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Dr. Jawad

002 Tafsir Of Sura Al-baqarah(the Cow)

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Which was revealed in Al-Madinah

 

The Virtues of Surat Al-Baqarah

 

In Musnad Ahmad, Sahih Muslim, At-Tirmidhi and An-Nasa'i, it is recorded that Abu Hurayrah said that the Prophet said,

 

 

«áóÇ ÊóÌúÚóáõæÇ ÈõíõæÊóßõãú ÞõÈõæÑðÇ ÃóÅöäøó ÇáúÈóíúÊó ÇáøóÃöí ÊõÞúÑóÃõ Ãöíåö ÓõæÑóÉõ ÇáúÈóÞóÑóÉö áóÇ íóÃúÎõáõåõ ÇáÔøóíúØóÇä»(Do not turn your houses into graves. Verily, Shaytan does not enter the house where Surat Al-Baqarah is recited.) At-Tirmidhi said, "Hasan Sahih.

 

Also, `Abdullah bin Mas`ud said, "Shaytan flees from the house where Surat Al-Baqarah is heard.'' This Hadith was collected by An-Nasa'i in Al-Yawm wal-Laylah, and Al-Hakim recorded it in his Mustadrak, and then said that its chain of narration is authentic, although the Two Sahihs did not collect it. In his Musnad, Ad-Darimi recorded that Ibn Mas`ud said, "Shaytan departs the house where Surat Al-Baqarah is being recited, and as he leaves, he passes gas.'' Ad-Darimi also recorded that Ash-Sha`bi said that `Abdullah bin Mas`ud said, "Whoever recites ten Ayat from Surat Al-Baqarah in a night, then Shaytan will not enter his house that night. (These ten Ayat are) four from the beginning, Ayat Al-Kursi (255), the following two Ayat (256-257) and the last three Ayat.'' In another narration, Ibn Mas`ud said, "Then Shaytan will not come near him or his family, nor will he be touched by anything that he dislikes. Also, if these Ayat were to be recited over a senile person, they would wake him up.''

 

Further, Sahl bin Sa`d said that the Messenger of Allah said,

 

 

«Åöäøó áößõáøö ÔóíúÃò ÓóäóÇãðÇ¡ æóÅöäøó ÓóäóÇãó ÇáúÞõÑúÂäö ÇáúÈóÞóÑóÉõ¡ æóÅöäøó ãóäú ÞóÑóÃóåóÇ Ãöí ÈóíúÊöåö áóíúáóÉð áóãú íóÃúÎõáúåõ ÇáÔøóíúØóÇäõ ËóáóÇËó áóíóÇáò¡ æóãóäú ÞóÑóÃóåóÇ Ãöí ÈóíúÊöåö äóåóÇÑðÇ áóãú íóÃúÎõáúåõ ÇáÔøóíúØóÇäõ ËóáóÇËóÉó ÃóíøóÇã»(Everything has a hump (or, high peek), and Al-Baqarah is the high peek of the Qur'an. Whoever recites Al-Baqarah at night in his house, then Shaytan will not enter that house for three nights. Whoever recites it during a day in his house, then Shaytan will not enter that house for three days.) This Hadith was collected by Abu Al-Qasim At-Tabarani, Abu Hatim Ibn Hibban in his Sahih and Ibn Marduwyah.

 

At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Abu Hurayrah said, "The Messenger of Allah sent an expedition force comprising of many men and asked each about what they memorized of the Qur'an. The Prophet came to one of the youngest men among them and asked him, `What have you memorized (of the Qur'an) young man' He said, `I memorized such and such Surahs and also Al-Baqarah.' The Prophet said, `You memorized Surat Al-Baqarah' He said, `Yes.' The Prophet said, `Then you are their commander.' One of the noted men (or chiefs) commented, `By Allah! I did not learn Surat Al-Baqarah, for fear that I would not be able to implement it. The Messenger of Allah said,

 

 

«ÊóÚóáøóãõæÇ ÇáÞõÑúÂäó æóÇÞúÑóÃõæåõ¡ ÃóÅöäøó ãóËóáó ÇáúÞõÑúÂäö áöãóäú ÊóÚóáøóãóåõ ÃóÞóÑóÃó æóÞóÇãó Èöåö ßóãóËóáö ÌöÑóÇÈò ãóÃúÔõæó ãöÓúßðÇ íóÃõæÃõ ÑöíÃõåõ Ãöí ßõáøö ãóßóÇäò¡ æóãóËóáõ ãóäú ÊóÚóáøóãóåõ ÃóíóÑúÞõÃõ æóåõæó Ãöí ÌóæúÃöåö ßóãóËóáö ÌöÑóÇÈò Ãõæßöíó Úóáì ãöÓúß»(Learn Al-Qur'an and recite it, for the example of whoever learns the Qur'an, recites it and adheres to it, is the example of a bag that is full of musk whose scent fills the air. The example of whoever learns the Qur'an and then sleeps (i.e. lazy) while the Qur'an is in his memory, is the example of a bag that has musk, but is closed tight.)

 

This is the wording collected by At-Tirmidhi, who said that this Hadith is Hasan. In another narration, At-Tirmidhi recorded this same Hadith in a Mursal manner, so Allah knows best.

 

Also, Al-Bukhari recorded that Usayd bin Hudayr said that he was once reciting Surat Al-Baqarah while his horse was tied next to him. The horse started to make some noise. When Usayd stopped reciting, the horse stopped moving about. When he resumed reading, the horse started moving about again. When he stopped reciting, the horse stopped moving, and when he resumed reading, the horse started to move again. Meanwhile, his son Yahya was close to the horse, and he feared that the horse might step on him. When he moved his son back, he looked up to the sky and saw a cloud radiating with light that looked like lamps. In the morning, he went to the Prophet and told him what had happened and then said, "O Messenger of Allah! My son Yahya was close to the horse and I feared that she might step on him. When I attended to him and raised my head to the sky, I saw a cloud with lights like lamps. So I went, but I couldn't see it.'' The Prophet said, "Do you know what that was'' He said, "No.'' The Prophet said,

 

 

«Êöáúßó ÇáúãóáóÇÆößóÉõ ÃóäóÊú áöÕóæúÊößó æóáóæ ÞóÑóÃúÊó áóÃóÕúÈóÃúÊó íóäúÙõÑõ ÇáäøóÇÓõ ÅöáóíúåóÇ¡ áóÇ ÊóÊóæÇÑóì ãöäúåõã»(They were the angels, they came close hearing your voice (reciting Surat Al-Baqarah), and if you had kept reading, the people would have been able to see the angels when the morning came, and the angels would not be hidden from their eyes.)

 

This is the narration reported by Imam Abu Ubayd Al-Qasim bin Salam in his book Fada'il Al-Qur'an.

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Virtues of Surat Al-Baqarah and Surat Al `Imran

 

Imam Ahmad said that Abu Nu`aym narrated to them that Bishr bin Muhajir said that `Abdullah bin Buraydah narrated to him from his father, "I was sitting with the Prophet and I heard him say,

 

 

«ÊóÚóáøóãõæÇ ÓõæÑóÉó ÇáúÈóÞóÑóÉö ÃóÅöäøó ÃóÎúÃóåóÇ ÈóÑóßóÉñ¡ æóÊóÑúßóåóÇ ÃóÓúÑóÉñ¡ æóáóÇ ÊóÓúÊóØöíÚõåóÇ ÇáúÈóØóáóÉ»(Learn Surat Al-Baqarah, because in learning it there is blessing, in ignoring it there is sorrow, and the sorceresses cannot memorize it.)

 

He kept silent for a while and then said,

 

 

«ÊóÚóáøóãõæÇ ÓõæÑóÉó ÇáúÈóÞóÑóÉö æóÂáó ÚöãúÑóÇäó ÃóÅöäøóåõãóÇ ÇáÒøóåúÑóÇæóÇäö¡ íõÙöáøóÇäö ÕóÇÃöÈóåõãóÇ íóæúãó ÇáúÞöíóÇãóÉö ßóÃóäøóåõãóÇ ÛóãóÇãóÊóÇäö Ãóæú ÛóíóÇíóÊóÇäö Ãóæú ÃöÑúÞóÇäö ãöäú ØóíúÑò ÕóæóÇÃøó¡ æóÅöäøó ÇáúÞõÑÂäó íóáúÞì ÕóÇÃöÈóåõ íóæúãó ÇáúÞöíóÇãóÉö Ãöíäó íóäúÔóÞøõ Úóäúåõ ÞóÈúÑõåõ ßóÇáÑøóÌõáö ÇáÔøóÇÃöÈö ÃóíóÞõæáõ áóåõ: åóáú ÊóÚúÑöÃõäöí¿ ÃóíóÞõæáõ: ãóÇ ÃóÚúÑöÃõßó. ÃóíóÞõæáõ: ÃóäóÇ ÕóÇÃöÈõßó ÇáúÞõÑúÂäõ ÇáøóÃöí ÃóÙúãóÃúÊõßó Ãöí ÇáúåóæóÇÌöÑö æóÃóÓúåóÑúÊõ áóíúáóßó æóÅöäøó ßõáøó ÊóÇÌöÑò ãöäú æóÑóÇÃö ÊöÌóÇÑóÊöåö¡ æóÅöäøóßó Çáúíóæúãó ãöäú æóÑóÇÃö ßõáøö ÊöÌóÇÑóÉò ÃóíõÚúØóì Çáúãõáúßó Èöíóãöíäöåö æóÇáúÎõáúÃó ÈöÔöãóÇáöåö æóíõæÖóÚõ Úóáóì ÑóÃúÓöåö ÊóÇÌõ ÇáúæóÞóÇÑö¡ æóíõßúÓóì æóÇáöÃóÇåõ ÃõáøóÊóÇäö áóÇ íóÞõæãõ áóåõãóÇ Ãóåúáõ ÇáÃøõäúíóÇ¡ ÃóíóÞõæáóÇäö: ÈöãóÇ ßõÓöíäóÇ åóÃóÇ¿ ÃóíõÞóÇáõ: ÈöÃóÎúÃö æóáóÃößõãóÇ ÇáúÞõÑúÂäó Ëõãøó íõÞóÇáõ: ÇÞúÑóÃú æóÇÕúÚóÃú Ãöí ÃóÑóÌö ÇáúÌóäøóÉö æóÛõÑóÃöåóÇ¡ Ãóåõæó Ãöí ÕõÚõæÃò ãóÇ ÃóÇãó íóÞúÑÃõ åóÃøðÇ ßóÇäó Ãóæú ÊóÑúÊöíáðÇ»(Learn Surat Al-Baqarah and Al `Imran because they are two lights and they shade their people on the Day of Resurrection, just as two clouds, two spaces of shade or two lines of (flying) birds. The Qur'an will meet its companion in the shape of a pale-faced man on the Day of Resurrection when his grave is opened. The Qur'an will ask him, 'Do you know me' The man will say, 'I do not know you.' The Qur'an will say, 'I am your companion, the Qur'an, which has brought you thirst during the heat and made you stay up during the night. Every merchant has his certain trade. But, this Day, you are behind all types of trade.' Kingship will then be given to him in his right hand, eternal life in his left hand and the crown of grace will be placed on his head. His parents will also be granted two garments that the people of this life could never afford. They will say, 'Why were we granted these garments' It will be said, 'Because your son was carrying the Qur'an.' It will be said (to the reader of the Qur'an), 'Read and ascend through the levels of Paradise.' He will go on ascending as long as he recites, whether reciting slowly or quickly.)''

 

Ibn Majah also recorded part of this Hadith from Bishr bin Al-Muhajir, and this chain of narrators is Hasan, according to the criteria of Imam Muslim.

 

A part of this Hadith is also supported by other Hadiths. For instance, Imam Ahmad recorded that Abu Umamah Al-Bahili said that he heard the Messenger of Allah say,

 

 

«ÇÞúÑóÃõæÇ ÇáúÞõÑúÂäó ÃóÅöäøóåõ ÔóÇÃöÚñ áöÃóåúáöåö íóæúãó ÇáúÞöíóÇãóÉö ÇÞúÑóÃõæÇ ÇáÒøóåúÑóÇæóíúäö¡ ÇáúÈóÞóÑóÉó æóÂáó ÚöãúÑóÇäó¡ ÃóÅöäøóåõãóÇ íóÃúÊöíóÇäö íóæúãó ÇáúÞöíóÇãóÉö ßóÃóäøóåõãóÇ ÛóãóÇãóÊóÇäö¡ Ãóæú ßóÃóäøóåõãóÇ ÛóíóÇíóÊóÇäö Ãóæú ßóÃóäøóåõãóÇ ÃöÑúÞóÇäö ãöäú ØóíúÑò ÕóæóÇÃøó¡ íõÃóÇÌøóÇäö Úóäú ÃóåúáöåöãóÇ íóæúãó ÇáúÞöíóÇãóÉ»(Read the Qur'an, because it will intercede on behalf of its people on the Day of Resurrection. Read the two lights, Al-Baqarah and Al `Imran, because they will come in the shape of two clouds, two shades or two lines of birds on the Day of Resurrection and will argue on behalf of their people on that Day.)

 

The Prophet then said,

 

 

« ÇÞúÑóÃõæÇ ÇáúÈóÞóÑóÉó ÃóÅöäøó ÃóÎúÃóåóÇ ÈóÑóßóÉñ æóÊóÑúßóåóÇ ÃóÓúÑóÉñ æóáóÇ ÊóÓúÊóØöíÚõåóÇ ÇáúÈóØóáóÉ»(Read Al-Baqarah, because in having it there is blessing, and in ignoring there is a sorrow and the sorceresses cannot memorize it.)

 

Also, Imam Muslim narrated this Hadith in the Book of Prayer

 

Imam Ahmad narrated that An-Nawwas bin Sam`an said that the Prophet said,

 

 

«íõÄúÊóì ÈöÇáÞõÑúÂäö íóæúãó ÇáúÞöíóÇãóÉö æóÃóåúáöåö ÇáøóÃöíäó ßóÇäõæÇ íóÚúãóáõæäó Èöåö ÊóÞúÃóãõåõã ÓõæÑóÉõ ÇáúÈóÞóÑóÉö æóÂáõ ÚöãúÑóÇä»(On the Day of Resurrection the Qur'an and its people who used to implement it will be brought forth, preceded by Surat Al-Baqarah and Al `Imran.)

 

An-Nawwas said, "The Prophet set three examples for these two Surahs and I did not forget these examples ever since. He said,

 

 

«ßóÃóäøóåõãóÇ ÛóãóÇãóÊóÇäö¡ Ãóæú ÙõáøóÊóÇäö ÓóæÃóÇæóÇäö ÈóíúäóåõãóÇ ÔóÑúÞñ¡ Ãóæú ßóÃóäøóåõãóÇ ÃöÑúÞóÇäö ãöäú ØóíúÑò ÕóæóÇÃøó¡ íõÃóÇÌøóÇäö Úóäú ÕóÇÃöÈöåöãóÇ»(They will come like two clouds, two dark shades or two lines of birds arguing on behalf of their people.)

 

It was also recorded in Sahih Muslim and At-Tirmidhi narrated this Hadith, which he rendered Hasan Gharib.

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Surat Al-Baqarah was revealed in Al-Madinah

 

There is no disagreement over the view that Surat Al-Baqarah was revealed in its entirety in Al-Madinah. Moreover, Al-Baqarah was one of the first Surahs to be revealed in Al-Madinah, while, Allah's statement,

 

[æóÇÊøóÞõæÇú íóæúãðÇ ÊõÑúÌóÚõæäó Ãöíåö Åöáóì Çááøóåö]

(And be afraid of the Day when you shall be brought back to Allah.) (2:281) was the last Ayah to be revealed from the Qur'an. Also, the Ayat about usury were among the last Ayat to be revealed. Khalid bin Ma`dan used to call Al-Baqarah the Fustat (tent) of the Qur'an. Some of the scholars said that it contains a thousand news incidents, a thousand commands and a thousand prohibitions. Those who count said that the number of Al-Baqarah's Ayat is two hundred and eighty-seven, and its words are six thousand two hundred and twenty-one words. Further, its letters are twenty-five thousand five hundred. Allah knows best.

 

Ibn Jurayj narrated that `Ata' said that Ibn `Abbas said, "Surat Al-Baqarah was revealed in Al-Madinah.'' Also, Khasif said from Mujahid that `Abdullah bin Az-Zubayr said; "Surat Al-Baqarah was revealed in Al-Madinah.'' Several Imams and scholars of Tafsir issued similar statements, and there is no difference of opinion over this as we have stated.

 

The Two Sahihs recorded that Ibn Mas`ud kept the Ka`bah on his left side and Mina on his right side and threw seven pebbles (at the Jamrah) and said, "The one to whom Surat Al-Baqarah was revealed (i.e. the Prophet ) performed Rami (the Hajj rite of throwing pebbles) similarly.'' The Two Sahihs recorded this Hadith.

 

Further, Ibn Marduwyah reported a Hadith of Shu`bah from `Aqil bin Talhah from `Utbah bin Marthad; "The Prophet saw that his Companions were not in the first lines and he said,

 

 

«íóÇ ÃóÕúÃóÇÈó ÓõæÑóÉö ÇáúÈóÞóÑóÉ»(O Companions of Surat Al-Baqarah.) I Think that this incident occurred during the battle of Hunayn when the Companions retreated. Then, the Prophet commanded Al-`Abbas (his uncle) to yell out,

 

 

«íóÇ ÃóÕúÃóÇÈó ÇáÔøóÌóÑóÉ»(O Companions of the tree!) meaning the Companions who participated in the pledge of Ar-Ridwan (under the tree). In another narration, Al- `Abbas cried, "O Companions of Surat Al-Baqarah!'' encouraging them to come back, so they returned from every direction. Also, during the battle of Al-Yamamah, against the army of Musaylimah the Liar, the Companions first retreated because of the huge number of soldiers in Musaylimah's army. The Muhajirun and the Ansar called out for each other, saying; "O people of Surat Al-Baqarah!'' Allah then gave them victory over their enemy, may Allah be pleased with all of the companions of all the Messengers of Allah.

 

[ÈöÓúãö Çááøóåö ÇáÑøóÃúãóÜäö ÇáÑøóÃöíãö ]

[Çáã ]

(In the Name of Allah, the Most Gracious, the Most Merciful) (1. Alif Lam Mim).

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The Discussion of the Individual Letters

 

The individual letters in the beginning of some Surahs are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, `Umar, `Uthman, `Ali and Ibn Mas`ud. It was said that these letters are the names of some of the Surahs. It was also said that they are the beginnings that Allah chose to start the Surahs of the Qur'an with. Khasif stated that Mujahid said, "The beginnings of the Surahs, such as Qaf, Sad, Ta Sin Mim and Alif Lam Ra, are just some letters of the alphabet.'' Some linguists also stated that they are letters of the alphabet and that Allah simply did not cite the entire alphabet of twenty-eight letters. For instance, they said, one might say, "My son recites Alif, Ba, Ta, Tha... '' he means the entire alphabet although he stops before mentioning the rest of it. This opinion was mentioned by Ibn Jarir.

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The Letters at the Beginning of Surahs

 

If one removes the repetitive letters, then the number of letters mentioned at the beginning of the Surahs is fourteen: Alif, Lam, Mim, Sad, Ra, Kaf, Ha, Ya, `Ayn, Ta, Sin, Ha, Qaf, Nun.

 

So glorious is He Who made everything subtly reflect His wisdom.

 

Moreover, the scholars said, "There is no doubt that Allah did not reveal these letters for jest and play.'' Some ignorant people said that some of the Qur'an does not mean anything, (meaning, such as these letters) thus committing a major mistake. On the contrary, these letters carry a specific meaning. Further, if we find an authentic narration leading to the Prophet that explains these letters, we will embrace the Prophet's statement. Otherwise, we will stop where we were made to stop and will proclaim,

 

[ÃóÇãóäøóÇ Èöåö ßõáøñ ãøöäú ÚöäÃö ÑóÈøöäóÇ]

(We believe in it; all of it (clear and unclear verses) is from our Lord) (3:7).

 

The scholars did not agree on one opinion or explanation regarding this subject. Therefore, whoever thinks that one scholar's opinion is correct, he is obliged to follow it, otherwise it is better to refrain from making any judgment on this matter. Allah knows best.

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These Letters testify to the Miraculous Qur'an

 

The wisdom behind mentioning these letters in the beginning of the Surahs, regardless of the exact meanings of these letters, is that they testify to the miracle of the Qur'an. Indeed, the servants are unable to produce something like the Qur'an, although it is comprised of the same letters with which they speak to each other. This opinion was mentioned by Ar-Razi in his Tafsir who related it to Al-Mubarrid and several other scholars. Al-Qurtubi also related this opinion to Al-Farra' and Qutrub. Az-Zamakhshari agreed with this opinion in his book, Al-Kashshaf. In addition, the Imam and scholar Abu Al-`Abbas Ibn Taymiyyah and our Shaykh Al-Hafiz Abu Al-Hajjaj Al-Mizzi agreed with this opinion. Al-Mizzi told me that it is also the opinion of Shaykh Al-Islam Ibn Taymiyyah. KAz-Zamakhshari said that these letters, "Were not all mentioned once in the beginning of the Qur'an. Rather, they were repeated so that the challenge (against the creation) is more daring. Similarly, several stories were mentioned repeatedly in the Qur'an, and also the challenge was repeated in various areas (i.e., to produce something like the Qur'an). Sometimes, one letter at a time was mentioned, such as Sad, Nun and Qaf. Sometimes two letters were mentioned, such as

 

[ÃÜã ]

(Ha Mim) (44:1) Sometimes, three letters were mentioned, such as,

 

 

[Çáã ]

(Alif Lam Mim (2: 1)) and four letters, such as,

 

 

[ÇáãÑ]

(`Alif Lam Mim Ra) (13:1), and

 

 

[ÇáãÕ ]

(Alif Lam Mim Sad) (7:1).

 

Sometimes, five letters were mentioned, such as,

 

 

[ßåíÚÕ ]

(Kaf Ha Ya `Ayn Sad) (19:1), and;

 

 

[ÃÜã - ÊóäÒöíáõ ÇáúßöÊóÜÈö ãöäó Çááøóåö ÇáúÚóÒöíÒö ÇáúÚóáöíãö ]

(Ha Mim. `Ayn Sin Qaf) (42:1-2).

 

This is because the words that are used in speech are usually comprised of one, two, three, four, or five letters.''

 

Every Surah that begins with these letters demonstrates the Qur'an's miracle and magnificence, and this fact is known by those well-versed in such matters. The count of these Surahs is twenty-nine. For instance, Allah said,

 

 

[Çáã Ãóáößó ÇáúßöÊóÇÈõ áÇó ÑóíúÈó Ãöíåö]

(Alif Lam Mim) This is the Book (the Qur'an), wherein there is no doubt (2:1-2),

 

 

[Çáã - Ãóáößó ÇáúßöÊóÇÈõ áÇó ÑóíúÈó Ãöíåö åõÃðì áøöáúãõÊøóÞöíäó äóÒøóáó Úóáóíúßó ÇáúßöÊóÜÈó ÈöÇáúÃóÞøö ãõÕóÃøöÞÇð áøöãóÇ Èóíúäó íóÃóíúåö]

(Alif Lam Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists). It is He Who has sent down the Book (the Qur'an) to you (Muhammad ) with truth, confirming what came before it.) (3:1-3), and,

 

 

[ÇáãÕ ßöÊóÜÈñ ÃõäÒöáó Åöáóíúßó ÃóáÇó íóßõä Ãöì ÕóÃúÑößó ÃóÑóÌñ ãøöäúåõ]

(Alif Lam Mim Sad. (This is the) Book (the Qur'an) sent down unto you (O Muhammad ), so let not your breast be narrow therefrom) (7:1-2).

 

Also, Allah said,

 

 

[ÇáÑ ßöÊóÇÈñ ÃóäÒóáúäóÜåõ Åöáóíúßó áöÊõÎúÑöÌó ÇáäøóÇÓó ãöäó ÇáÙøõáõãóÜÊö Åöáóì ÇáäøõæÑö ÈöÅöÃúäö ÑóÈøöåöãú]

(Alif Lam Ra. (This is) a Book which We have revealed unto you (O Muhammad ) in order that you might lead mankind out of darkness (of disbelief and polytheism) into the light (of belief in the Oneness of Allah and Islamic Monotheism) by their Lord's leave) (14:1),

 

 

[Çáã - Ãóáößó ÇáúßöÊóÇÈõ áÇó ÑóíúÈó Ãöíåö åõÃðì áøöáúãõÊøóÞöíäó ]

(Alif Lam Mim. The revelation of the Book (this Qur'an) in which there is no doubt, is from the Lord of the `Alamin (mankind, Jinn and all that exists)!) (32:1-2),

 

 

[ÃÜã - ÊóäÒöíáõ ÇáúßöÊóÜÈö ãöäó Çááøóåö ÇáúÚóÒöíÒö ÇáúÚóáöíãö ]

(Ha Mim. A revelation from (Allah) the Most Gracious, the Most Merciful) (41:1-2), and,

 

 

[ÃÜã - ÊóäÒöíáõ ÇáúßöÊóÜÈö ãöäó Çááøóåö ÇáúÚóÒöíÒö ÇáúÚóáöíãö - ÛóÇÃöÑö ÇáÃøóäÈö æóÞóÇÈöáö ÇáÊøóæúÈö ÔóÃöíÃö ÇáúÚöÞóÇÈö Ãöì ÇáØøóæúáö áÇó ÅöáóÜåó ÅöáÇøó åõæó Åöáóíúåö ÇáúãóÕöíÑõ ]

(Ha Mim. `Ain Sin Qaf. Likewise Allah, the Almighty, the Wise sends revelation to you (O Muhammad ) as (He sent revelation to) those before you.) (42:1-3).

 

There are several other Ayat that testify to what we have mentioned above, and Allah knows best.

 

 

[Ãóáößó ÇáúßöÊóÇÈõ áÇó ÑóíúÈó Ãöíåö åõÃðì áøöáúãõÊøóÞöíäó ]

(2. That is Book in which there is no Rayb, guidance for the Muttaqin).

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There is no Doubt in the Qur'an

 

The Book, is the Qur'an, and Rayb means doubt. As-Suddi said that Abu Malik and Abu Salih narrated from Ibn `Abbas, and Murrah Al-Hamadani narrated from Ibn Mas`ud and several other Companions of the Messenger of Allah that,

 

 

[áÇó ÑóíúÈó Ãöíåö]

(In which there is no Rayb), means about which there is no doubt. Abu Ad-Darda', Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Malik, Nafi` `Ata', Abu Al-`Aliyah, Ar-Rabi` bin Anas, Muqatil bin Hayyan, As-Suddi, Qatadah and Isma`il bin Abi Khalid said similarly. In addition, Ibn Abi Hatim said, "I do not know of any disagreement over this explanation.'' The meaning of this is that the Book, the Qur'an, is without a doubt revealed from Allah. Similarly, Allah said in Surat As- Sajdah,

 

 

[Çáã - Ãóáößó ÇáúßöÊóÇÈõ áÇó ÑóíúÈó Ãöíåö åõÃðì áøöáúãõÊøóÞöíäó ]

(Alif Lam Mim). The revelation of the Book (this Qur'an) in which there is no doubt, is from the Lord of all that exists) (32:1-2).

 

Some scholars stated that this Ayah - 2:2 - contains a prohibition meaning, "Do not doubt the Qur'an.'' Furthermore, some of the reciters of the Qur'an pause upon reading,

 

 

[áÇó ÑóíúÈó]

(there is no doubt) and they then continue;

 

 

[Ãöíåö åõÃðì áøöáúãõÊøóÞöíäó]

(in which there is guidance for the Muttaqin (the pious and righteous persons)). However, it is better to pause at,

 

 

[áÇó ÑóíúÈó Ãöíåö]

(in which there is no doubt) because in this case,

 

 

[åõÃðì]

(guidance) becomes an attribute of the Qur'an and carries a better meaning than,

 

 

[Ãöíåö åõÃðì]

(in which there is guidance).

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Guidance is granted to Those Who have Taqwa

 

Hidayah - correct guidance - is only granted to those who have Taqwa - fear of Allah. Allah said,

 

 

[Þõáú åõæó áöáøóÃöíäó ÃóÇãóäõæÇú åõÃðì æóÔöÃóÂÃñ æóÇáøóÃöíäó áÇó íõÄúãöäõæäó Ãöì ÃóÇÃóÇäöåöãú æóÞúÑñ æóåõæó Úóáóíúåöãú Úóãðì ÃõæúáóÜÆößó íõäóÇÃóæúäó ãöä ãøóßóÇäò ÈóÚöíÃò]

(Say: It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)) (41:44), and,

 

 

[æóäõäóÒøöáõ ãöäó ÇáúÞõÑúÃóÇäö ãóÇ åõæó ÔöÃóÂÃñ æóÑóÃúãóÉñ áøöáúãõÄúãöäöíäó æóáÇó íóÒöíÃõ ÇáÙøóÜáöãöíäó ÅóáÇøó ÎóÓóÇÑðÇ ]

(And We send down of the Qur'an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimin (wrongdoers) in nothing but loss) (17:82).

 

This is a sample of the numerous Ayat indicating that the believers, in particular, benefit from the Qur'an. That is because the Qur'an is itself a form of guidance, but the guidance in it is only granted to the righteous, just as Allah said,

 

 

[íóÃóíøõåóÇ ÇáäøóÇÓõ ÞóÃú ÌóÂÃóÊúßõãú ãøóæúÚöÙóÉñ ãøóä ÑøóÈøößõãú æóÔöÃóÂÃñ áøöãóÇ Ãöì ÇáÕøõÃõæÑö æóåõÃðì æóÑóÃúãóÉñ áøöáúãõÄúãöäöíäó ]

(O mankind! There has come to you a good advice from your Lord (i. e. the Qur'an, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) which is in your breasts, Ü a guidance and a mercy (explaining lawful and unlawful things) for the believers) (10:57).

 

Ibn `Abbas and Ibn Mas`ud and other Companions of the Messenger of Allah said,

 

 

[åõÃðì áøöáúãõÊøóÞöíäó]

(guidance for the Muttaqin (the pious and righteous persons), means, a light for those who have Taqwa.

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The Meaning of Al-Muttaqin

 

 

Ibn `Abbas said about,

 

 

[åõÃðì áøöáúãõÊøóÞöíäó]

(guidance for the Muttaqin) that it means, "They are the believers who avoid Shirk with Allah and who work in His obedience.'' Ibn `Abbas also said that Al-Muttaqin means, "Those who fear Allah's punishment, which would result if they abandoned the true guidance that they recognize and know. They also hope in Allah's mercy by believing in what He revealed.'' Further, Qatadah said that,

 

[áøöáúãõÊøóÞöíäó]

(Al-Muttaqin), are those whom Allah has described in His statement;

 

 

[ÇáøóÃöíäó íõÄúãöäõæäó ÈöÇáúÛóíúÈö æóíõÞöíãõæäó ÇáÕøóáæÉó]

(Who believe in the Ghayb and perform the Salah) (2:3), and the following Ayat. Ibn Jarir stated that the Ayah (2:2) includes all of these meanings that the scholars have mentioned, and this is the correct view. Also, At-Tirmidhi and Ibn Majah narrated that `Atiyah As-Sa`di said that the Messenger of Allah said,

 

 

«áóÇ íóÈúáõÛõ ÇáúÚóÈúÃõÃóäú íóßõæäó ãöäó ÇáúãõÊøóÞöíäó ÃóÊøóì íóÃóÚó ãóÇáóÇ ÈóÃúÓó Èöåö ÃóÃóÑðÇ ãöãøóÇ Èöåö ÈóÃúÓ»(The servant will not acquire the status of the Muttaqin until he abandons what is harmless out of fear of falling into that which is harmful.) At-Tirmidhi then said "Hasan Gharib.''

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There are Two Types of Hidayah (Guidance)

 

Huda here means the faith that resides in the heart, and only Allah is able to create it in the heart of the servants. Allah said,

 

 

[Åöäøóßó áÇó ÊóåúÃöì ãóäú ÃóÃúÈóÈúÊó]

(Verily, you (O Muhammad ) guide not whom you like) (28:56),

 

 

[áøóíúÓó Úóáóíúßó åõÃóÇåõãú]

(Not upon you (Muhammad ) is their guidance) (2:272),

 

 

[ãóä íõÖúáöáö Çááøóåõ ÃóáÇó åóÇÃöíó áóåõ]

(Whomsoever Allah sends astray, none can guide him) (7:186), and,

 

 

[ãóä íóåúÃö Çááøóåõ Ãóåõæó ÇáúãõåúÊóÃö æóãóä íõÖúáöáú Ãóáóä ÊóÌöÃó áóåõ æóáöíøðÇ ãøõÑúÔöÃðÇ]

(He whom Allah guides, he is the rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right path)) (18:17).

 

Huda also means to explain the truth, give direction and lead to it. Allah, the Exalted, said,

 

[æóÅöäøóßó áóÊóåúÃöì Åöáóì ÕöÑóØò ãøõÓúÊóÞöíãò]

(And verily, you (O Muhammad ) are indeed guiding (mankind) to the straight path (i.e. Allah's religion of Islamic Monotheism)) (42: 52),

 

 

[Åöäøóãó ÃóäÊó ãõäÃöÑñ æóáößõáøö Þóæúãò åóÇÃò]

(You are only a warner, and to every people there is a guide) (13:7), and,

 

 

[æóÃóãøóÇ ËóãõæÃõ ÃóåóÃóíúäóÜåõãú ÃóÇÓúÊóÃóÈøõæÇú ÇáúÚóãóì Úóáóì ÇáúåõÃóì]

(And as for Thamud, We showed and made clear to them the path of truth (Islamic Monotheism) through Our Messenger (i.e. showed them the way of success), but they preferred blindness to guidance) (41:17).

 

testifying to this meaning.

 

Also, Allah said,

 

 

[æóåóÃóíúäóÜåõ ÇáäøóÌúÃóíäö ]

(And shown him the two ways (good and evil).) (90:10)

 

This is the view of the scholars who said that the two ways refer to the paths of righteousness and evil, which is also the correct explanation. And Allah knows best.

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Meaning of Taqwa

 

The root meaning of Taqwa is to avoid what one dislikes. It was reported that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy said, "Have you ever walked on a path that has thorns on it'' `Umar said, "Yes.'' Ubayy said, "What did you do then'' He said, "I rolled up my sleeves and struggled.'' Ubayy said, "That is Taqwa.''

 

 

[ÇáøóÃöíäó íõÄúãöäõæäó ÈöÇáúÛóíúÈö]

(3.Those Who have faith in the Ghayb).

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The Meaning of Iman

 

Abu Ja`far Ar-Razi said that Al-`Ala' bin Al-Musayyib bin Rafi` narrated from Abu Ishaq that Abu Al-Ahwas said that `Abdullah said, "Iman is to trust.''. `Ali bin Abi Talhah reported that Ibn `Abbas said,

 

[íõÄúãöäõæäó]

(who have faith) means they trust. Also, Ma`mar said that Az-Zuhri said, "Iman is the deeds.'' In addition, Abu Ja`far Ar-Razi said that Ar-Rabi` bin Anas said that, `They have faith', means, they fear (Allah).

 

Ibn Jarir (At-Tabari) commented, "The prefered view is that they be described as having faith in the Unseen by the tongue, deed and creed. In this case, fear of Allah is included in the general meaning of Iman, which necessitates following deeds of the tongue by implementation. Hence, Iman is a general term that includes affirming and believing in Allah, His Books and His Messengers, and realizing this affirmation through adhering to the implications of what the tongue utters and affirms.''

 

Linguistically, in the absolute sense, Iman merely means trust, and it is used to mean that sometimes in the Qur'an, for instance, Allah the Exalted said,

 

 

[íõÄúãöäõ ÈöÇááøóåö æóíõÄúãöäõ áöáúãõÄúãöäöíäó]

(He trusts (yu'minu) in Allah, and trusts (yu'minu) in the believers.) (9: 61)

 

Prophet Yusuf's brothers said to their father,

 

 

[æóãó ÃóäÊó ÈöãõÄúãöäò áøóäóÇ æóáóæú ßõäøóÇ ÕóÜÃöÞöíäó]

(But you will never believe us even when we speak the truth) (12:17).

 

Further, the word Iman is sometimes mentioned along with deeds, such as Allah said,

 

 

[ÅöáÇøó ÇáøóÃöíäó ÃóÇãóäõæÇú æóÚóãöáõæÇú ÇáÕøóÜáöÃóÜÊö]

(Save those who believe (in Islamic Monotheism) and do righteous deeds) (95:6).

 

However, when Iman is used in an unrestricted manner, it includes beliefs, deeds, and statements of the tongue.We should state here that Iman increases and decreases.

 

There are many narrations and Hadiths on this subject, and we discussed them in the beginning of our explanation of Sahih Al-Bukhari, all favors are from Allah. Some scholars explained that Iman means Khashyah (fear of Allah). For instance, Allah said;

 

 

[Åöäøó ÇáøóÃöíäó íóÎúÔóæúäó ÑóÈøóåõã ÈöÇáúÛóíúÈö]

(Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter)) (67:12), and,

 

 

[ãøóäú ÎóÔöìó ÇáÑøóÃúãóÜäó ÈöÇáúÛóíúÈö æóÌóÂÃó ÈöÞóáúÈò ãøõäöíÈò ]

(Who feared the Most Gracious (Allah) in the Ghayb (unseen) and brought a heart turned in repentance (to Him and absolutely free from every kind of polytheism)) (50: 33).

 

Fear is the core of Iman and knowledge, just as Allah the Exalted said,

 

 

[ÅöäøóãóÇ íóÎúÔóì Çááøóåó ãöäú ÚöÈóÇÃöåö ÇáúÚõáóãóÇÃõ]

(It is only those who have knowledge among His servants that fear Allah) (35:28).

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:D

 

:D for the great read Dr.Jawad..

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The Meaning of Al-Ghayb

 

As for the meaning of Ghayb here, the Salaf have different explanations of it, all of which are correct, indicating the same general meaning. For instance, Abu Ja`far Ar-Razi quoted Ar-Rabi` bin Anas, reporting from Abu Al-`Aliyah about Allah's statement, i

 

[íõÄúãöäõæäó ÈöÇáúÛóíúÈö]

((Those who) have faith in the Ghayb), "They believe in Allah, His angels, Books, Messengers, the Last Day, His Paradise, Fire and in the meeting with Him. They also believe in life after death and in Resurrection. All of this is the Ghayb.'' Qatadah bin Di`amah said similarly.

 

Sa`id bin Mansur reported from `Abdur-Rahman bin Yazid who said, "We were sitting with `Abdullah bin Mas`ud when we mentioned the Companions of the Prophet and their deeds being superior to our deeds. `Abdullah said, `The matter of Muhammad was clear for those who saw him. By He other than Whom there is no God, no person will ever acquire a better type of faith than believing in Al-Ghayb.' He then recited,

 

 

[Çáã - Ãóáößó ÇáúßöÊóÇÈõ áÇó ÑóíúÈó Ãöíåö åõÃðì áøöáúãõÊøóÞöíäó ÇáøóÃöíäó íõÄúãöäõæäó ÈöÇáúÛóíúÈö]

(Alif Lam Mim. This is the Book, wherein there is no doubt, a guidance for the Muttaqin. Those who believe in the Ghayb), until,

 

[ÇáúãõÃúáöÃõæäó](the successful). '' Ibn Abi Hatim, Ibn Marduwyah and Al-Hakim, in his Mustadrak, recorded this Hadith. Al-Hakim commented that this Hadith is authentic and that the Two Shaykhs - Al-Bukhari and Muslim - did not collect it, although it meets their criteria.

 

Ahmad recorded a Hadith with similar meaning from Ibn Muhayriz who said: I said to Abu Jumu`ah, "Narrate a Hadith for us that you heard from the Messenger of Allah.'' He said, "Yes. I will narrate a good Hadith for you. Once we had lunch with the Messenger of Allah . Abu `Ubaydah, who was with us, said, `O Messenger of Allah! Are people better than us We embraced Islam with you and performed Jihad with you.' He said,

 

«äóÚóãú Þóæúãñ ãöäú ÈóÚúÃößõãú íõÄúãöäõæäó Èöí æóáóãú íóÑóæúäöí»(Yes, those who will come after you, who will believe in me although they did not see me.)''

 

This Hadith has another route collected by Abu Bakr bin Marduwyah in his Tafsir, from Salih bin Jubayr who said: `Abu Jumu`ah Al-Ansari, the Companion of the Messenger of Allah , came to Bayt Al-Maqdis (Jerusalem) to perform the prayer. Raja' bin Haywah was with us, so when Abu Jumu`ah finished, we went out to greet him. When he was about to leave, he said, "You have a gift and a right. I will narrate a Hadith for you that I heard from the Messenger of Allah. '' We said, "Do so, and may Allah grant you mercy.'' He said, "We were with the Messenger of Allah, ten people including Mu`adh bin Jabal. We said, "O Messenger of Allah! Are there people who will acquire greater rewards than us We believed in Allah and followed you.' He said,

 

 

«ãóÇ íóãúäóÚõßõãú ãöäú Ãóáößó æóÑóÓõæáõ Çááåö Èóíúäó ÃóÙúåõÑößõãú íóÃúÊöíßõãú ÈöÇáúæóÃúíö ãöäó ÇáÓøóãóÇÃö¡ Èóáú Þóæúãñ ÈóÚúÃóßõãú íóÃúÊöíåöãú ßöÊóÇÈñ ãöäú Èóíúäö áóæúÃóíúäö íõÄúãöäõæäó Èöåö æóíóÚúãóáõæäó ÈöãóÇ Ãöíåö¡ ÃõæáÆößó ÃóÚúÙóãõ ãöäúßõãú ÃóÌúÑðÇ ãóÑøóÊóíúä»(What prevents you from doing so, while the Messenger of Allah is among you, bringing you the revelation from heaven There are people who will come after you and who will be given a book between two covers (the Qur'an), and they will believe in it and implement its commands. They have a greater reward than you, even twice as much.)''

 

 

[æóíõÞöíãõæäó ÇáÕøóáæÉó æóãöãøóÇ ÑóÒóÞúäóÜåõãú íõäÃöÞõæäó]

(And perform Salah, and spend out of what we have provided for them)

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Meaning of Iqamat As-Salah

 

Ibn `Abbas said that,

 

 

[æóíõÞöíãõæäó ÇáÕøóáæÉó]

(And perform the Salah), means, "Perform the prayer with all of the obligations that accompany it.'' Ad-Dahhak said that Ibn `Abbas said, "Iqamat As-Salah means to complete the bowings, prostrations, recitation, humbleness and attendance for the prayer.'' Qatadah said, "Iqamat As-Salah means to preserve punctuality, and the ablution, bowings, and prostrations of the prayer.'' Muqatil bin Hayyan said Iqamat As-Salah means "To preserve punctuality for it, as well as completing ones purity for it, and completing the bowings, prostrations, recitation of the Qur'an, Tashahhud and blessings for the Prophet . This is Iqamat As-Salah.''

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The Meaning of "Spending'' in this Ayah

 

`Ali bin Abi Talhah reported that Ibn `Abbas said,

 

[æóãöãøóÇ ÑóÒóÞúäóÜåõãú íõäÃöÞõæäó]

(And spend out of what We have provided for them) means, "The Zakah due on their wealth.'' As-Suddi said that Abu Malik and Abu Salih narrated from Ibn `Abbas, as well as Murrah from Ibn Mas`ud and other Companions of the Messenger of Allah , that,

 

[æóãöãøóÇ ÑóÒóÞúäóÜåõãú íõäÃöÞõæäó]

(And spend out of what We have provided for them) means, "A man's spending on his family. This was before the obligation of Zakah was revealed.'' Juwaybir narrated from Ad-Dahhak, "General spending (in charity) was a means of drawing nearer to Allah, according to one's discretion and capability. Until the obligation of charity was revealed in the seven Ayat of Surat Bara'ah (chapter 9), were revealed. These abrogated the previous case.''

 

In many instances, Allah mentioned prayer and spending wealth together. Prayer is a right of Allah as well as a form of worshipping Him. It includes singling Him out for one's devotion, praising Him, glorifying Him, supplicating to Him, invoking Him, and it displays one's dependence upon Him. Spending is form of kindness towards creatures by giving them what will benefit them, and those people most deserving of this charity are the relatives, the wife, the servants and then the rest of the people. So all types of required charity and required spending are included in Allah's saying,

 

[æóãöãøóÇ ÑóÒóÞúäóÜåõãú íõäÃöÞõæäó]

(And spend out of what we have provided for them). The Two Sahihs recorded that Ibn `Umar said that the Messenger of Allah said,

 

«Èõäöíó ÇáúÅöÓúáóÇãõ Úóáóì ÎóãúÓò: ÔóåóÇÃóÉö Ãóäú áóÇ Åöáåó ÅöáøóÇ Çááåõ æóÃóäøó ãõÃóãøóÃðÇ ÑóÓõæáõ Çááåö¡ æóÅöÞóÇãö ÇáÕøóáóÇÉö¡ æóÅöíÊóÇÃö ÇáÒøóßóÇÉö¡ æóÕóæúãö ÑóãóÖóÇäó¡ æóÃóÌøö ÇáúÈóíúÊ»(Islam is built upon five (pillars): Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah, fasting Ramadan and Hajj to the House.)

 

There are many other Hadiths on this subject.

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The Meaning of Salah

 

In the Arabic language, the basic meaing of Salah is supplication. In religious terminology, Salah is used to refer to the acts of bowing and prostration, the remaining specified acts associated with it, specificed at certain times, with those known conditions, and the characteristics, and requirements that are well-known about it.

 

 

[æóÇáøóÃöíäó íõÄúãöäõæäó Èöãó ÃõäÒöáó Åöáóíúßó æóãó ÃõäÒöáó ãöä ÞóÈúáößó æóÈöÇáÃúÎöÑóÉö åõãú íõæÞöäõæäó ]

(4. And who have faith in what is revealed to you and in what was revealed before you, and in the Hereafter they are certain.)

 

Ibn `Abbas said that,

 

 

[æóÇáøóÃöíäó íõÄúãöäõæäó ÈöãóÂ ÃõäÒöáó Åöáóíúßó æóãóÂ ÃõäÒöáó ãöä ÞóÈúáößó]

(And who have faith in what is revealed to you and in what was revealed before you.) means, "They believe in what Allah sent you with, and in what the previous Messengers were sent with, they do not distinguish between (believing) them, nor do they reject what they brought from their Lord.''

 

[æóÈöÇáÃúÎöÑóÉö åõãú íõæÞöäõæäó]

(And in the Hereafter they are certain) that is the resurrection, the standing (on the Day of Resurrection), Paradise, the Fire, the reckoning and the the Scale that weighs the deeds (the Mizan). The Hereafter is so named because it comes after this earthly life.

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Attributes of the Believers

 

The people described here (2:4) are those whom Allah described in the preceding Ayah,

 

 

[ÇáøóÃöíäó íõÄúãöäõæäó ÈöÇáúÛóíúÈö æóíõÞöíãõæäó ÇáÕøóáæÉó æóãöãøóÇ ÑóÒóÞúäóÜåõãú íõäÃöÞõæäó ](Those who have faith in the Ghayb and perform Salah, and spend out of what we have provided for them.)

 

Mujahid once stated, "Four Ayat at the beginning of Surat Al-Baqarah describe the believers, two describe the disbelievers, and thirteen describe the hypocrites.'' The four Ayat mentioned in this statement are general and include every believer, whether an Arab, non-Arab, or a person of a previous Scripture, whether they are Jinns or humans. All of these attributes complement each other and require the existence of the other attributes. For instance, it is not possible that one believes in the Unseen, performs the prayer and gives Zakah without believing in what the Messenger of Allah and the previous Messengers were sent with. The same with certainty in the Hereafter, this is not correct without that, for Allah has commanded the believers,

 

 

[íóÜÃóíøõåóÇ ÇáøóÃöíäó ÃóÇãóäõæÇú ÃóÇãöäõæÇú ÈöÇááøóåö æóÑóÓõæáöåö æóÇáúßöÊóÜÈö ÇáøóÃöì äóÒøóáó Úóáóì ÑóÓõæáöåö æóÇáúßöÊóÜÈö ÇáøóÃöì ÃóäóÒáó ãöä ÞóÈúáõ]

(O you who believe! Believe in Allah, and His Messenger, and the Book (the Qur'an) which He has revealed to the Messenger, and the Book which He sent own to those before (him)) (4:136),

 

 

[æóáÇó ÊõÌóÜÃöáõæÇú Ãóåúáó ÇáúßöÊóÜÈö ÅöáÇøó ÈöÇáøóÊöì åöìó ÃóÃúÓóäõ ÅöáÇøó ÇáøóÃöíäó ÙóáóãõæÇú ãöäúåõãú æóÞõæáõæÇú ÃóÇãóäøóÇ ÈöÇáøóÃöì ÃõäÒöáó ÅöáóíúäóÇ æóÃõäÒöáó Åöáóíúßõãú æóÅöáóÜåõäóÇ æóÅöáóÜåõßõãú æóÇÃöÃñ]

(And argue not with the People of the Book, unless it be in (a way) that is better, except with such of them as do wrong; and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah)') (29:46),

 

 

[íóÜÃóíøõåó ÇáøóÃöíäó ÃõæÊõæÇú ÇáúßöÊóÜÈó ÃóÇãöäõæÇú ÈöãóÇ äóÒøóáúäóÇ ãõÕóÃøöÞÇð áøöãóÇ ãóÚóßõãú]

(O you who have been given the Book (Jews and Christians)! Believe in what We have revealed (to Muhammad ) confirming what is (already) with you) (4:47), and,

 

 

[Þõáú íóÜÃóåúáó ÇáúßöÊóÜÈö áóÓúÊõãú Úóáóì ÔóìúÃò ÃóÊøóì ÊõÞöíãõæÇú ÇáÊøóæúÑóÇÉó æóÇáÅöäÌöíáó æóãó ÃõäÒöáó Åöáóíúßõãú ãøöä ÑøóÈøößõãú]

(Say (O Muhammad ): "O People of the Book (Jews and Christians)! You have nothing until you act according to the Tawrah (Torah), the Injil (Gospel), and what has (now) been revealed to you from your Lord (the Qur'an).'') (5:68).

 

Also, Allah the Exalted described the believers;

 

 

[ÃóÇãóäó ÇáÑøóÓõæáõ Èöãó ÃõäÒöáó Åöáóíúåö ãöä ÑøóÈøöåö æóÇáúãõÄúãöäõæäó ßõáøñ ÃóÇãóäó ÈöÇááøóåö æóãóáóÜÆößóÊöåö æóßõÊõÈöåö æóÑõÓõáöåö áÇó äõÃóÑøöÞõ Èóíúäó ÃóÃóÃò ãøöä ÑøõÓõáöåö]

(The Messenger (Muhammad ) believes in what has been revealed to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between any of His Messengers'') (2: 285), and,

 

 

[æóÇáøóÃöíäó ÃóÇãóäõæÇú ÈöÇááøóåö æóÑõÓõáöåö æóáóãú íõÃóÑøöÞõæÇú Èóíúäó ÃóÃóÃò ãøöäúåõãú]

(And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers)) (4:152),

 

This is a sample of the Ayat that indicate that the true believers all believe in Allah, His Messengers and His Books.

 

The faithful among the People of the Book, have a special significance here, since they believe in their Books and in all of the details related to that, so when such people embrace Islam and sincerely believe in the details of the religion, then they will get two rewards. As for the others, they can only believe in the previous religious teachings in a general way. For instance, the Prophet stated,

 

 

«ÅöÃóÇ ÃóÃóËóßõãú Ãóåúáõ ÇáúßöÊóÇÈö ÃóáóÇ ÊõßóÃøöÈõæåõãú æóáóÇ ÊõÕóÃöÞõæåõãú æóáßöäú ÞõæáõæÇ: ÂãóäøóÇ ÈöÇáøóÃöí ÃõäúÒöáó ÅöáóíúäóÇ æóÃõäúÒöáó Åöáóíúßõã»(When the People of the Book narrate to you, neither reject nor affirm what they say. Rather, say, 'We believe in what was revealed to us and what was revealed to you.')

 

However, the faith that many Arabs have in the religion of Islam as it was revealed to Muhammad might be more complete, encompassing and firmer than the faith of the People of the Book who embraced Islam. Therefore, if the believers in Islam among the People of the Book gain two rewards, other Muslims who have firmer Islamic faith might gain an equal reward that compares to the two the People of the Book gain (upon embracing Islam). And Allah knows best.

 

 

[ÃõæúáóÜÆößó Úóáóì åõÃðì ãøöä ÑøóÈøöåöãú æóÃõæúáóÜÆößó åõãõ ÇáúãõÃúáöÃõæäó ]

(5. They are on guidance from their Lord, and they are the successful.)

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Guidance and Success are awarded to the Believers

 

Allah said,

 

 

[ÃõæúáóÜÆößó]

(They are) refers to those who believe in the Unseen, establish the prayer, spend from what Allah has granted them, believe in what Allah has revealed to the Messenger and the Messengers before him, believe in the Hereafter with certainty, and prepare the necessary requirements for the Hereafter by performing good deeds and avoiding the prohibitions. Allah then said,

 

 

[Úóáóì åõÃðì]

(On guidance) meaning, they are (following) a light, guidance, and have insight from Allah,

 

 

[æóÃõæúáóÜÆößó åõãõ ÇáúãõÃúáöÃõæäó]

(And they are the successful) meaning, in this world and the Hereafter. They shall have what they seek and be saved from the evil that they tried to avoid. Therefore, they will have rewards, eternal life in Paradise, and safety from the torment that Allah has prepared for His enemies.

 

 

[Åöäøó ÇáøóÃöíäó ßóÃóÑõæÇú ÓóæóÂÃñ Úóáóíúåöãú ÃóÃóäÃóÑúÊóåõãú Ãóãú áóãú ÊõäÃöÑúåõãú áÇó íõÄúãöäõæäó ]

-(6. Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.)

 

Allah said,

 

 

[Åöäøó ÇáøóÃöíäó ßóÃóÑõæÇú]

(Verily, those who disbelieve) meaning, covered the truth and hid it. Since Allah has written that they would do so, it does not matter if you (O Muhammad ) warn them or not, they would still have disbelieved in what you were sent with. Similarly, Allah said,

 

 

[Åöäøó ÇáøóÃöíäó ÃóÞøóÊú Úóáóíúåöãú ßóáöãóÉõ ÑóÈøößó áÇó íõÄúãöäõæäó - æóáóæú ÌóÂÃóÊúåõãú ßõáøõ ÃÇíóÉò ÃóÊøóì íóÑóæõÇú ÇáúÚóÃóÇÈó ÇáÇøñáöíãó ]

(Truly, those against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment) (10:96-97).

 

About the rebellious People of the Book, Allah said,

 

 

[æóáóÆöäú ÃóÊóíúÊó ÇáøóÃöíäó ÃõæÊõæÇú ÇáúßöÊóÜÈó Èößõáøö ÃóÇíóÉò ãøóÇ ÊóÈöÚõæÇú ÞöÈúáóÊóßó]

(And even if you were to bring to the People of the Book (Jews and Christians) all the Ayat, they would not follow your Qiblah (prayer direction)) (2:5).

 

These Ayat indicate that whomever Allah has written to be miserable, they shall never find anyone to guide them to happiness, and whomever Allah directs to misguidance, he shall never find anyone to guide him. So do not pity them - O Muhammad - deliver the Message to them. Certainly, whoever among them accepts the Message, then he shall gain the best rewards. As for those who turn away in rejection, do not feel sad for them or concerned about them, for

 

 

[ÃóÅöäøóãóÇ Úóáóíúßó ÇáúÈóáóÜÛõ æóÚóáóíúäóÇ ÇáúÃöÓóÇÈõ]

(Your duty is only to convey (the Message) and on Us is the reckoning) (13: 40), and,

 

 

[Åöäøóãó ÃóäÊó äóÃöíÑñ æóÇááøóåõ Úóáóì ßõáøö ÔóìúÃò æóßöíáñ]

(But you are only a warner. And Allah is a Wakil (Disposer of affairs, Trustee, Guardian) over all things) (11:12).

 

`Ali bin Abi Talhah reported that Ibn `Abbas said about Allah's statement,

 

 

[Åöäøó ÇáøóÃöíäó ßóÃóÑõæÇú ÓóæóÂÃñ Úóáóíúåöãú ÃóÃóäÃóÑúÊóåõãú Ãóãú áóãú ÊõäÃöÑúåõãú áÇó íõÄúãöäõæäó ]

(Verily, those who disbelieve, it is the same to them whether you (O Muhammad ) warn them or do not warn them, they will not believe) "That the Messenger of Allah was eager for all the people to believe and follow the guidance he was sent with. Allah informed him that none would believe except for those whom He decreed happiness for in the first place, and none would stray except those who Allah has decreed to do so in the first place.''

 

 

[ÎóÊóãó Çááøóåõ Úóáóì ÞõáõæÈöåöãú æóÚóáóì ÓóãúÚöåöãú æóÚóáóì ÃóÈúÕóÜÑöåöãú ÛöÔóÜæóÉñ æóáóåõãú ÚóÃóÇÈñ ÚÙöíãñ ]

(7. Allah has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment).

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Meaning of Khatama

 

As-Suddi said that,

 

[ÎóÊóãó Çááøóåõ]

(Khatama Allah) means, "Allah has sealed.'' Qatadah said that this Ayah means, "Shaytan controlled them when they obeyed him. Therefore, Allah sealed their hearts, hearing and sight, and they could neither see the guidance nor hear, comprehend or understand.'' Ibn Jurayj said that Mujahid said,

 

 

[ÎóÊóãó Çááøóåõ Úóáóì ÞõáõæÈöåöãú]

(Allah has set a seal on their hearts), "A stamp. It occurs when sin resides in the heart and surrounds it from all sides, and this submersion of the heart in sin constitutes a stamp, meaning a seal.'' Ibn Jurayj also said that the seal is placed on the heart and the hearing. In addition, Ibn Jurayj said, that `Abdullah bin Kathir narrated that Mujahid said, "The stain is not as bad as the stamp, the stamp is not as bad as the lock which is the worst type.'' Al-A`mash said, "Mujahid demonstrated with his hand while saying, `They used to say that the heart is just like this - meaning the open palm. When the servant commits a sin, a part of the heart will be rolled up - and he rolled up his index finger. When the servant commits another sin, a part of the heart will be rolled up' - and he rolled up another finger, until he rolled up all of his fingers. Then he said, `Then, the heart will be sealed.' Mujahid also said that this is the description of the Ran (refer to 83:14).''

 

Al-Qurtubi said, "The Ummah has agreed that Allah has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief. Similarly, Allah said,

 

 

[Èóáú ØóÈóÚó Çááøóåõ ÚóáóíúåóÇ ÈößõÃúÑöåöãú]

(Nay, Allah has set a seal upon their hearts because of their disbelief) (4:155).''

 

He then mentioned the Hadith about changing the hearts, (in which the Prophet supplicated),

 

 

«íóÇ ãõÞóáöÈó ÇáúÞõáõæÈö ËóÈøöÊú ÞõáõæÈóäóÇ Úóáì Ãöíäöß»

(O You Who changes the hearts, make our hearts firm on Your religion.)

 

He also mentioned the Hadith by Hudhayfah recorded in the Sahih, in which the Messenger of Allah said,

 

 

«ÊõÚúÑóÖõ ÇáúÃöÊóäõ Úóáóì ÇáúÞõáõæÈö ßóÇáúÃóÕöíÑö ÚõæÃðÇ ÚõæÃðÇ¡ ÃóÃóíøõ ÞóáúÈò ÃõÔúÑöÈóåóÇ äõßöÊó Ãöíå äõßúÊóÉñ ÓóæúÃóÇÃõ æóÃóíøõ ÞóáúÈò ÃóäúßóÑóåóÇ äõßöÊó Ãöíåö äõßúÊóÉñ ÈóíúÖóÇÃõ ÃóÊì ÊóÕöíÑó Úóáóì ÞóáúÈóíúäö: Úóáì ÃóÈúíóÖó ãöËúáö ÇáÕøóÃóÇ¡ ÃóáóÇ ÊóÖõÑøõåõ ÃöÊúäóÉñ ãóÇ ÃóÇãóÊö ÇáÓøóãóæóÇÊõ æóÇáúÃóÑúÖõ æóÇáúÂÎóÑõ ÃóÓúæóÃõ ãõÑúÈóÇÃøðÇ ßóÇáúßõæÒö ãõÌóÎøöíðÇ áóÇ íóÚúÑöÃõ ãóÚúÑõæÃðÇ æóáóÇ íõäúßöÑõ ãõäúßóÑðÇ»(The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil. )

 

Ibn Jarir said, "The truth regarding this subject is what the authentic Hadith from the Messenger of Allah stated. Abu Hurayrah narrated that the Messenger of Allah said,

 

 

«Åöäøó ÇáúãõÄãöäó ÅöÃóÇ ÃóÃúäóÈó ÃóäúÈðÇ ßóÇäóÊú äõßúÊóÉð ÓóæúÃóÇÃó Ãöí ÞóáúÈöåö¡ ÃóÅöäú ÊóÇÈó æóäóÒóÚó æóÇÓúÊóÚúÊóÈó ÕóÞöáó ÞóáúÈõåõ æóÅöäú ÒóÇÃó ÒóÇÃóÊú ÃóÊøóì ÊóÚúáõæó ÞóáúÈóåõ¡ ÃóÃáößó ÇáÑøóÇäõ ÇáøóÃöí ÞóÇáó Çááåõ ÊóÚóÇáì:

[ßóáÇøó Èóáú ÑóÇäó Úóáóì ÞõáõæÈöåöãú ãøóÇ ßóÇäõæÇú íóßúÓöÈõæäó ]

(When the believer commits a sin, a black dot will be engraved on his heart. If he repents, refrains and regrets, his heart will be polished again. If he commits more errors, the dots will increase until they cover his heart. This is the Ran (stain) that Allah described,

 

 

[ßóáÇøó Èóáú ÑóÇäó Úóáóì ÞõáõæÈöåöãú ãøóÇ ßóÇäõæÇú íóßúÓöÈõæäó ]

(Nay! But on their hearts is the Ran (stain) which they used to earn)'' (83:14).

 

At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this Hadith, and At-Tirmidhi said that it is Hasan Sahih.

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The Meaning of Ghishawah

 

Reciting the Ayah,

 

 

[ÎóÊóãó Çááøóåõ Úóáóì ÞõáõæÈöåöãú æóÚóáóì ÓóãúÚöåöãú]

(Allah has set a seal on their hearts and on their hearing), then pausing, then continuing with,

 

 

[æóÚóáóì ÃóÈúÕóÜÑöåöãú ÛöÔóÜæóÉñ]

(And on their eyes there is a Ghishawah (covering)) is accurate, for the stamp is placed on the heart and the hearing while the Ghishawah, the covering, is appropriately placed on the eyes. In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud said about Allah's statement,

 

[ÎóÊóãó Çááøóåõ Úóáóì ÞõáõæÈöåöãú æóÚóáóì ÓóãúÚöåöãú]

(Allah has set a seal on their hearts and on their hearing), "So that they neither understand nor hear. Allah also said that He placed a covering on their sight, meaning eyes, and so, they do not see.''

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The Hypocrites

 

We mentioned that four Ayat in the beginning of Surat Al-Baqarah described the believers. The two last Ayat (2:6-7) describe the disbelievers. Afterwards, Allah begins to describe the hypocrites who show belief and hide disbelief. Since the matter of the hypocrites is vague and many people do not realize their true reality, Allah mentioned their description in detail. Each of the characteristics that Allah used to described them with is a type of hypocrisy itself. Allah revealed Surat Bara'ah (chapter 9) and Surat Al-Munafiqun (chapter 63) about the hypocrites. He also mentioned the hypocrites in Surat An-Nur (24) and other Surahs, so that their description would be known and their ways and errors could be avoided. Allah said,

 

[æóãöäó ÇáäøóÇÓö ãóä íóÞõæáõ ÃóÇãóäøóÇ ÈöÇááøóåö æóÈöÇáúíóæúãö ÇáÃúÎöÑö æóãóÇ åõã ÈöãõÄúãöäöíäó - íõÎóÜÃöÚõæäó Çááøóåó æóÇáøóÃöíäó ÃóÇãóäõæÇ æóãóÇ íóÎúÃóÚõæäó ÅáÇøó ÃóäÃõÓóåõãú æóãóÇ íóÔúÚõÑõæäó ]

(8. And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe). (9. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!)

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Meaning of Nifaq

 

 

Nifaq means to show conformity - or agreement - and to conceal evil. Nifaq has several types: Nifaq in the creed that causes its people to reside in Hell for eternity, and Nifaq in deed, which is one of the major sins, as we will explain soon, Allah willing. Ibn Jurayj said of the hypocrite that, "His actual deeds are different from what he publicizes, what he conceals is different from what he utters, his entrance and presence are not the same as his exit and absence.''

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The Beginning of Hypocrisy

 

The revelations about the characteristics of the hypocrites were revealed in Al-Madinah, this is because there were no hypocrites in Makkah. Rather the opposite was the situation in Makkah, since some people were forced to pretend that they were disbelievers, while their hearts concealed their faith. Afterwards, the Messenger of Allah migrated to Al-Madinah, where the Ansar from the tribes of Aws and Khazraj resided. They used to worship idols during the pre-Islamic period of ignorance, just as the rest of the Arab idolators. Three Jewish tribes resided in Al-Madinah, Banu Qaynuqa`-allies of Al-Khazraj, Banu An-Nadir and Banu Qurayzah-allies of the Aws. Many members of the Aws and Khazraj tribes embraced Islam. However, only a few Jews embraced Islam, such as `Abdullah bin Salam. During the early stage in Al-Madinah, there weren't any hypocrites because the Muslims were not strong enough to be feared yet. On the contrary, the Messenger of Allah conducted peace treaties with the Jews and several other Arab tribes around Al-Madinah. Soon after, the battle of Badr occurred and Allah gave victory to Islam and its people. `Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He was Al-Khazraj's chief, and during the period of Jahiliyyah he was the master of both tribes - Aws and Khazraj. They were about to appoint him their king when the Message reached Al-Madinah, and many in Al-Madinah embraced Islam. Ibn Salul's heart was filled with hatred against Islam and its people. When the battle of Badr took place, he said, "Allah's religion has become apparent.'' So he pretended to be Muslim, along with many of those who were just like him, as well as many among the People of the Book. It was then that hypocrisy began in Al-Madinah and among the surrounding nomad tribes. As for the Emigrants, none of them were hypocrites, since they emigrated willingly (seeking the pleasure of Allah). Rather, when a Muslim would emigrate from Makkah, he would be forced to abandon all of his wealth, offspring and land; he would do so seeking Allah's reward in the Hereafter.

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The Tafsir of Ayah 2:8

 

Muhammad bin Ishaq narrated that Ibn `Abbas said that,

 

 

[æóãöäó ÇáäøóÇÓö ãóä íóÞõæáõ ÃóÇãóäøóÇ ÈöÇááøóåö æóÈöÇáúíóæúãö ÇáÃúÎöÑö æóãóÇ åõã ÈöãõÄúãöäöíäó ]

(And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe) "This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did.''

 

This is how Abu Al-`Aliyah, Al-Hasan, Qatadah and As-Suddi explained this Ayah. Allah revealed the characteristics of the hypocrites, so that the believers would not be deceived by their outer appearance, thus saving the believers from a great evil. Otherwise, the believers might think that the hypocrites were believers, when in reality they are disbelievers. To consider the sinners as righteous people is extremely dangerous, Allah said,

 

 

[æóãöäó ÇáäøóÇÓö ãóä íóÞõæáõ ÃóÇãóäøóÇ ÈöÇááøóåö æóÈöÇáúíóæúãö ÇáÃúÎöÑö æóãóÇ åõã ÈöãõÄúãöäöíäó ]

(And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe) meaning, they utter these false statements only with their tongues, just as Allah said,

 

 

[ÅöÃóÇ ÌóÂÃóßó ÇáúãõäóÜÃöÞõæäó ÞóÇáõæÇú äóÔúåóÃõ Åöäøóßó áóÑóÓõæáõ Çááøóåö æóÇááøóåõ íóÚúáóãõ Åöäøóßó áóÑóÓõæáõåõ]

(When the hypocrites come to you (O Muhammad ), they say: "We bear witness that you are indeed the Messenger of Allah.'' Allah knows that you are indeed His Messenger) (63:1).

 

This Ayah means that the hypocrites utter these statements only when they meet you, not because they actually believe what they are saying. The hypocrites emphasize their belief in Allah and the Last Day with their words, when that is not the case in reality. Therefore, Allah stated that the hypocrites lie in their testimony of creed, when He said,

 

[æóÇááøóåõ íóÔúåóÃõ Åöäøó ÇáúãõäóÜÃöÞöíäó áóßóÜÃöÈõæäó]

(And Allah bears witness that the hypocrites are indeed liars.) (63:1), and,

 

 

[æóãóÇ åõã ÈöãõÄúãöäöíäó]

(while in fact they believe not)

 

Allah said,

 

 

[íõÎóÜÃöÚõæäó Çááøóåó æóÇáøóÃöíäó ÃóÇãóäõæÇ]

(They try to deceive Allah and those who believe). The hypocrites show belief outwardly while concealing disbelief. They think that by doing this, they will mislead Allah, or that the statements they utter will help them with Allah, and this is an indication of their total ignorance. They think that such behavior will deceive Allah, just as it might deceive some of the believers. Similarly, Allah said,

 

[íóæúãó íóÈúÚóËõåõãõ Çááøóåö ÌóãöíÚÇð ÃóíóÃúáöÃõæäó áóåõ ßóãóÇ íóÃúáöÃõæäó áóßõãú æóíóÃúÓóÈõæäó Ãóäøóåõãú Úóáóì ÔóìúÃò ÃóáÇó Åöäøóåõãú åõãõ ÇáúßóÜÃöÈõæäó ]

(On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you. And they think that they have something (to stand upon). Verily, they are liars!) (58:18). aHence, Allah refuted their way by saying,

 

 

[æóãóÇ íóÎúÃóÚõæäó ÅáÇøó ÃóäÃõÓóåõãú æóãóÇ íóÔúÚõÑõæäó]

(While they only deceive themselves, and perceive (it) not!) Allah stated that the hypocrites only deceive themselves by this behavior, although they are unaware of this fact. Allah also said,

 

[Åöäøó ÇáúãõäóÜÃöÞöíäó íõÎóÜÃöÚõæäó Çááøóåó æóåõæó ÎóÇÃöÚõåõãú]

(Verily, the hypocrites try to deceive Allah, but it is He Who deceives them) (4:142).

 

Also, Ibn Abi Hatim narrated that Ibn Jurayj commented on Allah's statement,

 

[Åöäøó ÇáúãõäóÜÃöÞöíäó íõÎóÜÃöÚõæäó Çááøóåó æóåõæó ÎóÇÃöÚõåõãú]

(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them), "The hypocrites pronounce, `There is no deity worthy of worship except Allah' seeking to ensure the sanctity of their blood and money, all the while concealing disbelief.''Sa`id said that Qatadah said,

 

 

[æóãöäó ÇáäøóÇÓö ãóä íóÞõæáõ ÃóÇãóäøóÇ ÈöÇááøóåö æóÈöÇáúíóæúãö ÇáÃúÎöÑö æóãóÇ åõã ÈöãõÄúãöäöíäó - íõÎóÜÃöÚõæäó Çááøóåó æóÇáøóÃöíäó ÃóÇãóäõæÇ æóãóÇ íóÎúÃóÚõæäó ÅáÇøó ÃóäÃõÓóåõãú æóãóÇ íóÔúÚõÑõæäó ]

(And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they believe not. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!) "This is the description of a hypocrite. He is devious, he says the truth with his tongue and defies it with his heart and deeds. He wakes up in a condition other than the one he goes to sleep in, and goes to sleep in a different condition than the one he wakes up in. He changes his mind just like a ship that moves about whenever a wind blows.''

 

 

[Ãöì ÞõáõæÈöåöã ãøóÑóÖñ ÃóÒóÇÃóåõãõ Çááøóåõ ãóÑóÖðÇ æóáóåõãú ÚóÃóÇÈñ Ãóáöíãñ ÈöãóÇ ßóÇäõæÇú íóßúÃöÈõæäó ]

(10. In their hearts is a disease and Allah has increased their disease. A painful torment is theirs because they used to tell lies.)

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