002 Tafsir Of Sura Al-baqarah(the Cow)

Dr. Jawad · December 5, 2006

The Story of the murdered israeli Man and the Cow

Allah said, `O Children of israel! Remember how I blessed you with miracle of the cow that was the means for discovering the identity of the murderer, when the murdered man was brought back to life.'

Ibn Abi Hatim recorded `Ubaydah As-Salmani saying, "There was a man from among the Children of israel who was impotent. He had substantial wealth, and only a nephew who would inherit from him. So his nephew killed him and moved his body at night, placing it at the doorstep of a certain man. The next morning, the nephew cried out for revenge, and the people took up their weapons and almost fought each other. The wise men among them said, `Why would you kill each other, while the Messenger of Allah is still among you' So they went to Musa and mentioned the matter to him and Musa said,

("Verily, Allah commands you that you slaughter a cow.'' They said, "Do you make fun of us'' He said, "I take Allah's refuge from being among Al-Jahilin (the ignorant or the foolish)).'' "Had they not disputed, it would have been sufficient for them to slaughter any cow. However, they disputed, and the matter was made more difficult for them, until they ended up looking for the specific cow that they were later ordered to slaughter. They found the designated cow with a man, only who owned that cow. He said, `By Allah! I will only sell it for its skin's fill of gold.' So they paid the cow's fill of its skin in gold, slaughtered it and touched the dead man with a part of it. He stood up, and they asked him, `Who killed you' He said, `That man,' and pointed to his nephew. He died again, and his nephew was not allowed to inherit him. Thereafter, whoever committed murder for the purpose of gaining inheritance was not allowed to inherit.'' Ibn Jarir reported something similar to that. Allah knows best.

(68. They said, "Call upon your Lord for us that He may make plain to us what it is!'' He said, "He says, `Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded.'') (69. They said, "Call upon your Lord for us to make plain to us its colour.'' He said, "He says, `It is a yellow cow, bright in its colour, pleasing the beholders.' '') (70. They said, "Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allah wills, we will be guided.'') (71. He (Musa) said, "He says, `It is a cow neither trained to till the soil nor water the fields, sound, having no blemish in it.' '' They said, "Now you have brought the truth.'' So they slaughtered it though they were near to not doing it.)

Dr. Jawad · December 5, 2006

The Stubbornness of the Jews regarding the Cow; Allah made the Matter difficult for Them

Allah mentioned the stubbornness of the Children of israel and the many unnecessary questions they asked their Messengers. This is why when they were stubborn, Allah made the decisions difficult for them. Had they slaughtered a cow, any cow, it would have been sufficient for them, as Ibn `Abbas and `Ubaydah have said. Instead, they made the matter difficult, and this is why Allah made it even more difficult for them. They said,

(Call upon your Lord for us that He may make plain to us what it is!), meaning, "What is this cow and what is its description'' Musa said,

(He says, `Verily, it is a cow neither too old nor too young'), meaning, that it is neither old nor below the age of breeding. This is the opinion of Abu Al-`Aliyah, As-Suddi, Mujahid, `Ikrimah, `Atiyah Al-`Awfi, `Ata', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qatadah and Ibn `Abbas. Ad-Dahhak reported that Ibn `Abbas said that,

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(But (it is) between the two conditions) means, "Neither old nor young. Rather, she was at the age when the cow is strongest and fittest.'' In his Tafsir Al-`Awfi reported from Ibn `Abbas that,

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(bright in its colour) "A deep yellowish white.''

As-Suddi said,

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(pleasing the beholder) meaning, that it pleases those who see it. This is also the opinion of Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas. Furthermore, Wahb bin Munabbih said, "If you look at the cow's skin, you will think that the sun's rays radiate through its skin.'' The modern version of the Tawrah mentions that the cow in the Ayah was red, but this is an error. Or, it might be that the cow was so yellow that it appeared blackish or reddish in color. Allah's knows best.

(Verily, to us all cows are alike) this means, that since cows are plentiful, then describe this cow for us further,

(And surely, if Allah wills) and if you further describe it to us,

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(we will be guided.)

(He says, `It is a cow neither trained to till the soil nor water the fields') meaning, it is not used in farming, or for watering purposes. Rather, it is honorable and fair looking. `Abdur-Razzaq said that Ma`mar said that Qatadah said that,

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(sound) means, "The cow does not suffer from any defects.'' This is also the opinion of Abu Al-`Aliyah and Ar-Rabi`. Mujahid also said that the Ayah means the cow is free from defects. Further, `Ata' Al-Khurasani said that the Ayah means that its legs and body are free of physical defects.

Also, Ad-Dahhak said that Ibn `Abbas said that the Ayah,

(So they slaughtered it though they were near to not doing it) means, "They did not want to slaughter it.''

This means that even after all the questions and answers about the cow's description, the Jews were still reluctant to slaughter the cow. This part of the Qur'an criticized the Jews for their behavior, because their only goal was to be stubborn, and this is why they nearly did not slaughter the cow. Also, `Ubaydah, Mujahid, Wahb bin Munabbih, Abu Al-`Aliyah and `Abdur-Rahman bin Zayd bin Aslam said, "The Jews bought the cow with a large amount of money.'' There is a difference of opinion over this.

(72. And (remember) when you killed a man and disagreed among yourselves as to the crime. But Allah brought forth that which you were Taktumun.) (73. So We said: "Strike him (the dead man) with a piece of it (the cow).'' Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, etc.) so that you may understand.)

Dr. Jawad · December 5, 2006

Bringing the murdered Man back to Life

Al-Bukhari said that,

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(And disagreed among yourselves as to the crime) means, "Disputed.''

This is also the Tafsir of Mujahid. `Ata' Al-Khurasani and Ad-Dahhak said, "Disputed about this matter.'' Also, Ibn Jurayj said that,

(And (remember) when you killed a man and disagreed among yourselves as to the crime) means, some of them said, "You killed him,'' while the others said, "No you killed him.'' This is also the Tafsir of `Abdur-Rahman bin Zayd bin Aslam. Mujahid said that,

(But Allah brought forth that which you were Taktumun) means, "what you were hiding.''

Allah said,

(So We said: "Strike him (the dead man) with a piece of it (the cow)'') meaning, "any part of the cow will produce the miracle (if they struck the dead man with it).'' We were not told which part of the cow they used, as this matter does not benefit us either in matters of life or religion. Otherwise, Allah would have made it clear for us. Instead, Allah made this matter vague, so this is why we should leave it vague. Allah's statement,

(Thus Allah brings the dead to life) means, "They struck him with it, and he came back to life.'' This Ayah demonstrates Allah's ability in bringing the dead back to life. Allah made this incident proof against the Jews that the Resurrection shall occur, and ended their disputing and stubbornness over the dead person.

Allah mentioned His bringing the dead back to life in five instances in Surat Al-Baqarah. First Allah said,

(Then We raised you up after your death). He then mentioned the story about the cow. Allah also mentioned the story of those who escaped death in their land, while they were numbering in the thousands. He also mentioned the story of the Prophet who passed by a village that was destroyed, the story of Abraham and the four birds, and the land that comes back to life after it has died. All these incidents and stories alert us to the fact that bodies shall again become whole, after they were rotten. The proof of Resurrection is also reiterated in Allah's statement,

(And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof. And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. So that they may eat of the fruit thereof Ãœ and their hands made it not. Will they not then give thanks) (36:33-35).

(74. Then after that your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do.)

Dr. Jawad · December 5, 2006

The Harshness of the Jews

Allah criticized the Children of israel because they witnessed the tremendous signs and the Ayat of Allah, including bringing the dead back to life, yet,

(Then after that your hearts were hardened).

So their hearts were like stones that never become soft. This is why Allah forbade the believers from imitating the Jews when He said,

(Has not the time come for the hearts of those who believe (in the Oneness of Allah Ãœ Islamic Monotheism) to be affected by Allah's Reminder (this Qur'an), and that which has been revealed of the truth, lest they become as those who received the Scripture (the Tawrah) and the Injil (Gospel)) before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened And many of them were Fasiqun (the rebellious, the disobedient to Allah)) (57:16). v In his Tafsir, Al-`Awfi said that Ibn `Abbas said, "When the dead man was struck with a part of the cow, he stood up and became more alive than he ever was. He was asked, `Who killed you' He said, `My nephews killed me.' He then died again. His nephews said, after Allah took his life away, `By Allah! We did not kill him' and denied the truth while they knew it. Allah said,

(And became as stones or even worse in hardness). ''

And by the passage of time, the hearts of the Children of israel were unlikely to accept any admonishment, even after the miracles and signs they withnessed. Their hearts became harder than stones, with no hope of ever softening. Sometimes, springs and rivers burst out of stones, some stones split and water comes out of them, even if there are no springs or rivers around them, sometimes stones fall down from mountaintops out of their fear of Allah. Muhammad bin Ishaq narrated that Ibn `Abbas said that,

(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah), means, "Some stones are softer than your hearts, they acknowledge the truth that you are being called to,

(And Allah is not unaware of what you do).''

Dr. Jawad · December 5, 2006

The Harshness of the Jews

Allah criticized the Children of israel because they witnessed the tremendous signs and the Ayat of Allah, including bringing the dead back to life, yet,

(Then after that your hearts were hardened).

So their hearts were like stones that never become soft. This is why Allah forbade the believers from imitating the Jews when He said,

(Has not the time come for the hearts of those who believe (in the Oneness of Allah Ãœ Islamic Monotheism) to be affected by Allah's Reminder (this Qur'an), and that which has been revealed of the truth, lest they become as those who received the Scripture (the Tawrah) and the Injil (Gospel)) before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened And many of them were Fasiqun (the rebellious, the disobedient to Allah)) (57:16). v In his Tafsir, Al-`Awfi said that Ibn `Abbas said, "When the dead man was struck with a part of the cow, he stood up and became more alive than he ever was. He was asked, `Who killed you' He said, `My nephews killed me.' He then died again. His nephews said, after Allah took his life away, `By Allah! We did not kill him' and denied the truth while they knew it. Allah said,

(And became as stones or even worse in hardness). ''

And by the passage of time, the hearts of the Children of israel were unlikely to accept any admonishment, even after the miracles and signs they withnessed. Their hearts became harder than stones, with no hope of ever softening. Sometimes, springs and rivers burst out of stones, some stones split and water comes out of them, even if there are no springs or rivers around them, sometimes stones fall down from mountaintops out of their fear of Allah. Muhammad bin Ishaq narrated that Ibn `Abbas said that,

(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah), means, "Some stones are softer than your hearts, they acknowledge the truth that you are being called to,

(And Allah is not unaware of what you do).''

Dr. Jawad · December 5, 2006

The Harshness of the Jews

Allah criticized the Children of israel because they witnessed the tremendous signs and the Ayat of Allah, including bringing the dead back to life, yet,

(Then after that your hearts were hardened).

So their hearts were like stones that never become soft. This is why Allah forbade the believers from imitating the Jews when He said,

(Has not the time come for the hearts of those who believe (in the Oneness of Allah Ãœ Islamic Monotheism) to be affected by Allah's Reminder (this Qur'an), and that which has been revealed of the truth, lest they become as those who received the Scripture (the Tawrah) and the Injil (Gospel)) before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened And many of them were Fasiqun (the rebellious, the disobedient to Allah)) (57:16). v In his Tafsir, Al-`Awfi said that Ibn `Abbas said, "When the dead man was struck with a part of the cow, he stood up and became more alive than he ever was. He was asked, `Who killed you' He said, `My nephews killed me.' He then died again. His nephews said, after Allah took his life away, `By Allah! We did not kill him' and denied the truth while they knew it. Allah said,

(And became as stones or even worse in hardness). ''

And by the passage of time, the hearts of the Children of israel were unlikely to accept any admonishment, even after the miracles and signs they withnessed. Their hearts became harder than stones, with no hope of ever softening. Sometimes, springs and rivers burst out of stones, some stones split and water comes out of them, even if there are no springs or rivers around them, sometimes stones fall down from mountaintops out of their fear of Allah. Muhammad bin Ishaq narrated that Ibn `Abbas said that,

(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah), means, "Some stones are softer than your hearts, they acknowledge the truth that you are being called to,

(And Allah is not unaware of what you do).''

Dr. Jawad · December 7, 2006

The Jews knew the Truth of the Prophet , but disbelieved in Him

Allah said next,

(And when they (Jews) meet those who believe (Muslims), they say, "We believe'', but when they meet one another in private..). Muhammad bin Ishaq reported that Ibn `Abbas commented,

(And when they (Jews) meet those who believe (Muslims), they say, "We believe'') "They believe that Muhammad is the Messenger of Allah, `But he was only sent for you (Arabs)''' However, when they meet each other they say, "Do not convey the news about this Prophet to the Arabs, because you used to ask Allah to grant you victory over them when he came, but he was sent to them (not to you).'' Allah then revealed,

(And when they (Jews) meet those who believe (Muslims), they say, "We believe,'' but when they meet one another in private, they say, "Shall you (Jews) tell them (Muslims) what Allah has revealed to you, that they (Muslims) may argue with you (Jews) about it before your Lord'') meaning, "If you admit to them that he is a Prophet, knowing that Allah took the covenant from you to follow him, they will know that Muhammad is the Prophet that we were waiting for and whose coming we find foretold of in our Book. Therefore, do not believe in him and deny him.'' Allah said,

(Know they (Jews) not that Allah knows what they conceal and what they reveal).

Al-Hasan Al-Basri said, "When the Jews met the believers they used to say, `We believe.' When they met each other, some of them would say, `Do not talk to the companions of Muhammad about what Allah has foretold in your Book, so that the news (that Muhammad is the Final Messenger) does not become a proof for them against you with your Lord, and, thus, you will win the dispute.''' Further, Abu Al-`Aliyah said about Allah's statement,

(Know they (Jews) not that Allah knows what they conceal and what they reveal), "Meaning their secret denial and rejection of Muhammad, although they find his coming recorded in their Book.'' This is also the Tafsir of Qatadah. Al-Hasan commented on,

(That Allah knows what they conceal), "What they concealed refers to when they were alone with each other away from the Companions of Muhammad . Then they would forbid each other from conveying the news that Allah revealed to them in their Book to the Companions of Muhammad , fearing that the Companions would use this news (about the truth of Muhammad ) against them before their Lord.''

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(And what they reveal) meaning, when they said to the Companions of Muhammad ,

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(We believe), as Abu Al-`Aliyah, Ar-Rabi` and Qatadah stated.

(78. And there are among them (Jews) `Ummyyun (unlettered) people, who know not the Book, but they trust upon Amani (false desires) and they but guess.) (79. Then woe to those who write the book with their own hands and then say, "This is from Allah,'' to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.)

Dr. Jawad · December 7, 2006

The Meaning of `Ummi

Allah said,

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(And there are among them Ummyyun people) meaning, among the People of the Book, as Mujahid stated. Ummyyun, is plural for Ummi, that is, a person who does not write, as Abu Al-`Aliyah, Ar-Rabi`, Qatadah, Ibrahim An-Nakha`i and others said. This meaning is clarified by Allah's statement,

(Who know not the Book) meaning, are they not aware of what is in it.

Ummi was one of the descriptions of the Prophet because he was unlettered. For instance, Allah said,

(Neither did you (O Muhammad ) read any book before it (this Qur'an) nor did you write any book (whatsoever) with your right hand. In that case, indeed, the followers of falsehood might have doubted) (29:48).

Also, the Prophet said,

Â«Ã…Ã¶Ã¤Ã¸Ã³Ã‡ ÃƒÃµÃ£Ã¸Ã³Ã‰Ã± ÃƒÃµÃ£Ã¸Ã¶ÃÃ¸Ã³Ã‰Ã± Ã¡Ã³Ã‡ Ã¤Ã³ÃŸÃºÃŠÃµÃˆÃµ Ã¦Ã³Ã¡Ã³Ã‡ Ã¤Ã³ÃÃºÃ“Ã¶ÃˆÃµÂ¡ Ã‡Ã¡Ã”Ã¸Ã³Ã¥ÃºÃ‘Ãµ Ã¥ÃŸÃ³ÃÃ³Ã‡ Ã¦Ã³Ã¥ÃŸÃ³ÃÃ³Ã‡ Ã¦Ã³Ã¥ÃŸÃ³ÃÃ³Ã‡Â»(We are an Ummi nation, neither writing nor calculating. The (lunar) month is like this, this and this (i.e. thirty or twenty-nine days.)

This Hadith stated that Muslims do not need to rely on books, or calculations to decide the timings of their acts of worship. Allah also said,

(He it is Who sent among the Ummiyyin ones a Messenger (Muhammad ) from among themselves) (62:2).

Dr. Jawad · December 7, 2006

The Explanation of Amani

Ad-Dahhak said that Ibn `Abbas said that Allah's statement,

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(But they trust upon Amani) means, "It is just a false statement that they utter with their tongues.'' It was also said that Amani means `wishes and hopes'. Mujahid commented, "Allah described the Ummiyyin as not understanding any of the Book that Allah sent down to Musa, yet they create lies and falsehood.'' Therefore, the word Amani mentioned here refers to lying and falsehood. Mujahid said that Allah's statement,

(And they but guess) means, "They lie.'' Qatadah, Abu Al-`Aliyah and Ar-Rabi` said that it means, "They have evil false ideas about Allah.''

Dr. Jawad · December 8, 2006

Woe unto Those Criminals among the Jews

Allah said,

(Then Waylun (woe) to those who write the book with their own hands and then say, "This is from Allah,'' to purchase with it a little price!).

This is another category of people among the Jews who called to misguidance with falsehood and lies about Allah, thriving on unjustly amassing people's property. `Waylun (woe)' carries meanings of destruction and perishing, and it is a well-known word in the Arabic language. Az-Zuhri said that `Ubadydullah bin `Abdullah narrated that Ibn `Abbas said, "O Muslims! How could you ask the People of the Book about anything, while the Book of Allah (Qur'an) that He revealed to His Prophet is the most recent Book from Him and you still read it fresh and young Allah told you that the People of the Book altered the Book of Allah, changed it and wrote another book with their own hands. They then said, `This book is from Allah,' so that they acquired a small profit by it. Hasn't the knowledge that came to you prohibited you from asking them By Allah! We have not seen any of them asking you about what was revealed to you.'' This Hadith was also collected by Al-Bukhari. Al-Hasan Al-Basri said, "The little amount here means this life and all that it contains.''

Allah's statement,

(Woe to them for what their hands have written and woe to them for that they earn thereby) means, "Woe to them because of what they have written with their own hands, the lies, falsehood and alterations. Woe to them because of the property that they unjustly acquired.'' Ad-Dahhak said that Ibn `Abbas commented,

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(Woe to them), "Means the torment will be theirs because of the lies that they wrote with their own hands,

(And woe to them for that they earn thereby), which they unjustly acquired from people, be they commoners or otherwise.''

(80. And they (Jews) say, "The Fire shall not touch us but for a few numbered days.'' Say (O Muhammad to them): "Have you taken a covenant from Allah, so that Allah will not break His covenant Or is it that you say of Allah what you know not'')

Dr. Jawad · December 8, 2006

The Jews hope They will only remain in the Fire for a Few Days

Allah mentioned the claim of the Jews, that the Fire will only touch them for a few days, and then they will be saved from it. Allah refuted this claim by saying,

(Say (O Muhammad to them): "Have you taken a covenant from Allah'). Hence, the Ayah proclaims, `if you had a promise from Allah for that, then Allah will never break His promise. However, such promise never existed. Rather, what you say, about Allah, you have no knowledge of and you thus utter a lie about Him.' Al-`Awfi said that Ibn `Abbas said about the Ayah,

(And they (Jews) say, "The Fire shall not touch us but for a few numbered days.''). "The Jews said, `The Fire will only touch us for forty days.''' Others added that this was the period during which the Jews worshipped the calf.

Also, Al-Hafiz Abu Bakr bin Marduwyah reported Abu Hurayrah saying,

Â«Ã£Ã³Ã¤Ãº ÃƒÃ³ÃˆÃµÃ¦ÃŸÃµÃ£Â»

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ÃÃ³ÃžÃ³Ã‡Ã¡ÃµÃ¦Ã‡: Ã¤Ã³ÃšÃ³Ã£Ãº ÃžÃ³Ã‡Ã¡Ã³:

ÃÃ³ÃžÃ³Ã‡Ã¡ÃµÃ¦Ã‡: ÃƒÃ³Ã‘Ã³ÃÃºÃ¤Ã³Ã‡ Ã…Ã¶Ã¤Ãº ÃŸÃµÃ¤ÃºÃŠÃ³ ÃŸÃ³Ã‡ÃÃ¶ÃˆÃ°Ã‡ ÃƒÃ³Ã¤Ãº Ã¤Ã³Ã“ÃºÃŠÃ³Ã‘Ã¶ÃÃÃ³ Ã£Ã¶Ã¤ÃºÃŸÃ³ Ã¦Ã³Ã…Ã¶Ã¤Ãº ÃŸÃµÃ¤ÃºÃŠÃ³ Ã¤Ã³ÃˆÃ¶ÃÃ¸Ã°Ã‡ Ã¡Ã³Ã£Ãº ÃÃ³Ã–ÃµÃ‘Ã¸Ã³ÃŸÃ³. (When Khaybar was conquered, a roasted poisoned sheep was presented to the Prophet as a gift (by the Jews). The Messenger of Allah ordered, `Assemble before me all the Jews who were here.' The Jews were summoned and the Prophet said (to them), `Who is your father' They replied, `So-and-so.' He said, `You have lied; your father is so-and-so.' They said, `You have uttered the truth.' He said, `Will you now tell me the truth, if I ask you about something' They replied, `Yes, O Abul-Qasim; and if we should tell a lie, you will know our lie as you have about our fathers.' On that he asked, `Who are the people of the (Hell) Fire' They said, `We shall remain in the (Hell) Fire for a short period, and after that you will replace us in it.' The Prophet said, `May you be cursed and humiliated in it! By Allah, we shall never replace you in it.' Then he asked, `Will you tell me the truth if I ask you a question' They said, `Yes, O Abul-Qasim.' He asked, `Have you poisoned this sheep' They said, `Yes.' He asked, `What made you do so' They said, `We wanted to know if you were a liar, in which case we would get rid of you, and if you were a Prophet then the poison would not harm you.') Imam Ahmad, Al-Bukhari and An-Nasa'i recorded similarly.

(81. Yes! Whosoever earns evil and his sin has surrounded him, they are dwellers of the Fire (i.e. Hell); they will dwell therein forever). (82. And those who believe and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever.)

Allah says, the matter is not as you have wished and hoped it to be. Rather, whoever does an evil deed and abides purposefully in his error, coming on the Day of Resurrection with no good deeds, only evil deeds, then he will be among the people of the Fire.

(And those who believe and do righteous good deeds) meaning, "They believe in Allah and His Messenger and perform the good deeds that conform with the Islamic Law. They shall be among the people of Paradise.'' Allah said in a similar statement,

(It will not be in accordance with your desires (Muslims), nor those of the People of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allah. And whoever does righteous good deeds, male or female, and is a (true) believer [in the Oneness of Allah (Muslim)], such will enter Paradise and not the least injustice, even the size of a Naqira (speck on the back of a date stone), will be done to them) (4: 123-124).

Also, Abu Hurayrah, Abu Wa'il, `Ata', and Al-Hasan said that,

(And his sin has surrounded him) means, "His Shirk (polytheism) has surrounded him.'' Also, Al-A`mash reported from Abu Razin that Ar-Rabi` bin Khuthaym said,

(And his sin has surrounded him), "Whoever dies before repenting from his wrongs.'' As-Suddi and Abu Razin said similarly. Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah and Ar-Rabi` bin Anas said that,

(And his sin has surrounded him) refers to major sins. All of these statements carry similar meanings, and Allah knows best.

Dr. Jawad · December 8, 2006

When Small Sins gather, They bring about Destruction

Here we should mention the Hadith that Imam Ahmad recorded, in which `Abdullah bin Mas`ud said that the Messenger of Allah said,

Â«Ã…Ã¶ÃÃ¸Ã³Ã‡ÃŸÃµÃ£Ãº Ã¦Ã³Ã£ÃµÃÃ³ÃžÃ¸Ã³Ã‘Ã³Ã‡ÃŠÃ¶ Ã‡Ã¡ÃÃ¸ÃµÃ¤ÃµÃ¦ÃˆÃ¶ ÃÃ³Ã…Ã¶Ã¤Ã¸Ã³Ã¥ÃµÃ¤Ã¸Ã³ ÃÃ³ÃŒÃºÃŠÃ³Ã£Ã¶ÃšÃºÃ¤Ã³ ÃšÃ³Ã¡Ã³Ã¬ Ã‡Ã¡Ã‘Ã¸Ã³ÃŒÃµÃ¡Ã¶ ÃÃ³ÃŠÃ¸Ã¬ ÃÃµÃ¥ÃºÃ¡Ã¶ÃŸÃºÃ¤Ã³Ã¥Â»(Beware of the belittled sins, because they gather on a person until they destroy him.)

He then said that the Messenger of Allah gave them an example,

Â«ÃŸÃ³Ã£Ã³Ã‹Ã³Ã¡Ã² ÃžÃ³Ã¦ÃºÃ£Ã² Ã¤Ã³Ã’Ã³Ã¡ÃµÃ¦Ã‡ ÃˆÃ¶ÃƒÃ³Ã‘ÃºÃ–Ã¶ ÃÃ³Ã¡Ã³Ã‡Ã‰Ã²Â¡ ÃÃ³ÃÃ³Ã–Ã³Ã‘Ã³ Ã•Ã³Ã¤Ã¶ÃÃšÃµ Ã‡Ã¡ÃºÃžÃ³Ã¦ÃºÃ£Ã¶ ÃÃ³ÃŒÃ³ÃšÃ³Ã¡Ã³ Ã‡Ã¡Ã‘Ã¸Ã³ÃŒÃµÃ¡Ãµ ÃÃ³Ã¤ÃºÃ˜Ã³Ã¡Ã¶ÃžÃµ ÃÃ³ÃÃ³ÃŒÃ¶ÃÃÃµ ÃˆÃ¶Ã‡Ã¡ÃºÃšÃµÃ¦ÃÃ¶ Ã¦Ã³Ã‡Ã¡Ã‘Ã¸Ã³ÃŒÃµÃ¡Ãµ ÃÃ³ÃŒÃ¶ÃÃÃµ ÃˆÃ¶Ã‡Ã¡ÃºÃšÃµÃ¦ÃÃ¶Â¡ ÃÃ³ÃŠÃ¸Ã¬ ÃŒÃ³Ã£Ã³ÃšÃµÃ¦Ã‡ Ã“Ã³Ã¦Ã³Ã‡ÃÃ°Ã‡ Ã¦Ã³ÃƒÃ³ÃŒÃ¸Ã³ÃŒÃµÃ¦Ã‡ Ã¤Ã³Ã‡Ã‘Ã°Ã‡ ÃÃ³ÃƒÃ³Ã¤ÃºÃ–Ã³ÃŒÃµÃ¦Ã‡ Ã£Ã³Ã‡ ÃžÃ³ÃÃ³ÃÃµÃ¦Ã‡ ÃÃ¶ÃÃ¥Ã³Ã‡Â»(This is the example of people who set up camp on a flat land, and then their servants came. One of them collected some wood and another man collected some wood until they collected a great deal. They then started a fire and cooked what they put on it.)

Muhammad bin Ishaq reported that Ibn `Abbas said that,

(And those who believe and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever) "Whoever believes in what you (Jews) did not believe in and implements what you refrained from implementing of Muhammad's religion, shall acquire Paradise for eternity. Allah stated that the recompense for good or evil works shall remain with its people for eternity. ''

(83. And (remember) when We took a covenant from the Children of israel, (saying): Worship none but Allah (alone) and be dutiful and good to parents, and to kindred, and to orphans and (the poor), and speak good to people and perform As-Salah and give Zakah. Then you slid back, except a few of you, while you are backsliders.)

Dr. Jawad · December 8, 2006

The Covenant that Allah took from the Children of israel

Allah reminded the Children of israel of the commandments that He gave them, and the covenants that He took from them to abide by those commands, and how they intentionally and knowingly turned away from all of that. Allah commanded them to worship Him and to associate none with Him in worship, just as He has commanded all of His creatures, for this is why Allah created them. Allah said,

(And We did not send any Messenger before you (O Muhammad ) but We revealed to him (saying): La ilaha illa Ana [none has the right to be worshipped but I (Allah)], so worship Me (alone and none else)) (21:25), and,

(And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allah (alone), and avoid the Taghut (all false deities,)) (16:36).

This is the highest and most important right, that is, Allah's right that He be worshipped alone without partners.

After that comes the right of the creatures, foremost, the right of the parents. Allah usually mentions the rights of the parents along with His rights. For instance, Allah said,

(Give thanks to Me and to your parents. Unto Me is the final destination) (31:14). Also, Allah said,

(And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents) (17:23), until,

(And give to the kinsman his due and to the Miskin (poor) and to the wayfarer) (17:26). The Two Sahihs record that Ibn Mas`ud said,

ÃžÃµÃ¡ÃºÃŠÃµ:

Â«ÃˆÃ¶Ã‘Ã¸Ãµ Ã‡Ã¡ÃºÃ¦Ã³Ã‡Ã¡Ã¶ÃÃ³ÃÃºÃ¤Â»

Â«Ã‡Ã¡ÃºÃŒÃ¶Ã¥Ã³Ã‡ÃÃµ ÃÃ¶Ã Ã“Ã³ÃˆÃ¶ÃÃ¡Ã¶ Ã‡Ã¡Ã¡Ã¥Â»(I said, `O Messenger of Allah! What is the best deed' He said, `Performing the prayer on time.' I said, 'Then what' He said, `Being kind to one's parents.' I said, `Then what' He said, `Jihad in the cause of Allah.')

Allah then said,

[Ã¦Ã³Ã‡Ã¡ÃºÃÃ³ÃŠÃ³ÃœÃ£Ã³Ã¬]

(and to orphans) meaning, the young who have no fathers to fend for them.

[Ã¦Ã³Ã‡Ã¡ÃºÃ£Ã³Ã“Ã³ÃœÃŸÃ¶ÃÃ¤Ãµ]

(and Al-Masakin (the poor)), plural for Miskin, the one who does not find what he needs to spend on himself and his family. We will discuss these categories when we explain the Ayah of Surat An-Nisa` where Allah said,

(Worship Allah and join none with Him (in worship); and do good to parents) (4:36).

Allah's statement,

(and speak good to people) meaning, say good words to them and be lenient with them, this includes commanding good and forbidding evil. Al-Hasan Al-Basri commented on Allah's statement,

(and speak good to people), ".`The good saying' means commanding good and forbidding evil, and being patient and forgiving. The `good words to people', as Allah commanded, also includes every good type of behavior that Allah is pleased with.'' Imam Ahmad narrated that Abu Dharr said that the Prophet said,

Â«Ã¡Ã³Ã‡ ÃŠÃ³ÃÃºÃžÃ¶Ã‘Ã³Ã¤Ã¸Ã³ Ã£Ã¶Ã¤Ã³ Ã‡Ã¡ÃºÃ£Ã³ÃšÃºÃ‘ÃµÃ¦ÃÃ¶ Ã”Ã³ÃÃºÃ†Ã°Ã‡ Ã¦Ã³Ã…Ã¶Ã¤Ãº Ã¡Ã³Ã£Ãº ÃŠÃ³ÃŒÃ¶ÃÃº ÃÃ³Ã‡Ã¡ÃºÃžÃ³ ÃƒÃ³ÃŽÃ³Ã‡ÃŸÃ³ ÃˆÃ¶Ã¦Ã³ÃŒÃºÃ¥Ã² Ã£ÃµÃ¤ÃºÃ˜Ã³Ã¡Ã¶ÃžÂ»(Do not belittle any form of righteousness, and even if you did not find any good deed except meeting your brother with a smiling face, then do so.)

This Hadith was also collected by Muslim in his Sahih and At-Tirmidhi, who graded it Sahih.

Allah commands the servants to say good words to people, after He commanded them to be kind to them, thereby mentioning two categories of manners: good speech and good actions. He then emphasized the command to worship Him and the command to do good, ordaining the prayer and the Zakah,

(and perform As-Salah and give Zakah). Allah informed us that the People of the Book, except for a few among them, ignored these orders, that is, they knowingly and intentionally abandoned them. Allah ordered this Ummah similarly in Surat An-Nisa' when He said,

(Worship Allah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (servants) whom your right hands possess. Verily, Allah does not like such as are proud and boastful) (4:36).

Of these orders, this Ummah has practiced what no other nation before it has, and all praise is due to Allah.

(84. And (remember) when We took your covenant (saying): Shed not the blood of your (people), nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bore witness.) (85. After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Book and reject the rest Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.) (86. Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped.)

Dr. Jawad · December 9, 2006

The Terms of the Covenant and their Breach of It

Allah criticized the Jews who lived in Al-Madinah during the time of the Messenger of Allah . They used to suffer, because of the armed conflicts between the tribes of Al-Madinah, Aws and Khazraj. Before Islam, the Aws and Khazraj worshipped idols, and many battles took place between them. There were three Jewish tribes in Al-Madinah at that time, Banu Qaynuqa` and Banu An-Nadir, the allies of the Khazraj, and Banu Qurayzah, who used to be the allies of the Aws. When war erupted between Aws and Khazraj, their Jewish allies would assist them. The Jew would kill his Arab enemy, and sometimes they also killed Jews who were the allies of the other Arab tribe, although the Jews were prohibited from killing each other according to clear religious texts in their Books. They would also drive each other from their homes and loot whatever furniture and money they could. When the war ended, the victorious Jews would release the prisoners from the defeated party, according to the rulings of the Tawrah. This is why Allah said,

(Then do you believe in a part of the Scripture and reject the rest) Allah said,

(And (remember) when We took your covenant (saying): Shed not the blood of your (people), nor turn out your own people from their dwellings.) meaning, "Do not kill each other, nor expel one another from their homes, nor participate in fighting against them.'' Allah mentioned the word `your own' here, just as He said in another Ayah.

(So turn in repentance to your Creator and kill yourselves, that will be better for you with your Creator) (2:54) because the followers of one religion are just like one soul. Also, the Messenger of Allah said,

Â«Ã£Ã³Ã‹Ã³Ã¡Ãµ Ã‡Ã¡ÃºÃ£ÃµÃ„ÃºÃ£Ã¶Ã¤Ã¶ÃÃ¤Ã³ ÃÃ¶Ã ÃŠÃ³Ã¦Ã³Ã‡ÃÃ¸Ã¶Ã¥Ã¶Ã£Ãº Ã¦Ã³ÃŠÃ³Ã‘Ã³Ã‡ÃÃµÃ£Ã¶Ã¥Ã¶Ã£Ãº Ã¦Ã³ÃŠÃ³Ã¦Ã³Ã‡Ã•ÃµÃ¡Ã¶Ã¥Ã¶Ã£Ãº ÃˆÃ¶Ã£Ã³Ã¤ÃºÃ’Ã¶Ã¡Ã³Ã‰Ã¶ Ã‡Ã¡ÃºÃŒÃ³Ã“Ã³ÃÃ¶ Ã‡Ã¡ÃºÃ¦Ã³Ã‡ÃÃ¶ÃÃ¶ Ã…Ã¶ÃÃ³Ã‡ Ã‡Ã”ÃºÃŠÃ³ÃŸÃ¬ Ã£Ã¶Ã¤ÃºÃ¥Ãµ ÃšÃµÃ–ÃºÃ¦Ã± ÃŠÃ³ÃÃ³Ã‡ÃšÃ³Ã¬ Ã¡Ã³Ã¥Ãµ Ã“Ã³Ã‡Ã†Ã¶Ã‘Ãµ Ã‡Ã¡ÃºÃŒÃ³Ã“Ã³ÃÃ¶ ÃˆÃ¶Ã‡Ã¡ÃºÃÃµÃ£Ã¸Ã³Ã¬ Ã¦Ã³Ã‡Ã¡Ã“Ã¸Ã³Ã¥Ã³Ã‘Â»(The example of the believers in their kindness, mercy and sympathy to each other is the example of one body, when an organ of it falls ill, the rest of the body rushes to its aid in fever and sleeplessness.) Allah's statement,

(Then, (this) you ratified and (to this) you bore witness.) means, "You testified that you know of the covenant and that you were witnesses to it.''

(After this, it is you who kill one another and drive out a party of you from their homes). Muhammad bin Ishaq bin Yasar reported that Ibn `Abbas commented on the Ayah,

(After this, it is you who kill one another and drive out a party of you from their homes) "Allah mentioned what they were doing, and that in the Tawrah He had prohibited them from shedding each other's blood, and required them to free their prisoners. Now they were divided into two camps in Al-Madinah, Banu Qaynuqa`, who were the allies of the Khazraj, and An-Nadir and Qurayzah, who were the allies of the Aws. When fighting erupted between Aws and Khazraj, Banu Qaynuqa` would fight along with the Khazraj, while Banu An-Nadir and Qurayzah would fight along with the Aws. Each Jewish camp would fight against their Jewish brethren from the other camp. They would shed each other's blood, although they had the Tawrah with them, and they knew their rights and dues. Meanwhile, the Aws and Khazraj were polytheists who worshipped idols. They did not know about Paradise, the Fire, Resurrection, Divine Books the lawful and prohibited. When the war would end, the Jews would ransom their prisoners and implement the Tawrah. Consequently, Banu Qaynuqa` would ransom their prisoners who were captured by the Aws, while Banu An-Nadir and Qurayzah would ransom their prisoners who were captured by the Khazraj. They would also ask for blood money. During these wars, they would kill whomever (Jews or Arabs) they could, while helping the polytheists against their brethren. Therefore, Allah reminded them of this when He said,

(Then do you believe in a part of the Scripture and reject the rest) This Ayah means, `Do you ransom them according to the rulings of the Tawrah, yet kill them while the Tawrah forbade you from killing them and from expelling them from their homes The Tawrah also commanded that you should not aid the polytheists and those who associate with Allah in the worship against your brethren. You do all this to acquire the life of this world.' I was informed that the behavior of the Jews regarding the Aws and Khazraj was the reason behind revealing these Ayat.''

These noble Ayat criticized the Jews for implementing the Tawrah sometimes and defying it at other times, although they believed in the Tawrah and knew what they were doing was wrong. This is why they should not be trusted to preserve or convey the Tawrah. Further, they should not be believed when it comes to the description of the Messenger of Allah , his coming, his expulsion from his land, and his Hijrah, and the rest of the information that the previous Prophets informed them about him, all of which they hid. The Jews, may they suffer the curse of Allah, hid all of these facts among themselves, and this is why Allah said,

(Then what is the recompense of those who do so among you, except disgrace in the life of this world), because they defied Allah's Law and commandments,

(And on the Day of Resurrection they shall be consigned to the most grievous torment) as punishment for defying the Book of Allah that they had.

(And Allah is not unaware of what you do. Those are they who have bought the life of this world at the price of the Hereafter) meaning, they prefer this life to the Hereafter. Therefore,

(Their torment shall not be lightened) not even for an hour,

[Ã¦Ã³Ã¡Ã‡Ã³ Ã¥ÃµÃ£Ãº ÃÃµÃ¤Ã•Ã³Ã‘ÃµÃ¦Ã¤Ã³]

(Nor shall they be helped), and they shall find no helper who will save them from the eternal torment they will suffer, nor shall they find any to grant them refuge from it.

(87. And indeed, We gave Musa the Book and followed him up with a succession of Messengers. And We gave `Isa, the son of Maryam, clear signs and supported him with Ruh-il-Qudus. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant Some you disbelieved and some you killed.)

Dr. Jawad · December 9, 2006

The Arrogance of the Jews who denied and killed Their Prophets

Allah described the insolence of Children of israel, their rebelliousness, defiance and arrogance towards the Prophets, following their lusts and desires. Allah mentioned that He gave Musa the Book, the Tawrah, and that the Jews changed, distorted, and defied its commands, as well as altered its meanings.

Allah sent Messengers and Prophets after Musa who followed his law, as Allah stated,

(Verily, We did reveal the Tawrah (to Musa), therein was guidance and light, by which the Prophets, who submitted themselves to Allah's will, judged for the Jews. And the rabbis and the priests (too judged for the Jews by the Tawrah after those Prophets), for to them was entrusted the protection of Allah's Book, and they were witnesses thereto) (5:44). This is why Allah said here,

(And Qaffayna him with Messengers).

As-Suddi said that Abu Malik said that Qaffayna means, "Succeeded'', while others said, "Followed". Both meanings are plausible, since Allah said,

(Then We sent Our Messengers in succession) (23:44).

Thereafter, Allah sent the last Prophet among the Children of israel, `Isa the son of Mary, who was sent with some laws that differed with some in the Tawrah. This is why Allah also sent miracles to support `Isa. These included bringing the dead back to life, forming the shape of birds from clay and blowing into them, afterwhich they became living birds by Allah's leave, healing the sick and foretelling the Unseen, as Ibn `Abbas stated. Allah also aided him with Ruh Al-Qudus, and that refers to Jibril. All of these signs testified to the truthfulness of `Isa and what he was sent with. Yet, the Children of israel became more defiant and envious of him and did not want to differ with even one part of the Tawrah, as Allah said about `Isa,

(And to make lawful to you part of what was forbidden to you, and I have come to you with a proof from your Lord) (3:50).

Hence, the Children of israel treated the Prophets in the worst manner, rejecting some of them and killing some of them. All of this occurred because the Prophets used to command the Jews with what differed from their desires and opinions. The Prophets also upheld the rulings of the Tawrah that the Jews had changed, and this is why it was difficult for them to believe in these Prophets. Therefore, they rejected the Prophets and killed some of them. Allah said,

(Is it that whenever there came to you a Messenger with what you yourselves desired not,you grew arrogant Some you disbelieved and some you kill).

Dr. Jawad · December 9, 2006

Jibril is Ruh Al-Qudus

The proof that Jibril is the Ruh Al-Qudus is the statement of Ibn Mas`ud in explanation of this Ayah. This is also the view of Ibn `Abbas, Muhammad bin Ka`b, Isma`il bin Khalid, As-Suddi, Ar-Rabi` bin Anas, `Atiyah Al-`Awfi and Qatadah. Additionally, Allah said,

(Which the trustworthy Ruh (Jibril) has brought down. Upon your heart (O Muhammad ) that you may be (one) of the warners) (26:193-194).

Al-Bukhari recorded `A'ishah saying that the Messenger of Allah erected a Minbar in the Masjid on which Hassan bin Thabit (the renowned poet) used to defend the Messenger of Allah (with his poems). The Messenger of Allah said,

Â«Ã‡Ã¡Ã¡Ã¸Ã³Ã¥ÃµÃ£Ã¸Ã³ ÃƒÃ³ÃÃ¸Ã¶ÃÃº ÃÃ³Ã“Ã¸Ã³Ã‡Ã¤Ã³ ÃˆÃ¶Ã‘ÃµÃ¦ÃÃ¶ Ã‡Ã¡ÃºÃžÃµÃÃµÃ“Ã¶ ÃŸÃ³Ã£Ã³Ã‡ Ã¤Ã³Ã‡ÃÃ³ÃÃ³ ÃšÃ³Ã¤Ãº Ã¤Ã³ÃˆÃ¶ÃÃ¸Ã¶ÃŸÂ»(O Allah! Aid Hassan with Ruh Al-Qudus, for he defended Your Prophet.)

Abu Dawud recorded this Hadith in his Sunan as did At-Tirmidhi who graded it Hasan Sahih. Further, Ibn Hibban recorded in his Sahih that Ibn Mas`ud said that the Prophet said,

Â«Ã…Ã¶Ã¤Ã¸Ã³ Ã‘ÃµÃ¦ÃÃ³ Ã‡Ã¡ÃºÃžÃµÃÃµÃ“Ã¶ Ã¤Ã³ÃÃ³Ã‹Ã³ ÃÃ¶Ã Ã‘ÃµÃ¦ÃšÃ¶Ã ÃƒÃ³Ã¤Ã¸Ã³Ã¥Ãµ Ã¡Ã³Ã¤Ãº ÃŠÃ³Ã£ÃµÃ¦ÃŠÃ³ Ã¤Ã³ÃÃºÃ“Ã± ÃÃ³ÃŠÃ¸Ã³Ã¬ ÃŠÃ³Ã“ÃºÃŠÃ³ÃŸÃºÃ£Ã¶Ã¡Ã³ Ã‘Ã¶Ã’ÃºÃžÃ³Ã¥Ã³Ã‡ Ã¦Ã³ÃƒÃ³ÃŒÃ³Ã¡Ã³Ã¥Ã³Ã‡Â¡ ÃÃ³Ã‡ÃŠÃ¸Ã³ÃžÃµÃ¦Ã‡ Ã‡Ã¡Ã¡Ã¥Ã³ Ã¦Ã³ÃƒÃ³ÃŒÃºÃ£Ã¶Ã¡ÃµÃ¦Ã‡ ÃÃ¶Ã Ã‡Ã¡Ã˜Ã¸Ã³Ã¡Ã³ÃˆÂ»(Ruh Al-Qudus informed me that no soul shall die until it finishes its set provisions and term limit. Therefore, have Taqwa of Allah and seek your sustenance in the most suitable way.)

Dr. Jawad · December 9, 2006

The Jews tried to kill the Prophet

Az-Zamakhshari commented on Allah's statement,

(Some you disbelieved and some you kill), "Allah did not say `killed' here, because the Jews would still try to kill the Prophet in the future, using poison and magic.'' During the illness that preceded his death, the Prophet said,

Â«Ã£Ã³Ã‡ Ã’Ã³Ã‡Ã¡Ã³ÃŠÃº ÃƒÃ³ÃŸÃºÃ¡Ã³Ã‰Ãµ ÃŽÃ³ÃÃºÃˆÃ³Ã‘Ã³ ÃŠÃµÃšÃ³Ã‡Ã¦Ã¶ÃÃµÃ¤Ã¶ÃÂ¡ ÃÃ³Ã¥ÃÃ³Ã‡ ÃƒÃ³Ã¦Ã³Ã‡Ã¤Ãµ Ã‡Ã¤ÃºÃžÃ¶Ã˜Ã³Ã‡ÃšÃ¶ ÃƒÃ³ÃˆÃºÃ¥Ã³Ã‘Ã¶ÃÂ»(I kept feeling the effect of what I ate (from the poisoned sheep) during the day of Khaybar, until now, when it is the time that the aorta will be cut off (meaning when death is near).)

This Hadith was collected by Al-Bukhari and others

(88. And they say, "Our hearts are Ghulf.'' Nay, Allah has cursed them for their disbelief, so little is that which they believe.)

Muhammad bin Ishaq reported that Ibn `Abbas said that,

(And they say, "Our hearts are Ghulf.''), means, "Our hearts are screened.'' Mujahid also said that,

(And they say, "Our hearts are Ghulf.''), means, "They are covered.''`Ikrimah said, "There is a stamp on them.'' Abu Al-`Aliyah said, "They do not comprehend.'' Mujahid and Qatadah said that Ibn `Abbas read the Ayah in a way that means, "Our hearts contain every type of knowledge and do not need the knowledge that you (O Muhammad) have.'' This is the opinion of `Ata' and Ibn `Abbas.

(Nay, Allah has cursed them for their disbelief) meaning, "Allah expelled them and deprived them of every type of righteousness.'' Qatadah said that the Ayah,

(So little is that which they believe.) means, "Only a few of them believe.'' Allah's statement,

(And they say, "Our hearts are Ghulf.'') is similar to His statement,

(And they say: "Our hearts are under coverings (screened) from that to which you invite us) (41:5).

This is why Allah said here,

(Nay, Allah has cursed them for their disbelief, so little is that which they believe.) meaning, "It is not as they claim. Rather, their hearts are cursed and stamped,'' just as Allah said in Surat An-Nisa' (4:155),

(And of their saying: "Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say) Ãœ nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little.)

There is a difference of opinion regarding the meaning of Allah's statement,

(So little is that which they believe.) and His statement,

(So they believe not except a few). Some scholars said that the Ayat indicate that a few of them would believe, or that their faith is minute, because they believe in Resurrection and in Allah's reward and punishment that Musa foretold. Yet, this faith will not benefit them since it is overshadowed by their disbelief in what Muhammad brought them. Some scholars said that the Jews did not actually believe in anything and that Allah said,

(So little is that which they believe), meaning, they do not believe. This meaning is similar to the Arabic expression, "Hardly have I seen anything like this,'' meaning, "I have never seen anything like this.''

(89. And when there came to them (the Jews), a Book (this Qur'an) from Allah confirming what is with them (the Tawrah) and the Injil (Gospel), although aforetime they had invoked Allah (for the coming of Muhammad ) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the curse of Allah be on the disbelievers.)

Dr. Jawad · December 9, 2006

The Jews were awaiting the Prophet's coming, but They disbelieved in Him when He was sent

Allah said,

[Ã¦Ã³Ã¡Ã³Ã£Ã¸Ã³Ã‡ ÃŒÃ³Ã‚ÃÃ³Ã¥ÃµÃ£Ãµ]

(And when there came to them) meaning, the Jews,

(a Book from Allah) meaning, the Qur'an that Allah sent down to Muhammad,

(confirming what is with them) meaning, the Tawrah. Further, Allah said,

(although aforetime they had invoked Allah (for coming of Muhammad ) in order to gain victory over those who disbelieved) meaning, before this Messenger came to them, they used to ask Allah to aid them by his arrival, against their polytheistic enemies in war. They used to say to the polytheists, "A Prophet shall be sent just before the end of this world and we, along with him, shall exterminate you, just as the nations of `Ad and Iram were exterminated.'' Also, Muhammad bin Ishaq narrated that Ibn `Abbas said, "The Jews used to invoke Allah (for the coming of Muhammad ) in order to gain victory over the Aws and Khazraj, before the Prophet was sent. When Allah sent him to the Arabs, they rejected him and denied what they used to say about him. Hence, Mu`adh bin Jabal and Bishr bin Al-Bara' bin Ma`rur, from Bani Salamah, said to them, `O Jews! Fear Allah and embrace Islam. You used to invoke Allah for the coming of Muhammad when we were still disbelievers and you used to tell us that he would come and describe him to us,' Salam bin Mushkim from Bani An-Nadir replied, `He did not bring anything that we recognize. He is not the Prophet we told you about.' Allah then revealed this Ayah about their statement,

(And when there came to them (the Jews), a Book (this Qur'an) from Allah confirming what is with them (the Tawrah) and the Injil (Gospel)).'''

Abu Al-`Aliyah said, "The Jews used to ask Allah to send Muhammad so that they would gain victory over the Arab disbelievers. They used to say, `O Allah! Send the Prophet that we read about - in the Tawrah - so that we can torment and kill the disbelievers alongside him.' When Allah sent Muhammad and they saw that he was not one of them, they rejected him and envied the Arabs, even though they knew that he was the Messenger of Allah. Hence, Allah said,

(Then when there came to them that which they had recognized, they disbelieved in it. So let the curse of Allah be on the disbelievers). ''

(90. How bad is that for which they have sold their own selves, that they should disbelieve in that which Allah has revealed (the Qur'an), grudging that Allah should reveal of His grace unto whom He wills of His servants. So they have drawn on themselves wrath upon wrath. And for the disbelievers, there is disgracing torment.)

Mujahid said,

(How bad is that for which they have sold their own selves), "The Jews sold the truth for falsehood and hid the truth about Muhammad .'' As-Suddi said that the Ayah,

(How bad is that for which they have sold their own selves) means, "The Jews sold themselves.'' meaning, what is worse is what they chose for themselves by disbelieving in what Allah revealed to Muhammad instead of believing, aiding and supporting him. This behavior of theirs is the result of their injustice, envy and hatred,

(grudging that Allah should reveal of His grace unto whom He wills of His servants). '' There is no envy worse than this. Therefore,

[ÃÃ³ÃˆÃ³Ã‚ÃÃµÃ¦ ÃˆÃ¶Ã›Ã³Ã–Ã³ÃˆÃ² ÃšÃ³Ã¡Ã³Ã¬ Ã›Ã³Ã–Ã³ÃˆÃ²]

(So they have drawn on themselves wrath upon wrath). Ibn `Abbas commented on this Ayah, "Allah became angry with them because they ignored some of the Tawrah and disbelieved in the Prophet that He sent to them.'' I (Ibn Kathir) say that the meaning of,

[ÃˆÃ³Ã‡ÃÃµÃ¦Ã‡]

(And they drew on themselves) is that they deserved and acquired multiplied anger. Also, Abu Al-`Aliyah said, "Allah became angry with them, because of their disbelief in the Injil and `Isa and He became angry with them again, because they disbelieved in Muhammad and the Qur'an.'' Similar was said by `Ikrimah and Qatadah. Allah said,

(And for the disbelievers, there is disgracing torment). Since their disbelief was a result of their transgression and envy, which was caused by arrogance, they were punished with disgrace and humiliation in this world and the Hereafter. Similarly, Allah said,

(Verily, those who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness) they will surely enter Hell in humiliation!'') (40:60) meaning, "Disgraced, degraded and humiliated.'' Imam Ahmad narrated that `Amr bin Shu`ayb said that his father said that his grandfather said that the Prophet said,

Â«ÃÃµÃÃºÃ”Ã³Ã‘Ãµ Ã‡Ã¡ÃºÃ£ÃµÃŠÃ³ÃŸÃ³ÃˆÃ¸Ã¶Ã‘ÃµÃ¦Ã¤Ã³ ÃÃ³Ã¦ÃºÃ£Ã³ Ã‡Ã¡ÃºÃžÃ¶ÃÃ³Ã‡Ã£Ã³Ã‰Ã¶ ÃƒÃ³Ã£ÃºÃ‹Ã³Ã‡Ã¡Ã³ Ã‡Ã¡ÃÃ¸Ã³Ã‘Ã¸Ã¶ ÃÃ¶Ã Ã•ÃµÃ¦Ã³Ã‘Ã¶ Ã‡Ã¡Ã¤Ã¸Ã³Ã‡Ã“Ã¶Â¡ ÃÃ³ÃšÃºÃ¡ÃµÃ¦Ã¥ÃµÃ£Ãº ÃŸÃµÃ¡Ã¸Ãµ Ã”Ã³ÃÃºÃÃ² Ã£Ã¶Ã¤Ã³ Ã‡Ã¡Ã•Ã¸Ã¶Ã›Ã³Ã‡Ã‘Ã¶ ÃÃ³ÃŠÃ¸Ã³Ã¬ ÃÃ³ÃÃºÃŽÃµÃ¡ÃµÃ¦Ã‡ Ã“Ã¶ÃŒÃºÃ¤Ã°Ã‡ ÃÃ¶Ã ÃŒÃ³Ã¥Ã³Ã¤Ã¸Ã³Ã£Ã³ ÃÃµÃžÃ³Ã‡Ã¡Ãµ Ã¡Ã³Ã¥Ãµ. ÃˆÃ³Ã¦ÃºÃ¡Ã³Ã“Ãµ ÃŠÃ³ÃšÃºÃ¡ÃµÃ¦Ã¥ÃµÃ£Ãº Ã¤Ã³Ã‡Ã‘Ãµ Ã‡Ã¡ÃºÃƒÃ³Ã¤ÃºÃÃ³Ã‡Ã‘Ã¶ ÃÃµÃ“ÃºÃžÃ³Ã¦Ã¤Ã³ Ã£Ã¶Ã¤Ãº Ã˜Ã¶ÃÃ¤Ã³Ã‰Ã¶ Ã‡Ã¡ÃºÃŽÃ³ÃˆÃ³Ã‡Ã¡Ã¶ ÃšÃµÃ•Ã³Ã‡Ã‘Ã³Ã‰Ã¶ ÃƒÃ³Ã¥ÃºÃ¡Ã¶ Ã‡Ã¡Ã¤Ã¸Ã³Ã‡Ã‘Â»(The arrogant people will be gathered on the Day of Resurrection in the size of ants, but in the shape of men. Everything shall be above them, because of the humiliation placed on them, until they enter a prison in Jahannam called `Bawlas' where the fire will surround them from above. They shall drink from the puss of the people of the Fire.)

(91. And when it is said to them (the Jews), "Believe in what Allah has sent down,'' they say, "We believe in what was sent down to us.'' And they disbelieve in that which came after it, while it is the truth confirming what is with them. Say (O Muhammad to them): "Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers'') (92. And indeed Musa came to you with clear proofs, yet you worshipped the calf after he left, and you were Zalimun.)

Dr. Jawad · December 10, 2006

Although The Jews denied the Truth, They claimed to be Believers!

Allah said,

[Ã¦Ã³Ã…Ã¶ÃÃ³Ã‡ ÃžÃ¶ÃÃ¡Ã³ Ã¡Ã³Ã¥ÃµÃ£Ãº]

(And when it is said to them), meaning, the Jews and the People of the Book,

(Believe in what Allah has sent down) to Muhammad , believe in and follow him,

(They say, "We believe in what was sent down to us.'') meaning, it is enough for us to believe in what was revealed to us in the Tawrah and the Injil, and this is the path that we choose,

(And they disbelieve in that which came after it).

(while it is the truth confirming what is with them) meaning, while knowing that what was revealed to Muhammad ,

(it is the truth confirming what is with them). This means that since what was sent to Muhammad conforms to what was revealed to the People of the Book, then this fact constitutes a proof against them. Similarly, Allah said,

(Those to whom We gave the Scripture (Jews and Christians) recognize him (Muhammad ) as they recognize their sons) (2:146). Allah said next,

("Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers'').

This means, "If your claim that you believe in what was revealed to you is true, then why did you kill the Prophets who came to you affirming the Tawrah's Law, although you knew they were true Prophets You killed them simply out of transgression, stubbornness and injustice with Allah's Messengers. Therefore, you only follow your lusts, opinions and desires.'' Similarly, Allah said,

(Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant Some you disbelieved and some you killed.)

Also, As-Suddi said, "In this Ayah, Allah chastised the People of the Book,

(Say (O Muhammad to them): "Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers'').''

(And indeed Musa came to you with clear proofs) meaning, with clear signs and clear proofs that he was the Messenger of Allah and that there is no deity worthy of worship except Allah. The clear signs -or miracles- mentioned here are the flood, the locusts, the lice, the frogs, the blood, the staff and the hand. Musa's miracles also include parting the sea, shading the Jews with clouds, the manna and quails, the gushing stone, etc.

(yet you worshipped the calf) meaning, as a deity instead of Allah, during the time of Musa. Allah's statement,

[Ã£Ã¶Ã¤ ÃˆÃ³ÃšÃºÃÃ¶Ã¥Ã¶]

(after he left) after Musa went to Mount Tur to speak to Allah. Similarly, Allah said,

(And the people of Musa made in his absence, out of their ornaments, the image of a calf (for worship). It had a sound (as if it was mooing)) (7:148).

[Ã¦Ã³ÃƒÃ³Ã¤ÃŠÃµÃ£Ãº Ã™Ã³ÃœÃ¡Ã¶Ã£ÃµÃ¦Ã¤Ã³]

(and you were Zalimun) meaning, you were unjust in this behavior of worshipping the calf, although you knew that there is no deity worthy of worship except Allah. Similarly, Allah said,

(And when they regretted and saw that they had gone astray, they (repented and) said: "If our Lord have not mercy upon us and forgive us, we shall certainly be of the losers'') (7:149).

(93. And (remember) when We took your covenant and We raised above you the Mount (saying), "Hold firmly to what We have given you and hear (Our Word).'' They said, "We have heard and disobeyed.'' And their hearts absorbed (the worship of) the calf because of their disbelief. Say: "Worst indeed is that which your faith enjoins on you if you are believers.'')

Dr. Jawad · December 10, 2006

The Jews rebel after Allah took Their Covenant and raised the Mountain above Their Heads

Allah reminded the Jews of their errors, breaking His covenant, transgression and defiance, when He raised Mount Tur above them so that they would believe and agree to the terms of the covenant. Yet, they broke it soon afterwards,

(They said, "We have heard and disobeyed.'') We have mentioned the Tafsir of this subject before. `Abdur-Razzaq said that Ma`mar narrated that Qatadah said that,

(And their hearts absorbed (the worship of) the calf) means, "They absorbed its love, until its love resided in their hearts.'' This is also the opinion of Abu Al-`Aliyah and Ar-Rabi` bin Anas. Allah's statement,

(Say: "Worst indeed is that which your faith enjoins on you if you are believers.'') means, "Worse yet is the manner in which you behaved in the past and even now, disbelieving in Allah's Ayat and defying the Prophets. You also disbelieved in Muhammad , which is the worst of your deeds and the harshest sin that you committed. You disbelieved in the Final Messenger and the master of all Prophets and Messengers, the one who was sent to all mankind. How can you then claim that you believe, while committing the evil of breaking Allah's covenant, disbelieving in Allah's Ayat and worshipping the calf instead of Allah"

(94. Say to (them): "If the abode of the Hereafter with Allah is indeed for you especially and not for others of mankind, then long for death if you are truthful.'') (95. But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is Aware of the Zalimin .) (96. And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who ascribe partners to Allah. One of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is Seer of what they do.)

Dr. Jawad · December 10, 2006

Calling the Jews to invoke Allah to destroy the Unjust Party

Muhammad bin Ishaq narrated that Ibn `Abbas said, "Allah said to His Prophet ,

(Say to (them): "If the home of the Hereafter with Allah is indeed for you especially and not for others, of mankind, then long for death if you are truthful.'') meaning, `Invoke Allah to bring death to the lying camp among the two (Muslims and Jews).' The Jews declined this offer by the Messenger of Allah .''

(But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is Aware of the Zalimin (polytheists and wrongdoers).) meaning, "Since they know that they recognize you, and yet disbelieve in you.'' Had they wished death that day, no Jew would have remained alive on the face of the earth. Moreover, Ad-Dahhak said that Ibn `Abbas said that,

(Then long for death), means, "Invoke (Allah) for death.'' Also, `Abdur-Razzaq narrated that `Ikrimah said that Ibn `Abbas commented,

(Then long for death if you are truthful), "Had the Jews invoked Allah for death, they would have perished.'' Also, Ibn Abi Hatim recorded Sa`id bin Jubayr saying that Ibn `Abbas said, "Had the Jews asked for death, one of them would have choked on his own saliva.'' These statements have authentic chains of narration up to Ibn `Abbas. Further, Ibn Jarir said in his Tafsir, "We were told that the Prophet said,

Â«Ã¡Ã³Ã¦Ãº ÃƒÃ³Ã¤Ã¸Ã³ Ã‡Ã¡ÃºÃÃ³Ã¥ÃµÃ¦ÃÃ³ ÃŠÃ³Ã£Ã³Ã¤Ã¸Ã³Ã¦ÃµÃ‡ Ã‡Ã¡ÃºÃ£Ã³Ã¦ÃºÃŠÃ³ Ã¡Ã³Ã£Ã³Ã‡ÃŠÃµÃ¦Ã‡ Ã¦Ã³Ã¡Ã³Ã‘Ã³ÃƒÃ³Ã¦ÃºÃ‡ Ã£Ã³ÃžÃ³Ã‡ÃšÃ¶ÃÃ³Ã¥ÃµÃ£Ãº Ã£Ã¶Ã¤Ã³ Ã‡Ã¡Ã¤Ã¸Ã³Ã‡Ã‘Ã¶Â¡ Ã¦Ã³Ã¡Ã³Ã¦Ãº ÃŽÃ³Ã‘Ã³ÃŒÃ³ Ã‡Ã¡Ã¸Ã³ÃÃ¶ÃÃ¤Ã³ ÃÃµÃˆÃ³Ã‡Ã¥Ã¶Ã¡ÃµÃ¦Ã¤Ã³ Ã‘Ã³Ã“ÃµÃ¦Ã¡Ã³ Ã‡Ã¡Ã¡Ã¥Ã¶Ã•Ã¡Ã¬ Ã‡Ã¡Ã¡Ã¥ ÃšÃ¡ÃÃ¥ Ã¦Ã“Ã¡Ã¸Ã£ Ã¡Ã³Ã‘Ã³ÃŒÃ³ÃšÃµÃ¦Ã‡ Ã¡Ã³Ã‡ ÃÃ³ÃŒÃ¶ÃÃµÃ¦Ã¤Ã³ ÃƒÃ³Ã¥ÃºÃ¡Ã°Ã‡ Ã¦Ã³Ã¡Ã³Ã‡ Ã£Ã³Ã‡Ã¡Ã°Ã‡Â»(Had the Jews wished for death, they would have died and seen their seats in the Fire. And, those who invoked such curse against Allah's Messenger would have found no families or property had they returned to their homes).''

Similar to this Ayah is Allah's statement in Surat Al-Jumu`ah,

((Say (O Muhammad ): "O you Jews! If you pretend that you are friends of Allah, to the exclusion of (all) other mankind, then long for death if you are truthful. ''But they will never long for it (death), because of what (deeds) their hands have sent before them! And Allah knows well the Zalimin. Say (to them): "Verily, the death from which you flee will surely meet you, then you will be sent back to (Allah) the Knower of the unseen and the seen, and He will tell you what you used to do.'') (62:6-8).

So they claimed that they are Allah's sons and loved ones and said, "Only those who are Christian or Jews shall enter Paradise.'' Therefore, they were called to invoke Allah to destroy the lying group, be it them or the Muslims. When the Jews declined, every one was sure of their wrong, for had they been sure of their claims, then they would have accepted the proposal. Their lies were thus exposed after they declined the offer to invoke the curse.

Similarly, the Messenger of Allah called a delegation of Najran's Christians to curse after he refuted them in a debate in which they demonstrated stubbornness and defiance. Allah said,

(Then whoever disputes with you concerning him (`Isa) after (all this) knowledge that has come to you (i.e. `Isa) being a servant of Allah, and having no share in divinity), say (O Muhammad ): "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves Ãœ then we pray and invoke (sincerely) the curse of Allah upon those who lie.'') (3:61).

When the Christians heard this challenge, some of them said to each other, "By Allah! If you do such with this Prophet, none of you will have an eye that blinks.'' This is when they resorted to peace and gave the Jizyah (tax) in disgrace. The Prophet accepted the Jizyah from them and sent Abu `Ubaydah bin Al-Jarrah with them as a trustee. Similar to this meaning is Allah's command to His Prophet to proclaim to the polytheists:

(Say (O Muhammad ) whoever is in error, the Most Gracious (Allah) will prolong him (in it).) (19:75) meaning, "Whoever among us has deviated, may Allah increase and prolong his deviation.'' We will mention this subject later, Allah willing.

The Mubahalah (invocation to Allah to destroy the liars) was called a `wish' here, because every just person wishes that Allah destroy the unjust opponent who is debating with him, especially when the just person has a clear, apparent proof for the truth he is calling to. Also, the Mubahalah involves invoking Allah for death of the unjust group, because to disbelievers, life is the biggest prize, especially when they know the evil destination they will meet after death.

Dr. Jawad · December 10, 2006

Disbelievers wish They could live longer

This is why Allah said next,

(But they will never long for it because of what their hands have sent before them (i.e.what they have done). And Allah is Aware of the Zalimin. And verily, you will find them (the Jews) the greediest of mankind for life.) meaning, greedy to live longer, because they know their evil end, and the only reward they will have with Allah is total loss. This life is a prison for the believer and Paradise for the disbeliever. Therefore, the People of the Book wish they could delay the Hereafter, as much as possible. However, they shall certainly meet what they are trying to avoid, even if they are more eager to delay the Hereafter than the polytheists who do not have a divine book.

Muhammad bin Ishaq narrated that Ibn `Abbas commented on,

(But the grant of such life will not save him even a little from (due) punishment.) "Long life shall not save them from torment. Certainly, the polytheists do not believe in resurrection after death, and they would love to enjoy a long life. The Jews know the humiliation they will suffer in the Hereafter for knowingly ignoring the truth.'' Also, `Abdur-Rahman bin Zayd bin Aslam said, "The Jews are most eager for this life. They wish they could live for a thousand years. However, living for a thousand years will not save them from torment, just as Iblis' - Satan - long life did not benefit him, due to being a disbeliever.'' t

(And Allah is Seer of what they do.) meaning, "Allah knows what His servants are doing, whether good or evil, and will compensate each of them accordingly.''

(97. Say (O Muhammad ): "Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission, confirming what came before it (i.e. the Tawrah and the Injil) and guidance and glad tidings for the believers). (98. "Whoever is an enemy to Allah, His Angels, His Messengers, Jibril and Mika'il, then verily, Allah is an enemy to the disbelievers.'')

Dr. Jawad · December 10, 2006

The Jews are the Enemies of Jibril

Imam Abu Ja`far bin Jarir At-Tabari said, "The scholars of Tafsir agree that this Ayah (2: 97-98) was revealed in response to the Jews who claimed that Jibril (Gabriel) is an enemy of the Jews and that Mika'il (Michael) is their friend.'' Al-Bukhari said, "Allah said,

(Whoever is an enemy of Jibril (let him die in his fury)). `Ikrimah said, "Jibr, Mik and Israf all mean, worshipper, while il means, Allah''. Anas bin Malik said, "When `Abdullah bin Salam heard of the arrival of the Prophet in Al-Madinah, he was working on his land. He came to the Prophet and said, `I am going to ask you about three things which nobody knows except a Prophet. What will be the first portent of the Hour What will be the first meal taken by the people of Paradise Why does a child resemble its father, and why does it resemble its maternal uncle' Allah's Messenger said, (Jibril has just told me the answers.) `Abdullah said, `He (i.e. Jibril), among all the angels, is the enemy of the Jews.' Allah's Messenger recited the Ayah,

(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart). Allah's Messenger then said, (The first portent of the Hour will be a fire that will bring together the people from the east to the west; the first meal of the people of Paradise will be the caudate lobe of the liver of fish. As for the child resembling his parents: If a man has sexual intercourse with his wife and his discharge is first, the child will resemble the father. If the woman has a discharge first, the child will resemble her side of the family.) On that `Abdullah bin Salam said, `I testify that there is no deity worthy of worship except Allah and you are the Messenger of Allah.' `Abdullah bin Salam further said, `O Allah's Messenger! The Jews are liars, and if they should come to know about my conversion to Islam before you ask them (about me), they will tell a lie about me.' The Jews came to Allah's Messenger , and `Abdullah went inside the house. Allah's Messenger asked (the Jews), (`What kind of man is `Abdullah bin Salam') They replied, `He is the best among us, the son of the best among us, our master and the son of our master.' Allah's Messenger said, (What do you think if he would embrace Islam) The Jews said, `May Allah save him from it.' Then `Abdullah bin Salam came out in front of them saying, `I testify that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah.' Thereupon they said, `He is the evilest among us, and the son of the evilest among us.' And they continued talking badly about him. Ibn Salam said, `This is what I feared, O Messenger of Allah!.''' Only Al-Bukhari recorded this Hadith with this chain of narration. Al-Bukhari and Muslim recorded this Hadith from Anas using another chain of narration.

Some people say that `il' means worshipper while whatever word that is added to it becomes Allah's Name, because `il' is a constant in such conjunction. This is similar to the names `Abdullah, `Abdur-Rahman, `Abdul-Malik, `Abdul-Quddus, `Abdus-Salam, `Abdul-Kafi, `Abdul-Jalil, and so forth. Hence, `Abd' is constant in these compound names, while the remainder differs from name to name. This is the same case with Jibril, Mika'il, `Azra'il, Israfil, and so forth. Allah knows best.

Dr. Jawad · December 10, 2006

Choosing Some Angels to believe in over Others is Disbelief like choosing Some Prophets over Others

Allah said,

(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission,) meaning, whoever becomes an enemy of Jibril, let him know that he is Ruh Al-Qudus who brought down the Glorious Dhikr (Qur'an) to your heart from Allah by His leave. Hence, he is a messenger from Allah. Whoever takes a messenger as an enemy, will have taken all the messengers as enemies. Further, whoever believes in one messenger, is required to believe in all of the messengers. Whoever rejects one messenger, he has rejected all of the messengers. Similarly, Allah said,

(Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others.'') (4:150)

Allah decreed that they are disbelievers, because they believe in some Prophets and reject others. This is the same with those who take Jibril as an enemy, because Jibril did not choose missions on his own, but by the command of his Lord,

(And we (angels) descend not except by the command of your Lord) (19: 64), and,

(And truly, this (the Qur'an) is a revelation from the Lord of all that exists. Which the trustworthy Ruh (Jibril) has brought down. Upon your heart (O Muhammad ) that you may be (one) of the warners) (26:192-194).

Al-Bukhari reported that Abu Hurayrah said that the Messenger of Allah said,

(Allah said, `Whoever takes a friend of Mine as an enemy, will have started a war with Me.)

Therefore, Allah became angry with those who took Jibril as an enemy. Allah said,

(Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission, confirming what came before it) meaning, the previous Books,

(and guidance and glad tidings for the believers) meaning, as guidance to their hearts and bringer of the good news of Paradise, which is exclusively for the believers. Similarly, Allah said,

(Say: "It is for those who believe, a guide and a healing.'') (41:44), and,

(And We send down of the Qur'an that which is a healing and a mercy to those who believe) (17:82).

Allah then said,

(Whoever is an enemy to Allah, His Angels, His Messengers, Jibril and Mika'il (Michael), then verily, Allah is an enemy to the disbelievers.)

Allah stated that whoever takes Him, His angels and messengers as enemies, then...Allah's messengers include angels and men, for Allah said,

(Allah chooses Messengers from angels and from men) (22:75). Allah said,

[Ã¦Ã³ÃŒÃ¶ÃˆÃºÃ‘Ã¶ÃÃ¡Ã³ Ã¦Ã³Ã£Ã¶ÃÃŸÃ³ÃœÃ¡Ã³]

(Jibril (Gabriel) and Mika'il (Michael)). Allah mentioned Jibril and Mika'il specifically - although they are included among the angels who were messengers - only because this Ayah was meant to support Jibril the emissary between Allah and His Prophets. Allah also mentioned Mika'il here, because the Jews claimed that Jibril was their enemy and Mika'il was their friend. Allah informed them that whoever is an enemy of either of them, then he is also an enemy of the other as well as Allah. We should state here that Mika'il sometimes descended to some of Allah's Prophets, although to a lesser extent than Jibril, because this was primarily Jibril's task, and Israfil is entrusted with the job of blowing the Trumpet for the commencement of Resurrection on the Day of Judgment. It is recorded in the Sahih that whenever the Messenger of Allah would wake up at night, he would supplicate,

(O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and earth and Knower of the seen and the unseen! You judge between Your servants regarding what they differ in, so direct me to the truth which they differ on, by Your leave. Verily, You guide whom You will to the straight path.)

Allah's statement,

(then verily, Allah is an enemy to the disbelievers) informed the disbelievers that whoever takes a friend of Allah as an enemy, then he has taken Allah as an enemy, and whoever treats Allah as an enemy, then he shall be Allah's enemy. Indeed, whoever is an enemy of Allah then he will lose in this life and the Hereafter, as stated earlier;

(Whoever takes a friend of Mine as an enemy, I shall wage war on him.)

(99. And indeed We have sent down to you manifest Ayat and none disbelieve in them but Fasiqun (those who rebel against Allah's command).) (100. Is it not (the case) that every time they make a covenant, some party among them throw it aside Nay! (the truth is:) most of them believe not.) (101. And when there came to them a Messenger from Allah (i.e. Muhammad ) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!) (102. They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulayman (Solomon). Sulayman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us).'' And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew.) (103. And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!)

Dr. Jawad · December 10, 2006

Proofs of Muhammad's Prophethood

Imam Abu Ja`far bin Jarir said that Allah's statement,

(And indeed We have sent down to you manifest Ayat) means, "We have sent to you, O Muhammad, clear signs that testify to your prophethood.'' These Ayat are contained in the Book of Allah (Qur'an) which narrates the secrets of the knowledge that the Jews possess, which they hid, and the stories of their earlier generations. The Book of Allah also mentions the texts in the Books of the Jews that are known to only the rabbis and scholars, and the sections where they altered and distorted the rulings of the Tawrah. Since Allah mentioned all of this in His Book revealed to His Prophet Muhammad , then this fact alone should be enough evidence for those who are truthful with themselves and who wish to avoid bringing themselves to destruction due to envy and transgression. Further human instict testifies to the truth that Muhammad was sent with and the clear signs that he brought which he did not learn or acquire from mankind. Ad-Dahhak said that Ibn `Abbas said that,

(And indeed We have sent down to you manifest Ayat) means, "You recite and convey this Book to them day and night, although you are an Ummi (unlettered) who never read a book. Yet, you inform them of what they have (in their own Books). Allah stated that this fact should serve as an example, a clear sign and a proof against them, if they but knew.''

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002 Tafsir Of Sura Al-baqarah(the Cow)

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