Surah Hadid Ayat 27 in Arabic Text
Here you can read various translations of verse 27
Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.
Then, in their wake, We followed them up with (others of) Our messengers: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah; but that they did not foster as they should have done. Yet We bestowed, on those among them who believed, their (due) reward, but many of them are rebellious transgressors.
In their wake, We sent a succession of Our Messengers, and raised Jesus, son of Mary, after all of them, and bestowed upon him the Evangel, and We set tenderness and mercy in the hearts of those that followed him. As for monasticism, it is they who invented it; We did not prescribe it for them. They themselves invented it in pursuit of Allah’s good pleasure, and then they did not observe it as it ought to have been observed. So We gave their reward to those of them that believed. But many of them are wicked.
Then, We sent after them, Our Messengers, and We sent ‘Iesa (Jesus) – son of Maryam (Mary), and gave him the Injeel (Gospel). And We ordained in the hearts of those who followed him, compassion and mercy. But the Monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance. So We gave those among them who believed, their (due) reward, but many of them are Fasiqun (rebellious, disobedient to Allah).
Then We caused Our messengers to follow in their footsteps; and We caused Jesus, son of Mary, to follow, and gave him the Gospel, and placed compassion and mercy in the hearts of those who followed him. But monasticism they invented – We ordained it not for them – only seeking Allah’s pleasure, and they observed it not with right observance. So We give those of them who believe their reward, but many of them are evil-livers.
Thereafter We made to supervene on their tracks Our Messengers; and We made to supervene (after that) Isa son of Maryam, (1Jesus son of Mary) and We brought him the Injil; (The Book revealed to) and We made in the hearts of the ones who closely followed him compassion and mercy. And monasticism they innovated for themselves; in no way did We prescribe it for them, except for seeking the all-blessed Satisfaction of Allah; yet in no way did they pay heed to it as it should be truly heeded. So We brought the ones of them who believed their reward; and many of them are immoral.
We sent other messengers to follow in their footsteps. After those We sent Jesus, son of Mary: We gave him the Gospel and put compassion and mercy into the hearts of his followers. But monasticism was something they invented- We did not ordain it for them- only to seek God’s pleasure, and even so, they did not observe it properly. So We gave a reward to those of them who believed, but many of them were lawbreakers.
Quran 57 Verse 27 Explanation
For those looking for commentary to help with the understanding of Surah Hadid ayat 27, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(57:27) In their wake, We sent a succession of Our Messengers, and raised Jesus, son of Mary, after all of them, and bestowed upon him the Evangel, and We set tenderness and mercy in the hearts of those that followed him. As for monasticism, it is they who invented it; We did not prescribe it for them. They themselves invented it in pursuit of Allah’s good pleasure, and then they did not observe it as it ought to have been observed. So We gave their reward to those of them that believed. But many of them are wicked.
51. The words in the text are rafat and rahmat, which are almost synonymous. But when they are used together, rafat implies the compassion that a person feels on seeing another person in pain and distress, and rahmat is the feeling under which bhe tries to help him. As the Prophet Jesus (peace be upon him) was highly compassionate and merciful towards the people, his this trait of character deeply influenced his disciples: therefore, they treated the people with pity and sympathy and served them with all their heart and soul.
52. The root rahb (from which rahbaniyyat or ruhbaniyyat is derived) means fear; thus rahbaniyyat means a mode of life which reflects fear and terror, and ruhbaniyyat means the mode of life of the terrified. As a term it implies a person’s abandoning the world out of fear (whether it is the fear of somebody’s tyranny, or fear of the worldly temptations and distractions, or fear of one’s personal weaknesses) and taking refuge in the jungles and mountains, or living alone as a hermit.
53. The words in the original can have two meanings:
(1) That We did not enjoin monasticism (ruhbaniyyat) upon them. We enjoined upon them only the seeking of Allah’s good pleasure.
(2) That monasticism was not enjoined by Us. They of their own accord enjoined it on themselves, to seek Allah’s good pleasure. In both cases this verse makes it explicit that monasticism is an un-Islamic creed, and it has never been part of the true faith. The same thing has been stated by the Prophet (peace be upon him) thus: There is no monasticism in Islam. (Musnad Ahmed). In another Hadith the Prophet (peace be upon him) said: The monasticism of this ummah is to fight in the way of Allah. (Musnad Ahmed Musnad Abi Yala. That is, the way for this ummah to attain to spiritual piety lies not in abandoning the world but in fighting in Allah’s way. This ummah does not flee to the jungles and mountains out of fear of temptations and distractions but counteracts them by resort to fighting in Allah’s way. According to a tradition related both by Bukhari and by Muslim, one of the companions said that he would keep up Prayers throughout the night; another said that he would fast perpetually without ever observing a break; and a third one said the he would never marry and would have nothing to do with women. When the Prophet (peace be upon him) came to know of what they had resolved, he said: By God, I fear Allah the most and remain conscious of Him at all times; yet my way is that I observe the fast as well as break it. I keep up the Prayer during the night as well as have sleep. And I marry the women also. The one who does not follow my way, does not belong to me. Anas says that the Prophet (peace be upon him) used to say: Do not be hard and severe to yourselves, lest Allah should be hard and severe to you. A community had adopted this way of severity towards itself, then Allah also seized it in severity. Look, the remainder of them are found in the monasteries and churches. (Abu Daud).
54. That is, they were involved in a double error. First, they imposed on themselves the restrictions which Allah had not imposed. Second, they did not observe in the right spirit the restrictions that they had imposed upon themselves with a view to attain to Allah’s goodwill, and conducted themselves in a way as to earn Allah’s wrath instead of His good pleasure.
To understand this theme fully we should have a look at the history of Christian Monasticism.
Until 200 years after the Prophet Jesus (peace be upon him), the Christian Church knew no monasticism. Its germs, however, were found in Christianity from the very beginning. To look upon asceticism as a moral ideal and to regard celibacy as superior to matrimonial and mundane life is the basis of monasticism. Both these existed in Christianity from the beginning. Owing to the sanctification of celibacy in particular, it was considered undesirable for those who performed religious services in the church to marry, have children and be involved in domestic chores; so much so that by the 3rd century monasticism began to spread like an epidemic in Christiandom. Historically, it had three main causes.
First, sensuality, immorality and worship of the world had so permeated the ancient polytheistic society that in their zeal to counteract it, the Christian scholars adopted the extremist way instead of the way of moderation. They so stressed chastity that the relationship between man and woman by itself came to be looked upon as filthy, even if it was within marriage. They reacted so violently to monasticism that to possess property of any kind ultimately was considered a sin for a religious person and to live like a poor man and ascetic the criterion of moral excellence. Likewise, in their reaction to the sensuality of the polytheistic society, they touched the other extreme. They made withdrawal from pleasure and all material comforts, self denial and curbing of the desires as the object of morality. They regarded torturing the body by different sorts of harsh discipline as the climax and proof of a person’s spirituality.
Secondly, when Christianity started achieving successes and spreading rapidly among the common people, the Church in its zeal to attract more and more adherents went on imbibing every evil that was prevalent in society. Thus, saint-worship replaced the ancient deities. Images of Christ and Mary began to be worshiped instead of the idols of Horus and Isis. Christmas took the place of Saturnalia. Christian monks began to practice every kind of occult art like curing the sick by amulets and magic incantations, taking omens and fortune-telling, driving out spirits, etc. as were prevalent in ancient days. Likewise, since the common people looked upon a dirty and naked person who lived in a cave or den as a holy and godly man, this very concept of sainthood became prevalent in the Christian Church, and legends of their miraculous powers began to abound in the memoirs of the Christian saints.
Thirdly, the Christians possessed no detailed law and definite traditions and practices to determine the bounds of religion. They had given up Mosaic Law and the Gospel by itself afforded no perfect code of guidance. Therefore, the Christian doctors went on permitting every kind of innovation to enter the religion partly under the influence of alien philosophies, customs and practices and partly under their personal preference and whim. Monasticism was one such innovation. Christian scholars and doctors of law took its philosophy and rules and practices from the Buddhist monks, Hindu Yogis and ascetics, Egyptian Anchorites, Iranian Manicheans, and the followers of Plato and Plotinus, and made the same the means and methods of attaining self-purification, spiritual loftiness and nearness to God. Those who committed this error were not ordinary men. From the 3rd to the 7th century (i.e. till about the time the Quran began to be revealed) the religious personalities who were recognized as the foremost scholars and religious guides and leaders of Christendom, both in the East and in the West, St. Athanasius, St. Basil, St. Gregory of Bazianzus, St. Chrysostom, St. Ambrose, St. Jerome, St. Augustine St. Benedict, St. Gregory the Great, all were monks themselves and great upholders of monasticism. It was under their influence that monasticism became popular in the Church.
Historically, monasticism among the Christians started from Egypt. Its founder was St. Anthony (A.D. 250 -350) who is regarded as the father of Christian Monasticism. He set up the first monastery at Pispir (now Der al Memum) in the Fayum. Later he established another monastery on the coast of the Red Sea, which is now called Der Mar Antonius. The basic cults of Christian Monasticism are derived from his writings and instructions. After this beginning the monastic movements spread like a flood in Egypt and monasteries for monks and nuns were set up everywhere in the land in some of which lived three thousand monks at a time. In 325 another ascetic, pachomius, appeared in Egypt, who fo
The tafsir of Surah Hadid verse 27 by Ibn Kathir is unavailable here.
Please refer to Surah Hadid ayat 26 which provides the complete commentary from verse 26 through 27.
Quick navigation links