Commentary Warned in the first verse are those who practice excess in acts of worship and introduce self-invented restrictions into it. They would abstain from things made Halal by Allah Ta` ala and go on to make them Haram on them and call it an act of obedience to and worship of Allah - as was the case of the disbelievers of Makkah who just did not consider wearing clothes in Tawaf during the days of Hajj as permissi¬ble and who used to think of abstinence from good food made lawful by Allah Ta` ala to be an act of worship. Such people have been sternly reprimanded in a chastising mode by inquiring as to who has made good and becoming dress created by Allah for his servants and the good and pure foods bestowed by Him Haram for people? Abstinence from Good Dress and Tasty Food is No Teaching of Islam It means that to determine and declare something to be Halal or Haram is the sole right of the Most Sacred Being that has created it. No one is permitted to interfere in this matter. Therefore, those who consider good dress and good food made lawful by Allah as something Haram for themselves deserve the wrath and punishment from Allah. Living in tattered rags despite having the means is no teaching of Islam, nor is it something considered worth emulation in Islam as some ignorant people think. Many among the early righteous elders and juristic Imams of Islam whom Allah had been blessed with good means would often times wear elegant, even expensive dresses. Our own master, may the blessing of Allah and peace be upon him, when his means allowed it, has adorned his body with the best of dresses. According to one narration, once when he came out, there was on his blessed body a Rida& the price of which was one thousand dirhams. As reported by Imam Abu Hani¬fah (رح) ، he had used a Rida& worth four hundred guineas. Similarly, Imam Malik (رح) always used decent and elegant dress. For him, someone had taken it on himself that he would provide three hundred and sixty pairs of dresses annually for his use. And a pair which adorned his body for a day would not be used again because after having been worn for one day, he would give this dress to some poor student. The reason is that the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has said: When Allah Ta` ala blesses a servant of His with extended means, He likes to see the effect of His blessing on things around him, his dress being one them. Therefore, to let such blessing become visible is also a form of owing gratitude. In contrast, there is the attitude of wearing worn-out or untidy clothes, despite having the means, which is ingratitude. However, it is necessary to guard against two things, that is, from hypocrisy and exhibitionism, and from pride and arrogance. It means that one should not dress well simply to show off before others or to establish that they were superior or special as compared to them. And it is obvious that the righteous elders of the early period were free from such attitudes. As for the reported use of ordinary or patched dress by the Holy Prophet صلی اللہ علیہ وسلم Sayyidna Faruq al-A` zam (رض) and some other Sahabah among the righteous elders is concerned, it had two rea¬sons. First of all, whatever came in their hands as their income, they would spend it out over the poor and the needy, and in the pursuit of their religious objectives. For their own person, they would be left with too little to afford a nice dress. Then, they were leaders of people. They let themselves be in that simple and inexpensive bearing as it was so what others with extended means would get the message, and that common people and the poor and needy are not overwhelmed by their financial status. The same thing holds valid in the case of the noble Sufis (the group of rightly guided mystics in Islam who lay primary stress on spiritual purification). When they make new aspirants abstain from fine dresses and tasty foods, they really do not intend to say that leaving these things off for good is an act of thawab or merit. Far from it. Instead of that, it is only to put the brakes on the wanton desires of the human self during the initial stage of the quest for truth that they would pre-scribe such regimen of striving, as treatment and medicine. When the aspirant reaches a stage where he has learnt to control the desires of his self and it can no more be attracted to and snared by what is Har¬am and impermissible, then, at that time, all masters of the spiritual orders would use and recommend good dress and tasty foods like the general body of early righteous elders. When done at that time, these fine blessings of human sustenance become for them the source of knowing their Creator and achieving nearness to Him - rather becom¬ing impediments (through any lack of gratitude or triumph of desires as it is likely in the early stage). The Sunnah of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) in Food and Dress About food and dress, the essential way of the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) the Sahabah and the Tabi` in is that one should not be unnatu¬rally concerned about these. Dress and food within easy access are good enough and should be used gratefully. If the dress is coarse and the food dry, there is no need to go to the trouble of finding something better one way or the other - even if one has to borrow, or that one starts worrying about what one misses so much that one lands himself into some other trouble. Similarly, when good dress and food are naturally available, one should not go to the extreme trouble of spoiling them or avoiding their use. Thus, the way the seeking of good dress and good food is a self-imposed constraint, very similarly, doing the opposite of it, that is, to spoil what is good and to leave it aside in favour of what is bad, is also a self-imposed constraint - and a blameworthy one. Why should this be done? The next sentence of the verse explains the wisdom behind it. It says that all blessings, which include fine dresses and nice foods, have really been created for obedient believers. Others are enjoying these because of them - because this world is the venue of deeds not the venue of rewards. You cannot draw a line of dis¬tinction between the genuine and the counterfeit, the good and the bad in the matter of blessings available in this mortal world. Here, the feast is open to all. The blessings are there from the All-Merciful. He is Al-Rahman for this whole world. But, the arrangements in this world obey the will of Allah - and the customary practice of Allah in this world is: When the obedient believers in Allah fall short in their duties to Him, other people overcome them, grab the treasures of worldly blessings and, as a result, the believing servants of Allah become sub¬jected to hunger and poverty. But, this law operates within this mortal world of deeds only. Once in the Hereafter, all blessings and comforts shall be reserved for the obedient servants of Allah. This is what the sentence: قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ in this verse means, that is, `( O prophet) you tell them that all blessings in the worldly life itself are really the right of the believers - and, on the day of Qiyamah, they shall be theirs exclu¬sively.& Sayyidna ` Abdullah ibn ` Abbas (رض) has explained this verse by saying that all blessings and comforts of the world are - subject to the safeguard that they do not become a source of trouble for them in the Hereafter - are the rightful share of obedient believers only. Contrary is the case of disbelievers and sinners who, though they too receive these blessing in their mortal life, rather receive more of it, but these blessings of theirs are going to become their nemesis in the Hereafter bringing punishment which will last forever. Therefore, as the outcome shows, this is not the kind of comfort and honour one would wel-come. Some other commentators have determined its meaning by saying that all blessings and comforts of the world are laced with ceaseless striving, the apprehension of decline and never-ending anxiety. Pure blessing and pure comfort simply do not exist here. However, whoever gets these blessings on the day of Judgment, they will have them in the state of absolute purity. There will be no striving for it, no appre¬hension of decline or loss in it, nor any worries after it. The three ex¬planations of the sense of this sentence in this verse as given above could be accommodated therein and that is why commentators among the Sahabah and Tabi` in have gone by them. At the end of the verse, it was said: كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ (This is how We elaborate the verses for people who understand). This verse carries a refutation of the excessive deeds and ignorant views of people who suggested that Allah Ta` ala is pleased with the practice of abandoning good dress and good food.
