” and when the recitation finished, they turned back to their people, giving them warning.”

Allah Almighty appointed the Prophet Muhammad (saws) as a messenger not only for human beings but also for the jinn. The incident referred to in this ayah took place when the Prophet (saws) was returning to Makkah after his journey to Ta’if, where he had conveyed the message of Islam and endured great hardship at the hands of its people.

On the way, he stopped at a place called Nakhlah. During the Fajr prayer, he began reciting the Qur’an. At that time, a group of jinn happened to pass by. When they heard the recitation, they stopped to listen attentively and urged one another to remain silent so that they could hear it properly.

The powerful and moving words of the Qur’an, recited by the Prophet (saws) at dawn, had such a profound impact on the jinn that they returned to their people as preachers of Islam. Later, several delegations of jinn came to the Prophet (saws) on different occasions. He fulfilled the duty of teaching guiding them to the right path, and on some of these nighttime meetings, Sayyiduna Abdullah ibn Mas’ud (raz) accompanied him.

Further details regarding the acceptance of Islam by the jinn will be mentioned in Surah al-Jinn.

﷽

Surah Muhammad

Purpose of Jihad is to Prevent Oppression and Corruption
From here begins Surah Muhammad. It is a Madani Surah consisting of 38 ayahs. It was revealed after the Battle of Badr, at a time when the pagan Arabs were making every effort to crush the emerging Islamic state in Madinah and were preparing for military attacks against it. Therefore, this Surah primarily discusses the rulings and virtues of Jihad. It also condemns the hypocrites (Munafiqeen) and explains the rulings regarding prisoners of war captured during battle.

One of the purposes of Jihad is to establish justice in the world and to put an end to the oppression and corruption spread through un-Islamic systems of governance. In ayah 22, Allah Almighty states that if you turn away from Jihad, corruption will spread throughout the land, and turning away from Allah’s commands will result in widespread injustice and oppression. One sign of this moral decline is the violation of the rights of relatives and the breaking of family ties.

In ayah 33, Allah commands the believers not to make their deeds vain by disobeying Allah and His Messenger. Based on this ayah, the jurists (fuqaha) have stated that once a person begins a voluntary act of worship (nafl), it is not permissible to abandon it without a valid reason. If it is deliberately broken, its makeup (qada’) becomes obligatory.

In ayah 35, Allah Almighty says: “So do not weaken and call for peace, and you shall be the dominant; and Allah is with you and will never waste your deeds.”

The meaning of the ayah is that Muslims should not invite the enemy to make peace out of fear or cowardice. However, this does not mean that making peace is always prohibited. In fact, Allah says elsewhere in Surah Al-Anfal, ayah 61: “And if they incline toward peace, then incline toward it as well…”

Thus, if a peace agreement is not sought out of weakness or fear but because it serves a legitimate interest and is required by wisdom, then concluding such a peace treaty is permissible.

﷽

Surah Al-Fath

The Treaty of Hudaybiyyah
From here begins Surah Al-Fath. It is a Madinan surah consisting of 29 ayahs. This surah was revealed on the occasion of the Treaty of Hudaybiyyah, the background of which is briefly as follows:

In the sixth year after the Hijrah, the Prophet (saws) intended to perform ‘Umrah together with his Companions. He had also seen a dream in which he and his Companions were entering Al-Masjid al-Haram. Accordingly, he set out for Makkah with 1,400 Companions.

When they approached Makkah, the Prophet (saws) got to know that the Quraish had assembled a large force with the intention of preventing the Muslims from entering the city. Upon receiving this information, he halted the advance and camped at Hudaybiyyah, a place situated around 20–25 km away from central Makkah(now known as Al-Shumaysi).

From there, the Prophet (saws) sent Sayyiduna ‘Uthman (ra) as his envoy to Makkah to inform its leaders that the Muslims had come solely to perform ‘Umrah and would return peacefully after completing it.

Shortly after ‘Uthman (ra) entered Makkah, a rumor spread that he had been killed by the Quraish. At this critical moment, the Prophet (saws) gathered his Companions and took a pledge from them—placing their hands in his—that if the Quraish attacked the Muslims, they would stand firm and sacrifice their lives in defense of Islam. This pledge later was known as Bay’at al-Ridwan.

Thereafter, through a chief of the Khuza’ah tribe, the Prophet (saws) conveyed to the Quraish that if they wished to conclude a ceasefire for a fixed period, he was ready to do so. In response, several envoys came from Makkah, and eventually a peace treaty was drafted.

According to the terms of the agreement, the Muslims and the Quraish pledged that neither side would engage in warfare against the other for a period of ten years. This historic agreement is known as the Treaty of Hudaybiyyah.

The Quraish also insisted on one particularly difficult condition in the treaty: if any resident of Makkah embraced Islam and migrated to Madinah, the Muslims would have to return him to Makkah. However, if anyone left Madinah and went over to Makkah, the Quraish would not be required to return him to the Muslims. This condition was extremely painful for the Muslims, and many of them wished to reject such terms and fight a decisive war against the Quraish instead.

However, it was the will of Allah that this treaty should ultimately lead to the downfall of the Quraish’s power. Therefore, in obedience to Allah’s command, the Prophet (saws) accepted their conditions.

Events unfolded exactly as Allah had decreed. Within two years, the Quraish themselves violated the Treaty of Hudaybiyyah. The Prophet (saws) then sent them a message, giving them the choice either to make amends for the breach or to declare the treaty terminated. Out of arrogance, the Quraish refused both options. Consequently, the Prophet (saws) informed them that the treaty between the two parties had come to an end.

Thereafter, in the eighth year after the Hijrah, the Prophet (saws) marched towards Makkah with an army of ten thousand Companions. By then, the arrogance of the Quraish had been shattered. The Prophet (saws) entered Makkah as its conqueror with scarcely any bloodshed, and the people of Quraish peacefully surrendered the city to him.

Surah al-Fatḥ refers to a number of the significant events associated with the Treaty of Hudaybiyyah.

Ayah 21 of Surah Al-Fath gives the glad tidings of the forthcoming victory in the Battle of Hunayn.

Ayah 24 indicates to another significant incident that took place during the negotiations for the Treaty of Hudaybiyyah. While Sayyiduna ‘Uthman (ra) was in Makkah conveying the Prophet’s (saws) message of peace to the leaders of the Quraysh, the Makkan disbelievers secretly dispatched fifty men with the intention of launching a surprise attack on the Prophet (saws) and assassinating him. However, Allah enabled the Muslims to capture all of them before they could carry out their plot.

Meanwhile, when the Quraish learned of the capture of these men, they detained Sayyiduna ‘Uthman (ra) and his companions. Had the Muslims executed the fifty captives, the Quraish would almost certainly have retaliated by killing Sayyiduna ‘Uthman (ra) and his companions, which would have ignited a full-scale war.

In His wisdom, Allah inspired the Muslims not to put the captives to death. At the same time, He cast awe and fear of the Muslims into the hearts of the Quraish, preventing them from inflicting any harm upon Sayyiduna ‘Uthman (ra).

Thus, by the grace of Allah, a potentially devastating conflict was avoided.

﷽

Surah Al-Hujurat
Surah Al-Hujurat begins here. This is a Madinah Surah which consists of 18 ayahs. The Surah revolves around two central themes:

1. Believers must have an attitude of utmost respect toward the Prophet Muhammad (saws).
2. It lays down essential moral and social principles that are essential for living together in a society with love, brotherhood, and mutual respect.

Prophet’s (saws) Guidance about Etiquette of Gatherings
The first ayah of this surah says: “O you who have believed, do not advance ahead of Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing.”

The opening five ayahs of this Surah were revealed on a particular occasion. Delegations from various Arab tribes would frequently visit the Prophet (saws), and he would appoint one of their members as the leader of the tribe for the future.

On one such occasion, a delegation from the tribe of Banu Tamim came to the Prophet (saws). Before he had appointed anyone as their leader, Abu Bakr (ra) and Umar (ra) began discussing, in the Prophet’s presence, who should be appointed. Abu Bakr (ra) suggested one person, while Umar (ra) proposed another. As each of them supported his own opinion, the discussion gradually took on the form of a debate, and their voices grew laud.

At this point, the first three ayahs of this Surah were revealed. The first ayah teaches that in matters whose decision rests with the Prophet (saws), and regarding which he has not sought anyone’s opinion, it is contrary to proper etiquette to form an opinion earlier and then insist upon it or argue about it in his presence.

The second and third ayahs further instruct the believers not to raise their voices above the voice of the Prophet (saws) while sitting in his gathering.

These are noble principles of etiquette that every Muslim should observe throughout life whenever interacting with, living with, or dealing with elders and those who deserve respect.

Do Not Rely on Information without Verification
Ayah 6 instructs the believers not to react to any news brought by a sinful person without verifying its authenticity first. Allah says:

 “If a sinful person brings you a news, investigate, lest you harm a people out of ignorance, and then become regretful over what you have done.”

This ayah specifically addresses the case of information conveyed by afāsiq a sinful or openly disobedient person, emphasizing that such news should not be accepted without proper investigation.

If this is the ruling regarding the report of a sinful person, then the need for even greater caution becomes clear when the source is openly immoral, a disbeliever, or even an enemy of Islam, as is the case with many of today’s news medias. In such situations, the importance of careful verification before believing the information or reacting to it becomes all the more obvious.

Uphold Justice for the Oppressed, and Avoid Suspicion and Backbiting
Ayah 9 instructs the believers to reconcile disputing parties, establish justice, and ensure that the oppressed people receive their rights from the oppressor.

In ayah 10, Allah says:

“All believers are but brothers, so make settlement between your two brothers, and fear Allah, so that you may be blessed with mercy.”

Ayah 11 strictly prohibits ridiculing others, calling people by offensive nicknames, and taunting or insulting them.

Ayah 12 forbids believers from harboring unfounded suspicions about others, searching for people’s faults, and engaging in backbiting. Allah says:

“O, you who believe, abstain from many of the suspicions. Some suspicions are sins. And do not spy or backbite one another. Does one of you like that he eats the flesh of his dead brother? …”

Ayah 13 lays down the great principle of equality: a person’s honor and nobility are not determined by his race, tribe, or place of origin; rather, the true criterion of superiority is taqwā the God-consciousness and piety.

Ayah 14 clarifies that merely admitting Islam with one’s tongue is not sufficient to be a true believer. Rather, it is essential to sincerely believe in Allah and His last Messenger (saws) and to wholeheartedly accept and submit to all of their commands.

﷽

Surah Qāf

From here begins Surah Qāf. It is a Makkan surah comprising 45 ayahs.

The central theme of this surah is the affirmation of the Hereafter. Among the fundamental tenets of Islam, belief in the Hereafter has great importance. It is this belief that instills in a person a profound sense of accountability in both word and deed. Once this belief is firmly rooted in the heart, it serves as a constant reminder that every action, whether big or small, will one day be brought before Allah Almighty, and every individual will be held accountable for it.

One of the distinctive features of Surah Qāf is that the Prophet (saws) frequently recited it during the Fajr and Jumu‘ah prayers.

Ayah 17 states that Allah Almighty has appointed two angels to record every person’s deeds—both good and bad. They remain constantly at the person’s right and left, recording everything he says and does.

Ayah 21 describes the scene on the Day of Resurrection: when people emerge from their graves and proceed toward the Plain of Gathering, two angels will accompany every individual. One angel will drive him onward to the place of assembly, while the other will bear witness to his deeds during the reckoning before Allah Almighty.

﷽

Surah Adh-Dhāriyāt

From here begins Surah Adh-Dhāriyāt. It is a Makkan surah comprising 60 ayahs.

Like the preceding surahs, its central theme is the exposition of the fundamental beliefs of Islam. In particular, it presents a vivid and eloquent description of the Hereafter, the delights of Paradise, the torments of Hell, and the tragic fate that befell the earlier nations who rejected the truth. These subjects are conveyed in an exceptionally powerful and persuasive style, inviting people to reflect, take heed, and strengthen their faith.