Tā-Hā: (131–135) And do not extend your eyes...

After the Almighty patiently bore what they said to His Messenger (peace be upon him) and commanded him to turn to glorification, He followed that up by forbidding him from extending his eyes toward what the people were provided with, saying:

وَلا تَمُدَّنَّ عَيْنَيْكَ (And do not extend your eyes)

There are several issues concerning this:

Issue 1: Regarding the meaning of {And do not extend your eyes}

There are two interpretations:

1. The literal meaning of looking: Extending the gaze means prolonging it and not turning it away from what is being looked at, out of admiration for it, as was done by the admirers of Qarun, who said: {O, would that we had like what Qarun has been given! Indeed, he is a possessor of great fortune} (Al-Qasas: 79). The people of knowledge and faith confronted them by saying: {Woe to you! The reward of Allah is better for one who believes and does righteous work} (Al-Qasas: 80). This implies that an unextended gaze (a brief look followed by lowering the eyes) is pardoned. Since looking at worldly adornments is often ingrained in human nature, the command was: {And do not extend your eyes}, meaning, do not engage in what you are accustomed to doing. The pious were very strict about lowering the gaze from the structures of the oppressors and the attire of the wicked (in clothing, transport, etc.), because these things are prepared for the eyes of the beholders. Thus, the one who looks at them achieves the goal of those who prepared them and, in a way, strengthens them in acquiring such things.

2. The meaning of sorrow/regret: Abu Muslim said that what is forbidden by {And do not extend your eyes} is not looking, but rather grief (asaf). That is, do not grieve over what you have missed of the worldly fortunes they attained.

Issue 2: Context and Interpretation of the subsequent verses

Abu Rafi’ narrated: "A guest arrived at the Prophet's (peace be upon him) house, so he sent me to a Jew to sell or borrow something. The Jew said, 'By Allah, I will not do that except with collateral.' I informed the Prophet (peace be upon him) of his words, so he commanded me to take his coat of mail to him. Then the Almighty revealed: {And do not extend your eyes}."

The Prophet (peace be upon him) also said: "Indeed, Allah does not look at your forms nor at your wealth, but He looks at your hearts and your deeds."

Al-Darda’ said: "The world is the home of one who has no home, and the wealth of one who has no wealth. And one who has no intellect gathers for it." Al-Hasan said: "If it were not for the foolishness of people, the world would have been ruined."

It is narrated from Jesus, son of Mary (peace be upon him): "Do not take the world as your Lord, lest it take you as its slaves."

It is narrated that when 'Urwah ibn al-Zubayr saw what the rulers possessed, he would recite this verse, then say, "Pray, may Allah have mercy on you."

As for the Almighty’s saying: {to what We have made them enjoy} (i.e., what We have made them delight in). Imtā‘ (enjoyment) is delighting in beautiful sights, pleasing sounds, sweet smells, and other things like clothing and marriage. It is said: Amta‘ahu imtā‘an and Matta‘ahu tamtī‘an. The form taf‘īl implies multiplication/abundance.

As for His saying: {pairs of them} (azwājan minhum), this means forms and kinds of disbelievers, derived from muzāwajah (pairing), which implies similarity. This is because they are similar in deviating from the right path. Ibn Abbas (may Allah be pleased with him) said it means types of them. Al-Kalbi and Al-Zajjaj said it means men among them.

As for His saying: {the splendor of the life of this world} (zahrat al-ḥayāh ad-dunyā), there are four possible grammatical positions for its accusative case:

1. As an object of censure (related to dhamma), either as an accusative of specification (ikhtiṣāṣ), or by implying in mata‘nā (We made them enjoy) the meaning of a‘ṭaynā (We gave them), making it the second object of mata‘nā, or as an apposition to the prepositional phrase, or as an apposition to azwājan assuming the meaning of dhawī (possessors of).

If it is asked: What is the meaning of zahrah (splendor) when the vowel mark is on the zāy? We say its meaning is precisely adornment and delight, as in the reading al-jahrah (openly), where it is read: {Show us Allah openly} (arīnā Allāha jahratan). It could also be the plural of zāhir (shining), describing them as the splendor of this world due to their fair complexions and bright faces, unlike the righteous whose complexions are pale and whose clothes are simple.

As for His saying: {that We may test them therein} (li-naftinahum fīh), scholars mentioned several interpretations:

1. That We may punish them with it, like His saying: {So let not their wealth and their children impress you. Allah only intends to punish them with these in the worldly life} (At-Tawbah: 55).
2. Ibn Abbas (may Allah be pleased with him) said: To lead them astray from Me.
3. Al-Kalbi and Muqatil said: To intensify the obligations upon them. This is because turning away from the world when it is present and turning toward Allah is harder than doing so when it is absent. This is why the poor tend to return to the service of Allah and supplicate Him more than the rich. Furthermore, whoever is given the world has various types of obligations that would not be incumbent upon them were it not for that. Also, avoiding sins is harder for one capable of committing them than for the poor and incapable. For these reasons, an increase in worldly possessions constitutes an intensification of obligation.

Then the Almighty said to His Messenger (peace be upon him):

وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (And the provision of your Lord is better and more lasting)

The most apparent meaning is that what you seek and find of reward is better and more lasting than what they seek, because it endures and does not cease, unlike what they have been given in this world.

It is also possible that it means the little worldly provision you are given, when coupled with obedience, is better for you in terms of outcome and more lasting. Thus, He mentioned worldly provision and described its good outcome if one is content with it and patient over it.

Another possibility is that it refers to what was given to him of Prophethood and high ranks.

As for His saying:

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ (And enjoin your family to establish prayer)

Some interpreted "family" (ahlak) as his relatives, while others interpreted it as all the people of his religion, which is closer to the meaning, like His saying: {And he used to enjoin upon his family prayer and zakāh} (Maryam: 55). Although it could mean those residing in his household, as commanding and reminding them about prayer at its appointed times is more feasible for them than for the rest of the Ummah. This means: just as you were commanded to pray, command your people to do so.

As for His saying:

وَاصْطَبِرْ عَلَيْهَا (and be patient with it)

This means: just as you command them, adhere to it in practice. For exhortation through the language of action is more complete than through the language of speech. After this verse was revealed, the Messenger of Allah (peace be upon him) used to go to Fatimah and 'Ali (peace be upon them) every morning and say, "Prayer!" and he did this for months.

Then the Almighty clarified that He only commands them to do this for their own benefit, and that He is exalted above needing benefits, by saying:

لَا نَسْأَلُكَ رِزْقًا نَّحْنُ نَرْزُقُكَ (We do not ask you for provision; it is We who provide for you)

There are several interpretations of this:

1. Abu Muslim said: The meaning is that Allah only desires worship from him and from them, and He does not desire that he provide for Him, just as masters do not demand tribute from their slaves. This is like His saying: {And I did not create the jinn and mankind except to worship Me. I do not require from them any provision, nor do I require that they feed Me} (Adh-Dhariyat: 56–57).
2. We do not ask you for provision for yourself or your family; rather, We provide for you and your family. Therefore, be free to focus on the Hereafter. In this sense is the saying of people: Whoever is in the work of Allah, Allah is in his work.
3. The meaning is: When We commanded you to pray, it is not because We benefit from your prayer. This meaning is expressed by saying: {We do not ask you for provision}; rather, We provide for you in this world through various blessings, and in the Hereafter through reward.

'Abdullah ibn Salam narrated: "When the Prophet's (peace be upon him) household experienced hardship or tightness, he would command them to pray and recite this verse."

Know that this verse does not permit abandoning earning a livelihood, because the Almighty described the pious by saying: {Men whom neither trade nor sale diverts from the remembrance of Allah} (An-Nur: 37).

As for His saying:

وَالْعَاقِبَةُ لِلتَّقْوَى (And the good end is for the pious)

This means the beautiful outcome belongs to the people of piety, i.e., the piety of Allah.

Then, after this admonition, the Almighty recounted their objection, as if it were a continuation of His saying: {So be patient with what they say} (Tā-Hā: 130), which is their saying:

لَوْلَا يَأْتِينَا بِآيَةٍ مِّن رَّبِّهِ (Why does he not bring us a sign from his Lord?)

With this statement, they implied that they were being tasked with belief without a sign. Elsewhere they said: {Rather, they say, 'Confused dreams,' or 'He has fabricated it'} (Al-Anbiya: 5).

Allah answered them by saying:

أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَى (Has there not come to them the clear evidence of what was in the former scriptures?)

There are several interpretations:

1. The fact that what is in the Qur'an agrees with what is in their books, while the Prophet (peace be upon him) never engaged in study or learning and never had a teacher, is evidence of the unseen, thus being a miracle.
2. The evidence in the former scriptures is the glad tidings contained therein concerning Muhammad (peace be upon him), his prophethood, and his mission.
3. Ibn Jarir and Al-Qaffal mentioned that the meaning is: {Has there not come to them the clear evidence of what was in the former scriptures} regarding the accounts of the nations whom We destroyed when they asked for signs and disbelieved in them, and how We hastened the punishment upon them? What assures them that their situation in asking for signs will not be like the situation of those nations? This clarification came to them only in the Qur'an, which is why the Qur'an is described as: {the clear evidence of what was in the former scriptures}. Know that the pronoun referring back to bayyinah (evidence) is used because it is in the sense of proof and demonstration.

Then the Almighty clarified that He removed every excuse and pretext for them regarding the obligation, saying:

وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا (And if We had destroyed them with a punishment before it, they would have said, 'Our Lord, if only You had sent us a messenger)

The meaning is that they would have been able to say that, making it an excuse for them. But now that He has sent you and clarified through your tongue what is incumbent upon them and what is not, they have absolutely no argument; rather, the argument is against them.

The phrase {before it} (min qablihi) can mean before his mission, or before the signs He manifested.

If it is asked: What is the meaning of His saying: {And if We had destroyed them, they would have said} (Tā-Hā: 134), since the destroyed person cannot speak? We say the meaning is that they would have been able to say that on the Day of Resurrection, which is why He said: {before we are disgraced and shamed}, which only suits the punishment of the Hereafter.

It is narrated that Abu Sa'id al-Khudri (may Allah be pleased with him) said the Prophet (peace be upon him) said: "Three people will argue with Allah on the Day of Resurrection: The one who perished during the Fatrah (interregnum between prophets) will say, 'No messenger came to me, otherwise I would have been the most obedient of Your creation to You,' and he recited: {If only You had sent us a messenger}. The one whose intellect was overcome will say, 'You did not grant me an intellect by which I could benefit.' And the child will say, 'I was too young to understand.' Then a fire will be brought to them, and they will be told to enter it. Whoever Allah knew to be wretched will enter it, and whoever Allah knew to be fortunate will remain outside. Allah will then say to them, 'You disobeyed today, so how about when My messengers came to you?'" The judge objected to this narration, saying: "Punishment is not appropriate for one who lacks understanding."

Know that there are issues in this verse:

Issue 1:

Al-Jubba'i said: This verse indicates the obligation of performing Lutf (Divine grace/facilitation). The meaning is that what ensures their faith must be done for the accountable. If it were not done, they would have the right to say, 'Why did You not do that for us so that we might believe? Why did You not send us a messenger so we could follow Your signs?' Even if it was known that they would not believe even if a messenger were sent, this would not be an argument for them. Therefore, it is only an argument for them if it was known that they would believe if they obeyed the messenger.

Issue 2:

Al-Ka'bi said: His saying: {if only You had sent us a messenger} is the clearest proof that the Almighty accepts arguments from His servants, and that His saying {Allah is not questioned about what He does} (Al-Anbiya: 23) is not as the proponents of fatalism understood it—that what is injustice for us is justice for Him. Rather, its interpretation is that only justice proceeds from Him. If it is established that Allah accepts the argument, then if they were not capable of what they were commanded to do, they would have the greatest argument against Him.

Issue 3:

Our companions (Ash'arites/Sunnis) said: The verse indicates that **obligation is not established except through Divine Law (Shar')**. If punishment were established before the coming of the Law, then punishment would occur before the Law arrived.

Then, the Almighty concluded the Sura with a form of warning:

قُلْ كُلٌّ مُّتَرَبِّصٌ (Say, 'Each of us is waiting)

This means each one of us and you is awaiting the consequence of his affair. This waiting might be before death, either due to the command for Jihad or due to the emergence of power and strength. Or it might be at death, as each opponent awaits the death of the other. Or it might be after death, which is the manifestation of the affair of reward and punishment, as the truthful will be distinguished from the false in the Hereafter by the types of honor from Allah bestowed upon the truthful, and the types of humiliation upon the false.

فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ (And you will know who are the companions of the sound path and who is guided)

This is not meant as doubt or hesitation, but rather as a threat and deterrence to the disbelievers. And Allah knows best.