Surah Ar-Rum • Ayah 42

The Effects of Sin in this WorldIbn `Abbas, `Ikrimah, Ad-Dahhak, As-Suddi and others said: "What is meant by Al-Barr here is the empty land or wilderness, and by Al-Bahr is towns and cities." According to a report narrated from Ibn `Abbas and `Ikrimah, Al-Bahr refers to towns and cities which are on the banks of rivers. Others said that what was meant was the usual meaning of the words, i.e., land and sea. Zayd bin Rafi` said:ظَهَرَ الْفَسَادُ(Evil has appeared) "The rain is withheld from the land and this is followed by famine, and it is withheld from the sea, adversely affecting the animals which live in it." This was recorded by Ibn Abi Hatim, who said: "Muhammad bin `Abdullah bin Yazid Al-Muqri' told us, from Sufyan from Humayd bin Qays Al-A`raj from Mujahid:ظَهَرَ الْفَسَادُ فِى الْبَرِّ وَالْبَحْرِ(Evil has appeared on land and sea) "Evil on land means the killing of the son of Adam, and evil on the sea means piracy." According to the first opinion, the phrase,ظَهَرَ الْفَسَادُ فِى الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِى النَّاسِ(Evil has appeared on land and sea because of what the hands of men have earned, ) means the shortfall in the crops and fruits is because of sins. Abu Al-`Aliyah said: "Whoever disobeys Allah in the earth has corrupted it, because the good condition of the earth and the heavens depends on obedience to Allah." Hence it says in the Hadith which was recorded by Abu Dawud:«لَحَدٌّ يُقَامُ فِي الْأَرْضِ أَحَبُّ إِلَى أَهْلِهَا مِنْ أَنْ يُمْطَرُوا أَرْبَعِينَ صَبَاحًا»(Any prescribed punishment which is carried out in the land is better for its people than if it were to rain for forty days.) The reason for that is that if the prescribed punishments are carried out, this will deter the people -- most or many of them -- from violating the prohibitions of Allah. If they give up sin, this will be a cause of blessings in the skies and on the earth. So, when `Isa bin Maryam, peace be upon him, comes down at the end of time, he will judge according to this Shari`ah at that time, and will kill the pigs and break the cross and abolish the Jizyah. He will accept nothing except Islam or the sword. When Allah destroys the Dajjal and his followers, and Ya'juj and Ma'juj during his time, it will be said to the earth, bring forth your blessing. Then groups of people will eat from one pomegranate, and will seek shade beneath its skin, and the milk of one pregnant camel will be sufficient for a group of people. This will only be because of the blessings that will result from application of the Shari`ah of Muhammad ﷺ. The more justice is established, the more the blessings and good things will increase. It was reported in the Sahih:«إِنَّ الْفَاجِرَ إِذَا مَاتَ تَسْتَرِيحُ مِنْهُ الْعِبَادُ وَالْبِلَادُ وَالشَّجَرُ وَالدَّوَاب»(When the evildoer dies, it is a relief for the people, the land, the trees and the animals.) Imam Ahmad bin Hanbal recorded that Abu Qahdham said: "At the time of Ziyad or Ibn Ziyad, a man found a cloth in which were wrapped grains of wheat which were as big as date stones; on it was written: `This grew at a time when justice prevailed."'لِيُذِيقَهُمْ بَعْضَ الَّذِى عَمِلُواْ(that He may make them taste a part of that which they have done,) means, He tries them with the loss of wealth, souls and fruits as a test and as a punishment for what they have done.لَعَلَّهُمْ يَرْجِعُونَ(in order that they may return.) means, from disobedience. This is like the Ayah,وَبَلَوْنَـهُمْ بِالْحَسَنَـتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ(And We tried them with good and evil in order that they might turn.) (7:168). Then Allah says:قُلْ سِيرُواْ فِى الاٌّرْضِ فَانْظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلُ(Say: "Travel in the land and see what was the end of those before (you)!") meaning, those who came before you.كَانَ أَكْثَرُهُمْ مُّشْرِكِينَ(Most of them were idolators. ) means, so see what happened to them when they rejected the Messengers and were ungrateful for the blessings.

زمین کی اصلاح اللہ تعالٰی کی اطاعت میں مضمر ہے ٭٭ممکن ہے «بَرِّ» یعنی خشکی سے مراد میدان اور جنگل ہوں اور «بَحْرِ» یعنی تری سے مراد شہر اور دیہات ہوں۔ ورنہ ظاہر ہے کہ بر کہتے ہیں خشکی کو اور بحر کہتے ہیں تری کو خشکی کے فساد سے مراد بارش کا نہ ہونا پیداوار کا نہ ہونا قحط سالیوں کا آنا ہے۔ تری کے فساد سے مراد بارش کا رک جانا جس سے پانی کے جانور اندھے ہو جاتے ہیں۔ انسان کا قتل اور کشتیوں کا جبر چھین جھپٹ لینا یہ خشکی تری کا فساد ہے۔ «بَحْرِ» سے مراد جزیرے اور «بَرِّ» سے مراد شہر اور بستیاں ہیں۔ لیکن اول قول زیادہ ظاہر ہے اور اسی کی تائید محمد بن اسحاق کی اس روایت سے ہوتی ہے کہ حضور صلی اللہ علیہ وسلم نے ایلہ کے بادشاہ سے صلح کی اور اس کا بحر یعنی شہر اسی کے نام کر دیا ۔ [طبقات ابن سعد:220/1:] ‏ پھلوں کا اناج کا نقصان دراصل انسان کے گناہوں کی وجہ سے ہے اللہ کے نافرمان زمین کے بگاڑنے والے ہیں۔ آسمان و زمین کی اصلاح اللہ کی عبادت و اطاعت سے ہے۔ ابوداؤد میں حدیث ہے کہ زمین پر ایک حد کا قائم ہونا زمین والوں کے حق میں چالیس دن کی بارش سے بہتر ہے ۔ [سنن ابن ماجه:2538، قال الشيخ الألباني:حسن] ‏۔ یہ اس لیے کہ حد قائم ہونے سے مجرم گناہوں سے باز رہیں گے۔ اور جب گناہ نہ ہونگے تو آسمانی اور زمینی برکتیں لوگوں کو حاصل ہونگی۔ چنانچہ آخر زمانے میں جب عیسیٰ بن مریم علیہ السلام اتریں گے اور اس پاک شریعت کے مطابق فیصلے کریں گے مثلا خنزیر کا قتل، صلیب کی شکست، جزئیے کا ترک یعنی اسلام کی قبولیت یا جنگ پھر جب آپ علیہ السلام کے زمانے میں دجال اور اس کے مرید ہلاک ہو جائیں گے یاجوج ماجوج تباہ ہو جائیں گے تو زمین سے کہا جائے گا کہ اپنی برکتیں لوٹادے اس دن ایک انار لوگوں کی ایک بڑی جماعت کو کافی ہوگا اتنا بڑا ہوگا کہ اس کے چھلکے تلے یہ سب لوگ سایہ حاصل کرلیں۔ ایک اونٹنی کا دودھ ایک پورے قبیلے کو کفایت کرے گا۔ یہ ساری برکتیں صرف رسول اللہ صلی اللہ علیہ وسلم کی شریعت کے جاری کرنے کی وجہ سے ہونگی جیسے جیسے عدل و انصاف مطابق شرع بڑھے گا ویسے ویسے خیر و برکت بڑھتی چلی جائے گی۔ اس کے برخلاف فاجر شخص کے بارے میں حدیث شریف میں ہے کہ اس کے مرنے پر بندے، شہر، درخت اور جانور سب راحت پالیتے ہیں [صحیح بخاری:6512] ‏صفحہ نمبر6807مسند امام احمد بن حنبل میں ہے کہ ”زیاد کے زمانے میں ایک تھیلی پائی گئی جس میں کھجور کی بڑی گھٹلی جیسے گہیوں کے دانے تھے اور اس میں لکھا ہوا تھا کہ یہ اس زمانے میں اگتے تھے جس میں عدل وانصاف کو کام میں لایا جاتا تھا۔‏“ [مسند احمد:296/2:ضعیف] ‏ سیدنا زید بن اسلم رضی اللہ عنہ سے مروی ہے کہ ”فساد سے شرک ہے“ لیکن یہ قول تامل طلب ہے۔ پھر فرماتا ہے کہ ” مال اور پیداوار کی اور پھر اناج کی کمی بطور آزمائش کے اور بطور ان کے بعض اعمال کے بدلے کے ہے “۔ جیسے اور جگہ ہے آیت «وَبَلَوْنٰهُمْ بالْحَسَنٰتِ وَالسَّيِّاٰتِ لَعَلَّهُمْ يَرْجِعُوْنَ» [7-الأعراف:168] ‏ ” ہم نے انہیں بھلائیوں برائیوں میں مبتلاکیا تاکہ وہ لوٹ جائیں “۔ ” تم زمین میں چل پھر کر آپ ہی دیکھ لو کہ تم سے پہلے جو مشرک تھے اس کے نتیجے کیا ہوئے؟ رسولوں کی نہ ماننے اللہ کے ساتھ کفر کرنے کا کیا وبال ان پر آیا؟ یہ دیکھو اور عبرت حاصل کرو “۔صفحہ نمبر6808

آیت 41 ظَہَرَ الْفَسَادُ فِی الْْبَرِّ وَالْبَحْرِ بِمَا کَسَبَتْ اَیْدِی النَّاسِ ”یہ آیت جس شان سے آج دنیا کے افق پر نمایاں ہوئی ہے شاید اپنے نزول کے وقت اس کی یہ کیفیت نہیں تھی۔ آج سے پندرہ سو سال پہلے نہ تو دنیا کی وسعت کے بارے میں لوگوں کو صحیح اندازہ تھا اور نہ ہی ”فساد“ کی اقسام میں وہ تنوع سامنے آیا تھا جس کا نظارہ آج کی دنیا کر رہی ہے۔ آج پوری دنیا میں جس جس نوعیت کے فسادات رونما ہو رہے ہیں ان کی تفصیلات کسی سے ڈھکی چھپی نہیں ہیں۔ آج چونکہ پوری دنیا سمٹ کر ”گلوبل ویلج“ کی صورت اختیار کرچکی ہے اس لیے دنیا کے کسی بھی گوشے میں رونما ہونے والے ”فساد“ کے اثرات ہر انسان کو بھگتنا پڑ رہے ہیں۔ چناچہ ان حالات میں آج اس آیت کا مفہوم واضح تر ہو کر دنیا کے سامنے آیا ہے۔لِیُذِیْقَہُمْ بَعْضَ الَّذِیْ عَمِلُوْا ”اس سلسلے میں اللہ تعالیٰ کا اصول یہ ہے کہ وہ انسانوں کے سب اعمال کی سزا دنیا میں نہیں دیتا۔ اگر ایسا ہو تو روئے زمین پر کوئی انسان بھی زندہ نہ بچے : وَلَوْ یُؤَاخِذُ اللّٰہُ النَّاسَ بِمَا کَسَبُوْا مَا تَرَکَ عَلٰی ظَہْرِہَا مِنْ دَآبَّۃٍ وَّلٰکِنْ یُّؤَخِّرُہُمْ الآی اَجَلٍ مُّسَمًّی ج فاطر : 45 ”اور اگر اللہ گرفت کرے لوگوں کی ان کے اعمال کے سبب تو اس زمین کی پشت پر کسی جاندار کو نہ چھوڑے ‘ لیکن وہ ڈھیل دیتا رہتا ہے ان کو ایک مقررہ مدت تک“۔ اس اصول کے تحت اگرچہ اللہ تعالیٰ دنیا کی زندگی کی حد تک انسانوں کی زیادہ تر نافرمانیوں کو نظر انداز کرکے ان کی سزا کو مؤخر کرتا رہتا ہے لیکن بعض گناہوں یا جرائم کی گرفت وہ دنیا میں بھی کرتا ہے اور اس گرفت کا مقصد یہ ہوتا ہے :لَعَلَّہُمْ یَرْجِعُوْنَ ”کہ شاید اس سے کچھ لوگوں کو ہوش آجائے اور وہ توبہ کر کے اپنی روش تبدیل کرلیں۔ آج دنیا بھر کے مسلمان جس ذلت و خواری کو اپنا مقدر سمجھے بیٹھے ہیں شاید ایسی کسی گرفت سے انہیں بھی غور کرنے کی توفیق مل جائے کہ : ہیں آج کیوں ذلیل کہ کل تک نہ تھی پسند گستاخئ فرشتہ ہماری جناب میں ! غالبؔ شاید ایسی کسی ٹھوکر سے وہ جاگ جائیں اور انہیں اللہ کے اس وعدے پر غور و خوض کرنے کی فرصت میسر آجائے : وَاَنْتُمُ الْاَعْلَوْنَ اِنْ کُنْتُمْ مُّؤْمِنِیْنَ آل عمران ”اور تم لوگ ہی سر بلند ہو گے اگر تم حقیقی مؤمن ہو گے“۔ اور اس طرح وہ اس نتیجے پر پہنچ جائیں کہ ان کے تمام مسائل کا سبب ایمان حقیقی کا فقدان ہے۔ اور شاید اس طرح انہیں قرآن سے براہ راست ہم کلام ہونے کا بھی موقع مل جائے اور خود قرآن انہیں ان کی ذلت و خواری کی وجہ بتادے کہ تم اس حالت کو اس لیے پہنچے ہو کہ تم نے اپنے دین کے حصے بخرے کردیے ہیں ‘ تم دین کے صرف ان احکام پر عمل کرتے ہو جو تمہیں پسند ہیں اور جو احکام تمہاری نجی اور معاشرتی زندگی کے معمول سے مطابقت نہیں رکھتے انہیں نظر انداز کردیتے ہو : اَفَتُؤْمِنُوْنَ بِبَعْضِ الْکِتٰبِ وَتَکْفُرُوْنَ بِبَعْضٍج فَمَا جَزَآءُ مَنْ یَّفْعَلُ ذٰلِکَ مِنْکُمْ الاَّ خِزْیٌ فِی الْْحَیٰوۃِ الدُّنْیَاج وَیَوْمَ الْقِیٰمَۃِ یُرَدُّوْنَ الآی اَشَدِّ الْعَذَابِط وَمَا اللّٰہُ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ البقرۃ ”تو کیا تم کتاب کے ایک حصے کو مانتے ہو اور دوسرے کو نہیں مانتے ؟ تو نہیں ہے کوئی سزا اس کی جو یہ حرکت کرے تم میں سے سوائے دنیا کی زندگی کی ذلت و رسوائی کے ‘ اور قیامت کے روز وہ لوٹا دیے جائیں گے شدید ترین عذاب کی طرف ‘ اور اللہ غافل نہیں ہے اس سے جو تم کر رہے ہو“۔ چناچہ موجودہ حالات کے تناظر میں ہم میں سے ہر ایک کو اس معاملے میں سنجیدگی سے غور کرنا چاہیے کہ ایک بڑے عذاب سے پہلے جو مہلت ہمیں دستیاب ہے اس سے فائدہ اٹھا لیں اور توبہ کر کے اپنے اعمال کی اصلاح کرلیں۔ یہاں پر زیر مطالعہ چار سورتوں العنکبوت ‘ الروم ‘ لقمان اور السجدۃ کے ذیلی گروپ کے بارے میں ایک اہم بات نوٹ کرنے کی یہ ہے کہ مضامین کی خاص مشابہت کے اعتبار سے یہ سورتیں مزید دو جوڑوں پر مشتمل ہیں۔ چناچہ اس نقطہ نظر سے سورة العنکبوت کی مناسبت سورة لقمان کے ساتھ ہے جبکہ سورة الروم کے مضامین سورة السجدۃ کے مضامین سے مطابقت رکھتے ہیں۔ خاص طور پر اس سورت کی یہ آیت آیت 41 اپنے مضمون کے اعتبار سے سورة السجدۃ کی آیت 21 کے ساتھ خصوصی مطابقت رکھتی ہے۔ واضح رہے کہ سورة الروم کی 60 آیات ہیں جبکہ سورة السجدۃ کی 30 آیات ہیں۔ چناچہ آیات کی تعداد کے لحاظ سے جو جگہ سورة الروم کی ساٹھ آیات کے اندر اس کی آیت 41 کی ہے تقریباً وہی جگہ سورة السجدۃ کی تیس آیات کے اندر اس کی آیت 21 کو حاصل ہے۔ اس لحاظ سے ان دونوں آیات کی باہمی مطابقت و مشابہت معنی خیز ہے۔

Commentaryظَهَرَ‌ الْفَسَادُ فِي الْبَرِّ‌ وَالْبَحْرِ‌ بِمَا كَسَبَتْ أَيْدِي النَّاسِ (Plight has appeared on land and sea because of what the hands of the people have earned 30:41). The author of Ruh ul-Ma’ ani has explained that the word fasad' (translated in the text as 'plight' ) means all sorts of calamities, such as famine, epidemic diseases, frequency of the incidents of fire, drowning, lack of Allah's blessing in everything, and reduction in profits and incurring of losses in lucrative businesses. It can also be deduced from this verse that the cause of falling of calamities in the world is commission of sins and other evil acts by the people. Shirk (association of partners with Allah) and infidelity are the most severe of them all, and other sins follow after them.The same subject has appeared in another verse with a difference أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ‌ (42:30) that is, whatever troubles you are inflicted with are due to your own wrong doings. The essence of this statement is that whatever troubles and tribulations people face in this world are brought about by their own sins, despite the fact that many of these sins are pardoned, and many are punished but slightly, and yet some others are left unpunished. There are only a few sins that are punished by way of calamities. If all sins were punished with the intensity they deserve, no one would have been left alive in the world. But it is our good fortune that Allah Ta’ ala forgives so many of our sins and those which are not forgiven are dealt with very mildly, as stated at the end of the verse لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا (So that He (Allah) makes them taste same of what they did - 30:41) that is, He lets them taste a little of their evil deeds. After that, it is pointed out that whatever trouble and tribulation is sent down to them in this world, though as a result of their misdeeds, is in fact blessing and grace from Him, if only one could ponder. The purpose of these worldly troubles is to awaken them from their slumber, so that they get rid of their evil acts. This would naturally result in their favour and bring them blessings, as stated at the end of the verse لَعَلَّهُمْ يَرْ‌جِعُونَ (In order that they may return (to the right way). - 30:41).Big calamities fall upon the world because of the sins of peopleIt is in this backdrop that some scholars have declared that if a man commits an evil deed, he harms the entire human kind, beasts, birds and other animals, because whatever calamities fall upon earth due to his sins, all others are also affected by it. Therefore, each one of the sufferers of the calamities will lodge a claim against the sinner on Dooms Day.Shaqiq Zahid has said that whoever acquires something unlawfully, he does not harm only the person whom he has taken it from, but also the entire human kind. (Ruh). It is because this opens up the door for others to follow, and thus the whole humanity gets involved in the practice. Secondly, this evil practice invites the calamities which in turn bring about troubles for everyone.Answer to a doubtIt is recorded in authentic ahadith that the Holy Prophet ﷺ has said, ` this world is a prison for the believers and heaven for the infidels.' He then elaborated that the infidels get the reward of their good deeds in this world only in the form of wealth and health, whereas the reward of the believers is saved up to be awarded in the Hereafter. Furthermore, the believers in this world are like a branch of tree, which drifts from side to side in the breeze and stands still when the breeze stops; and ultimately they leave the world in this very condition. It is also stated that the worldly tribulations afflict the prophets most and then to those who are near to them, and then to those who are near to the near ones. بَلَاًء أَشَدَّ النَّاسِ (The most severe trials are faced by the prophets, then by those closer to them, then by those closer to them.)Apparently, all these authentic ahadith seem to be in conflict with the statement given in this verse. Further, it is also a common experience that generally the Muslim believers live a difficult life, whereas the infidels and libertines live a comfortable and easy life. If the troubles and difficulties were afflicted because of sins, as mentioned in the verse, the situation would have been exactly opposite.Answer to this quandary is that the verse under reference has mentioned the sins as a cause for inviting troubles, but not the only cause (عِ (رح) لَّتِ تامَّہ) in the sense that whenever one is afflicted with troubles, it is only due to his sins. As a rule, if the cause of some happening comes to surface, its resultant effect normally follows. However, in certain cases the normal effect is overtaken by some other cause, suppressing or altogether eliminating the normal effect. For instance if someone says that purgatives are used for moving the bowls, the statement is true as far as the effect of purgatives is concerned. But sometimes they don't move the bowls under the effect of some other drug or an unknown reason. Similarly, it is also a common experience that at times antipyretics do not bring down the fever and the sleeping pills do not put one to sleep. Therefore, the upshot of the verse is that it is one of the traits of sins to invite troubles and tribulations, but sometimes due to other conflicting reasons, the troubles do not come about. On the other hand, the opposite of this can also happen at times, that is, troubles and tribulations may come about without commitment of sins, because their appearance without sins has not been ruled out in the verse altogether. Therefore, in the case of prophets and pious persons, calamities may visit them without sins. In such situations the cause of vexation is not sins, but for the sake of upgrading their status, tests and trials are conducted by putting them into trouble.Moreover, the Holy Qur'an has assigned the reason for the troubles and tribulations as sins of people for such situations where these calamities engulf the whole world or the entire city, and all humans and animals are afflicted with that. Normally such calamities fall when sins are committed openly and freely. In the case of individual troubles and tribulations, this rule does not apply, because sometimes calamities befall for trials and tests, and when the individual passes the tests successfully, his position is raised in the Hereafter. In fact, such calamities prove to be blessings and graces of Allah Ta’ ala. Hence it is not correct to call a person sinner, if he is afflicted with calamity. In the same way, it is not apt to consider someone pious and righteous if he is affluent. However, the main reason for the affliction of major troubles and calamities, such as famine, storms, epidemics, inflation and lack of Allah's blessing is commission of sins openly and defiance of Allah's rule.Special noteHadrat Shah Waliyyullah (رح) has commented in (حُجَّۃَ البَالِغۃ) that there are two types of causes, in this world, for good or evil, trouble or comfort and difficulty or ease. Causes of the first kind are visible or outward, while causes of the second type are latent or inward. Outward causes are the material causes which are seen by all and normally regarded as such; whereas the inward causes are those based on human actions, which lead to either help from the angels or to their curse and hate. For example, the causes of rain before the scientists and philosophers are the formation of vapors in the form of clouds over the oceans due to heat, then their drift toward the land by the breeze, then their ascent to heights because of the heat of land, and then freezing of vapors after attaining heights into the cooler strata, and after being defrost by the heat of sun, their ultimate fall from the height in the form of water drops. But the ahadith on the subject tell us that this whole process is an act of the angels. In fact, there is no contradiction in the two statements as there could be many causes for any one process. Hence the outward cause in this case is the scientific explanation referred above, while the inward cause could be the action of the angels. When both these causes are combined, the rain falls according to need and expectation, and if both the causes do not combine, the rainfall may be interrupted.Explaining the subject further, Shah Waliyyullah (رح) has said that some causes of the tribulations of the world are physical or biological, which do not recognize good or bad. For instance, it is the characteristic of fire to burn, without considering whether someone is pious or sinner, unless it receives a Divine command to act otherwise, as was the case in the fire of Namrud, which was commanded to cool down and be tranquil for Sayyidna Ibrahim (علیہ السلام) . The attribute of water is to drown the heavier bodies. So it will always act to perform this duty. Similarly, other elements are also performing their assigned jobs. For some, they become troublesome and arduous, but for others they bring in comfort and ease.Like the outward physical causes, the good or evil deeds of a person are also effective in bringing troubles and tribulations or ease and comfort. When both outward and inward causes of ease, happiness and comfort join together, the person or a group of people enjoy ease and comfort in life. As against this, if the natural causes bring in distress and problems for an individual or a group of people and his or their actions also call for troubles and tribulations, then the calamities fall as a rule.Sometimes it happens that whereas the material outward causes are working to bring about troubles and calamity, but the good actions of a person are inclined for ease and comfort in his life. In such a conflicting situation, the inward causes are consumed in countering the influence of the outward causes. As a result, the full benefit of his friendly inward causes is not reaped. Likewise, it happens sometimes that the material causes demand the ease and comfort, but the inward causes or his actions invite troubles and tribulations. In this conflicting situation also, neither full comfort and ease is available nor the calamities take their full toll.In a similar manner, the material causes are sometimes made unfavorable for a prophet, saint or a pious to put him to test. If this explanation is understood properly, then the mutual harmony and consistency between the Qur'anic verses and the referred ahadith becomes apparent, and any doubts about inconsistency or conflict are removed. وَاللہُ سبحانَہُ و تعالیٰ اَعلَمDifference between trial or test and punishment or torment when calamities fallWhen the calamities fall, they are meant for trial and test for some good people in order to atone their sins or raise their status, and for others to punish them for their sins. In both cases, the form of the calamities look alike. Then how should they be differentiated? Shah Waliyyullah (رح) has said that the calamities on good people for the sake of tests can be recognized by their endurance with contentment, which is a gift of God. They remain happy and contented in troubles and calamities like a patient, who remains contented on his treatment by medicines of bitter taste or by a painful surgery. Not only that he does not complain of the pains he faced during treatment, but also pays fees for it and deploys all sorts of resources for getting himself treated in such a painful manner. As against this, the evildoers, on whom the calamities fall as punishment, take it to heart and cry and moan against the sufferings they are placed in. Sometimes they utter words of ingratitude to the extent of blasphemy.Sayyidi Hakim-ul-Ummah Ashraf Thanavi (رح) has given another distinction between the two calamities. If one becomes aware of his sins and faults and finds greater inclination toward seeking pardon from Allah Ta’ ala, then it is a sign of His kindness and favour. But if one gets frustrated and indulges more in sins and evil, then it is a sign of Allah's wrath and torment. وَاللہُ سبحانَہُ و تعالیٰ اَعلَم