2-177 It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah, and the Last Day, and the angels and the Book and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and to those who ask and to set slaves free and keeps up prayer and pays the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in the time of conflict. These are they who are truthful; and these are they who keep their duty.a
لَّيۡسَ ٱلۡبِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ وَلَـٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ وَٱلۡمَلَـٰٓٮِٕڪَةِ وَٱلۡكِتَـٰبِ وَٱلنَّبِيِّـۧنَ وَءَاتَى ٱلۡمَالَ عَلَىٰ حُبِّهِۦ ذَوِى ٱلۡقُرۡبَىٰ وَٱلۡيَتَـٰمَىٰ وَٱلۡمَسَـٰكِينَ وَٱبۡنَ ٱلسَّبِيلِ وَٱلسَّآٮِٕلِينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّڪَوٰةَ وَٱلۡمُوفُونَ بِعَهۡدِهِمۡ إِذَا عَـٰهَدُواْۖ وَٱلصَّـٰبِرِينَ فِى ٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلۡبَأۡسِۗ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ صَدَقُواْۖ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُتَّقُونَ (١٧٧)
2-177a – ٱلۡبِرَّ مَنۡ ءَامَنَ – The meaning of برّ is التوسع فی الخیر that is, to be expansive in goodness. The structure of this sentence is like saying الجود حاتم when the meaning is الجود جود حاتم , that is, generosity is the generosity of Hatim. Similarly, the meaning here is that righteousness is the righteousness of one who believes etcetera. Another explanation for the construction of this sentence is that in the Arabic language the superlative sense is conveyed by using the attribute as a name, as, for example, a very generous person may be called الجود , and Noah’s son in the Quran is called: إِنَّهُ ۥ عَمَلٌ غَيۡرُ صَـٰلِحٍ۬ (he is unrighteous conduct). Similarly, برّ is used as a superlative meaning a highly righteous person.
عَلَىٰ حُبِّهِ – The personal pronoun here is generally taken to refer to wealth. While it is true that real selflessness is to spend in the way of Allah the thing that one loves, as is also stated elsewhere: لَن تَنَالُواْ ٱلۡبِرَّ حَتَّىٰ تُنفِقُواْ مِمَّا تُحِبُّونَۚ (You cannot attain to righteousness unless you spend out of what you love) (3:92), but here the personal pronoun can also be taken to refer to Allah, as is stated elsewhere: يُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسۡكِينً۬ا وَيَتِيمً۬ا وَأَسِيرًا (They give food, out of love for Him, to the poor, and the orphan and the captive) (76:8). After stating this, the Quran explains the meaning of عَلَىٰ حُبِّهِ in the very next verse as: إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ ٱللَّهِ (We feed you for Allah’s pleasure only). In both the places, the meaning of عَلَىٰ حُبِّهِ is for the love of Allah. Thus, what is imparted is that belief in Allah means to get busy in serving His creation, out of love for Him, and to spend one’s wealth on others out of a realization that they too are the creation of the same God who gave the wealth.
ٱبۡنَ ٱلسَّبِيلِ – For the meaning of ابن see 2-41a, and for the meaning of سبیل see 2-154a. A wayfarer is called ٱبۡنَ ٱلسَّبِيلِ .
سائلین – سُئوال is a prayer to gain knowledge of a thing, a prayer for wealth, or a prayer for a thing that will take the supplicant to wisdom or wealth (R).When it is used to know something it can be at times from a desire to get knowledge about something, and sometimes to silence a person by turning the tables on him (R). And Allah’s questioning His servants is of the latter type. The use of سُئوال in the Quran is frequently to ask for information, as in یسئلونك – سأل سائل – سئلھم – یسئلون etcetera, and a beggar is also called سائل (R). In this verse, سائلین can mean both type of questioners.
ٱلرِّقَابِ – is the plural of رَقَبَة which means neck, but it can also mean the entire person, and while introducing, slaves both male and female are called رِّقَابِ . This is similar to the use of راس to mean head and ظھر to mean riding on the back of a carrier animal. Thus, فَتَحۡرِيرُ رَقَبَةٍ۬ مُّؤۡمِنَةٍ۬ means freeing of a believing slave (4:92) (R). The word ٱلرِّقَابِ is used here because money is not directly given to the slave but is used to purchase their freedom or was spent on them. Because a person is killed generally by trauma to the neck, the meaning of رقب is safeguarded it, as in: لَا يَرۡقُبُونَ فِى مُؤۡمِنٍ إِلاًّ۬ وَلَا ذِمَّةً۬ۚ (They safeguard neither ties of relationship nor covenant) (9:10). The Divine attribute of رقیب (Protector) is also derived from it.
ٱلۡبَأۡسَآءِ – بُئوس – باس – باساء all three of these mean intense or vehement, and odious, that is a severe and unlikable affair (R). بأس is also used for punishment, and the severity of battle. Accordingly, one of the hadith states: کنا اذ اشتد الباس اتقینا برسول اللّٰه صلعم ۔ And باس also means just حرب (war) and باساء means hunger (T).
ٱلضَّرَّآءِ – is derived from ضُرّ which means in a bad or poor condition. It may be about the soul because of a dearth of knowledge or blessings, or about the body, as for example not having a limb. Or it may be about the overt condition such as the paucity of wealth or low station in life (R). The opposite of باساء is نعماء (favor, grace, kind act), and the opposite of ضراء is سراء (joy, happiness, good times, prosperity, well-being). When باساء is paired with ضراء , باساء means poverty and hunger and ضراء means illness or some other pain.
صَدَقُوا – The real use of صدق (truth) and کذب (false) is with respect to whether speech is true or false. صدق means one’s spoken words are in accordance with one’s conscience, and what is narrated is true. Both these conditions are also applicable to actions which evidence a truth, as for example the meaning of صَدَقُو in رِجَالٌ۬ صَدَقُواْ مَا عَـٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ (…men who are true to the covenant they made with Allah…) (33:23) is those who were true to their covenant through their actions. Such is the meaning here.
Drawing attention to the real principle while giving details of shariah: The last section gives detail about shariah and this topic is continued on as well. In this section are given details about retaliation for physical injury, wills, and testaments. Some nations lay so much emphasis on shariah, that they forgot its real purpose which is internal purity. Hence, in the middle of the narration of shariah, the principle is laid down that solely by emphasizing the overt rituals of shariah and not paying attention to its real intent, no man can achieve real righteousness.
Among the details of shariah, the most important order is to face the Kabah during prayer: The importance of this order can be gauged by the fact it is prohibited to label anyone as a non-Muslim who faces the Kabah in prayer. Nevertheless, it is stated that following the rituals of shariah is not the righteousness to which Allah calls; even facing a particular direction is not enough. This is also a rebuttal of the critics who object that by facing the Kabah in prayer, Muslims commit a polytheistic act. This verse refutes any such allegation for it is stated here that facing a particular direction is not any great righteousness, leave alone deifying the direction and worshipping it. This verse is one of the verses of Quran that has won great praise, even from detractors, for the idealism of the commandments contained therein.
Patience in time of distress is the key to a nation’s success: This verse states that the key to a nation’s success is to not despair in times of difficulty. That is why, the verse ends with the exhortation: وَٱلصَّـٰبِرِينَ فِى ٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلۡبَأۡسِ . From مَنۡ ءَامَنَ to وَٱلۡمُوفُونَ the verse is in the nominative case but ٱلصَّـٰبِرِينَ is made accusative and this accusative is of the form known as نصب علے المدح . It brings special attention to the fact that the most significant attribute of a successful nation is that in times of distress and affliction, it is steadfast and strides ahead, and this is the main subject of this chapter.
The meaning of ایمان (belief): Those affairs that are termed as essential ingredients of righteousness, truthfulness and piety are as follows: First, acceptance of the right principles, the foremost of which is belief in Allah. Belief in His perfect knowledge, and absolute power creates strength in a person to do good; with the realization that Allah is the fountainhead of all holiness, a person tries to purify themself. In fact, belief in Allah leads a person to try to adopt all Divine virtues, and in this way gives up commit evil and take the initiative to do good deeds. Second, is belief in the Hereafter, that is to be convinced that for every act there is either reward or punishment and that a person is responsible for all actions. Third, belief in angels, that is to accept and act upon all ideas of goodness as soon as they come to mind. Fourth, belief in the Book, that is to act upon the guidance that Allah revealed for the betterment of humanity. Fifth, beliefsin prophets, that is to follow in the footsteps of the prophets who have set the example of following the revealed guidance perfectly.
The second group of virtues following those rooted in belief above, that lead to success and have practical import, have at their core the virtue of selflessness, that is, to spend one’s wealth for the welfare of others. The first in priority to spend on is those who are nearest to you, namely, your children, parents, siblings, and relatives. Orphans are next in line as they do not have a parent to look after their welfare, and hence it is the responsibility of every member of the community to consider them a close relative. Next in line are those who are needy because physical disability keeps them from earninga livelihood or those who do not have the tools of trade to earn a livelihood. This is followed by wayfarers, those who ask out of need, and then spending to emancipate slaves. Because only the prisoners of war were made slaves, slaves were from enemies. Thus, in this, the order to emancipate them is a practical lesson in your enemy. In colonial times, there were only very few Muslims who could be considered independent. Hence money spent for the welfare of the Muslim community, on education and other schemes of developing the Muslim community falls in this category as well.
Prayer and zakat (compulsory charity): The third essential requirement for righteousness is to keep up prayer which is necessary for the perfection of the human soul, and to give zakat which is necessary for the welfare of others.
The fourth essential requirement for righteousness is stated to be fulfilment of covenants even if its fulfilment may result in a loss, and regardless of whether the covenant is with a Muslim or an unbeliever. In many civilized countries today, covenants are abided by as long as they remain beneficial, and are flouted when that is not the case.
The fifth and most essential requirement for righteousness is patience. For example, patience in a situation of indigence when faced with poverty and hunger; in a situation of agony when the body is hurting; and most of all in a situation of حِينَ ٱلۡبَأۡسِ , that is, at the time of facing difficulties, when confronting an enemy as in battle. This is the real key to success, and that is why it is the last, and made conditional to the other four requirements. Nations that lack the first four requirements can be successful by being patient, but they do not develop real piety and righteousness.
2-178 O you who believe, retaliation is prescribed for you in the matter of the slaina: the free for the free, and the slave for the slave, and the female for the female.b But if remission is made to one by his (aggrieved) brother, prosecution (for blood-money) should be according to usage, and payment to him in a good manner. This is an alleviation from your Lord and a mercy. Whoever exceeds the limit after this, will have a painful chastisement.c
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡكُمُ ٱلۡقِصَاصُ فِى ٱلۡقَتۡلَىۖ ٱلۡحُرُّ بِٱلۡحُرِّ وَٱلۡعَبۡدُ بِٱلۡعَبۡدِ وَٱلۡأُنثَىٰ بِٱلۡأُنثَىٰۚ فَمَنۡ عُفِىَ لَهُ ۥ مِنۡ أَخِيهِ شَىۡءٌ۬ فَٱتِّبَاعُۢ بِٱلۡمَعۡرُوفِ وَأَدَآءٌ إِلَيۡهِ بِإِحۡسَـٰنٍ۬ۗ ذَٲلِكَ تَخۡفِيفٌ۬ مِّن رَّبِّكُمۡ وَرَحۡمَةٌ۬ۗ فَمَنِ ٱعۡتَدَىٰ بَعۡدَ ذَٲلِكَ فَلَهُ ۥ عَذَابٌ أَلِيمٌ۬ (١٧٨)
2:178a: كُتِبَ – For the meaning of کتب see 2:2a. But the meaning of کتابة also includes establishing a thing (اثبات) , measuring (تقدیر) , obligating, enjoining, decreeing (ایجاب) and resolve and determination (عزم) because one first makes an intention, then the thing about which the intention is made is stated, then it is written. Thus, first indicates intention, and its final goal is writing (R). For this reason, this word occurs frequently in the Quran in the sense of prescribed and decreed as in this verse and verse 2:180 كُتِبَ عَلَيۡكُم۔۔۔۔۔۔ ٱلۡوَصِيَّةُ ۡ (It is prescribed… for you to make a bequest) and in verse 2:183 كُتِبَ عَلَيۡڪُمُ ٱلصِّيَامُ (fasting is prescribed for you) and in verse 2:187 وَٱبۡتَغُواْ مَا ڪَتَبَ ٱللَّهُ لَكُمۡ (seek what Allah has ordained for you) and in verse 2:216 كُتِبَ عَلَيۡڪُمُ ٱلۡقِتَالُ (fighting is enjoined on you) and in many other places. And for this reason, کتاب اللّٰه also means Allah’s command as in: أُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُہُمۡ أَوۡلَىٰ بِبَعۡضٍ۬ فِى كِتَـٰبِ ٱللَّهِ (And the relatives are nearer one to another in the ordinance of Allah) (8:75) in which کتاب اللّٰه means the command of Allah (R).
قِصَاصُ – It is derived from قَصّ which means to follow footsteps as in: فَٱرۡتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصً۬ا (So they returned retracing their footsteps) (18:64) وَقَالَتۡ لِأُخۡتِهِۦ قُصِّيهِۖ (And she said to his sister: Follow him up) (28:11). Derived from this is قَصص meaning to narrate, as in: نَحۡنُ نَقُصُّ عَلَيۡكَ أَحۡسَنَ ٱلۡقَصَصِ (We narrate to thee the best of narratives) (12:3). And the meaning of قصاص is تتبعُ الدَّم بالقَوَد (to follow the blood in such a way that the killer is killed) (R). A hadith states: من قتل عمدً افھو قَوَدً which means that he who kills intentionally should be killed in retribution (LA – قَوَد ). So قصاص فی القتلٰی means that the person doing the killing should be killed. Keeping this meaning of قصاص in view, there is no difficulty in the meaning of the next word.
In this verse, the law of retaliation is laid down for a person who is killed, that is, the killer is to be killed. The mention of this is appropriate here because the time was now at hand for the Muslims to seek retribution from those who had tortured and killed them. Retaliation in the Quran is prescribed only for murder. The Quran does not mention any retaliation for being wounded. The Companions may have adopted retaliation for it in accordance with the needs of the time and making use of the permission given in: جَزَٲٓؤُاْ سَيِّئَةٍ۬ سَيِّئَةٌ۬ مِّثۡلُهَا (the recompense of evil is punishment like it) (42:40). Also, in accordance with this verse, a punishment appropriate for the crime can be given for other acts of evil. However, it is only for murder that retaliation is specifically prescribed. So, in the last revealed Book, Allah considered it necessary to prescribe death as the punishment of murder. All attempts to abolish the death penalty have failed. The death penalty was abolished for a time in France, as a result of which there was a large increase in the number of murders. The lesson accorded here is that the death penalty for murder is necessary for a cultured and civilized society.
2:178b: The law of retaliation for murder prescribed in this verse clearly lays down that the retribution has to be extracted from the murderer and not anyone else. Mention is now made of an affair that was meant to abolish a vile custom. It was the custom in Arabia that some tribes considered themselves superior to other tribes. If one of the superior tribe’s slaves was murdered, they demanded that a free person from the inferior tribe be killed in retaliation. It was also the custom that if a free man killed a slave, the murderer was not killed. This custom still persists in some nations that consider themselves as very civilized– if one of their own kills a person of a subject nation, their own is not punished. So, when Islam prescribes the law of that the killer be killed for murder, it also abolishes all privileges and distinctions, and stated very clearly that if the murderer is a free man, only he is to be killed. If a woman is the murderer, then only she is to be killed. And if the murderer is a slave, then only he should be killed. Thus, all distinctions based on status and national identity are erased. Accordingly, a hadith also states: المسلمون تتکافأ دماء ھم (the blood of all Muslims is equal), and no murderer can put up a defense that his blood is more valuable than that of the murdered. Thus, in the jurisprudence of Imam Abu Hanifa, if a free man kills a slave, it is the free man who is killed in retaliation. This is the prescription of the Quran as well.
2:178c: Blood money: This verse does give permission for wergild, that is the acceptance of blood money in lieu of retaliation, if the heirs of the deceased agree. Even currently the acceptance of blood money is permissible. For example, if a national of one country murders a national of another country, under special circumstances, an indemnity payment is considered sufficient compensation. Because Islam is a universal religion, there is flexibility in its teachings.
2-179 And there is life for you in retaliation, O men of understanding, that you may guard yourselves.a
وَلَكُمۡ فِى ٱلۡقِصَاصِ حَيَوٰةٌ۬ يَـٰٓأُوْلِى ٱلۡأَلۡبَـٰبِ لَعَلَّڪُمۡ تَتَّقُونَ (١٧٩)
2-179a: Retribution is the foundation of a nation’s life: If the punishment for murder was not death, there would be no peaceful existence for any nation. Nations that attempted to abolish the death penalty found that incidence of murder increased and often had to reinstitute it. There is also an indication for the Muslims that when the sword is used to annihilate them, they have no option but to resort to retaliation for their survival.
2-180 It is prescribed for you, when death approaches one of you, if he leaves behind wealth for parents and near relatives, to make a bequest in a kindly manner; it is incumbent upon the dutiful.a
كُتِبَ عَلَيۡكُمۡ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ إِن تَرَكَ خَيۡرًا ٱلۡوَصِيَّةُ لِلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُتَّقِينَ (١٨٠)
2:180a: The command for making bequest is not abrogated: This verse is one of those verses some say is definitely abrogated. Some maintain that because the order to make a bequest was given first, and later the law of inheritance was revealed in Surah Nisah, this order of bequest stands abrogated. However, there are opinions about it not being abrogated as well. Accordingly, in Ibn Jarir it states that a party has opposed the view of those who hold this verse abrogated, and consider it unabrogated. A similar statement that the verse is not abrogated is also found in Baidawai.
The evidence of the Quran and Hadith: The truth is that there is clear testimony of the Quran and reliable hadith that the order of bequest is not abrogated. The Quranic support for this view is evidenced by the use of the term: من بعد وصیة (after the bequest) in all the verses laying down the law of inheritance, showing thereby that the division of estate for purpose of inheritance is to be done after the bequest is satisfied. So what bequest is being mentioned in those verses if the bequest stated here has been abrogated? In addition, in Surah Maidah which is one of the last revelations there is mention of writing a bequest, having it witnessed, acting in accordance with it, and other matters. (See Al-Maidah 5:106-107).
The Hadith provides further irrefutable evidence regarding non-abrogation: There is an unanimously authenticated hadith narrated by Saad bin Abi Waqqas in which he states: “I fell ill in the year of the conquest of Makkah (a long period after the revelation of the law of inheritance) and the Messenger of Allah came to enquire about my health. I said: ‘O Messenger of Allah, I have much wealth and only one daughter to inherit from me. Can I bequeath all my wealth?’ The Prophet said ‘No.’ Then I asked for two-third, and then half and the Prophet replied in the negative. Then I asked for one-third and the Prophet agreed to bequeathing one-third and added, ‘It is better that you leave your heirs well-off, than that you leave them in poverty.” It is abundantly clear from this hadith which is from the last days of the Prophet’s life that the provision for bequeathing was not abrogated. Not only did the Companion consider bequeathing to be valid but the Holy Prophet also confirmed the unabrogated status and legality of this provision. However, the Holy Prophet did further instruct that heirs should not be completely disinherited and only up to one-third of the estate can be bequeathed. The second thing that this incidence reveals is that by bequest is meant bequest for charitable purposes and not bequest in favor of relatives and kinfolks. For this reason, I adopted the arrangement in translating this verse in connecting لِلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ with تَرَكَ خَيۡرًا , that is, that one who leaves abundant inheritance for his parents and close relatives should also make a bequest. The meaning is not that a bequest be made for parents and kinfolks. The third thing that is revealed is that the meaning of خیر in the presence of the Holy Prophet was taken to mean abundant wealth because Saad said that his wealth was great and, on that basis, sought permission to make a bequest.
The bequest is not for heirs: It is evident from the unanimously authenticated hadith that the meaning is that when a person was going to leave a substantial inheritance, he should bequeath a portion of it for use in the way of Allah. There is no need for a bequest in favor of heirs because the Quran determines their share of inheritance, and the hadith لا وصیة لوارث, although reported from a single source, is consistent with the Quran. However, under certain conditions, if some relatives will not be receiving a share in the inheritance based on the law, they too can be included in the bequest. Tradition also supports this interpretation.
Ali’s decision: According to a narration, Ali stopped a freed slave from making a bequest when his wealth was seven hundred dirhams, on the basis that this amount is not خیر , that is abundant wealth.
Ayesha’s decision: When a person told Ayesha that he had three thousand dirhams and four heirs, she said this is a sparse amount that does not qualify as خیر, and to leave it for the family.
Thus, the Holy Prophet’s decision in an unanimously accepted hadith, followed by the decisions of Ali and Ayesha, whose insight of the Quran is well accepted, renders a definitive verdict about this verse not being abrogated. The meaning of this verse is merely that a person who leaves a large estate for his heirs should make a bequest for some portion of it to be spent in the way of Allah. The Muslims of today have abandoned acting according to it but other nations do make such bequests. What a tragedy that the followers of the Quran are not acting according to the Quran while the opponents of the Quran are.
Even if the meaning of this verse is taken as the parents and kinsfolk implementing the substantial estate that is left, there is no need to consider this verse abrogated because it could be that the parents and kinsfolk are meant as implementors of the bequest.. It could also be that in certain circumstances the parents cannot inherit under the normal laws of inheritance and this verse can then apply. This could be the case, for example, where the parents are unbelievers. Those kinsfolk who do not qualify under the laws of inheritance can be provided for through bequest. If conditions similar to the ones mentioned above are considered unacceptable, then there is no option but to reject the hadith وصیة لوارث as it will be incompatible with the Quranic verse.
2-181 Then whoever changes it after he has heard it, the sin of it is only upon those who change it. Surely Allah is Hearing, Knowing.
2-182 But if one fears a wrong or a sinful course on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful.a
فَمَنۢ بَدَّلَهُ ۥ بَعۡدَمَا سَمِعَهُ ۥ فَإِنَّمَآ إِثۡمُهُ ۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُ ۥۤۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ۬ (١٨١)
فَمَنۡ خَافَ مِن مُّوصٍ۬ جَنَفًا أَوۡ إِثۡمً۬ا فَأَصۡلَحَ بَيۡنَہُمۡ فَلَآ إِثۡمَ عَلَيۡهِۚ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ (١٨٢)
2-182a: جَنَفً means bias in an order or judgment; to incline away from truth towards falsehood (R).
Advising at the time of making a bequest: By إِثۡمً۬ is meant deliberate violation of God’s order. The meaning of this verse is that if the testator is deliberately usurping the right of an heir, or is about to bequeath some of his wealth in violation of God’s order, it is the duty of others to advise a correction as the Holy Prophet did in the case of Saad bin Abi Waqqas.
Bayan-ul-Quran 