Does Allah make people go astray?

When Allah says ‘We lead them astray’ or ‘We made them go astray’, what does that actually mean? Is it that Allah compels people to go astray?

فَمَا لَكُمۡ فِی ٱلۡمُنَـٰفِقِینَ فِئَتَیۡنِ وَٱللَّهُ أَرۡكَسَهُم بِمَا كَسَبُوۤا۟ۚ أَتُرِیدُونَ أَن تَهۡدُوا۟ مَنۡ أَضَلَّ ٱللَّهُۖ وَمَن یُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِیلࣰا

So, what is the matter with you that you have become two groups about the hypocrites, while Allah has reverted them because of what they did. Do you want to guide the one whom Allah has let go astray? The one whom Allah lets go astray, you shall never find a way for him.

[Surah An-Nisāʾ: 88]

وَٱلَّذِینَ كَذَّبُوا۟ بِـَٔایَـٰتِنَا صُمࣱّ وَبُكۡمࣱ فِی ٱلظُّلُمَـٰتِۗ مَن یَشَإِ ٱللَّهُ یُضۡلِلۡهُ وَمَن یَشَأۡ یَجۡعَلۡهُ عَلَىٰ صِرَ ٰ⁠طࣲ مُّسۡتَقِیمࣲ

Those who gave the lie to Our signs are deaf and dumb, in layers of darkness. He lets whomsoever He wills go astray, and brings whomsoever He wills on the straight path.

[Surah Al-Anʿām: 39]

مَن یَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِیۖ وَمَن یُضۡلِلۡ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡخَـٰسِرُونَ
The one whom Allah gives guidance is the one on the right path. As for those whom Allah lets go astray, those are the losers.

[Surah Al-Aʿrāf: 178]

وَلَا یَنفَعُكُمۡ نُصۡحِیۤ إِنۡ أَرَدتُّ أَنۡ أَنصَحَ لَكُمۡ إِن كَانَ ٱللَّهُ یُرِیدُ أَن یُغۡوِیَكُمۡۚ هُوَ رَبُّكُمۡ وَإِلَیۡهِ تُرۡجَعُونَ

My good counsel will not profit you, even though I wish you the best, if Allah wills to let you go astray. He is your Lord, and to Him you shall be made to return.”

[Surah Hūd: 34]

وَیَقُولُ ٱلَّذِینَ كَفَرُوا۟ لَوۡلَاۤ أُنزِلَ عَلَیۡهِ ءَایَةࣱ مِّن رَّبِّهِۦۚ قُلۡ إِنَّ ٱللَّهَ یُضِلُّ مَن یَشَاۤءُ وَیَهۡدِیۤ إِلَیۡهِ مَنۡ أَنَابَ
The disbelievers say, “Why is it that no sign (of their choice) has been sent down to him from his Lord?” Say, “Allah lets go astray whom He wills and gives guidance to those who turn to Him,

[Surah Ar-Raʿd: 27]

بَلِ ٱتَّبَعَ ٱلَّذِینَ ظَلَمُوۤا۟ أَهۡوَاۤءَهُم بِغَیۡرِ عِلۡمࣲۖ فَمَن یَهۡدِی مَنۡ أَضَلَّ ٱللَّهُۖ وَمَا لَهُم مِّن نَّـٰصِرِینَ

But the wrongdoers have followed their desires without knowledge. So who can guide the one whom Allah leaves astray? For such people there are no helpers.

[Surah Ar-Rūm: 29]

أَلَیۡسَ ٱللَّهُ بِكَافٍ عَبۡدَهُۥۖ وَیُخَوِّفُونَكَ بِٱلَّذِینَ مِن دُونِهِۦۚ وَمَن یُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادࣲ . وَمَن یَهۡدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّۗ أَلَیۡسَ ٱللَّهُ بِعَزِیزࣲ ذِی ٱنتِقَامࣲ
Is Allah not sufficient for (the protection of) His slave? They are frightening you of those (false gods whom they worship) other than Him. Whomsoever Allah would let go astray, for him there is no one to guide. And whomsoever Allah gives guidance, for him there is no one to misguide. Is it not that Allah is Mighty, Powerful to avenge?

[Surah Az-Zumar: 36-37]

Like in the above Ayaat the words اضل الله and يضلله effectively mean that ‘He made/makes them go astray’. Which seems somewhat inconsistent with Allah’s mercy and forgiveness. Though the translator has translated these words as ‘let them go astray’, it is more of an interpretation than a translation, so the word ‘let’ should have been in parentheses.

So when Allah says ‘We lead them astray’ or ‘We made them go astray’, what it means is that for Humans to act, both their will and Allah’s will is required, so when they want to go astray they cannot go astray without Allah’s will and likewise for being guided.

وَلَوۡ شَاۤءَ ٱللَّهُ مَاۤ أَشۡرَكُوا۟ۗ وَمَا جَعَلۡنَـٰكَ عَلَیۡهِمۡ حَفِیظࣰاۖ وَمَاۤ أَنتَ عَلَیۡهِم بِوَكِیلࣲ

If Allah willed, they would not have associated. We have not appointed you as a guard over them, nor are you a taskmaster for them.

[Surah Al-Anʿām: 107]

قُلۡ فَلِلَّهِ ٱلۡحُجَّةُ ٱلۡبَـٰلِغَةُۖ فَلَوۡ شَاۤءَ لَهَدَىٰكُمۡ أَجۡمَعِینَ
Say, “Then, Allah’s is the conclusive proof. So, had He willed, He would have brought all of you on the right path”.

[Surah Al-Anʿām: 149]

وَلَوۡ شَاۤءَ رَبُّكَ لَـَٔامَنَ مَن فِی ٱلۡأَرۡضِ كُلُّهُمۡ جَمِیعًاۚ أَفَأَنتَ تُكۡرِهُ ٱلنَّاسَ حَتَّىٰ یَكُونُوا۟ مُؤۡمِنِینَ

Had your Lord willed, all those on earth would have believed altogether. Would you, then, compel people, so that they become believers?

[Surah Yūnus: 99]

وَمَا كَانَ لِنَفۡسٍ أَن تُؤۡمِنَ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَیَجۡعَلُ ٱلرِّجۡسَ عَلَى ٱلَّذِینَ لَا یَعۡقِلُونَ

It is not (possible) for any one that he believes except with the will of Allah. And He makes filth settle on those who do not understand.

[Surah Yūnus: 100]

{ وَلَوۡ شَاۤءَ ٱللَّهُ لَجَعَلَكُمۡ أُمَّةࣰ وَ ٰ⁠حِدَةࣰ وَلَـٰكِن یُضِلُّ مَن یَشَاۤءُ وَیَهۡدِی مَن یَشَاۤءُۚ وَلَتُسۡـَٔلُنَّ عَمَّا كُنتُمۡ تَعۡمَلُونَ }

If Allah so willed, He would have made all of you a single community, but He lets whom He wills go astray and takes whom He wills to the right path; and surely you will be questioned about.

[Surah An-Naḥl: 93]

وَلَوۡ شِئۡنَا لَـَٔاتَیۡنَا كُلَّ نَفۡسٍ هُدَىٰهَا وَلَـٰكِنۡ حَقَّ ٱلۡقَوۡلُ مِنِّی لَأَمۡلَأَنَّ جَهَنَّمَ مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ أَجۡمَعِینَ
And if We had so willed, We would have led everybody to his right path (by force), but the word from Me had come to pass: “I will certainly fill the Jahannam with jinn and human beings together.”

[Surah As-Sajdah: 13]

So in effect when they go astray or be guided, it is also by Allah’s will. So Humans cannot will anything if Allah does not will it. Allah’s will called ‘مشيئة’ is a necessary condition.

وَمَا تَشَاۤءُونَ إِلَّاۤ أَن یَشَاۤءَ ٱللَّهُۚ إِنَّ ٱللَّهَ كَانَ عَلِیمًا حَكِیمࣰا

And you will not so wish unless Allah so wills. Indeed Allah is All-Knowing, All-Wise.

[Surah Al-Insān: 30]

وَمَا تَشَاۤءُونَ إِلَّاۤ أَن یَشَاۤءَ ٱللَّهُ رَبُّ ٱلۡعَـٰلَمِینَ

And you cannot intend (to do anything) unless it is so willed by Allah, the Lord of all the worlds.

[Surah At-Takwīr: 29]

A thing to note is that Allah’s will (مشيئة) is different from Allah’s approval (رضا).

إِن تَكۡفُرُوا۟ فَإِنَّ ٱللَّهَ غَنِیٌّ عَنكُمۡۖ وَلَا یَرۡضَىٰ لِعِبَادِهِ ٱلۡكُفۡرَۖ وَإِن تَشۡكُرُوا۟ یَرۡضَهُ لَكُمۡۗ وَلَا تَزِرُ وَازِرَةࣱ وِزۡرَ أُخۡرَىٰۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرۡجِعُكُمۡ فَیُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَۚ إِنَّهُۥ عَلِیمُۢ بِذَاتِ ٱلصُّدُورِ

If you disbelieve, then, Allah does not need you at all, however He does not like for His servants to be disbelievers; and if you are grateful, He will like it for you. No one will bear the burden of someone else. Then, to your Lord is your return; so He will tell you about what you used to do. He is aware of whatever lies in the hearts.

[Surah Az-Zumar: 7]

And the polytheists could not differentiate between the two or deliberately mingle up Allah’s will with his pleasure and used this as a scapegoat for their polytheism.

وَقَالَ ٱلَّذِینَ أَشۡرَكُوا۟ لَوۡ شَاۤءَ ٱللَّهُ مَا عَبَدۡنَا مِن دُونِهِ مِن شَیۡءࣲ نَّحۡنُ وَلَاۤ ءَابَاۤؤُنَا وَلَا حَرَّمۡنَا مِن دُونِهِ مِن شَیۡءࣲۚ كَذَ ٰ⁠لِكَ فَعَلَ ٱلَّذِینَ مِن قَبۡلِهِمۡۚ فَهَلۡ عَلَى ٱلرُّسُلِ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِینُ

The polytheists said, “If Allah had so willed, we would have not worshipped anything other than Him – neither we nor our forefathers – nor would we have made anything unlawful without (a command from) Him.” Similar was the reaction of those who were before them. Therefore, the messengers’ obligation is no more than to convey the message clearly.

[Surah An-Naḥl: 35]

وَقَالُوا۟ لَوۡ شَاۤءَ ٱلرَّحۡمَـٰنُ مَا عَبَدۡنَـٰهُمۗ مَّا لَهُم بِذَ ٰ⁠لِكَ مِنۡ عِلۡمٍۖ إِنۡ هُمۡ إِلَّا یَخۡرُصُونَ

They say, “Had the RaHmān so willed, we would not have worshipped them.” They have no knowledge of that. They do nothing but make conjectures.

[Surah Az-Zukhruf: 20]

علوم اسلامیہ کی تعارفی کتب

بعض طلباء کے استفسار پر کہ ہر مضمون سے متعلق ایسی کتب جو سہل اور جامع ہوں ان کی نشاندہی کر دی جائے، تو ایسا ایک مجموعہ پیش خدمت ہے۔ کتابوں کی ترتیب آسان سے مشکل کی جانب ہے۔ اس مجموعہ کی ترتیب میں درس نظامی کے طلباء کی رعایت کی گئی ہے، مگر دوسروں کیلئے بھی نفع سے خالی نہیں ہے ۔

السياسة الإسلامية

اسلام اور سیاسی نظریات از مفتی تقی عثمانی

حکیم الامت کے سیاسی افکار از مفتی تقی عثمانی

اسلامی مملکت اور حکومت کے بنیادی اصول از محمد اسد (مترجم مولانا غلام رسول مہر) انگریزی ایڈیشن

بین الاقوامی تعلقات – اسلامی اور بین الاقوامی قانون کا تقابلی مطالعہ از ڈاکٹر وہبہ الزحیلی مترجم مولانا حکیم اللہ (العلاقات الدولیۃ فی الاسلام)

الأحكام السلطانية از علامة ماوردي (450ه‍) (اردو ترجمہ از مولوی سید محمد ابراھیم) (انگریزی ترجمة از ڈاکٹر اسد اللہ)

اسلامی معاشیات

اسلام اور جدید معیشت و تجارت از مفتی تقی عثمانی

اسلام کا نظام تقسیم دولت از مفتی محمد شفیع عثمانی (1976)

یورپ کے تین معاشی نظام از مفتی رفیع عثمانی (2022)

سرمایہ دارانہ اشتراکی نظام کا اسلامی معاشی نظام سے موازنہ از حضرت  علامہ شمس الحق افغانی (1983)

اسلامی معاشیات از مولانا مناظر احسن گیلانی (1956)

تاریخ

تاریخ ملت از مفتی زین العابدین و مفتی انتظام اللہ شہابی

آب کوثر، رود کوثر، موج کوثر از شیخ اکرام (1973)

تاریخ دعوت وعزیمت از مولانا ابو الحسن علی ندوی (1999)

مقدمہ از علامہ ابن خلدون (808ھ) (اردو ترجمہ از مولانا راغب رحمانی، انگریزی ترجمہ از فرانز روزنتھال (2003)، تلخیص مقدمہ از مولانا محمد حنیف ندوی)

الإعلان بالتوبيخ لمن ذم أهل التوريخ از علامہ سخاوی

سیرت

سیرۃ المصطفیٰ از مولانا ادریس کاندھلوی (1974)

اسوہ رسول اکرم از ڈاکٹر عبد الحی عارفی (1986)

زاد المعاد از علامہ ابن القیم (751ھ) (اردو ترجمہ از علامہ رئیس احمد جعفری جلد اول جلد ثانی)

السیرۃ النبویۃ از مولانا ابو الحسن علی ندوی (1999)

السیرۃ النبویہ از ابن ہشام (اردو ترجمہ از مولانا قطب الدین احمد محمودی جلد اول جلد ثانی جلد ثالث)

تصوف

تصوف کیا ہے از مولانا منظور نعمانی (1997) و دیگر

الاربعین از امام غزالی (404ھ 1111) (اردو ترجمہ تبلیغ دین از مولانا عاشق الٰہی میرٹھی)

تزکیہ و احسان از مولانا ابو الحسن علی ندوی (1999)

آثار الاحسان از علامہ ڈاکٹر خالد محمود (2020) (جلد اول جلد دوم)

مقالات احسانی از مولانا مناظر احسن گیلانی (1956)

التکشف عن مہمات التصوف از مولانا اشرف علی تھانوی (1943)

عقائد

اسلامی عقائد از مفتی عبد الواحد

عقائد اسلام از مولانا ادریس کاندھلوی (1974)

عقیدہ طحاویۃ از علامہ طحاوی (اردو شرح از مولانا الیاس گھمن)

الفقہ الاکبر از امام ابو حنیفہ رحمہ اللہ (عربی شرح از ملا علی القاری) (اردو شرح از مولانا الیاس گھمن)

العقيدة الحسنة از شاہ ولی اللہ (اردو ترجمہ عقائد الاسلام از مفتی محمد خلیل خان القادری)

فرقِ اسلامیۃ

تاريخ مذاهب الاسلامية از شیخ ابو زھرہ مصری (1394ھ) (اردو ترجمہ)

الفَرق بين الفِرَق وبيان الفرقة الناجية منهم از عبد القاہر بغدادی (429ھ)

 مقالات الإسلاميين واختلاف المصلين جلد اول جلد ثانی از ابو الحسن الاشعری (330ھ)

الملل والنحل از علامہ شہرستانی (548ھ)

تقابل ادیان

تقابل ادیان از مولانا محمد یوسف خان

اظہار الحق از مولانا رحمت اللہ کیرانوی (اردو ترجمہ بائبل سے قرآن تک از مفتی تقی عثمانی)

الفِصل فی الملل والاھواء والنحل از امام ابن حزم (اردو ترجمہ)

هداية الحياريٰ في اجوبة اليهود والنصارى از ابن قیم (751ھ)

الردود والتعقبات

اختلاف امت اور صراط مستقیم از مولانا یوسف لدھیانوی (2000)

حضرت معاویہ رضی اللہ عنہ اور تاریخی حقائق از مفتی تقی عثمانی

اشرف الجواب از مولانا اشرف علی تھانوی (1943)

تسکین الصدور فی تحقیق احوال الموتی فی البرزخ والقبور از مولانا سرفراز خان صفدر (2009)

عبارات اکابر از مولانا سرفراز خان صفدر (2009)

تحفہ اثنا عشریہ از شاہ عبد العزیز (اردو ترجمہ از مولانا خلیل احمد نعمانی مظاہری)

رد الالحاد

الانتباھات المفیدہ عن الاشتباہات الجدیدہ از مولانا اشرف علی تھانوی (1943) (تسہیل و شرح اسلام اور عقلیات از مولانا محمد مصطفیٰ خان بجنوری)

معرکہ ایمان و مادیت از مولانا ابو الحسن علی ندوی (1999)

الدین القیم از مولانا سید مناظر احسن گیلانی (1956)

مذہب اور سائنس از علامہ وحید الدین خان (2021)

مذہب اور جدید چیلنج از علامہ وحید الدین خان (2021)

علاماتِ قیامت

علاماتِ قیامت از مولانا عاشق الٰہی بلند شہری (2002)

التصریح بما تواتر فی نزولِ المسیح از علامہ انور شاہ کشمیری (1933) (اردو ترجمہ از مفتی محمد رفیع عثمانی (2022))

الخلیفۃ المہدی فی الاحادیث الصحیحۃ از مولانا حسین احمد مدنی (1957)

عقیدہ ظہور مہدی احادیث کی روشنی میں از مفتی نظام الدین شامزئی (2004)

دفاع السنة والحديث

فتنہ انکار حدیث از مولانا ایوب دہلوی (1969)

شوق حدیث از مولانا سرفراز خان صفدر (2009)

صرف ایک اسلام بجواب دو اسلام از مولانا سرفراز خان صفدر (2009)

حجیت حدیث از مولانا ادریس کاندھلوی (1974)

متونِ حدیث پر جدید ذہن کے اشکالات از پروفیسر اکرم ورک

آپ بیتیاں

آپ بیتی از مولانا عبد الماجد دریابادی (1977)

احاطہ دیوبند میں بیتے ہوئے دن از مولانا سید مناظر احسن گیلانی (1956)

آپ بیتی از مولانا زکریا کاندھلوی (1982) (جلد اول، جلد ثانی)

نقش حیات از مولانا حسین احمد مدنی (1957)

المنقذ من الضلال از امام غزالی (404ھ 1111) (اردو ترجمہ اجالوں کا سفر از علامہ عبد الرسول ارشد)

سوانح

تذکرۃ الرشید از مولانا عاشق الٰہی میرٹھی

سوانح قاسمی (1,2,3) از مولانا مناظر احسن گیلانی (1956)

اشرف السوانح از خواجہ عزیز الحسن مجذوب

تذکرہ شاہ ولی اللہ از مولانا مناظر احسن گیلانی (1956)

نقش دوام، حیات محدث کشمیری از مولانا انظر شاہ مسعودی (2008)

یادِ رفتگاں

یادِ رفتگاں از مولانا سید سلیمان ندوی

پرانے چراغ از مولانا ابو الحسن علی ندوی (1999)

شخصیات و تاثرات از مولانا یوسف لدھیانوی (2009)

نقوشِ رفتگاں از مفتی تقی عثمانی

مجموعہ مکاتیب

بلاغِ مبین یعنی مکاتیب سید المرسلین ﷺ از مولانا حفظ الرحمن سیوہاروی (1962)

مکتوباتِ شیخ الاسلام از مولانا حسین احمد مدنی (1957)

مکتوباتِ امامِ ربانی از مجدد الف ثانی (اردو ترجمہ از مولانا سید زوار حسین شاہ، البینات شرح مکتوبات از شیخ سعید احمد مجددی)

غبارِ خاطر از مولانا ابو الکلام آزاد (1958)

شاہ ولی اللہ دہلوی کے سیاسی مکتوبات جامع سید خلیق نظامی

علوم القرآن

علوم القرآن از مفتی تقی عثمانی

علوم القرآن از علامہ شمس الحق افغانی

آثار التنزیل از علامہ ڈاکٹر خالد محمود جلد اول، جلد ثانی

التبیان فی علوم القرآن از شیخ محمد علی الصابونی (اردو ترجمہ از علامہ محمد صدیق ہزاروی)

مقدمہ فی اصول التفسیر از امام ابن تیمیہ (اردو ترجمہ از مولانا عبد الرزاق ملیح آبادی)

الاتقان فی علوم القرآن از علامہ سیوطی (اردو ترجمہ از مولانا محمد حلیم انصاری جلد 1،  جلد 2)

غريب القرآن

لغات القرآن از علامہ ڈاکٹر خالد محمود (2020)

لغات القرآن از مولانا عبد الکریم پاریکھ (2007)

لغات القرآن از مولانا عبد الرشید نعمانی

مفردات الفاظ القرآن از امام راغب الاصفہانی (اردو ترجمہ مفردات القرآن از مولانا محمد عبداللہ فیروزپوری)

تفاسیر القرآن

معارف القرآن از مفتی شفیع عثمانی

تفسیر عثمانی از علامہ شبیر احمد عثمانی

بیان القرآن از مولانا اشرف علی تھانوی

احکام القرآن از امام ابوبکر جصاص رازی (اردو ترجمہ از مولانا عبد القیوم)

تفسیر القرآن العظیم از امام ابن کثیر

مشکلات القرآن

آیات متعارضہ اور ان کا حل از مولانا محمد انور صاحب گنگوہی

مشکلات القرآن از مولانا انور شاہ کشمیری

دفع ایھام الاضطراب عن آیات القرآن از شیخ محمد الامین شنقیطی

تأويل مشكل القرآن از امام ابن قتیبہ

مسائل الرازي وأجوبتها من غرائب آي التنزيل از محمد بن أبي بكر بن عبد القادر الرازي

مشکلات الحدیث

شرح معانی الآثار از امام طحاوی

شرح مشکل الآثار از امام طحاوی

تأویل مختلف الحدیث از ابن قتیبہ

مختلف الحدیث از امام شافعی

مشکل الحدیث و بيانه از امام ابوبکر بن فورک (406ھ)

اصول الحدیث

نزهة النظر في شرح نخبة الفكر از علامہ ابن حجر عسقلانی (852ھ 1449) (عمدۃ النظر اردو شرح نزهة النظر از مفتی محمد طفیل)

تدریب الراوی فی شرح النواوی از علامہ سیوطی

قواعد فی علوم الحدیث از مولانا ظفر احمد تھانوی

الرفع والتکمیل فی الجرح والتعدیل از مولانا عبد الحی لکھنوی

دراسات في علوم الحديث على منهج الحنفية از عبد المجید الترکمانی

Translation of Ayat 31 of Surah Ya-Seen

The Ayat and its translation by different translators is given below.

Sahih International: Have they not considered how many generations We destroyed before them – that they to them will not return?

Pickthall: Have they not seen how many generations We destroyed before them, which indeed returned not unto them;

Yusuf Ali: See they not how many generations before them we destroyed? Not to them will they return:

Shakir: Do they not consider how many of the generations have We destroyed before them, because they do not turn to them?

Muhammad Sarwar: Have they not seen how many generations, living before them, had We destroyed and they cannot ever come back to them?

Mohsin Khan: Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them.

Arberry: What, have they not seen how many generations We have destroyed before them, and that it is not unto them that they return?

Maajidi: Do they not see how many of the generations before them We have destroyed? Surely to them they shall not return.

Taqi Usmani: Did they not see how many generations We have destroyed before them who will not come back to them?

Qarib: Have they not seen how many generations We destroyed before them? They shall never return to them,

Muhammad Asad: Are they not aware of how many a generation We have destroyed before their time, [and] that those [that have perished] will never return to them,

Almost all the translators have translated this verse in the same fashion. The highlighted part of the translation is under discussion that Allah says that don’t they see that We have destroyed many generations before them that they shall never return to them. This translation means that Allah is admonishing the disbelievers by telling them that the generations which perished before you will never come back to you.

Now this i.e the dead not coming back was a common knowledge and belief of the disbelievers as Qur’an testifies about this in several places.[1] So the second part of the translation does not conform to the first part as first part is admonition while the second part does not add any weight to it, rather it seems disjointed and out of place.

To conform to the context of the first part, the second part must be an admonition or add stress to the first admonition. To fill this gap of my understanding I went through almost all famous Tafaseer, but could not find anything. Then after some more digging I found my answer in a rather lesser known Tafseer of Imam Burhanuddeen Al Biqai i.e. Nazmud Durar fi Tansubil Ayaati was Suwar. Here I quote from it:

﴿أَلَمۡ یَرَوۡا۟ كَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّنَ ٱلۡقُرُونِ أَنَّهُمۡ إِلَیۡهِمۡ لَا یَرۡجِعُونَ﴾ [يس ٣١]
ولَمّا أتَمَّ – سُبْحانَهُ – الخَبَرَ عَنْ أوَّلِ أمْرِ المُمَثَّلِ بِهِمْ؛ وأوَّلِ أمْرِ المُؤْمِنِ بِهِمْ؛ وآخِرِهِ؛ وأذِنَ هَذا التَّحَسُّرُ بِأنَّ هَلاكَ المُكَذِّبِينَ أمْرٌ لا بُدَّ مِنهُ؛ دَلَّ عَلَيْهِ مُعَجِّبًا مِن عَدَمِ نَظَرِهِمْ لِأنْفُسِهِمْ؛ ومُهَدِّدًا لِلسّامِعِينَ مِنهُمْ؛ ومُحَذِّرًا مِن آخِرِ أمْرِ المُمَثَّلِ بِهِمْ؛ عَلى وجْهٍ انْدَرَجَ فِيهِ جَمِيعُ الأُمَمِ الماضِيَةِ؛ والطَّوائِفِ الخالِيَةِ؛ بِقَوْلِهِ: ﴿ألَمْ يَرَوْا﴾؛ أيْ: يَعْلَمْ؛ هَؤُلاءِ الَّذِينَ تَدْعُوهُمْ؛ عِلْمًا هو كالرُّؤْيَةِ؛ بِما صَحَّ عِنْدَهم مِنَ الأخْبارِ؛ وما شاهَدُوهُ مِنَ الآثارِ؛ ﴿كَمْ أهْلَكْنا﴾؛ عَلى ما لَنا مِنَ العَظَمَةِ؛ ودَلَّ قَوْلُهُ: ﴿قَبْلَهُمْ﴾ – بِكَوْنِهِ ظَرْفًا لَمْ يَذْكُرْ فِيهِ الجارَّ – عَلى أنَّ المُرادَ جَمِيعُ الزَّمانِ الَّذِي تَقَدَّمَهُمْ؛ مِن آدَمَ إلى زَمانِهِمْ؛ وإدْخالُ الجارِّ عَلى المُهْلَكِينَ يَدُلُّ عَلى أنَّ المُرادَ بَعْضُهُمْ؛ فَرَجَعَ حاصِلُ ذَلِكَ إلى أنَّ المُرادَ: انْظُرُوا جَمِيعَ ما مَضى مِنَ الزَّمانِ؛ هَلْ عُذِّبَ فِيهِ قَوْمٌ عَذابَ الِاسْتِئْصالِ إلّا بِسَبَبِ عِصْيانِ الرُّسُلِ؛ فَقالَ: ﴿مِنَ القُرُونِ﴾؛ أيْ: الكَثِيرَةِ؛ الشَّدِيدَةِ؛ الضَّخْمَةِ؛ و”القَرْنُ“؛ قالَ البَغَوِيُّ: أهْلُ كُلِّ عَصْرٍ؛ سُمُّوا بِذَلِكَ لِاقْتِرانِهِمْ في الوُجُودِ؛ ﴿أنَّهُمْ﴾؛ أيْ: لِأنَّ القُرُونَ؛ ولَمّا كانَ المُرادُ مِن ”رَسُولٍ“؛ لَيْسَ واحِدًا بِعَيْنِهِ؛ وكانَتْ صِيغَةُ ”فَعَوْلٌ“؛ كَـ ”فَعِيلٌ“؛ يَسْتَوِي فِيها المُذَكَّرُ؛ والمُؤَنَّثُ؛ والواحِدُ؛ والجَمْعُ؛ أعادَ الضَّمِيرَ لِلْجَمِيعِ؛ فَقالَ: ﴿إلَيْهِمْ﴾؛ أيْ: إلى الرُّسُلِ خاصَّةً؛ مِن حَيْثُ كَوْنُهم رُسُلًا؛ ﴿لا يَرْجِعُونَ﴾؛ أيْ: عَنْ مَذاهِبِهِمُ الخَبِيثَةِ؛ ويَخُصُّونَ الرُّسُلَ بِالِاتِّباعِ؛ فَلا يَتَّبِعُونَ غَيْرَهم أصْلًا في شَيْءٍ مِنَ الأشْياءِ الدِّينِيَّةِ؛ أوِ الدُّنْيَوِيَّةِ؛ فاطَّرَدَتْ سُنَّتُنا؛ ولَنْ تَجِدَ لِسُنَّتِنا تَبْدِيلًا؛ في أنَّهُ كُلَّما كَذَّبَ قَوْمٌ رَسُولَهم أهْلَكْناهُمْ؛ ونَجَّيْنا رَسُولَهُمْ؛ ومَن تَبِعَهُ؛ أفَلا يَخافُ هَؤُلاءِ أنْ نُجْرِيَهم عَلى تِلْكَ السُّنَّةِ القَدِيمَةِ القَوِيمَةِ؛ فَـ ”أنَّ“؛ تَعْلِيلِيَّةٌ؛ عَلى إرادَةِ حَذْفِ لامِ العِلَّةِ؛ كَما هو مَعْرُوفٌ في غَيْرِ مَوْضِعٍ؛ وضَمِيرُ ”أنَّهُمْ“؛ لِلْمُرْسَلِ إلَيْهِمْ؛ وضَمِيرُ ”إلَيْهِمْ“؛ لِلرُّسُلِ؛ لا يَشُكُّ في هَذا مَن لَهُ ذَوْقٌ سَلِيمٌ؛ وطَبْعٌ مُسْتَقِيمٌ؛ والتَّعْبِيرُ بِالمُضارِعِ لِلدَّلالَةِ عَلى إمْهالِهِمْ؛ والتَّأنِّي بِهِمْ؛ والحِلْمِ عَنْهُمْ؛ مَعَ تَمادِيهِمْ في العِنادِ بِتَجْدِيدِ عَدَمِ الرُّجُوعِ؛ و”يَرْجِعُونَ“؛ هُنا نَحْوُ قَوْلِهِ (تَعالى): ﴿ولَنُذِيقَنَّهم مِنَ العَذابِ الأدْنى دُونَ العَذابِ الأكْبَرِ لَعَلَّهم يَرْجِعُونَ﴾ [السجدة: ٢١]؛ أيْ: عَنْ طُرُقِهِمُ الفاسِدَةِ؛ وهَذا مَعْنى الآيَةِ بِغَيْرِ شَكٍّ؛ ولَيْسَ بِشَيْءٍ قَوْلُ مَن قالَ: المَعْنى أنَّ المُهْلَكِينَ لا يَرْجِعُونَ إلى الدُّنْيا؛ لِيُفِيدَ الرَّدُّ عَلى مَن يَقُولُ بِالرَّجْعَةِ؛ لِأنَّ العَرَبَ لَيْسَتْ مِمَّنْ يَعْتَقِدُ ذَلِكَ؛ ولَوْ سَلِمَ لَمْ يَحْسُنْ؛ لِأنَّ السِّياقَ لَيْسَ لَهُ؛ لَمْ يَتَقَدَّمْ عَنْهم غَيْرُ الِاسْتِهْزاءِ؛ فَأنْكَرَ عَلَيْهِمُ اسْتِهْزاءَهُمْ؛ مَعَ عِلْمِهِمْ بِأنَّ اللَّهَ (تَعالى) أجْرى سُنَّتَهُ أنَّ مَنِ اسْتَهْزَأ بِالرُّسُلِ؛ وخالَفَ قَوْلَهُمْ؛ فَلَمْ يَرْجِعْ إلَيْهِ؛ أهْلَكَهُ؛ اطَّرَدَ ذَلِكَ مِن سُنَّتِهِ؛ ولَمْ يَتَخَلَّفْ في أُمَّةٍ مِنَ الأُمَمِ؛ كَما وقَعَ لِقَوْمِ نُوحٍ؛ وهُودٍ؛ ومَن بَعْدَهُمْ؛ لَمْ يَتَخَلَّفْ في واحِدَةٍ مِنهُمْ؛ وكُلُّهم تَعْرِفُ العَرَبُ أخْبارَهُمْ؛ ويَنْظُرُونَ آثارَهُمْ؛ وكَذا يَعْرِفُونَ قِصَّةَ مُوسى – عَلَيْهِ السَّلامُ – مَعَ فِرْعَوْنَ؛ فالسِّياقُ لِلتَّهْدِيدِ؛ فَصارَ المَعْنى: ألَمْ يَرَ هَؤُلاءِ كَثْرَةَ مَن أهْلَكْنا مِمَّنْ قَبْلَهُمْ؛ لِمُخالَفَتِهِمْ لِلرُّسُلِ؟ أفَلا يَخْشَوْنَ مِثْلَ ذَلِكَ في مُخالَفَتِهِمْ لِرَسُولِهِمْ؟ وذَلِكَ مُوافِقٌ لِقِراءَةِ الكَسْرِ؛ الَّتِي نَقَلَها البُرْهانُ السَّفاقُسِيُّ عَنِ ابْنِ عَبّاسٍ – رَضِيَ اللَّهُ عَنْهُما – وغَيْرِهِ؛ عَنِ الحَسَنِ؛ وقالُوا: إنَّها اسْتِئْنافِيَّةٌ؛ فَهي عَلى تَقْدِيرِ سُؤالِ مَن كَأنَّهُ قالَ: لِمَ أهْلَكَهُمْ؟ وهَذا كَما إذا شاعَ أنَّ الوادِيَ الفُلانِيَّ ما سَلَكَهُ أحَدٌ إلّا أُصِيبَ؛ يَكُونُ ذَلِكَ مانِعًا عَنْ سُلُوكِهِ؛ وإنْ أرادَ ذَلِكَ أحَدٌ صَحَّ أنْ يُقالَ لَهُ: ألَمْ تَرَ أنَّهُ ما سَلَكَهُ أحَدٌ إلّا هَلَكَ؟ فَيَكُونُ ذَلِكَ زاجِرًا لَهُ؛ ورادًّا عَنِ التَّمادِي فِيهِ؛ لِكَوْنِ العِلَّةِ في الهَلاكِ سُلُوكُهُ فَقَطْ؛ وذَلِكَ أكَفُّ لَهُ مِن أنْ يُقالَ لَهُ: ألَمْ تَرَ أنَّ النّاسَ يَمُوتُونَ؛ وكَثْرَةَ مَن ماتَ مِنهُمْ؛ ولَمْ يَرْجِعْ أحَدٌ مِنهُمْ؟ غَيْرَ مُعَلِّلٍ ذَلِكَ بِشَيْءٍ مِن سُلُوكِ الوادِي؛ ولا غَيْرِهِ؛ فَإنَّ هَذا أمْرٌ مَعْلُومٌ لَهُ؛ غَيْرُ مُجَدِّدٍ فائِدَةً؛ وزِيادَةُ عَدَمِ الرُّجُوعِ إلى الدُّنْيا لا دَخْلَ لَها في العِلِّيَّةِ أيْضًا؛ لِأنَّ ذَلِكَ مَعْلُومٌ عِنْدَ المُخاطَبِينَ؛ بَلْ هم قائِلُونَ بِأعْظَمَ مِنهُ؛ مِن أنَّهُ لا حَياةَ بَعْدَ المَوْتِ؛ لا إلى الدُّنْيا؛ ولا إلى غَيْرِها؛ وعَلى تَقْدِيرِ التَّسْلِيمِ فَرُبَّما كانَ ذِكْرُ الرُّجُوعِ لِلْأمْواتِ أوْلى بِأنْ يَكُونَ تَهْدِيدًا؛ فَإنَّ كُلَّ إنْسانٍ مِنهم يَرْجِعُ حِينَئِذٍ إلى ما في يَدِ غَيْرِهِ؛ مِمّا كانَ ماتَ عَلَيْهِ؛ ويَصِيرُ المَتْبُوعُ بِذَلِكَ تابِعًا؛ أوْ يَقَعُ الحَرْبُ؛ وتَحْصُلُ الفِتَنُ؛ فَأفادَ ذَلِكَ أنَّهُ لا يَصْلُحُ التَّهْدِيدُ بِعَدَمِ الرُّجُوعِ؛ واللَّهُ المُوَفِّقُ لِلصَّوابِ.

The gist of all of the above is that the first part of the Ayat is admonition so the second part must also have the same connotations and that is why the Ayat should be translated as that don’t they see we have destroyed so many people before them since they did not return to their respective prophets from their false religions. Now this becomes a strong warning and admonition to the disbelievers that if you also disobey the Prophet ﷺ you will meet the same fate.

So I translated the Ayat as under:

36:31 Did they not see how many generations before them have We decimated, that (because) they did not come back (from their false religions) to them (the prophets)

Monotony

We humans are quite averse to monotony, we like randomness, we enjoy adventure, we adore surprises, we yearn to be amazed, we covet change. And due to this nature we are awed at a random spectacle of nature but that awe fades away once we find out the underlying order in that chaos.
The sun rise and sun set are two of the innumerable such events in nature that have inspired awe and amazement for centuries – so much so that people worshipped them – until their order was decoded. The majestic mountains held people mesmerized with their loftiness to the point where they were revered as the abode of mythological gods, until they were trampled by the feet of mortals and theorized by the minds of scientists. Likewise is the case of fire, water, stars, moon, asteroids, seas, plants, animals etc.

Ask those who have some experience of living in hostels – where the whole week’s menu used to be pre-set – about the experience of eating in the mess. They would tell you that eating at the mess was something like a futule exercise of chewing a tasteless gum. But whenever, out of the blue, some new dish was introduced for a night, it’d be like dining at a five star hotel.

This innate aversion to order, begets the curiosity in humankind that cajoles him to leave his abode to scale unimaginable heights and plumb unfathomable depths. It exhorts him to break free of the order imposed upon him by anything – nature, occupation, cultural norms, etc and pursue a life of adventure and amazement.

That is precisely why we love new things and are indisposed to things that are trite and banal. And this is why every year we have new versions of our cherished products like Smart Phones, Computers, Tablet PCs, Gaming Consoles and even movies. We like to solve the puzzles, crack the ciphers, figure out the riddle, and we like to read. We read in the anticipation of finding something new, something surprising, something novel; we want to discover what there is to be discovered. This curiosity drives us to live on and when we think there is no more to be found, we die, not physically but spiritually.

What, then, I used to ask myself, would it be like living in Jannah where you know everything, you have control over everything and you have become all-wise and all powerful?Would there be any surprise, any adventure, then, I used to wonder. How would I experience the joy of climbing to the top of the mountain and be bewildered to see the beautiful valley on the other side when I already knew it. This experience is just like that of a person, who lives in Swat and commutes daily from and to the valley. He would not appreciate the beauty of his surroundings upon entering the valley of Swat in the same way that a foreigner would on his first visit. It is because the beauty of Swat has become monotonous for the Swati whereas it is novel and pristine for the foreigner.

So to solve this dilemma I turned to the holy Quran, which is the only way to communicate directly with the Creator of Jannah. Allah says in Quran:

… Whenever they are provided with a provision of fruit therefrom, they will say, “This is what we were provided with before.” And it is given to them in likeness. … (2:25)

Which essentially means that the pleasures of Jannah would have nothing in common with their worldly counterparts except their names. And according to another interpretation of the ayah, the fruit that they would eat would be of the same form as the one given before in Jannah but would taste better and different. So we can easily deduce that, unlike the worldly pleasures, those in Jannah would not be degrading in nature, since here on earth the last bite of chocolate is not as pleasurable as the first one but in Jannah pleasure would be increasing with every bite.

So our five sense would not endure the presumed ‘monotony’ in Jannah, but what about the faculty of intellect; would there be any food for this restless and hungry beast? Quran says yes there is:

( لِّلَّذِینَ أَحۡسَنُوا۟ ٱلۡحُسۡنَىٰ وَزِیَادَةࣱۖ وَلَا یَرۡهَقُ وُجُوهَهُمۡ قَتَرࣱ وَلَا ذِلَّةٌۚ أُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلۡجَنَّةِۖ هُمۡ فِیهَا خَـٰلِدُونَ)

For those who do good there is the best, and something more (Ziyadah). Neither gloom shall cover their faces, nor disgrace. Those are the people of Paradise. Therein they shall live forever.(10:26)

(لَهُم مَّا یَشَاۤءُونَ فِیهَا وَلَدَیۡنَا مَزِیدࣱ)

They will have in it whatever they wish, and with Us there are things even more than that (Mazeed).(50:35)

The words ‘Ziyadah’ and ‘Mazeed’ means more than what we have enumerated, and this holds the key to our answer. The ‘Ziyadah’ according to a Hadith from Sahih Muslim is the opportunity to behold Allah subhanahu wa Ta’aala.

Suhaib reported the Apostle (ﷺ) saying: When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask: Do you wish Me to give you anything more? They would say: Hast Thou not brightened our faces? Hast Thou not made us enter Paradise and saved us from Fire? He (the narrator) said: He (God) would lift the veil, and of things given to them nothing would be dearer to them than the sight of their Lord, the Mighty and the Glorious.

Sahih Muslim 181a
https://sunnah.com/muslim:181a

In a variant of the same Hadith, the Hadith is linked with the above quoted Ayat from Surah Yunus.

Hammad b. Salama narrated it on the same authority and added:

He then recited the verse:” Those who do good will have the best reward and even more” (10:26)

Sahih Muslim 181b
https://sunnah.com/muslim:181b

This spectacle would never cease to amaze the beholder as His supreme being is infinite. But even if we take the apparent meaning of ‘Ziyadah’ as being more than the mentioned, it would surely be intellectually very rewarding and intriguing to know what is meant by ‘Ziyadah’.

CNG and Moment of Creativity

I was waiting in the queue, in the hope of getting the most sought after and scarce commodity of the day, CNG (compressed natural gas). To make the time spent in waiting useful, I always read something, mostly Quran. That morning I was reading Surah Yousuf. I reached the passage I’ve been having some reconciliation difficulty with for some time, despite some research, I hadn’t been able to resolve it. While reciting the passage that day, there was a flash in my mind and instantly it all became clear. Let me elaborate upon the apparent discrepancy; In the Quran Allah says:

ثم اذن مؤذن ايتها العير انكم لسارقون -١٢:٧٠
“Thereafter a crier cried: O caravan! Verily ye are thieves.”

Which is clearly against the actuality, and the problem was how a prophet could order someone to lie. But the problem gets aggravated once you read a little further:

كذلك كدنا ليوسف -١٢:٧٦
“This is how We planned for Yousuf.”

That is, this whole plan was made by Allah Himself for the prophet. I was unable to reconcile this with the main character of Islam, but I knew there was something I was missing, some gap of knowledge that I had to cover, some mountain of ignorance I had to surmount. And that made me think earnestly and brood over this problem whenever during the course of my recitation I made a sojourn to the Surah.
I have come to know that regardless of anyone’s religious belief, Allah helps the earnest seeker and answers beseeching prayers.

امن يجيب المضطر اذا دعاه و يكشف السوء٢٧:٦٢
“Is not he best Who answereth the distressed when he calleth unto him and removeth the evil.”

Almost all the discoveries made by the scientists have two things in common, the discoverers were earnest for what that were looking and the other that it was always a flash of creativity or stroke of luck which clearly demonstrates the overwhelming evidence of extra-human intervention. And this is not the case just with the discoveries, it’s the same for new philosophies and ideologies also.
And in one of those creative moments I was given the solution to my problem. The solution was that when someone has taken your thing without your consent you can get it back by using any means possible. For this if you have to rely on lying or scheming, it is permissible to do so, since after all you are trying to get what was legitimately yours and had been usurped from you. This idea came from the constant referral to Hazrat Yousuf’s (Ala Nabiyyina wa alaihis Salaam) brother as “his brother” throughout this passage coupled with the fact that Bin Yamin was Hazrat Yousuf’s (Ala Nabiyyina wa alaihis Salaam) only brother from the same mother. So when he wanted to take back his brother whom his other brothers had separated from him treacherously by throwing him into the well, he was taking back what originally belonged to him. So to take back what was his, the above mentioned scheme was divinely inspired which in normal circumstance would not be allowed.
After some time Alhamdolillah, I found the same thing while reading ‘Ahkaam ul Quran’ by Imam Abu Bakar Al Jassaas Ar Razi; that is,

وفيما توصل يوسف عليه السلام به الي اخذ اخيه دلالة علي انه جائز للإنسان التوصل الي اخذ حقه من غيره بما يمكنه الوصول اليه بغير رضا من عليه الحق
جلد ٣ صفحة ٢٥٦

“the way in which Hazrat Yousuf (Ala Nabiyyina wa alaihis Salaam) took his brother, is an evidence that it is permissible for a person to take his belonging from some other person in any way possible which lets him get his right without the consent of the person who is keeping unlawfully his right.”

Apparent Anachronism in the Story of Hazrat Lut Alaihis Salaam

A person who is a friend of one of my relatives, brought our attention to an apparent anachronism in the story of Hazrat Lut alaihis salaam, and asked us to solve the apparent discrepancy. First I’ll narrate the problem and then present the solution.
The Problem
In Surah Hijr, Quran says that when the angels came to Hazrat Lut alaihis salaam, they assured him as soon as they arrived that he should not worry they have come to destroy the bad people, while in Surah Hood, Quran says that Hazrat Lut alaihis salaam got worried and he did not know if they were angels. The respective translations are given below:
Surah Hood
77. When Our messengers came to Lut, he was grieved on their account and felt himself powerless (to protect) them. He said: “This is a distressful day.”
78. And his people came rushing towards him, and they had been long in the habit of practising abominations. He said: “O my people! Here are my daughters: they are purer for you (if ye marry)! Now fear Allah, and cover me not with shame about my guests! Is there not among you a single right-minded man?”
79. They said: “Well dost thou know we have no need of thy daughters: indeed thou knowest quite well what we want!”
80. He said: “Would that I had power to suppress you or that I could betake myself to some powerful support.”
81. (The Messengers) said: “O Lut! We are Messengers from thy Lord! By no means shall they reach thee! now travel with thy family while yet a part of the night remains, and let not any of you look back: but thy wife (will remain behind): To her will happen what happens to the people. Morning is their time appointed: Is not the morning nigh?”

Surah Hijr
61. At length when the messengers arrived among the adherents of Lut,
62. He said: “Ye appear to be uncommon folk.”
63. They said: “Yea, we have come to thee to accomplish that of which they doubt.
64. “We have brought to thee that which is inevitably due, and assuredly we tell the truth.
65. “Then travel by night with thy household, when a portion of the night (yet remains), and do thou bring up the rear: let no one amongst you look back, but pass on whither ye are ordered.”
66. And We made known this decree to him, that the last remnants of those (sinners) should be cut off by the morning.
67. The inhabitants of the city came in (mad) joy (at news of the young men).
68. Lut said: “These are my guests: disgrace me not:
69. “But fear Allah, and shame me not.”
70. They said: “Did we not forbid thee (to speak) for all and sundry?”
71. He said: “There are my daughters (to marry), if ye must act (so).”

The Solution
I checked almost all the famous names in exegesis like Tabari, Raazi, Zamakhshari, Ibn Kathir etc, but no one had dealt with this problem. May be that was not a significant problem to reckon with or they were never challenged by this problem. But after some thinking – by sheer grace of Almighty – I came up with an answer that I think has put the objection to rest.
The solution is that the actual sequence of the events is as given in Surah Hood while what Surah Hijr narrates are two different views of an instance coming in succession with out any temporal order. One instance is from Ayat 61 to 66, and the other is from 67 to 71. In first instance the whole episode of hazrat Lut alaihis salaam is narrated with the omission of ‘the inhabitants of the city’ while in the second only the part pertaining to ‘the inhabitants of the city’ is dealt with. So these two instances are temporally disjointed and one does not succeed the other. Since this is Quran there must have some reason behind choosing this sequence of instances about which one can just speculate. I think this sequence was chosen to tell the gist of the upcoming event and then the event was narrated in detail afterwards, just like we have an abstract for a thesis or an introduction for a book to inform the reader with the bigger picture before delving into the details.
After some time of proposing this solution I checked in ‘Bayan ul Quran’ – the Tafseer of Maulana Ashraf Ali Thanvi – and it was a pleasant surprise to find out that almost the same solution was presented by him with a slight difference in the reason for this duality of instances. What, according to him, is the reason for this duality is that ‘due to the importance of the whole event it was first narrated as a whole and then the details were narrated’.