Alhassanain(p) Network for Heritage and Islamic Thought

Marriage, Divorce, Inheritance

Whom to marry & who is Mahram and Non-Mahram

Surah An- Nisa, 4:22-24

وَلاَ تَنكِحُواْ مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاء إِلاَّ مَا قَدْ سَلَفَ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاء سَبِيلاً

Wa laa tankihuu maa nakaha ’aabaaa-’ukum-minan-nisaaa-’i ’il-laa maa qad salaf: ’in-nahuu kaana fashishatanw-wa maqtaa, - wa saaa-’a sabii-laa.

22. And do not marry women whom your fathers have previously married - although what is past is past: this, verily, is a shameful deed, and a hateful thing, and an evil way.

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالاَتُكُمْ وَبَنَاتُ الأَخِ وَبَنَاتُ الأُخْتِ وَأُمَّهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُم بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ وَحَلاَئِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلاَبِكُمْ وَأَن تَجْمَعُواْ بَيْنَ الأُخْتَيْنِ إَلاَّ مَا قَدْ سَلَفَ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

Hur-rimat ‘alaykum ’um-mahaa-tukum wa banaa-tukum wa ’akhawas-tukum wa ‘am-maa-tukum wa khaalaa-tukum wa banaatul -’akhi wa banaatul-’ukhti wa ’um-ma-haatukumul-laatiii ’arza - nakum wa ’akhawaa-tukum-minar-razaa-’ati wa ’um-ma-haatu nisaaa-’ikum wa rabaaa-’ibukumul-laatii fii hujuurikum - min-nisaaa-’ikumul-laatii dakhaltum-bihinn, - fa’il-lam takuunuu dakhaltum bihin-na falaa junaaha ‘alaykum; - wa halaaa-’ilu ’abnaaa-’ikumul-laziina min ’aslaa-bikum wa ’an-tajma-’uu baynal-’ukhtayni ’il-laa maa qad salaf; ’in-nallaaha kaana Ghafuurar Rahiimaa.

23. Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts paternal and maternal, and a brother’s daughters, and a sister’s daughters; and your milk-mothers, and your milk-sisters; and the mother of your wives; and your step-daughters who are your foster-children - born of your wives with whom you have consummated your marriage; but if you have not consummated your marriage, you will incur no sin (by marrying their daughters); and (forbidden to you are) the spouses of the sons who have sprung from your loins; and (you are forbidden) to have two sisters (as your wives) at one and the same time - but what is past is past: for, behold, God is indeed much forgiving, a dispenser of grace.

وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ كِتَابَ اللّهِ عَلَيْكُمْ وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللّهَ كَانَ عَلِيمًا حَكِيمًا

Wal-Muhsanaatu minan nisaaa-’i ’il-laa maa malakat-ay-maanukum. Kitaabal-laahi ’alaykum. Wa ’uhil-lalakum-maa waraaa-’a zaalikum ’an-tab-taghuu bi-’amwaalikum-muhsi-niina ghayra musaa-fihiin. Famas-tamta - tam-bihii minhum-na fa-’aatuuhun-na ’ujuura-hun-na fariizah. Wa laa junaaha ‘alaykum fiimaa tarr-zaytum-bihii mim-ba dil-fariizati, ’innal-laaha kaana ’Aliiman hakiimaa.

24. And (forbidden to you are) all married women other than those whom you rightfully possess (through wedlock): this is God’s ordinance, binding upon you. But lawful to you are all (women) beyond these, for you to seek out, offering them of your possessions, taking them in honest wedlock, and not in fornication. And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after (having agreed upon) this lawful due, you freely agree with one another upon anything (else): behold God is indeed all knowing, wise.

Terms of marriage to up to four wives

Surah An-Nisa, 4:3

وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ

Wa ’in khiftum ’al-laa tuqsituuu fil-yataamaa fan - kihuu maa taabalakum-kinan-nisaaa-’i masnaa wa sulaasa wa rubaa ‘. Fa-in khiftum ’al-laa ta’-diluu fawaa-hidatan ’aw maa malakat ’aymaanukum. Zaalika ’adnaaaa ’al-laa ta- ‘uuluu.

3. And if you have reason to fear that you might not act equitably towards orphans, then marry from among (other) women such as are lawful to you - (even) two, three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then (only) one - or (from among) those whom you rightfully possess. This will make it more likely that you will not deviate from the right course.

Ordained to treat all wives equally which may not be possible

Surah An - Nisa, 4:129

وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَاء وَلَوْ حَرَصْتُمْ فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

Wa lan-tastatii-‘uuu ’anta‘-diluu baynan-nisaaa-’i wa lau harastum falaa tamiiluu kul-lal-mayli fataza-ruuhaa kal-mu-‘allaqah. Wa‘in tus-lihuu wa tat-taquu fa-’in-nallaah kaana Ghafuurar-Rahiimaa.

129. And it will not be within your power to treat your wives with equal fairness, however much you may desire it; and so, do not allow yourselves to incline towards one to the exclusion of the other, leaving her in a state, as it were, of having and not having a husband. And if you put things to rights and are conscious of Him - behold, God is indeed much-forgiving, a dispenser of grace.

Ordinance when accusation by husband is without witnesses

Surah An - Nur, 24:6-10

وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَاء إِلَّا أَنفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ

Wal-laziina yarmuuna ’az-waajahum wa lam yakul-lahum shuhadaa-’u ’il-laaa ’anfusuhum fa-shahaadatu ’ahadihim ’arba-‘u shahaa-daatim-bil-laahi ’in-nahuu laminas-saadiqiin;

6. And as for those who accuse their wives (of adultery) but have no witnesses except themselves, let each of these (accusers) call God four times to witness that he is indeed telling the truth,

وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِن كَانَ مِنَ الْكَاذِبِينَ وَيَدْرَأُ

Wal-khaamisatu ’an-na la‘-natal-laahi ‘alayhi ’in-kaana minal-kaazibiin.

7. and the fifth (oath to be) that the curse of God on him (i.e. the husband) if he is one of the liars.

عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ

Wa yadra-’uu ‘anhal-‘azaaba ’an tash-hada ’arba-‘a shahaadaatim bil-laahi ’in-nahuu laminal kaazibiin;

8. And it shall avert the punishment from her (i.e. the wife) if she testifies four times (swearing) by God, that verily he (i.e. the husband) is one of the liars,

وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِن كَانَ مِنَ الصَّادِقِينَ

Wal-khaamisata ’anna ghazabal-laahi ‘alayhaaa ’in-kaana minas-saadiqiin.

9. And the fifth (oath) to be that the wrath of God be on her if he be of the truthful ones.

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ

Wa lau laa fazlul-laahi ‘alaykum wa rahma-tuhuu wa ’an-nal-laaha Taw-waabun Hakiim.

10. And had it not been God’s grace upon you and His mercy - and that God is Oft-Returning. All-wise (ye had been ruined indeed).

If one accuses his wife of adultery, and brings no witness in support of his accusation - the accusation could be genuine and also can be a false excuse of a wicked husband to get rid of his wife. However, with such a charge of gross disloyalty against the wife, it would be against the human nature for the normal harmony of the married life to continue between the two spouses. The wedlock is automatically dissolved. But the allegation could also be correct, in which case the wife should be punished. Conversely if it is a false charge, then the husband must be punished.

While laying the charge upon the wife, the husband should swear for four times pointing to his wife saying “I bear witness before God that what I say is true that the women, my wife, has committed adultery”, and at the end of these oaths, repeated for four times he should invoke the curse of God saying, “ May the curse of God be upon me (the husband himself) if I be a liar.”

On the other hand, the wife is also given the choice of receiving the sentence or to acquit herself in a similar way - She must repeat for four times - “I bear witness before God that what my husband accuses me of adultery is a lie” and the fifth time she should say, “May the wrath of God be on me (the wife herself) if what he says is true.”

With this, the wife is forever separated from her husband, with the wedlock dissolved, never again to be effected between the two and if the wife be pregnant the issue will not be called as that of the husband but exclusively of the wife.

It is admirably noted here how the Islamic justice is tempered with mercy recognising the individual responsibility of every human being, man and woman, to his or her faith in God and God’s Authority.

Iddah period of wife after husband’s death

Surah Baqarah, 2:234

وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنفُسِهِنَّ بِالْمَعْرُوفِ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

Wal-lazina yutawaf-fawna minkum wa yazaruuna ’azwaajan-yatarab basna bi-’anfusi-hin-na arba-’ata ‘ash-hurinw-wa ‘ashraa Fa’izaa balagh- na ‘ajalahun-na falaa junaaha a’lay. Kum filma fa-alna fiii ’anfusi-hin-na bil-ma’-ruuf. Wal-laahu bimaa ta-maluuna khabiir.

234. And if any one of you die and leave wives behind, they shall undergo, without remarrying, a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.

Laws of Inheritance

Surah An-Nisa, 4:11-12

يُوصِيكُمُ اللّهُ فِي أَوْلاَدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ فَإِن كُنَّ نِسَاء فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ وَلأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلأُمِّهِ الثُّلُثُ فَإِن كَانَ لَهُ إِخْوَةٌ فَلأُمِّهِ السُّدُسُ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ آبَآؤُكُمْ وَأَبناؤُكُمْ لاَ تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً فَرِيضَةً مِّنَ اللّهِ إِنَّ اللّهَ كَانَ عَلِيما حَكِيمًا

Yuusii-kumul-laahu fiii ’aw-laadikum:liz-zakari mislu haz-zil-’unsa-yayn: fa-’in-kun-na nisaaa-’an -fawqas-natayni fala hun-na sulusaa maa tarak; wa’in- kaanat waahidatan-fala-han-nisf. Wa li-’aba-wayhilikul-li waahidim-min-humassudusu mim-maa taraka ‘in-kaana lahuu walad; fa-’il-lamyakul-lahuu waladunw-wa wa-risahuuu ‘abawaahu fali-’um-mihis-sulus; fa-in-kaanalahuuu’ikh-watun-fali-’um-mi-his-sudusu mim ba, ’-di wa-siy-yatin-yuusii bihaa ’aw dayn. Aabaaa-’ukum, wa abnaaa-’ukum laa tadruuna ‘ay-yuhum’aqrabu lakum naf-’aa. Farii-zatam-minallaah; ’in-nallaahakaana ‘Aliiman Hakiimaa.

11. Concerning (the inheritance of) your children, God enjoins (this) upon you: The male shall have the equal of two females’ share; but if there are more than two females, they shall have two-thirds of what (their parents) leave behind; and if there is only one, she shall have one-half thereof.

And as for the parents (of the deceased), each of them shall have one-sixth of what he leaves behind, in the event of his having (left) a child; but if he has left no child and his parents are his (only) heirs, then his mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after (the deduction of) any bequest he may have made, or any debt (he may have incurred).

As for your parents and your children - you know not which of them is more deserving of benefit from you: (therefore this) ordinance from God. Verily, God is all-knowing, wise.

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 كَلاَلَةً أَو امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ فَإِن كَانُوَاْ أَكْثَرَ مِن ذَلِكَ فَهُمْ شُرَكَاء فِي الثُّلُثِ مِن بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ وَصِيَّةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَلِيمٌ

Wa lakum nisfu maa taraka ’azwaa-jukum ’il-lam-yakullahun-na walad; fa-’in-kaana lahun-na waladun - falakumurrubu- ‘u mim-maa tarakna mimba ‘-di Wa - siyyatin-yuusiina bihaaa ’aw dayn. Wa lahunnar-rubu- ‘u mim-ma taraktum ’il-lam-yakul-lakum walad; fa-’in-kaana lakum waladun-falahun-nas-sumunu mimmaa taraktum-mim-ba ‘-di Wa-siyyatin-tuu-suuna bihaaa ’aw dayn. Wa ’in-kaana rajulun yuu-rasu kalaalatan ’a-wimra-’atunw-wa lahuuu ’akhun ’aw ’ukhtun - fali - kul-li washidim-min-humas-sudas; fa-’in-kaanuuu ’ak-sra min zaalika fahum shura-kaaa-’u fis-sulusi mim-ba ‘-di Wa-siyyatin-yuusaa bihaaa ’aw daynin ghayra muzaaarr. Wa-siyyatam-minallaah; wallaahu ‘Aliimun Haliim.

12. And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after the deduction of any bequest they may have made, or any debt (they may have incurred). And your widows shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after (the deduction of) any bequest you may have made, or any debt (you may have incurred).

And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two, then they shall have one-third (of the inheritance), after (the deduction of) any bequest that may have been made, or any debt (that may have been incurred), neither of which having been intended to harm (the heirs).

This is the injunction from God: and God is all-knowing, forbearing.

Trails, Patience

Test by Allah (swt)

Surah Ali-’Imran, 3:186

لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَلِكَ مِنْ عَزْمِ الأُمُورِ

Latubla-wun-na fiii ’amwaalikum wa ’anfusikum; wa latasma - ’un-na minal-laziina ’uutul-Kitaaba min-qablikum wa minal-laziina ’ashrakuuu ’azan-kasiiraa. Wa ’in-tasbiruu wa tat-taquu fa-’in-na zaalika min ’azmil-’umuur.

186. You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him - this, behold, is something to set one’s heart upon.

Surah Al - Baqarah, 2:155

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ

Wa lanablu-wan-nakum-bi-shay-’im-minal-’amwaali wal-’anfusi was-samaraat: wa bashshiris-Saabiriin.

155. And most certainly shall We try you by means of danger, hunger, and loss of worldly goods, of lives and of (labour’s) fruits. But give glad tidings unto those who are patient in adversity.

The emphasis laid upon is basically on any kind of fear of loss of sustenance, children and suffering. The more an individual rises in his faith in God, his personal virtues and the quality of patience, more he is beset with trials through calamities to prove his personal excellence, and as he passes through his trials successfully, he is raised into higher and higher elevations of the excellence of divinity and promoted to be nearer to God. Those who do not suffer these calamities at all in this life are not much to be congratulated for it might be that these souls are not considered fit to be tried.

It was only once in the history of the creation of the earth that all the kinds of trials mentioned in the verse were enacted all together to the maximum degree conceivable, with the Holy Imam Hussein (S) and the small band of his faithful comrades in the plain of Kerbala. This verse had its fullest realization only in the suffering and the martyrdom of Hussein (S) and his faithful comrades and the suffering of the other Imams at different times under the Umayyad and Abbasid Caliphs.

Patience in adversity is ordained

Surah Al i- ‘Imran, 3:200

يَا أَيُّهَا الَّذِينَ آمَنُواْ اصْبِرُواْ وَصَابِرُواْ وَرَابِطُواْ وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ

Yaaa-’ayyu-hal-laziina ’aama-nusbiruu wa saabiruu wa raabituu: wat-taqul-laaha la-’al-lakum tufli-huun.

200. O you who have attained to faith! Be patient in adversity, and vie in patience with one another, and be ever ready (to do what is right), and remain conscious of God, so that you might attain to a happy state!

In Hadith al Qudsi, Allah (swt) says:

“A person who is not happy with My orders, not patient with my afflictions, not thankful for My bounties, not content with My gifts, then he should look for another Lord other than Me and he should get out of my Universe.

A person who does not get what he wants in this world and becomes sad by it, is as if he is angry with Me.

A person who complains of calamities to another, which has befallen upon him, is as if he has complained about Me.”

Advised to adopt patience in adversity & praise the Creator by day and by night

Surah Ta Ha, 20:130

فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاء اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى

Fasbir ‘alaaa maa yaquu-luuna wa sab-bih bi-Hamdi Rab-bika qabla tuluu-‘ish-shamsi wa qabla ghuruu-bihaa; wa min ’aanaaa-’il-layli fasab-bih wa ’atraafan-nahaari la-‘al-laka tar-zaa.

130. Hence, bear with patience whatever they (who deny the truth) may say, and extol thy Sustainer’s limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during some of the hours of the night as well as during the hours of the day, so that thou might attain to happiness.

This verse gives out in the best comprehensive way the five obligatory and optional prayers.

1. Before the rising of the sun - ‘Salatul-Fajr’ or the Morning Prayers.

2. Before the setting of the sun - ‘Zuhr’ & ‘Asr’ or the Afternoon and Evening Prayers.

3. The hours of the night - ‘Maghrib’ & ‘Isha’ or the Evening and the Night Prayers.

‘The hours of the Night’ comprehends also the time for the ‘Sunnat’ or the optional prayers which are offered past midnight i.e. ‘Tahajjud’.

Repentance

God is Most Gracious in Giving Mankind a Chance To Repent

Surah An - Nahl, 16:61

وَلَوْ يُؤَاخِذُ اللّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَكِن يُؤَخِّرُهُمْ إلَى أَجَلٍ مُّسَمًّى فَإِذَا جَاء أَجَلُهُمْ لاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ

Wa lau yu-’aakhizul-laahun-naasa bi-zulmihim maa-taraka ‘alay-haa min daaab-batinw-wa laa kiy-yu-’akh-khiruhum ’ilaaa ’ajalim-musam-maa: fa-’izaa jaaa-’a ’ajaluhum laa yasta’-khiruuna saa-‘atanw-wa laa yastaq-dimuun.

61. Now if God were to take men (immediately) to task for all the evil that they do (on earth), He would not leave a single living creature upon its face. However, He grants them respite until a term set ( by Him): but when the end of their term approaches, they can neither delay it by a single moment, nor can they hasten it.

Surah Al - Fatir, 35:45

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَابَّةٍ وَلَكِن يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُّسَمًّى فَإِذَا جَاء أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا

Wa lau yu - ’aakhizul-laahun-naasa bimaa kasabuu maa taraka ‘alaa zahrihaa min daaab-batinw-wa laakinyu - ’akh-khiruhum ’ilaaa ’ajalim-musam-maa: Fa-’izaa jaaa- ’a ’Ajaluhum fa -’in-nal-laaha kaana bi- ‘ibaadihii Basiiraa.

45. Now if God were to take men (at once) to task for whatever (wrong) they commit (on earth), He would not leave a single living creature upon its surface. However, He grants them respite for a term set (by Him): but when their term comes to an end - then, verily, (they come to know that) God sees all that is in (the hearts of) His servants.

It is God’s mercy that the sinners in the world are left to themselves with the respite to amend their ways otherwise every one on earth would long have been perished if God had dealt everyone with His strict justice. That is why the holy Ahlul Bayt (a) have taught us to be ever prayerful saying‘O Lord! Deal us with thy Mercy and deal Thou not with Thy Justice.’

God’s acceptance of Tawbah

Surah An-Nisa, 4:17-18

إِنَّمَا التَّوْبَةُ عَلَى اللّهِ لِلَّذِينَ يَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُوْلَـئِكَ يَتُوبُ اللّهُ عَلَيْهِمْ وَكَانَ اللّهُ عَلِيماً حَكِيماً

’In-namat - tawbatu ‘alal-laahi lil-lazina ya-maluunas-suuu-a bi jahaalatin sum-ma yatuubuuna min-qariibin - fa’ulaaa - ’ika yatuu-bul-laahu ‘alayhim - ’ika yatuu-bul-laahu ‘alayhim: wa kaanallaahu ‘Aliiman Hakiimaa.

17. Verily, God’s acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out: and it is they unto whom God will turn again in His mercy - for God is all-knowing, wise;

وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

Wa laysa-tit-taw-batu lillaziina ya’- maluunas-sayyi’aati hat-taaa’izaa hazara ’ahadahummul-mawtu qaala ’in-nii tubtul-’aana wa lal-laziina yamuutuuna wa hum kuf-faar: ’ulaaa-’ika ’a ‘-tadnaa lahum ‘azaaban ’aliimaa.

18. Whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say, “Behold, I now repent”; nor from those who die as deniers of the truth: it is these for whom We have readied grievous suffering.

Sustenance

Sustenance for every created thing is provided only by Allah (swt)

Surah Al - Hijr, 15:19-23

وَالأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ شَيْءٍ مَّوْزُونٍ

Wal-’arza madad-naahaa wa ’al-qay-naa fiihaa rawaasiya wa ’ambat-naa fiihaa min kul-li shay-’im-maw-zuun.

19. And the earth - We have spread it out wide, and placed on it mountains firm, and caused (life) of every kind to grow on it in a balanced manner,

وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَن لَّسْتُمْ لَهُ بِرَازِقِينَ

Wa ja-‘alnaa lakum fiihaa ma-‘aa-yisha wa mal-las-tum lahuu bi-raa-ziqiin.

20. and provided thereon means of livelihood for you (O men) as well as for all (living beings), whose sustenance does not depend on you.

وَإِن مِّن شَيْءٍ إِلاَّ عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلاَّ بِقَدَرٍ مَّعْلُومٍ

Wa ’im-min-shay-’in ’il-laa ‘indanaa khazaaa-’inuh; wamaa nunaz-zi-luhuuu ’il-laa bi-qadarim-ma‘luum.

21. For, no single thing exists that does not have its source with Us ; and nought do we bestow from on high unless it be in accordance with a measure well-defined.

وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنزَلْنَا مِنَ السَّمَاء مَاء فَأَسْقَيْنَاكُمُوهُ وَمَا أَنتُمْ لَهُ بِخَازِنِينَ

Wa ’arsalnar-riyaaha la-waa-qiha fa-’anzalnaa minas-samaaa-’i maaa-’an fa-’as-qay-naa-kumuuh: wa maaa ’antum lahuu bi-khaa-ziniin.

22. And We let loose the winds to fertilize (plants), and we send down water from the skies and let you drink thereof: and it is not you who dispose of its source -

وَإنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ

Wa ’in-naa lanahnu nuh-yii wa numiitu wa nahnul-waarithuun.

23. for, behold, it is We - We alone - Who grant life and deal death, and it is We alone who shall remain after all else will have passed away!

Surah Ar - Ra’d, 13:26

اللّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاء وَيَقَدِرُ وَفَرِحُواْ بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الآخِرَةِ إِلاَّ مَتَاعٌ

’Al-laahu yabsutur-Rizqa limay-yashaa-u’ wa yaq-dir. Wa farihuu bil-ha-yaatid-dunyaa. Wa mal-hayaatud-dunyaa fil-’Aakhi-rati ’il-laa mataa‘-

26. God grants abundant sustenance, or gives it in scant measure, unto whomever He wills; and they (who are given abundance) rejoice in the life of this world - even though, as compared with the life to come, the life of this world is naught but a fleeting pleasure.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! If Almighty Allah has taken the responsibility of providing your sustenance then why are your efforts directed exclusively towards it?

And if all fortunes and misfortunes are from Me, then why are you impatient.

So, you should not be disappointed when you love something and should be so happy when you gain something from this world.”

Surah Az - Zumar, 39:52

أَوَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ

’Awalam ya-lamuuu ’an-nal-laaha yabsutur - rizqa liman-yashaaa- ‘u wa yaqdir? ’In-na fii zaalika la-’Aayaatil-liqaw-min-yu’-minuun ?

52. Are they, then, not aware that it is God who grants abundant sustenance, or gives it in scant measure, unto whomever He wills?

The provision of sustenance to His creation is a matter which is in the hands of God Himself. He provides everything with its sustenance. With sustenance in the hands of God, the existence of everything would naturally depend upon Him. There is no need for any creature to fear or implore anyone else save God. Any act of worshipping anyone beside Him would not only be foolishness but an unpardonable act of ingratitude and thanklessness.