The Meaning And Explanation (Tafsir) Of
The Glorious Qur’an
The Meaning And Explanation Of
The Glorious Qur’an With...
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The Meaning And Explanation (Tafsir) Of
The Glorious Qur’an
The Meaning And Explanation Of
The Glorious Qur’an With Arabic Script, Transliteration, Meaning, Maududi’s & Ibn Kathir’s Introductions and Ibn Kathir’s Abridged Explanation (Tafsir)
(Vol 1) Chapter 1: Al-Fatihah (The Opening), Verses 1-7 Chapter 2: Al-Baqarah (The Cow), Verses 1-286 Chapter 3: Al-i-‘Imran (The Family Of ‘Imran), Verses 1-91
Muhammad Saed Abdul-Rahman (B.Sc., DipHE)
MSA Publication Limited
© Muhammad Saed Abdul-Rahman, 2007 ISBN ISBN ISBN ISBN ISBN ISBN
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British Library Cataloguing in Publication Data. A Catalogue record for this book is available from the British Library
Designed, Typeset and produced by: MSA Publication Limited, 4 Bello Close, Herne Hill, London SE24 9BW United Kingdom Cover design: Houriyah Abdul-Rahman
Contents
v
CONTENTS CONTENTS ......................................................................................................... V PRELUDE ...................................................................................................... XXVII OPENING SERMAN ................................................................................................ XXVII OUR MISSION ..................................................................................................... XXVIII BIOGRAPHY OF ABUL ALA MAUDUDI (1903 – 1979) ................................................. XXVIII Educational & Intellectual Growth: ................................................................ xxviii Involvement in Journalism: .............................................................................. xxix Interest in Politics: ............................................................................................ xxix First Book:......................................................................................................... xxix Research & Writings: ........................................................................................ xxix Founding the Party: ........................................................................................... xxx Struggle & Persecution: ..................................................................................... xxx Intellectual Contribution: ................................................................................. xxxi Travels & Journeys Abroad: ............................................................................. xxxii His Last Days: ................................................................................................... xxxii
BIOGRAPHY OF IBN KATHIR (701 H - 774 H) ............................................................. XXXIII Ibn Kathir's Teachers ...................................................................................... xxxiii Ibn Kathir's Students....................................................................................... xxxiv Ibn Kathir's Books ........................................................................................... xxxiv Ibn Kathir's Death ............................................................................................ xxxv
INTRODUCTION TO CHAPTER 1: AL-FATIHAH (THE OPENING).............................. 1 MAUDUDI’S INTRODUCTION ......................................................................................... 1 Name .................................................................................................................... 1 Period of Revelation ............................................................................................. 1 Theme................................................................................................................... 1
IBN KATHIR’S INTRODUCTION ....................................................................................... 1 The Meaning of Al-Fatihah and its Various Names............................................... 1 How many Ayat does Al-Fatihah contain.............................................................. 2 The Number of Words and Letters in Al-Fatihah .................................................. 2 The Reason it is called Umm Al-Kitab ................................................................... 3 Virtues of Al-Fatihah ............................................................................................. 3 Al-Fatihah and the Prayer ..................................................................................... 6 Explaining this Hadith ........................................................................................... 7 Reciting Al-Fatihah is required in Every Rak`ah of the Prayer .............................. 8 The Tafsir of Isti`adhah (seeking Refuge) ............................................................. 8 Seeking Refuge before reciting the Qur'an......................................................... 10 Seeking Refuge with Allah when One is Angry ................................................... 11 Is the Isti`adhah (seeking Refuge) required ........................................................ 12 Virtues of the Isti`adhah ..................................................................................... 12 What does Isti`adhah mean................................................................................ 12
vi
The Meaning And Explanation of The Glorious Qur’an Why the Devil is called Shaytan .......................................................................... 14 The Meaning of Ar-Rajim .................................................................................... 14
CHAPTER 1: SURAH AL-FATIHAH FATIHAH (THE OPENING), VERSES 1 – 7 .......... 17 Surah: 1 Ayah: 1 .............................................................................................. 17 Ibn Kathir’s Tafsir..................................................................................................... 17 Bismillah is the First Ayah of Al-Fatihah ............................................................. 17 Basmalah aloud in the Prayer ............................................................................. 17 The Virtue of Al-Fatihah ..................................................................................... 19 Basmalah is recommended before performing any Deed .................................. 20 The Meaning of "Allah ........................................................................................ 20 The Meaning of Ar-Rahman Ar-Rahim - the Most Gracious, the Most Merciful 21
Surah: 1 Ayah: 2 .............................................................................................. 23 Ibn Kathir’s Tafsir..................................................................................................... 24 The Meaning of Al-Hamd.................................................................................... 24 The Difference between Praise and Thanks ....................................................... 24 The Statements of the Salaf about Al-Hamd ...................................................... 24 The Virtues of Al-Hamd ...................................................................................... 25 Al before Hamd encompasses all Types of Thanks and Appreciation for Allah .. 26 The Meaning of Ar-Rabb, the Lord ..................................................................... 26 The Meaning of Al-`Alamin ................................................................................. 26 Why is the Creation called `Alam ....................................................................... 26
Surah: 1 Ayah: 3 .............................................................................................. 27 Ibn Kathir’s Tafsir..................................................................................................... 27
Surah: 1 Ayah: 4 .............................................................................................. 27 Ibn Kathir’s Tafsir..................................................................................................... 28 Indicating Sovereignty on the Day of Judgment ................................................. 28 The Meaning of Yawm Ad-Din ............................................................................ 28 Allah is Al-Malik (King or Owner) ........................................................................ 28 The Meaning of Ad-Din....................................................................................... 29
Surah: 1 Ayah: 5, Ayah: 6 & Ayah: 7 ............................................................... 30 Ibn Kathir’s Tafsir..................................................................................................... 30 The Linguistic and Religious Meaning of `Ibadah ............................................... 30 The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations .................................................................................... 31 Al-Fatihah indicates the Necessity of praising Allah. It is required in every Prayer. ............................................................................................................................ 31 Tawhid Al-Uluhiyyah........................................................................................... 33 Tawhid Ar-Rububiyyah ....................................................................................... 33 Allah called His Prophet (Peace be upon him) an `Abd................................... 33 Encouraging the Performance of the Acts of Worship during Times of Distress 34 Why Praise was mentioned First ........................................................................ 34 The Meaning of As-Sirat Al-Mustaqim, the Straight Path. .................................. 35 The Faithful ask for and abide by Guidance ....................................................... 36 The Summary of Al-Fatihah ................................................................................ 38 The Bounties are because of Allah, not the Deviations ...................................... 39
Contents
vii Saying Amin ........................................................................................................ 40
INTRODUCTION TO CHAPTER 2: SURAH AL-BQARAH (THE COW) ....................... 43 MAUDUDI’S INTRODUCTION ....................................................................................... 43 Name .................................................................................................................. 43 Sequence ............................................................................................................ 43 Historical Background ......................................................................................... 43 Theme: Guidance ............................................................................................... 46 Topics and their Interconnection ....................................................................... 46
IBN KATHIR’S INTRODUCTION ..................................................................................... 47 The Virtues of Surat Al-Baqarah ......................................................................... 47 Virtues of Surat Al-Baqarah and Surat Al `Imran ................................................ 49 Surat Al-Baqarah was revealed in Al-Madinah ................................................... 51
CHAPTER 2: SURAH AL-BQARAH (THE COW), VERSES 1-286 .............................. 53 Surah: 2 Ayah: 1 .............................................................................................. 53 Ibn Kathir’s Tafsir..................................................................................................... 53 The Discussion of the Individual Letters ............................................................. 53 The Letters at the Beginning of Surahs ............................................................... 53 These Letters testify to the Miraculous Qur’an .................................................. 54
Surah: 2 Ayah: 2 .............................................................................................. 55 Ibn Kathir’s Tafsir..................................................................................................... 56 There is no Doubt in the Qur’an ......................................................................... 56 Guidance is granted to Those Who have Taqwa ................................................ 56 The Meaning of Al-Muttaqin .............................................................................. 57 There are Two Types of Hidayah (Guidance) ...................................................... 57 Meaning of Taqwa .............................................................................................. 58
Surah: 2 Ayah: 3 .............................................................................................. 58 Ibn Kathir’s Tafsir..................................................................................................... 58 The Meaning of Iman (Belief, Faith) ................................................................... 59 The Meaning of Al-Ghayb ................................................................................... 60 Meaning of Iqamat As-Salah............................................................................... 61 The Meaning of “Spending’’ in this Ayah............................................................ 61 The Meaning of Salah ......................................................................................... 62
Surah: 2 Ayah: 4 .............................................................................................. 62 Ibn Kathir’s Tafsir..................................................................................................... 63 Attributes of the Believers.................................................................................. 63
Surah: 2 Ayah: 5 .............................................................................................. 64 Ibn Kathir’s Tafsir..................................................................................................... 65 Guidance and Success are awarded to the Believers ......................................... 65
Surah: 2 Ayah: 6 .............................................................................................. 65 Ibn Kathir’s Tafsir..................................................................................................... 65
Surah: 2 Ayah: 7 .............................................................................................. 66 Ibn Kathir’s Tafsir..................................................................................................... 67 Meaning of Khatama .......................................................................................... 67 The Meaning of Ghishawah ................................................................................ 68
viii
The Meaning And Explanation of The Glorious Qur’an Surah: 2 Ayahs: 8 & 9 ...................................................................................... 69 Ibn Kathir’s Tafsir..................................................................................................... 69 The Hypocrites.................................................................................................... 69 Meaning of Nifaq ................................................................................................ 69 The Beginning of Hypocrisy ................................................................................ 70 The Tafsir of Aya 2:8 (& Aya 2:9) ........................................................................ 70
Surah: 2 Ayah: 10 ............................................................................................ 72 Ibn Kathir’s Tafsir..................................................................................................... 72 The Meaning of ‘Disease’ in this Ayah ................................................................ 72
Surah: 2 Ayah: 11 & Ayah: 12 ......................................................................... 74 Ibn Kathir’s Tafsir..................................................................................................... 74 Meaning of Mischief ........................................................................................... 74 Types of Mischief that the Hypocrites commit ................................................... 75
Surah: 2 Ayah: 13 ............................................................................................ 76 Ibn Kathir’s Tafsir..................................................................................................... 76 Types of Mischief that the Hypocrites commit (Continued) ............................... 76
Surah: 2 Ayah: 14 & Ayah: 15 ......................................................................... 77 Ibn Kathir’s Tafsir..................................................................................................... 77 The Hypocrites’ Cunning and Deceit .................................................................. 77 Human and Jinn Devils ....................................................................................... 77 The Meaning of ‘Mocking ................................................................................... 78 The Hypocrites suffering for their Plots .............................................................. 78 Meaning of ‘Leaves them increasing in their deviation to wander blindly ......... 79
Surah: 2 Ayah: 16 ............................................................................................ 79 Ibn Kathir’s Tafsir..................................................................................................... 80
Surah: 2 Ayah: 17 & Ayah: 18 ......................................................................... 80 Ibn Kathir’s Tafsir..................................................................................................... 81 The Example of the Hypocrites ........................................................................... 81
Surah: 2 Ayah: 19 & Ayah: 20 ......................................................................... 82 Ibn Kathir’s Tafsir..................................................................................................... 82 Another Parable of the Hypocrites ..................................................................... 82 Types of Believers and Types of Disbelievers ..................................................... 84 Types of Hearts ................................................................................................... 86
Surah: 2 Ayah: 21 & Ayah: 22 ......................................................................... 87 Ibn Kathir’s Tafsir..................................................................................................... 88 Tawhid Al-Uluhiyyah........................................................................................... 88 A Hadith with the same Meaning ....................................................................... 89 Signs of Allah’s Existence .................................................................................... 91
Surah: 2 Ayah: 23 & Ayah: 24 ......................................................................... 92 Ibn Kathir’s Tafsir..................................................................................................... 92 The Message of Messenger of Allah is True ....................................................... 92 The Challenge ..................................................................................................... 93 Examples of the Miracle of the Qur’an ............................................................... 94 The Qur’an is the Greatest Miracle given to the Prophet................................... 96 Meaning of ‘Stones............................................................................................. 97 Jahannam (Hellfire) exists now........................................................................... 97
Contents
ix
Surah: 2 Ayah: 25 ............................................................................................ 98 Ibn Kathir’s Tafsir..................................................................................................... 99 Rewards of Righteous Believers ......................................................................... 99 The similarity between the Fruits of Paradise .................................................. 100 The Wives of the People of Paradise are Pure.................................................. 100
Surah: 2 Ayah: 26 & Ayah: 27 ....................................................................... 100 Ibn Kathir’s Tafsir................................................................................................... 101 A Parable about the Life of This World ............................................................. 102 The Meaning of ‘Loss ........................................................................................ 105
Surah: 2 Ayah: 28 .......................................................................................... 105 Ibn Kathir’s Tafsir................................................................................................... 106
Surah: 2 Ayah: 29 .......................................................................................... 106 Ibn Kathir’s Tafsir................................................................................................... 107 Evidence of Allah’s Ability................................................................................. 107 The Beginning of the Creation .......................................................................... 107 The Earth was created before Heaven ............................................................. 108 Spreading the Earth out after the Heavens were created ................................ 108
Surah: 2 Ayah: 30 .......................................................................................... 108 Ibn Kathir’s Tafsir................................................................................................... 109 Adam and His Children inhabited the Earth, Generation after Generation...... 109 The Obligation of appointing a Khalifah and some related Issues.................... 111
Surah: 2 Ayah: 31, Ayah: 32 & Ayah: 33 ....................................................... 112 Ibn Kathir’s Tafsir................................................................................................... 113 The Virtue of Adam over the Angels................................................................. 113 Adam’s Virtue of Knowledge is demonstrated ................................................. 116
Surah: 2 Ayah: 34 .......................................................................................... 117 Ibn Kathir’s Tafsir................................................................................................... 117 Honoring Adam when the Angels prostrated before Him ................................ 117 The Prostration was before Adam but the Obedience was to Allah................. 117
Surah: 2 Ayah: 35 & Ayah: 36 ....................................................................... 118 Ibn Kathir’s Tafsir................................................................................................... 119 Adam was honored again ................................................................................. 119 Hawwa’ was created before Adam entered Paradise ...................................... 119 Allah tests Adam ............................................................................................... 120 Adam was very Tall ........................................................................................... 121 Adam remained in Paradise for an Hour .......................................................... 121 A Doubt and a Rebuttal .................................................................................... 122
Surah: 2 Ayah: 37 .......................................................................................... 122 Ibn Kathir’s Tafsir................................................................................................... 122 Adam repents and supplicates to Allah ............................................................ 122
Surah: 2 Ayah: 38 & Ayah: 39 ....................................................................... 123 Ibn Kathir’s Tafsir................................................................................................... 124
Surah: 2 Ayah: 40 & Ayah: 41 ....................................................................... 124 Ibn Kathir’s Tafsir................................................................................................... 125 Encouraging the Children of Israel to embrace Islam ....................................... 125 Israel is Prophet Ya‘qub (Jacob)........................................................................ 125
x
The Meaning And Explanation of The Glorious Qur’an Allah’s Blessings for the Children of Israel ........................................................ 125 Reminding the Children of Israel of Allah’s Covenant with Them .................... 126
Surah: 2 Ayah: 42 & Ayah: 43 ....................................................................... 128 Ibn Kathir’s Tafsir................................................................................................... 128 The Prohibition of hiding the Truth and distorting It with Falsehood .............. 128
Surah: 2 Ayah: 44 .......................................................................................... 129 Ibn Kathir’s Tafsir................................................................................................... 130 The Condemnation of commanding Others to observe Righteousness while ignoring Righteousness..................................................................................... 130
Surah: 2 Ayah: 45 & Ayah: 46 ....................................................................... 131 Ibn Kathir’s Tafsir................................................................................................... 132 The Support that comes with Patience and Prayer .......................................... 132
Surah: 2 Ayah: 47 .......................................................................................... 134 Ibn Kathir’s Tafsir................................................................................................... 134 Reminding the Children of Israel that They were preferred above the Other Nations ............................................................................................................. 134 The Ummah of Muhammad is Better than the Children of Israel .................... 134
Surah: 2 Ayah: 48 .......................................................................................... 135 Ibn Kathir’s Tafsir................................................................................................... 135 Neither Intercession, Ransom, or Assistance will be accepted on behalf of the Disbelievers ...................................................................................................... 136
Surah: 2 Ayah: 49 & Ayah: 50 ....................................................................... 137 Ibn Kathir’s Tafsir................................................................................................... 138 The Children of Israel were saved from Pharaoh and His Army Who drowned 138 Fasting the Day of ‘Ashura ................................................................................ 140
Surah: 2 Ayah: 51, Ayah: 52 & Ayah: 53 ....................................................... 140 Ibn Kathir’s Tafsir................................................................................................... 141 The Children of Israel worshipped the Calf ...................................................... 141
Surah: 2 Ayah: 54 .......................................................................................... 141 Ibn Kathir’s Tafsir................................................................................................... 142 The Children of Israel kill each other in Repentance ........................................ 142
Surah: 2 Ayah: 55 & Ayah: 56 ....................................................................... 143 Ibn Kathir’s Tafsir................................................................................................... 143 The Best among the Children of Israel ask to see Allah; their subsequent Death and Resurrection .............................................................................................. 143
Surah: 2 Ayah: 57 .......................................................................................... 145 Ibn Kathir’s Tafsir................................................................................................... 145 The Shade, the Manna and the Quail ............................................................... 145 The Virtue of Muhammad’s Companions over the Companions of all Other Prophets ........................................................................................................... 147
Surah: 2 Ayah: 58 & Ayah: 59 ....................................................................... 147 Ibn Kathir’s Tafsir................................................................................................... 148 The Jews were Rebellious instead of Appreciative when They gained Victory 148
Surah: 2 Ayah: 60 .......................................................................................... 150 Ibn Kathir’s Tafsir................................................................................................... 151 Twelve Springs gush forth ................................................................................ 151
Contents
xi
Surah: 2 Ayah: 61 .......................................................................................... 152 Ibn Kathir’s Tafsir................................................................................................... 152 The Children of Israel preferred Foods inferior to Manna and Quails .............. 152 Covering the Jews in Humiliation and Misery................................................... 153 Meaning of Kibr ................................................................................................ 154
Surah: 2 Ayah: 62 .......................................................................................... 155 Ibn Kathir’s Tafsir................................................................................................... 155 Faith and doing Righteous Deeds equals Salvation in all Times ....................... 155 The Meaning of Mu’min, or Believer ................................................................ 155 Why the Jews were called ‘Yahud .................................................................... 156 why the christians were called nasara.............................................................. 156 The Sabi’un or Sabians...................................................................................... 156
Surah: 2 Ayah: 63 & Ayah: 64 ....................................................................... 157 Ibn Kathir’s Tafsir................................................................................................... 157 Taking the Covenant from the Jews ................................................................. 157
Surah: 2 Ayah: 65 & Ayah: 66 ....................................................................... 158 Ibn Kathir’s Tafsir................................................................................................... 159 The Jews breach the Sanctity of the Sabbath ................................................... 159 The Monkeys and Swine that exist now are not the Descendants of Those that were transformed............................................................................................. 159
Surah: 2 Ayah: 67 .......................................................................................... 160 Ibn Kathir’s Tafsir................................................................................................... 161 The Story of the murdered Israeli Man and the Cow ....................................... 161
Surah: 2 Ayah: 68, Ayah: 69, Ayah: 70 & Ayah: 71 ....................................... 161 Ibn Kathir’s Tafsir................................................................................................... 163 The Stubbornness of the Jews regarding the Cow; Allah made the Matter difficult for Them .............................................................................................. 163
Surah: 2 Ayah: 72 & Ayah: 73 ....................................................................... 164 Ibn Kathir’s Tafsir................................................................................................... 164 Bringing the murdered Man back to Life .......................................................... 164
Surah: 2 Ayah: 74 .......................................................................................... 165 Ibn Kathir’s Tafsir................................................................................................... 166 The Harshness of the Jews ............................................................................... 166 Solid Inanimate Objects possess a certain Degree of Awareness..................... 167
Surah: 2 Ayah: 75, Ayah: 76 & Ayah: 77 ....................................................... 168 Ibn Kathir’s Tafsir................................................................................................... 169 There was little Hope that the Jews Who lived during the Time of the Prophet could have believed .......................................................................................... 169 The Jews knew the Truth of the Prophet , but disbelieved in Him ................... 170
Surah: 2 Ayah: 78 & Ayah: 79 ....................................................................... 171 Ibn Kathir’s Tafsir................................................................................................... 172 The Meaning of ‘Ummi ..................................................................................... 172 The Explanation of Amani................................................................................. 172 Woe unto Those Criminals among the Jews ..................................................... 173
Surah: 2 Ayah: 80 .......................................................................................... 173 Ibn Kathir’s Tafsir................................................................................................... 174
xii
The Meaning And Explanation of The Glorious Qur’an The Jews hope They will only remain in the Fire for a Few Days...................... 174
Surah: 2 Ayah: 81 & Ayah: 82 ....................................................................... 175 Ibn Kathir’s Tafsir................................................................................................... 176 When Small Sins gather, They bring about Destruction ................................... 176
Surah: 2 Ayah: 83 .......................................................................................... 177 Ibn Kathir’s Tafsir................................................................................................... 177 The Covenant that Allah took from the Children of Israel ................................ 177
Surah: 2 Ayah: 84, Ayah: 85 & Ayah: 86 ....................................................... 179 Ibn Kathir’s Tafsir................................................................................................... 180 The Terms of the Covenant and their Breach of It ........................................... 180
Surah: 2 Ayah: 87 .......................................................................................... 182 Ibn Kathir’s Tafsir................................................................................................... 183 The Arrogance of the Jews who denied and killed Their Prophets ................... 183 Jibril is Ruh Al-Qudus ........................................................................................ 184 The Jews tried to kill the Prophet ..................................................................... 184
Surah: 2 Ayah: 88 .......................................................................................... 185 Ibn Kathir’s Tafsir................................................................................................... 185
Surah: 2 Ayah: 89 .......................................................................................... 186 Ibn Kathir’s Tafsir................................................................................................... 186 The Jews were awaiting the Prophet’s coming, but They disbelieved in Him when He was sent ............................................................................................ 186
Surah: 2 Ayah: 90 .......................................................................................... 187 Ibn Kathir’s Tafsir................................................................................................... 188
Surah: 2 Ayah: 91 & Ayah: 92 ....................................................................... 189 Ibn Kathir’s Tafsir................................................................................................... 189 Although The Jews denied the Truth, They claimed to be Believers! ............... 189
Surah: 2 Ayah: 93 .......................................................................................... 191 Ibn Kathir’s Tafsir................................................................................................... 191 The Jews rebel after Allah took Their Covenant and raised the Mountain above Their Heads....................................................................................................... 191
Surah: 2 Ayah: 94, Ayah: 95 & Ayah: 96 ....................................................... 192 Ibn Kathir’s Tafsir................................................................................................... 193 Calling the Jews to invoke Allah to destroy the Unjust Party ........................... 193 Disbelievers wish They could live longer .......................................................... 194
Surah: 2 Ayah: 97 & Ayah: 98 ....................................................................... 195 Ibn Kathir’s Tafsir................................................................................................... 196 The Jews are the Enemies of Jibril .................................................................... 196 Choosing Some Angels to believe in over Others is Disbelief like choosing Some Prophets over Others ....................................................................................... 197
Surah: 2 Ayah: 99, Ayah: 100, Ayah: 101, Ayah: 102 & Ayah: 103 ............... 199 Ibn Kathir’s Tafsir................................................................................................... 201 Proofs of Muhammad’s Prophethood .............................................................. 201 The Jews break Their Covenants ...................................................................... 201 The Jews abandoned the Book of Allah and practiced Magic .......................... 201 Magic existed before Sulayman (Solomon) ...................................................... 202 The Story of Harut and Marut, and the Explanation that They were Angels .... 203
Contents
xiii Learning Magic is Kufr ...................................................................................... 204 Causing a Separation between the Spouses is One of the Effects of Magic ..... 205 Allah’s Appointed Term supercedes Everything ............................................... 206
Surah: 2 Ayah: 104 & Ayah: 105 ................................................................... 207 Ibn Kathir’s Tafsir................................................................................................... 207 Manners in Speech ........................................................................................... 207 The extreme Enmity that the Disbelievers and the People of the Book have against Muslims ................................................................................................ 209
Surah: 2 Ayah: 106 & Ayah: 107 ................................................................... 209 Ibn Kathir’s Tafsir................................................................................................... 210 The Meaning of Naskh ...................................................................................... 210 Naskh occurs even though the Jews deny it ..................................................... 211
Surah: 2 Ayah: 108 ........................................................................................ 212 Ibn Kathir’s Tafsir................................................................................................... 213 The Prohibition of Unnecessary Questions ...................................................... 213
Surah: 2 Ayah: 109 & Ayah: 110 ................................................................... 214 Ibn Kathir’s Tafsir................................................................................................... 215 The Prohibition of following the Ways of the People of the Book ................... 215 The Encouragement to perform Good Deeds .................................................. 217
Surah: 2 Ayah: 111, Ayah: 112 & Ayah: 113 ................................................. 217 Ibn Kathir’s Tafsir................................................................................................... 218 The Hopes of the People of the Book ............................................................... 218 The Jews and Christians dispute among Themselves out of Disbelief and Stubbornness.................................................................................................... 220
Surah: 2 Ayah: 114 ........................................................................................ 222 Ibn Kathir’s Tafsir................................................................................................... 222 Of the Most Unjust are Those Who prevent People from the Masjids and strive for their Ruin .................................................................................................... 222 The Good News that Islam shall prevail ........................................................... 223
Surah: 2 Ayah: 115 ........................................................................................ 225 Ibn Kathir’s Tafsir................................................................................................... 225 Facing the Qiblah (Direction of the Prayer) ...................................................... 225 The Qiblah for the People of Al-Madinah is what is between the East and the West ................................................................................................................. 226
Surah: 2 Ayah: 116 & Ayah: 117 ................................................................... 227 Ibn Kathir’s Tafsir................................................................................................... 227 Refuting the Claim that Allah has begotten a Son ............................................ 227 Everything is within Allah’s Grasp..................................................................... 229 The Meaning of Badi’........................................................................................ 229
Surah: 2 Ayah: 118 ........................................................................................ 231 Ibn Kathir’s Tafsir................................................................................................... 231
Surah: 2 Ayah: 119 ........................................................................................ 232 Ibn Kathir’s Tafsir................................................................................................... 233 The Description of the Prophet in the Tawrah ................................................. 233
Surah: 2 Ayah: 120 & Ayah: 121 ................................................................... 233 Ibn Kathir’s Tafsir................................................................................................... 234
xiv
The Meaning And Explanation of The Glorious Qur’an The Meaning of Correct Tilawah ...................................................................... 235
Surah: 2 Ayah: 122 & Ayah: 123 ................................................................... 237 Ibn Kathir’s Tafsir................................................................................................... 237
Surah: 2 Ayah: 124 ........................................................................................ 238 Ibn Kathir’s Tafsir................................................................................................... 238 Ibrahim Al-Khalil was an Imam for the People ................................................. 238 What were the Words that Ibrahim was tested with ....................................... 239 The Unjust do not qualify for Allah’s Promise .................................................. 241
Surah: 2 Ayah: 125 (continued), Ayah: 126, Ayah: 127 & Ayah: 128 ............ 241 Ibn Kathir’s Tafsir................................................................................................... 243 The Virtue of Allah’s House .............................................................................. 243 Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said, ............... 243 The Command to purify the House .................................................................. 246 Makkah is a Sacred Area................................................................................... 247 Ibrahim invokes Allah to make Makkah an Area of Safety and Sustenance ..... 249 Building the Ka‘bah and asking Allah to accept This Deed ............................... 251 The Story of rebuilding the House by Quraysh before the Messenger of Allah was sent as Prophet ......................................................................................... 254 The Dispute regarding Who should place the Black Stone in Its Place ............. 255 Ibn Az-Zubayr rebuilds Al-Ka‘bah the way the Prophet wished ....................... 256 An Ethiopian will destroy the Ka‘bah just before the Last Hour ....................... 258 The Meaning of Manasik .................................................................................. 260
Surah: 2 Ayah: 129 ........................................................................................ 260 Ibn Kathir’s Tafsir................................................................................................... 261 Ibrahim’s Supplication that Allah sends the Prophet ....................................... 261 The Meaning of Al-Kitab wal-Hikmah ............................................................... 262
Surah: 2 Ayah: 130, Ayah: 131 & Ayah: 132 ................................................. 262 Ibn Kathir’s Tafsir................................................................................................... 263 Only the Fools deviate from Ibrahim’s Religion................................................ 263 Adhering to Tawhid until Death ....................................................................... 265
Surah: 2 Ayah: 133 & Ayah: 134 ................................................................... 266 Ibn Kathir’s Tafsir................................................................................................... 267 Ya`qub's Will and Testament to His Children upon His Death .......................... 267
Surah: 2 Ayah: 135 ........................................................................................ 268 Ibn Kathir’s Tafsir................................................................................................... 269
Surah: 2 Ayah: 136 ........................................................................................ 269 Ibn Kathir’s Tafsir................................................................................................... 270 The Muslim believes in all that Allah `revealed and all the Prophets ............... 270
Surah: 2 Ayah: 137 & 2 Ayah: 138 ................................................................ 271 Ibn Kathir’s Tafsir................................................................................................... 271
Surah: 2 Ayah: 139 Ayah: 140 & Ayah: 141 ................................................. 272 Ibn Kathir’s Tafsir................................................................................................... 273
Surah: 2 Ayah: 142 & Ayah: 143 ................................................................... 274 Ibn Kathir’s Tafsir................................................................................................... 275
Contents
xv Changing the Qiblah - Direction of the Prayer ................................................. 275 The Virtues of Muhammad's Nation ................................................................ 278 The Wisdom behind changing the Qiblah......................................................... 280
Surah: 2 Ayah: 144 ........................................................................................ 282 Ibn Kathir’s Tafsir................................................................................................... 283 The First Abrogation in the Qur'an was about the Qiblah ................................ 283 Is the Qiblah the Ka`bah itself or its General Direction .................................... 283 The Jews had Knowledge that the (Muslim) Qiblah would later be changed... 284
Surah: 2 Ayah: 145 ........................................................................................ 284 Ibn Kathir’s Tafsir................................................................................................... 285 The Stubbornness and Disbelief of the Jews .................................................... 285
Surah: 2 Ayah: 146 & Ayah: 147 ................................................................... 285 Ibn Kathir’s Tafsir................................................................................................... 286 The Jews know that the Prophet is True, but they hide the Truth ................... 286
Surah: 2 Ayah: 148 ........................................................................................ 287 Ibn Kathir’s Tafsir................................................................................................... 287 Every Nation has a Qiblah ................................................................................ 287
Surah: 2 Ayah: 149 & Ayah: 150 ................................................................... 288 Ibn Kathir’s Tafsir................................................................................................... 289 Why was changing the Qiblah mentioned thrice ............................................. 289 The Wisdom behind abrogating the Previous Qiblah ....................................... 289
Surah: 2 Ayah: 151 & Ayah: 152 ................................................................... 290 Ibn Kathir’s Tafsir................................................................................................... 291 Muhammad's Prophecy is a Great Bounty from Allah ..................................... 291
Surah: 2 Ayah: 153 & Ayah: 154 ................................................................... 293 Ibn Kathir’s Tafsir................................................................................................... 293 The Virtue of Patience and Prayer .................................................................... 293 The Life enjoyed by Martyrs ............................................................................. 294
Surah: 2 Ayah: 155, Ayah: 156 & Ayah: 157 ................................................. 295 Ibn Kathir’s Tafsir................................................................................................... 296 The Believer is Patient with the Affliction and thus gains a Reward ................ 296 The Virtue of asserting that We all belong to Allah, during Afflictions............. 297
Surah: 2 Ayah: 158 ........................................................................................ 298 Ibn Kathir’s Tafsir................................................................................................... 298 The Meaning of "it is not a sin'' in the Ayah ..................................................... 298 The Wisdom behind legislating Sa`i between As-Safa and Al-Marwah ............ 299
Surah: 2 Ayah: 159, Ayah: 160, Ayah: 161 & Ayah: 162 ............................... 301 Ibn Kathir’s Tafsir................................................................................................... 302 The Eternal Curse for Those Who hide Religious Commandments .................. 302 Cursing the Disbelievers is allowed .................................................................. 303
Surah: 2 Ayah: 163 & Ayah: 164 ................................................................... 303 Ibn Kathir’s Tafsir................................................................................................... 304 The Proofs for Tawhid ...................................................................................... 305
Surah: 2 Ayah: 165, Ayah: 166 & Ayah: 167 ................................................. 306 Ibn Kathir’s Tafsir................................................................................................... 307 The Condition of the Polytheists in this Life and the Hereafter........................ 307
xvi
The Meaning And Explanation of The Glorious Qur’an Surah: 2 Ayah: 168 & 169 ............................................................................. 310 Ibn Kathir’s Tafsir................................................................................................... 310 The Order to eat the Lawful Things, and the Prohibition of following the Footsteps of Shaytan ........................................................................................ 310
Surah: 2 Ayah: 170 & Ayah: 171 ................................................................... 312 Ibn Kathir’s Tafsir................................................................................................... 312 The Polytheist imitates Other Polytheists ........................................................ 312 The Disbeliever is just like an Animal ............................................................... 313
Surah: 2 Ayah: 172 & Ayah: 173 ................................................................... 313 Ibn Kathir’s Tafsir................................................................................................... 314 The Command to eat Pure Things and the Explanation of the Prohibited Things .......................................................................................................................... 314 The Prohibited is Allowed in Cases of Emergency ............................................ 316
Surah: 2 Ayah: 174, 2 Ayah: 175 & 2 Ayah: 176 ........................................... 317 Ibn Kathir’s Tafsir................................................................................................... 318 Criticizing the Jews for concealing what Allah revealed ................................... 318
Surah: 2 Ayah: 177 ........................................................................................ 320 Ibn Kathir’s Tafsir................................................................................................... 320 Al-Birr (Piety, Righteousness) ........................................................................... 320
Surah: 2 Ayah: 178 & Ayah: 179 ................................................................... 324 Ibn Kathir’s Tafsir................................................................................................... 325 The Command and the Wisdom behind the Law of Equality ........................... 325 The Benefits and Wisdom of the Law of Equality ............................................. 327
Surah: 2 Ayah: 180, Ayah: 181 & Ayah: 182 ................................................. 328 Ibn Kathir’s Tafsir................................................................................................... 328 Including Parents and Relatives in the Will was later abrogated...................... 328 The Will for the Relatives that do not qualify as Inheritors .............................. 329 The Will should observe Justice........................................................................ 330 The Virtue of Fairness in the Will ..................................................................... 331
Surah: 2 Ayah: 183 & Ayah: 184 ................................................................... 331 Ibn Kathir’s Tafsir................................................................................................... 332 The Order to Fast .............................................................................................. 332 The various Stages of Fasting ........................................................................... 333 The Fidyah (Expiation) for breaking the Fast is for the Old and the Ailing ....... 333
Surah: 2 Ayah: 185 ........................................................................................ 334 Ibn Kathir’s Tafsir................................................................................................... 335 The Virtue of Ramadan and the Revelation of the Qur'an in it. ....................... 335 The Virtues of the Qur'an ................................................................................. 335 The Obligation of Fasting Ramadan .................................................................. 335 Several Rulings concerning the Fast ................................................................. 336 Ease and not Hardship ...................................................................................... 337 Remembering Allah upon performing the Acts of Worship ............................. 338
Surah: 2 Ayah: 186 ........................................................................................ 339 Ibn Kathir’s Tafsir................................................................................................... 339 Allah hears the Servant's Supplication ............................................................. 339 Allah accepts the Invocation............................................................................. 340
Contents
xvii Three Persons Whose Supplication will not be rejected .................................. 342
Surah: 2 Ayah: 187 ........................................................................................ 342 Ibn Kathir’s Tafsir................................................................................................... 343 Eating, Drinking and Sexual Intercourse are allowed during the Nights of Ramadan........................................................................................................... 343 Time for Suhur .................................................................................................. 345 Suhur is recommended .................................................................................... 346 There is no Harm in beginning the Fast while Junub (a state of major ritual impurity) ........................................................................................................... 347 Fasting ends at Sunset ...................................................................................... 348 Prohibition of Uninterrupted Fasting (Wisal) ................................................... 349 The Rulings of I`tikaf ......................................................................................... 349
Surah: 2 Ayah: 188 ........................................................................................ 352 Ibn Kathir’s Tafsir................................................................................................... 352 Bribery is prohibited and is a Sin ...................................................................... 352 The Judge's Ruling does not allow the Prohibited or prohibit the Lawful ........ 352
Surah: 2 Ayah: 189 ........................................................................................ 353 Ibn Kathir’s Tafsir................................................................................................... 353 The Crescent Moons ......................................................................................... 353 Righteousness comes from Taqwa ................................................................... 354
Surah: 2 Ayah: 190, Ayah: 191, Ayah: 192 & Ayah: 193 ............................... 355 Ibn Kathir’s Tafsir................................................................................................... 356 The Command to fight Those Who fight Muslims and killing Them wherever They are found ................................................................................................. 356 The Prohibition of mutilating the Dead and stealing from the captured Goods .......................................................................................................................... 356 Fighting in the Sacred Area is prohibited, except in Self-Defense .................... 357 The Order to fight until there is no more Fitnah .............................................. 359
Surah: 2 Ayah: 194 ........................................................................................ 360 Ibn Kathir’s Tafsir................................................................................................... 361 Fighting during the Sacred Months is prohibited, except in Self-Defense........ 361
Surah: 2 Ayah: 195 ........................................................................................ 362 Ibn Kathir’s Tafsir................................................................................................... 362 The Command to spend in the Cause of Allah.................................................. 362
Surah: 2 Ayah: 196 ........................................................................................ 364 Ibn Kathir’s Tafsir................................................................................................... 365 The Command to complete Hajj and `Umrah ................................................... 365 If One is prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends Ihram ................................................................................................. 366 Whoever shaved his Head during Ihram, will have to pay the Fidyah .............. 368 Tamattu` during Hajj......................................................................................... 369 Whoever performs Tamattu` should fast Ten Days if He does not have a Hady .......................................................................................................................... 370 The Residents of Makkah do not perform Tamattu" ........................................ 372
Surah: 2 Ayah: 197 ........................................................................................ 372 Ibn Kathir’s Tafsir................................................................................................... 373
xviii
The Meaning And Explanation of The Glorious Qur’an When does Ihram for Hajj start ........................................................................ 373 The Months of Hajj ........................................................................................... 373 Prohibition of Rafath (Sexual Intercourse) during Hajj ..................................... 374 The Prohibition of Fusuq during Hajj ................................................................ 375 The Prohibition of arguing during Hajj ............................................................. 376 The Encouragement for Righteous Deeds and to bring Provisions for Hajj ...... 376 The Provisions of the Hereafter........................................................................ 377
Surah: 2 Ayah: 198 ........................................................................................ 377 Ibn Kathir’s Tafsir................................................................................................... 378 Commercial Transactions during Hajj ............................................................... 378 Standing at `Arafat............................................................................................ 378 The Time to leave `Arafat and Al-Muzdalifah ................................................... 380 Al-Mash`ar Al-Haram ........................................................................................ 380
Surah: 2 Ayah: 199 ........................................................................................ 381 Ibn Kathir’s Tafsir................................................................................................... 381 The Order to stand on `Arafat and to depart from it........................................ 381 Asking Allah for His Forgiveness ....................................................................... 382
Surah: 2 Ayah: 200, Ayah: 201 & Ayah: 202 ................................................. 383 Ibn Kathir’s Tafsir................................................................................................... 384 The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of Hajj .................................................... 384
Surah: 2 Ayah: 203 ........................................................................................ 386 Ibn Kathir’s Tafsir................................................................................................... 387 Remembering Allah during the Days of Tashriq - Days of Eating and Drinking 387 The Appointed Days ......................................................................................... 388
Surah: 2 Ayah: 204, Ayah: 205, Ayah: 206 & Ayah: 207 ............................... 389 Ibn Kathir’s Tafsir................................................................................................... 390 The Characteristics of the Hypocrites ............................................................... 390 Rejecting Advice is Characteristic of the Hypocrites ........................................ 392 The Sincere Believer prefers pleasing Allah ...................................................... 392
Surah: 2 Ayah: 208 & Ayah: 209 ................................................................... 393 Ibn Kathir’s Tafsir................................................................................................... 394 Entering Islam in its Entirety is obligated ......................................................... 394
Surah: 2 Ayah: 210 ........................................................................................ 395 Ibn Kathir’s Tafsir................................................................................................... 395 Do not delay embracing the Faith .................................................................... 395
Surah: 2 Ayah: 211 & Ayah: 212 ................................................................... 396 Ibn Kathir’s Tafsir................................................................................................... 397 The Punishment for changing Allah's Favor and mocking the Believers .......... 397
Surah: 2 Ayah: 213 ........................................................................................ 398 Ibn Kathir’s Tafsir................................................................................................... 399 Disputing, after the Clear Signs have come, indicates Deviation...................... 399
Surah: 2 Ayah: 214 ........................................................................................ 401 Ibn Kathir’s Tafsir................................................................................................... 401 Victory only comes after succeeding in the Trials ............................................ 401
Surah: 2 Ayah: 215 ........................................................................................ 403
Contents
xix
Ibn Kathir’s Tafsir................................................................................................... 404 Who deserves the Nafaqah (Spending or Charity) ........................................... 404
Surah: 2 Ayah: 216 ........................................................................................ 404 Ibn Kathir’s Tafsir................................................................................................... 405 Jihad is made Obligatory .................................................................................. 405
Surah: 2 Ayah: 217 & Ayah: 218 ................................................................... 406 Ibn Kathir’s Tafsir................................................................................................... 407 The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months ............................................................................................................. 407
Surah: 2 Ayah: 219 & Ayah: 220 ................................................................... 410 Ibn Kathir’s Tafsir................................................................................................... 411 The Gradual Prohibition of Khamr (Alchoholic Drink) ...................................... 411 Spending whatever One could spare of his Money on Charity......................... 413 Maintaining the Orphan's Property .................................................................. 414 Ibn Kathir’s Tafsir................................................................................................... 416 The Prohibition of marrying Mushrik Men and Women................................... 416
Surah: 2 Ayah: 222 & Ayah: 223 ................................................................... 418 Ibn Kathir’s Tafsir................................................................................................... 419 Sexual Intercourse with Menstruating Women is prohibited........................... 419 Anal Sex is prohibited ....................................................................................... 420 The Reason behind revealing Allah's Statement: "Your Wives are a Tilth for You. .......................................................................................................................... 421
Surah: 2 Ayah: 224 & Ayah: 225 ................................................................... 424 Ibn Kathir’s Tafsir................................................................................................... 425 The Prohibition of swearing to abandon a Good Deed .................................... 425 The Laghw (Unintentional) Vows ..................................................................... 426
Surah: 2 Ayah: 226 & Ayah: 227 ................................................................... 427 Ibn Kathir’s Tafsir................................................................................................... 428 The Ila' and its Rulings ...................................................................................... 428
Surah: 2 Ayah: 228 ........................................................................................ 429 Ibn Kathir’s Tafsir................................................................................................... 429 The `Iddah (Waiting Period) of the Divorced Woman ...................................... 429 The Meaning of Al-Quru ................................................................................... 430 A Woman's Statement about Menses and Purity is to be accepted ................ 430 The Husband has the Right to take back his Divorced Wife during the `Iddah (Waiting Period) ............................................................................................... 431 The Rights the Spouses have over Each Other ................................................. 431 The Virtue Men have over Women .................................................................. 432
Surah: 2 Ayah: 229 & 2 Ayah: 230 ................................................................ 432 Ibn Kathir’s Tafsir................................................................................................... 433 Divorce is Thrice ............................................................................................... 433 Taking back the Mahr (Dowry) ......................................................................... 434 Allowing Khul` and the Return of the Mahr in that Case .................................. 435 The `Iddah (Waiting Period) for the Khul" ........................................................ 436 Transgressing the set limits of Allah is an Injustice .......................................... 436 Pronouncing Three Divorces at the same Time is Unlawful ............................. 437
xx
The Meaning And Explanation of The Glorious Qur’an The Wife cannot be taken back after the Third Divorce ................................... 437 The Curse on the Participants of Tahlil/Halalah ............................................... 438 When does a Woman who was divorced Three Times become Eligible for Her First Husband.................................................................................................... 439
Surah: 2 Ayah: 231 ........................................................................................ 439 Ibn Kathir’s Tafsir................................................................................................... 440 Being Kind to the Divorced Wife....................................................................... 440
Surah: 2 Ayah: 232 ........................................................................................ 441 Ibn Kathir’s Tafsir................................................................................................... 442 The Wali (Guardian) of the Divorced Woman should not prevent Her from going back to Her Husband ........................................................................................ 442 There is no Marriage without a Wali (for the Woman) .................................... 442 The Reason behind revealing the Ayah (2:232) ................................................ 442
Surah: 2 Ayah: 233 ........................................................................................ 443 Ibn Kathir’s Tafsir................................................................................................... 444 The Suckling Period is only Two Years .............................................................. 444 Suckling beyond the Two Years ........................................................................ 445 Suckling for Monetary Compensation .............................................................. 445 No Darar (Harm) or Dirar (Revenge) ................................................................. 446 Fitam (weaning) occurs by Mutual Consent ..................................................... 446
Surah: 2 Ayah: 234 ........................................................................................ 447 Ibn Kathir’s Tafsir................................................................................................... 448 The `Iddah (Waiting Period) of the Widow ....................................................... 448 The Wisdom behind legislating the `Iddah ....................................................... 449 The `Iddah of the Slave Mother whose Master dies ......................................... 449 Mourning is required during the `Iddah of Death ............................................ 449
Surah: 2 Ayah: 235 ........................................................................................ 450 Ibn Kathir’s Tafsir................................................................................................... 451 Mentioning Marriage indirectly during the `Iddah ........................................... 451
Surah: 2 Ayah: 236 ........................................................................................ 453 Ibn Kathir’s Tafsir................................................................................................... 453 Divorce before consummating the Marriage ................................................... 453 The Mut`ah (Gift) at the time of Divorce .......................................................... 454
Surah: 2 Ayah: 237 ........................................................................................ 454 Ibn Kathir’s Tafsir................................................................................................... 454 The Wife gets half of Her Mahr if She is divorced before the Marriage is consummated................................................................................................... 454
Surah: 2 Ayah: 238 & Ayah: 239 ................................................................... 456 Ibn Kathir’s Tafsir................................................................................................... 456 The Middle Prayer ............................................................................................ 457 The Proof that the `Asr Prayer is the Middle Prayer......................................... 457 The Prohibition of speaking during the Prayer ................................................. 458 The Fear Prayer ................................................................................................ 459 Prayer during the Times of Peace is performed normally ................................ 460
Surah: 2 Ayah: 240, Ayah: 241 & Ayah: 242 ................................................. 460 Ibn Kathir’s Tafsir................................................................................................... 461
Contents
xxi Ayah (2:240) was abrogated ............................................................................. 461 The Necessity of the Mut`ah (Gift) at the Time of Divorce ............................... 464
Surah: 2 Ayah: 243, Ayah: 244 & Ayah: 245 ................................................. 465 Ibn Kathir’s Tafsir................................................................................................... 465 The Story of the Dead People ........................................................................... 465 Abandoning Jihad does not alter Destiny ......................................................... 467 The Good Loan and its Reward ......................................................................... 468
Surah: 2 Ayah: 246 ........................................................................................ 468 Ibn Kathir’s Tafsir................................................................................................... 469 The Story of the Jews Who sought a King to be appointed over Them ............ 469
Surah: 2 Ayah: 247 ........................................................................................ 470 Ibn Kathir’s Tafsir................................................................................................... 471
Surah: 2 Ayah: 248 ........................................................................................ 471 Ibn Kathir’s Tafsir................................................................................................... 472
Surah: 2 Ayah: 249 ........................................................................................ 473 Ibn Kathir’s Tafsir................................................................................................... 474
Surah: 2 Ayah: 250, Ayah: 251 & Ayah: 252 ................................................. 474 Ibn Kathir’s Tafsir................................................................................................... 475 Ibn Kathir's Tafsir ................................................................................................... 477 Neither Repentance of the Disbeliever Upon Death, Nor His Ransoming Himself on the Day of Resurrection Shall be Accepted ................................................. 477
Surah: 2 Ayah: 253 ........................................................................................ 478 Ibn Kathir’s Tafsir................................................................................................... 479 Allah Honored Some Prophets Above Others .................................................. 479
Surah: 2 Ayah: 254 ........................................................................................ 480 Ibn Kathir’s Tafsir................................................................................................... 481
Surah: 2 Ayah: 255 ........................................................................................ 481 Ibn Kathir’s Tafsir................................................................................................... 482 The Virtue of Ayat Al-Kursi ............................................................................... 482 Allah's Greatest Name is in Ayat Al-Kursi ......................................................... 484 Ayat Al-Kursi has Ten Complete Arabic Sentences ........................................... 484
Surah: 2 Ayah: 256 ........................................................................................ 487 Ibn Kathir’s Tafsir................................................................................................... 487 No Compulsion in Religion................................................................................ 487 Tawhid is the Most Trustworthy Handhold ...................................................... 488
Surah: 2 Ayah: 257 ........................................................................................ 490 Ibn Kathir’s Tafsir................................................................................................... 490
Surah: 2 Ayah: 258 ........................................................................................ 491 Ibn Kathir’s Tafsir................................................................................................... 491 The Debate Between Ibrahim Al-Khalil and King Nimrod ................................. 491
Surah: 2 Ayah: 259 ........................................................................................ 493 Ibn Kathir’s Tafsir................................................................................................... 494 The Story of `Uzayr ........................................................................................... 494
Surah: 2 Ayah: 260 ........................................................................................ 495 Ibn Kathir’s Tafsir................................................................................................... 496
xxii
The Meaning And Explanation of The Glorious Qur’an The Khalil Supplicates to Allah to Show Him How He Resurrects the Dead ..... 496 The Answer to Al-Khalil's Request .................................................................... 496
Surah: 2 Ayah: 261 ........................................................................................ 498 Ibn Kathir’s Tafsir................................................................................................... 498 Rewards of Spending in Allah's Cause .............................................................. 498
Surah: 2 Ayah: 262, Surah: 2 Ayah: 263 & Surah: 2 Ayah: 264 ..................... 499 Ibn Kathir’s Tafsir................................................................................................... 500 To Remind About Charity Given is Forbidden................................................... 500
Surah: 2 Ayah: 265 ........................................................................................ 502 Ibn Kathir’s Tafsir................................................................................................... 503
Surah: 2 Ayah: 266 ........................................................................................ 503 Ibn Kathir’s Tafsir................................................................................................... 504 The Example of Evil Deeds Nullifying Good Deeds ........................................... 504
Surah: 2 Ayah: 267, Ayah: 268 & Ayah: 269 ................................................. 505 Ibn Kathir’s Tafsir................................................................................................... 506 The Encouragement to Spend Honest Money for Allah's Sake ........................ 506 Shaytanic Doubts Concerning Spending in Charity ........................................... 508 The Meaning of Al-Hikmah ............................................................................... 509
Surah: 2 Ayah: 270 & Ayah: 271 ................................................................... 509 Ibn Kathir’s Tafsir................................................................................................... 510 The Virtue of Disclosing or Concealing Charity ................................................. 510
Surah: 2 Ayah: 272, Ayah: 273 & Ayah: 274 ................................................. 511 Ibn Kathir’s Tafsir................................................................................................... 512 Giving Charity to Polytheists............................................................................. 512 Who Deserves Charity ...................................................................................... 514 Praise for those who Spend in Charity ............................................................. 515
Surah: 2 Ayah: 275 ........................................................................................ 516 Ibn Kathir’s Tafsir................................................................................................... 517 The Punishment for Dealing with Riba (Interest and Usury) ............................ 517
Surah: 2 Ayah: 276 & Ayah: 277 ................................................................... 520 Ibn Kathir’s Tafsir................................................................................................... 521 Allah Does Not Bless Riba ................................................................................. 521 Allah Increases Charity, Just as One Raises His Animal..................................... 521 Allah Does not Like the Disbelieving Sinners .................................................... 522 Praising Those Who Thank Allah ...................................................................... 522
Surah: 2 Ayah: 278, Ayah: 279, Ayah: 280 & Ayah: 281 ............................... 522 Ibn Kathir’s Tafsir................................................................................................... 523 The Necessity of Taqwa and Avoiding Riba ...................................................... 523 Riba Constitutes War Against Allah and His Messenger ................................... 524 Being Kind to Debtors Who Face Financial Difficulties ..................................... 525
Surah: 2 Ayah: 282 ........................................................................................ 527 Ibn Kathir’s Tafsir................................................................................................... 528 The Necessity of Writing Transactions That Take Effect Later on .................... 528 Witnesses Should Attend the Dictation of Contracts ....................................... 530
Surah: 2 Ayah: 283 ........................................................................................ 534 Ibn Kathir’s Tafsir................................................................................................... 535
Contents
xxiii What is the `Mortgaging' Mentioned in the Ayah ............................................ 535
Surah: 2 Ayah: 284 ........................................................................................ 536 Ibn Kathir’s Tafsir................................................................................................... 536 Would the Servants be Accountable for What They Conceal in Their Hearts .. 536
Surah: 2 Ayah: 285 & Ayah: 286 ................................................................... 539 Ibn Kathir’s Tafsir................................................................................................... 540 The Tafsir of the Last Two Ayat of Surat Al-Baqarah ........................................ 541
INTRODUCTION TO CHAPTER 3: AL-I-‘IMRAN (THE FAMILY OF IMRAN) ............545 MAUDUDI’S INTRODUCTION ..................................................................................... 545 Name ................................................................................................................ 545 The Period of Revelation .................................................................................. 545 Subject .............................................................................................................. 545 Background....................................................................................................... 546 Subject: Guidance ............................................................................................. 547 Topics and their Interconnection ..................................................................... 547
IBN KATHIR’S INTRODUCTION ................................................................................... 548 CHAPTER 3: AL-I-‘IMRAN (THE FAMILY OF ‘IMRAN), VERSES 1-91 ....................549 Surah: 3 Ayah: 1, Ayah: 2, Ayah: 3 & Ayah: 4 ............................................... 549 Ibn Kathir’s Tafsir................................................................................................... 550
Surah: 3 Ayah: 5 & Ayah: 6 ........................................................................... 551 Ibn Kathir's Tafsir ................................................................................................... 551
Surah: 3 Ayah: 7, Ayah: 8 & Ayah: 9 ............................................................. 552 Ibn Kathir's Tafsir ................................................................................................... 553 The Mutashabihat and Muhkamat Ayat ........................................................... 553 Only Allah Knows the True Ta'wil (Interpretation) of the Mutashabihat ......... 555
Surah: 3 Ayah: 10 & Ayah: 11 ....................................................................... 557 Ibn Kathir's Tafsir ................................................................................................... 558 On the Day of Resurrection, No Wealth or Offspring Shall Avail ...................... 558
Surah: 3 Ayah: 12 & Ayah: 13 ....................................................................... 559 Ibn Kathir's Tafsir ................................................................................................... 559 Threatening the Jews With Defeat and Encouraging Them to Learn a Lesson From the Battle of Badr .................................................................................... 559
Surah: 3 Ayah: 14 & Ayah: 15 ....................................................................... 561 Ibn Kathir's Tafsir ................................................................................................... 562 The True Value of This Earthly Life ................................................................... 562 The Reward of the Those Who Have Taqwa is Better Than All Joys of This World .......................................................................................................................... 564
Surah: 3 Ayah: 16 & Ayah: 17 ....................................................................... 564 Ibn Kathir's Tafsir ................................................................................................... 565 The Supplication and Description of Al-Muttaqin ............................................ 565
Surah: 3 Ayah: 18, Ayah: 19 & Ayah: 20 ....................................................... 566 Ibn Kathir's Tafsir ................................................................................................... 567 The Testimony of Tawhid ................................................................................. 567 The Religion with Allah is Islam ........................................................................ 568
xxiv
The Meaning And Explanation of The Glorious Qur’an Islam is the Religion of Mankind and the Prophet Was Sent to all Mankind .... 569
Surah: 3 Ayah: 21 & Ayah: 22 ....................................................................... 570 Ibn Kathir's Tafsir ................................................................................................... 570 Chastising the Jews for Their Disbelief and for Killing the Prophets and Righteous People............................................................................................................... 570
Surah: 3 Ayah: 23, Ayah: 24 & Ayah: 25 ....................................................... 571 Ibn Kathir's Tafsir ................................................................................................... 572 Chastising the People of the Book for Not Referring to the Book of Allah for Judgment .......................................................................................................... 572
Surah: 3 Ayah: 26 & Ayah: 27 ....................................................................... 572 Ibn Kathir's Tafsir ................................................................................................... 573 Encouraging Gratitude...................................................................................... 573
Surah: 3 Ayah: 28 .......................................................................................... 574 Ibn Kathir's Tafsir ................................................................................................... 575 The Prohibition of Supporting the Disbelievers ................................................ 575
Surah: 3 Ayah: 29, Ayah: 30 .......................................................................... 576 Ibn Kathir's Tafsir ................................................................................................... 577 Allah Knows What the Hearts Conceal ............................................................. 577
Surah: 3 Ayah: 31 & Ayah: 32 ....................................................................... 577 Ibn Kathir's Tafsir ................................................................................................... 578 Allah's Love is Attained by Following the Messenger ....................................... 578
Surah: 3 Ayah: 33, Ayah: 34 .......................................................................... 579 Ibn Kathir's Tafsir ................................................................................................... 579 The Chosen Ones Among the People of the Earth ........................................... 579
Surah: 3 Ayah: 35 & Ayah: 36 ....................................................................... 580 Ibn Kathir's Tafsir ................................................................................................... 581 The Story of Maryam's Birth ............................................................................. 581
Surah: 3 Ayah: 37 .......................................................................................... 582 Ibn Kathir's Tafsir ................................................................................................... 583 Maryam Grows Up; Her Honor is with Allah .................................................... 583
Surah: 3 Ayah: 38, Ayah: 39, Ayah: 40 & Ayah: 41 ....................................... 584 Ibn Kathir's Tafsir ................................................................................................... 585 The Supplication of Zakariyya, and the Good News of Yahya's Birth ............... 585
Surah: 3 Ayah: 42, Ayah: 43 & Ayah: 44 ....................................................... 586 Ibn Kathir's Tafsir ................................................................................................... 587 The Virtue of Maryam Over the Women of Her Time ...................................... 587
Surah: 3 Ayah: 45, Ayah: 46 & Ayah: 47 ....................................................... 589 Ibn Kathir's Tafsir ................................................................................................... 590 Delivering the Good News to Maryam of `Isa's Birth ....................................... 590 `Isa Spoke When He was Still in the Cradle ...................................................... 590 `Isa was Created Without a Father ................................................................... 591
Surah: 3 Ayah: 48, Ayah: 49, Ayah: 50 & Ayah: 51 ....................................... 591 Ibn Kathir's Tafsir ................................................................................................... 593 The Description of `Isa and the Miracles He Performed ................................... 593
Surah: 3 Ayah: 52, Ayah: 53 & Ayah: 54 ....................................................... 594
Contents
xxv
Ibn Kathir's Tafsir ................................................................................................... 595 The Disciples Give Their Support to `Isa ........................................................... 595 The Jews Plot to Kill `Isa.................................................................................... 596
Surah: 3 Ayah: 55, Ayah: 56, Ayah: 57 & Ayah: 58 ...................................... 596 Ibn Kathir's Tafsir ................................................................................................... 597 Meaning of `Take You ....................................................................................... 597 Altering the Religion of `Isa .............................................................................. 598 Threatening the Disbelievers with Torment in This Life and the Hereafter ..... 599
Surah: 3 Ayah: 59, Ayah: 60, Ayah: 61, Ayah: 62 & Ayah: 63 ....................... 600 Ibn Kathir's Tafsir ................................................................................................... 601 The Similarities Between the Creation of Adam and the Creation of `Isa ........ 601 The Challenge to the Mubahalah ..................................................................... 602
Surah: 3 Ayah: 64 .......................................................................................... 605 Ibn Kathir's Tafsir ................................................................................................... 605 Every Person Knows about Tawhid .................................................................. 605
Surah: 3 Ayah: 65, Ayah: 66, Ayah: 67 & Ayah: 68 ....................................... 607 Ibn Kathir's Tafsir ................................................................................................... 608 Disputing with the Jews and Christians About the Religion of Ibrahim ............ 608
Surah: 3 Ayah: 69, Ayah: 70, Ayah: 71, Ayah: 72, Ayah: 73 & Ayah: 74 ....... 609 Ibn Kathir's Tafsir ................................................................................................... 611 The Envy the Jews Feel Towards Muslims; Their Wicked Plots Against Muslims .......................................................................................................................... 611
Surah: 3 Ayah: 75 & Ayah: 76 ....................................................................... 612 Ibn Kathir's Tafsir ................................................................................................... 613 How Trustworthy Are the Jews ........................................................................ 613
Surah: 3 Ayah: 77 .......................................................................................... 614 Ibn Kathir's Tafsir ................................................................................................... 615 There is No Share in the Hereafter for Those Who Break Allah's Covenant ..... 615
Surah: 3 Ayah: 78 .......................................................................................... 617 Ibn Kathir's Tafsir ................................................................................................... 617 The Jews Alter Allah's Words............................................................................ 617
Surah: 3 Ayah: 79 & Ayah: 80 ....................................................................... 618 Ibn Kathir's Tafsir ................................................................................................... 619 No Prophet Ever Called People to Worship him or to Worship Other Than Allah .......................................................................................................................... 619
Surah: 3 Ayah: 81 & Ayah: 82 ....................................................................... 620 Ibn Kathir's Tafsir ................................................................................................... 620 Taking a Pledge From the Prophets to Believe in Our Prophet, Muhammad ... 620
Surah: 3 Ayah: 83, Ayah: 84 & Ayah: 85 ....................................................... 621 Ibn Kathir's Tafsir ................................................................................................... 622 The Only Valid Religion To Allah is Islam .......................................................... 622
Surah: 3 Ayah: 86, Ayah: 87, Ayah: 88 & Ayah: 89 ....................................... 624 Ibn Kathir's Tafsir ................................................................................................... 625 Allah Does Not Guide People Who Disbelieve After they Believed, Unless They Repent .............................................................................................................. 625
Surah: 3 Ayah: 90 & Ayah: 91 ....................................................................... 626
xxvi
The Meaning And Explanation of The Glorious Qur’an Ibn Kathir's Tafsir ................................................................................................... 627 Neither Repentance of the Disbeliever Upon Death, Nor His Ransoming Himself on the Day of Resurrection Shall be Accepted ................................................. 627
Prelude
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PRELUDE Opening Serman Indeed, all praise is due to Allah. We praise Him and seek His help and forgiveness. We seek refuge with Allah from our soul’s evil and our wrong doings. He whom Allah guides, no one can misguide; and he whom He misguides, no one can guide I bear witness that there is no (true) god except Allah – alone without a partner, and I bear witness that Muhammad (peace and blessings of Allah be upon him) is His ‘abd (servant) and messenger.
ΝçFΡr&uρ ωÎ) ¨⎦è∫θèÿCs Ÿωuρ ⎯ÏμÏ?$s)è? ¨,ym ©!$# (#θà)®?$# (#θãΨtΒ#u™ t⎦⎪Ï%©!$# $pκš‰r'¯≈tƒ ∩⊇⊃⊄∪ tβθßϑÎ=ó¡•Β O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. (Obey Him, be thankful to Him, and remember Him always), and die not except in a state of Islâm (as Muslims (with complete submission to Allâh)).
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Translation 159. Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers. 160. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. 161. Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of Allâh and of the angels and of mankind, combined. 162. They will abide therein (under the curse in Hell), their punishment will neither be lightened, nor will they be reprieved.
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Ibn Kathir’s Tafsir The Eternal Curse for Those Who hide Religious Commandments These Ayat sternly warn against those who hide the clear signs that the Messengers were sent with which guide to the correct path and beneficial guidance for the hearts, after Allah has made such aspects clear for His servants through the Books that He revealed to His Messengers. Abu Al`Aliyah said that these Ayat, "were revealed about the People of the Scripture who hid the description of Muhammad .'' Allah then states that everything curses such people for this evil act. Certainly, just as everything asks for forgiveness for the scholar, even the fish in the sea and the bird in the air, then those who hide knowledge are cursed by Allah and by the cursers. A Hadith in the Musnad, narrated through several chains of narrators, that strengthens the overall judgment of the Hadith, states that Abu Hurayrah narrated that Allah's Messenger said:
«ﺠ َﻢ َیﻮْ َم اﻟْ ِﻘﻴَﺎ َﻡ ِﺔ ِﺏِﻠﺠَﺎ ٍم ِﻡﻦْ ﻧَﺎر ِ ْ ُأﻟ،ُﻋﻠْ ٍﻢ ﻓَﻜَﺘَﻤَﻪ ِ ْﻋﻦ َ ﻞ َ ﺱ ِﺌ ُ ْ» َﻡﻦ (Whoever was asked about knowledge that one has, but he hid it, then a bridle made of fire will be tied around his mouth on the Day of Resurrection.) It is also recorded by Al-Bukhari that Abu Hurayrah said, "If it was not for an Ayah in Allah's Book, I would not have narrated a Hadith for anyone: (Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down,)'' Mujahid said, "When the earth is struck by drought, the animals say, `This is because of the sinners among the Children of Adam. May Allah curse the sinners among the Children of Adam.''' Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah said that (and cursed by the cursers) means that the angels and the believers will curse them. Moreover, a Hadith states that everything, including the fish in the sea, asks for forgiveness for the scholars. The Ayah (2:159 above) states that those who hide the knowledge will be cursed, (in this life and) on the Day of Resurrection, by Allah, the angels, all humanity, and those who curse (including the animals) each in its own distinct way. Allah knows best. From this punishment, Allah excluded all who repent to Him: (Except those who repent and do righteous deeds, and openly declare (the truth which they concealed).) This Ayah refers to those who regret what they have been doing and correct their behavior and, thus, explain to the people what they have been hiding.
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(These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.) This Ayah also indicates that those who used to call to innovation, or even disbelief, and repent to Allah, then Allah will forgive them. Allah afterwards states that those who disbelieve in Him and remain in this state until they die, then: (it is they on whom is the curse of Allah and of the angels and of mankind, combined. They will abide therein (under the curse in Hell).) Therefore, they will suffer the eternal curse until the Day of Resurrection and after that in the fire of Jahannam, where, (their punishment will neither be lightened) Hence, the torment will not be decreased for them, (nor will they be reprieved.) The torment will not be changed or tempered for even an hour. Rather, it is continuous and eternal. We seek refuge with Allah from this evil end. Cursing the Disbelievers is allowed There is no disagreement that it is lawful to curse the disbelievers. `Umar bin Al-Khattab and the Imams after him used to curse the disbelievers in their Qunut (a type of supplication) during the prayer and otherwise. As for cursing a specific disbeliever, some scholars stated that it is not allowed to curse him, because we do not know how Allah will make his end. Others said that it is allowed to curse individual disbelievers. For proof, they mention the story about the man who was brought to be punished repeatedly for drinking (alcohol), a man said, "May Allah curse him! He is being brought repeatedly (to be flogged for drinking).'' Allah's Messenger said:
«ﷲ َو َرﺱُﻮﻟَﻪ َ ﺤﺐﱡ ا ِ »ﻟَﺎ َﺕﻠْ َﻌﻨْ ُﻪ َﻓِﺈﻧﱠﻪ ُی (Do not curse him, for he loves Allah and His Messenger). This Hadith indicates that it is allowed to curse those who do not love Allah and His Messenger . Allah knows best.
Surah: 2 Ayah: 163 & Ayah: 164
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Ëx≈tƒÌh9$# É#ƒÎóÇs?uρ 7π−/!#yŠ Èe≅à2 ⎯ÏΒ $pκÏù £]t/uρ $pκÌEöθtΒ y‰÷èt/ uÚö‘F{$# ÏμÎ/ $uŠômr'sù ∩⊇∉⊆∪ tβθè=É)÷ètƒ 5Θöθs)Ïj9 ;M≈tƒUψ ÇÚö‘F{$#uρ Ï™!$yϑ¡¡9$# t⎦÷⎫t/ ̤‚|¡ßϑø9$# É>$ys¡¡9$#uρ Transliteration 163. Wa-ilahukum ilahun wahidun la ilaha illa huwa alrrahmanu alrraheemu 164. Inna fee khalqi alssamawati waal-ardi waikhtilafi allayli waalnnahari waalfulki allatee tajree fee albahri bima yanfaAAu alnnasa wama anzala Allahu mina alssama-i min ma-in faahya bihi al-arda baAAda mawtiha wabaththa feeha min kulli dabbatin watasreefi alrriyahi waalssahabi almusakhkhari bayna alssama-i waal-ardi laayatin liqawmin yaAAqiloona
Translation 163. And your Ilâh (God) is One Ilâh (God - Allâh), Lâ ilâha illa Huwa (there is none who has the right to be worshipped but He), the Most Beneficent, the Most Merciful. 164. Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allâh sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayât (proofs, evidences, signs, etc.) for people of understanding.
Ibn Kathir’s Tafsir In this Ayah, Allah mentions that He is the only deity, and that He has no partners or equals. He is Allah, the One and Only, the Sustainer, and there is no deity worthy of worship except Him. He is the Most Gracious ـArRahman, the Most Merciful ـAr-Rahim. We explained the meanings of these two Names in the beginning of Surat Al-Fatihah. Shahr bin Hawshab reported that Asma' bint Yazid bin As-Sakan narrated that Allah's Messenger said:
«ﻦ ِ ْﻦ اﻵ َی َﺘﻴ ِ ْﻈ ُﻢ ﻓِﻲ هَﺎ َﺕﻴ َ ْﷲ اﻟَْﺄﻋ ِ »اﺱْ ُﻢ ا
(Allah's Greatest Name is contained in these two Ayat):
(And your Ilah (God) is One Ilah (God ـAllah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.) and: (Alif-Lam-Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Haiyul-Qaiyum (the Ever Living, the One Who sustains and protects all that exists).) (3:1, 2)''
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Then Allah mentions some of the proof that He is alone as the deity, that He is the One who created the heavens and the earth and all of the various creatures between them, all of which testify to His Oneness: The Proofs for Tawhid Allah said: (Verily, in the creation of the heavens and the earth...) Therefore, the sky, with its height, intricate design, vastness, the heavenly objects in orbit, and this earth, with its density, its lowlands, mountains, seas, deserts, valleys, and other structures, and beneficial things that it has. Allah continues: (...and in the alternation of night and day.) This (the night) comes and then goes followed by the other (the day) which does not delay for even an instant, just as Allah said: (It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) (36:40) Sometimes, the day grows shorter and the night longer, and sometimes vice versa, one takes from the length of the other. Similarly Allah said: (Allah merges the night into the day, and He merges the day into the night) (57:6) meaning, He extends the length of one from the other and vice versa. Allah then continues: (. ..and the ships which sail through the sea with that which is of use to mankind,) Shaping the sea in this manner, so that it is able to carry ships from one shore to another, so people benefit from what the other region has, and export what they have to them and vice versa. Allah then continues: (...and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death), which is similar to 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.) (36:33), until: (which they know not.) (36:36) Allah continues: (and the moving (living) creatures of all kinds that He has scattered therein,) meaning, in various shapes, colors, uses and sizes, whether small
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or large. Allah knows all that, sustains it, and nothing is concealed from Him. Similarly, Allah said: (And no moving (living) creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus or grave). All is in a Clear Book (Al-Lawh Al-Mahfuz ـthe Book of Decrees with Allah).) (11:6) (...and in the veering of winds...) Sometimes, the wind brings mercy and sometimes torment. Sometimes it brings the good news of the clouds that follow it, sometimes it leads the clouds, herding them, scattering them or directing them. Sometimes, the wind comes from the north (the northern wind), and sometimes from the south, sometimes from the east, and striking the front of the Ka`bah, sometimes from the west, striking its back. There are many books about the wind rain, stars and the regulations related to them, but here is not the place to elaborate on that, and Allah knows best. Allah continues: (...and clouds which are held between the sky and the earth,) The clouds run between the sky and the earth to wherever Allah wills of lands and areas. Allah said next: (...are indeed Ayat for people of understanding,) meaning, all these things are clear signs that testify to Allah's Oneness. Similarly, Allah said: (Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire.'') (3:190, 191)
Surah: 2 Ayah: 165, Ayah: 166 & Ayah: 167
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∩⊇∉∉∪ Ü>$t7ó™F{$# y7Ï9≡x‹x. 3 $¨ΖÏΒ (#ρ♧t7s? $yϑx. öΝåκ÷]ÏΒ r&§t6oKoΨsù Zο§x. $oΨs9 χr& öθs9 (#θãèt7¨?$# t⎦⎪Ï%©!$# tΑ$s%uρ ∩⊇∉∠∪ Í‘$¨Ψ9$# z⎯ÏΒ t⎦⎫Å_Ì≈y‚Î/ Νèδ $tΒuρ ( öΝÍκön=tæ BN≡uy£ym öΝßγn=≈yϑôãr& ª!$# ÞΟÎγƒÌムTransliteration 165. Wamina alnnasi man yattakhithu min dooni Allahi andadan yuhibboonahum kahubbi Allahi waallatheena amanoo ashaddu hubban lillahi walaw yara allatheena thalamoo ith yarawna alAAathaba anna alquwwata lillahi jameeAAan waanna Allaha shadeedu alAAathabi 166. Ith tabarraa allatheena ittubiAAoo mina allatheena ittabaAAoo waraawoo alAAathaba wataqattaAAat bihimu al-asbabu 167. Waqala allatheena ittabaAAoo law anna lana karratan fanatabarraa minhum kama tabarraoo minna kathalika yureehimu Allahu aAAmalahum hasaratin AAalayhim wama hum bikharijeena mina alnnari
Translation 165. And of mankind are some who take (for worship) others besides Allâh as rivals (to Allâh). They love them as they love Allâh. But those who believe, love Allâh more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allâh and that Allâh is Severe in punishment. 166. When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them. 167. And those who followed will say: “If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.” Thus Allâh will show them their deeds as regrets for them. And they will never get out of the Fire .
Ibn Kathir’s Tafsir The Condition of the Polytheists in this Life and the Hereafter In these Ayat, Allah mentions the condition of the polytheists in this life and their destination in the Hereafter. They appointed equals and rivals with Allah, worshipping them along with Allah and loving them, just as they love Allah. However, Allah is the only deity worthy of worship, Who has neither rival nor opponent nor partner. It is reported in the Sahihayn that `Abdullah bin Mas`ud said: I said, "O Messenger of Allah! What is the greatest sin'' He said:
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«ﺥَﻠﻘَﻚ َ ﷲ ﻧِﺪًّا َو ُه َﻮ ِ ﻞ َ »َأنْ َﺕﺠْ َﻌ (To appoint a rival to Allah while He Alone has created you.) Allah said: (But those who believe, love Allah more (than anything else)) Because these believers love Allah, know His greatness, revere Him, believe in His Oneness, then they do not associate anything or anyone with Him in the worship. Rather, they worship Him Alone, depend on Him and they seek help from Him for each and every need. Then, Allah warns those who commit Shirk, (If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah.) if these people knew what they will face and the terrible punishment they are to suffer because of their disbelief and Shirk (polytheism), then they would shun the deviation that they live by. Allah mentions their false beliefs in their idols, and that those they followed will declare their innocence of them. Allah said: (When those who were followed disown (declare themselves innocent of) those who followed (them).) the angels, whom they used to claim that they worshipped, declare their innocence of them in the Hereafter, saying: (We declare our innocence (from them) before You. It was not us they worshipped.) (28:63), and: ("Glorified be You! You are our Wali (Lord) instead of them. Nay, but they used to worship the Jinn; most of them were believers in them.'') (34:4) The Jinn will also disown the disbelievers who worshipped them, and they will reject that worship. Allah said: (And who is more astray than one who calls on (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping.) (46:5, 6) Allah said: (And they have taken (for worship) alihah (gods) besides Allah, that they might give them honor, power and glory (and also protect them from Allah' punishment). Nay, but they (the so-called gods) will deny their worship of them, and become opponents to them (on the Day of Resurrection).) (19:81, 82) Prophet Ibrahim said to his people: (You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25) Allah said:
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(But if you could see when the Zalimun (polytheists and wrongdoers) will be made to stand before their Lord,how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!'' And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were Mujrimin (polytheists, sinners, disbelievers, criminals).'' Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!'' And each of them (parties) will conceal their own regrets (for disobeying Allah during this worldly life), when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Allah said: (And Shaytan (Satan) will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allah (by obeying me in the life of the world). Verily, there is a painful torment for the Zalimin (polytheists and wrongdoers).) (14:22) Allah then said: (...and they see the torment, then all their relations will be cut off from them.) meaning, when they see Allah's torment, their power and means of salvation are all cut off, and they will have no way of making amends, nor will they find a way of escape from the Fire. `Ata' reported that Ibn `Abbas said about: (then all their relations will be cut off from them.) "meaning the friendship.'' Mujahid reported a similar statement in another narration by Ibn Abu Najih. Allah said: (And those who followed will say: "If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.'') This Ayah means: `If we only had a chance to go back to the life so that we could disown them (their idols, leaders, etc.) shun their worship, ignore them and worship Allah Alone instead.' But they utter a lie in this regard, because if they were given the chance to go back, they would only return to what they were prohibited from doing, just as Allah said. This is why Allah said: (Thus Allah will show them their deeds as regrets for them.) meaning, their works will vanish and disappear. Similarly, Allah said:
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(And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust.) (25:23) Allah also said: (The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day.) (14:18), and: (As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water.) (24:39) This is why Allah said ـat the end of the Ayah 2:167 above (And they will never get out of the Fire.)
Surah: 2 Ayah: 168 & 169
ÏN≡uθäÜäz (#θãèÎ6®Ks? Ÿωuρ $Y7Íh‹sÛ Wξ≈n=ym ÇÚö‘F{$# ’Îû $£ϑÏΒ (#θè=ä. â¨$¨Ζ9$# $y㕃r'¯≈tƒ ∩⊇∉∇∪ î⎦⎫Î7•Β Aρ߉tã öΝä3s9 …çμ¯ΡÎ) 4 Ç⎯≈sÜø‹¤±9$# ∩⊇∉®∪ tβθßϑn=÷ès? Ÿω $tΒ «!$# ’n?tã (#θä9θà)s? βr&uρ Ï™!$t±ósxø9$#uρ Ï™þθ¡9$$Î/ Νä.ããΒù'tƒ $yϑ¯ΡÎ) Transliteration 168. Ya ayyuha alnnasu kuloo mimma fee al-ardi halalan tayyiban wala tattabiAAoo khutuwati alshshaytani innahu lakum AAaduwwun mubeenun 169. Innama ya/murukum bialssoo-i waalfahsha-i waan taqooloo AAala Allahi ma la taAAlamoona Translation 168. O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitân (Satan). Verily, he is to you an open enemy. 169. [Shaitân (Satan)] commands you only what is evil and Fahshâ (sinful), and that you should say against Allâh what you know not.
Ibn Kathir’s Tafsir The Order to eat the Lawful Things, and the Prohibition of following the Footsteps of Shaytan After Allah stated that there is no deity worthy of worship except Him and that He Alone created the creation, He stated that He is the Sustainer for all His creation, and He mentioned a favor that He granted them; He has allowed them to eat any of the pure lawful things on the earth that do not cause harm to the body or the mind. He also forbade them from following
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the footsteps of Shaytan, meaning his ways and methods with which he misguides his followers, like prohibiting the Bahirah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it), or Sa'ibah (a she-camel let loose for free pasture for the idols and nothing was allowed to be carried on it), or a Wasilah (a she-camel set free for idols because it has given birth to a she-camel at its first delivery and then again gives birth to a she-camel at its second delivery), and all of the other things that Shaytan made attractive to them during the time of Jahiliyyah. Muslim recorded `Iyad bin Himar saying that Allah's Messenger said that Allah the Exalted says,
َوﻓِﻴ ِﻪ َوِإﻧﱢﻲ،ٌﺡﻠَﺎل َ ْﻋﺒَﺎدِي َﻓ ُﻬ َﻮ َﻟ ُﻬﻢ ِ ل َﻡ َﻨﺤْ ُﺘ ُﻪ ٍ ن ُآﻞﱠ ﻡَﺎ ِإ ﱠ:ﷲ َﺕﻌَﺎﻟَﻰ ُ لا ُ َیﻘُﻮ ْﺡ ﱠﺮ َﻡﺖ َ َو،ْﻋﻦْ دِی ِﻨ ِﻬﻢ َ ْﻦ ﻓَﺎﺝْﺘَﺎَﻟﺘْ ُﻬﻢ ُ ﺸﻴَﺎﻃِﻴ َﻓﺠَﺎ َءﺕْ ُﻬ ُﻢ اﻟ ﱠ،َﺡ َﻨﻔَﺎء ُ ﻋﺒَﺎدِي ِ ﺖ ُ ْﺥَﻠﻘ َ «ﺖ ﻟَﻬُﻢ ُ ْﻋَﻠﻴْ ِﻬﻢْ ﻡَﺎ َأﺡَْﻠﻠ َ
(`Every type of wealth I have endowed My servants is allowed for them...' (until), `I have created My servants Hunafa' (pure or upright), but the devils came to them and led them astray from their (true) religion and prohibited them from what I allowed for them. ') Allah said: (...he is to you an open enemy.) warning against Satan. Allah said in another instance: (Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.) (35:6), and: (Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the Zalimin (polytheists, and wrongdoers, etc).) (18:50) Qatadah and As-Suddi commented on what Allah said: (...and follow not the footsteps of Shaytan (Satan)): Every act of disobedience to Allah is among the footsteps of Satan. `Abd bin Humayd reported that Ibn `Abbas said: "Any vow or oath that one makes while angry, is among the footsteps of Shaytan and its expiation is that of the vow. '' Allah's statement: (He (Satan) commands you only what is evil and Fahsha (sinful), and that you should say about Allah what you know not.) The verse means: `Your enemy, Satan, commands you to commit evil acts and what is worse than that, such as adultery and so forth. He commands you to commit what is even worse, that is, saying about Allah without knowledge.' So this includes every innovator and disbeliever.
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Surah: 2 Ayah: 170 & Ayah: 171
3 !$tΡu™!$t/#u™ Ïμø‹n=tã $uΖø‹xø9r& !$tΒ ßìÎ6®KtΡ ö≅t/ (#θä9$s% ª!$# tΑt“Ρr& !$tΒ (#θãèÎ7®?$# ãΝßγs9 Ÿ≅ŠÏ% #sŒÎ)uρ ∩⊇∠⊃∪ tβρ߉tGôγtƒ Ÿωuρ $\↔ø‹x© šχθè=É)÷ètƒ Ÿω öΝèδäτ!$t/#u™ šχ%x. öθs9uρr& 4 [™!#y‰ÏΡuρ [™!$tãߊ ωÎ) ßìyϑó¡tƒ Ÿω $oÿÏ3 ß,Ïè÷Ζtƒ “Ï%©!$# È≅sVyϑx. (#ρãxŸ2 t⎦⎪Ï%©!$# ã≅sVtΒuρ ∩⊇∠⊇∪ tβθè=É)÷ètƒ Ÿω óΟßγsù Ò‘ôϑãã íΝõ3ç/ BΛ༠Transliteration 170. Wa-itha qeela lahumu ittabiAAoo ma anzala Allahu qaloo bal nattabiAAu ma alfayna AAalayhi abaana awa law kana abaohum la yaAAqiloona shay-an wala yahtadoona 171. Wamathalu allatheena kafaroo kamathali allathee yanAAiqu bima la yasmaAAu illa duAAaan wanidaan summun bukmun AAumyun fahum la yaAAqiloona
Translation 170. When it is said to them: “Follow what Allâh has sent down.” They say: “Nay! We shall follow what we found our fathers following.” (Would they do that!) Even though their fathers did not understand anything nor were they guided? 171. And the example of those who disbelieve, is as that of him who shouts to the (flock of sheep) that hears nothing but calls and cries. (They are) deaf, dumb and blind. So they do not understand.
Ibn Kathir’s Tafsir The Polytheist imitates Other Polytheists Allah states that if the disbelievers and polytheists are called to follow what Allah has revealed to His Messenger and abandon the practices of misguidance and ignorance that they indulge in, they will say, "Rather. We shall follow what we found our fathers following,'' meaning, worshipping the idols and the false deities. Allah criticized their reasoning: ((Would they do that!) even though their fathers), meaning, those whom they follow and whose practices they imitate, and: (...did not understand anything nor were they guided) meaning, they had no sound understanding or guidance. Ibn Ishaq reported that Ibn `Abbas said that this was revealed about a group of Jews whom Allah's Messenger called to Islam, but they refused, saying, "Rather, we shall follow what we found our forefathers following.'' So Allah revealed this Ayah (2:170) above."
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The Disbeliever is just like an Animal Allah then made a parable of the disbelievers, just as He said in another Ayah: (For those who believe not in the Hereafter is an evil description.) (16:60) Similarly, Allah said here (2:171 above) (And the example of those who disbelieve...) meaning, in their injustice, misguidance and ignorance, they are just like wandering animals, not understanding what they are told; if the shepherd heralds them or calls them to what benefits them, they would not understand what is actually being said to them, for they only hear unintelligible sounds. This is what is reported from Ibn `Abbas, Abu Al-`Aliyah, Mujahid, `Ikrimah, `Ata', AlHasan, Qatadah, `Ata' Al-Khurasani and Ar-Rabi` bin Anas. (They are deaf, dumb, and blind.) means, they are deaf, as they do not hear the truth; mute, as they do not utter it; and blind, as they do not see or recognize its path and way. (So they do not understand.) means, they do not comprehend or understand anything.
Surah: 2 Ayah: 172 & Ayah: 173
βÎ) ¬! (#ρãä3ô©$#uρ öΝä3≈oΨø%y—u‘ $tΒ ÏM≈t6ÍhŠsÛ ⎯ÏΒ (#θè=à2 (#θãΖtΒ#u™ š⎥⎪Ï%©!$# $y㕃r'¯≈tƒ ∩⊇∠⊄∪ šχρ߉ç7÷ès? çν$−ƒÎ) óΟçFΖà2 ( «!$# ÎötóÏ9 ⎯ÏμÎ/ ¨≅Ïδé& !$tΒuρ ̓̓ΨÏ‚ø9$# zΝóss9uρ tΠ¤$!$#uρ sπtGøŠyϑø9$# ãΝà6ø‹n=tæ tΠ§ym $yϑ¯ΡÎ) ∩⊇∠⊂∪ íΟŠÏm§‘ Ö‘θàxî ©!$# ¨βÎ) 4 Ïμø‹n=tã zΝøOÎ) Iξsù 7Š$tã Ÿωuρ 8ø$t/ uöxî §äÜôÊ$# Ç⎯yϑsù Transliteration 172. Ya ayyuha allatheena amanoo kuloo min tayyibati ma razaqnakum waoshkuroo lillahi in kuntum iyyahu taAAbudoona 173. Innama harrama AAalaykumu almaytata waalddama walahma alkhinzeeri wama ohilla bihi lighayri Allahi famani idturra ghayra baghin wala AAadin fala ithma AAalayhi inna Allaha ghafoorun raheemun
Translation 172. O you who believe (in the Oneness of Allâh - Islâmic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allâh, if it is indeed He Whom you worship. 173. He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a scrifice for others
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than Allâh (or has been slaughtered for idols, etc., on which Allâh’s Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allâh is Oft-Forgiving, Most Merciful.
Ibn Kathir’s Tafsir The Command to eat Pure Things and the Explanation of the Prohibited Things Allah commands His believing servants to eat from the pure things that He has created for them and to thank Him for it, if they are truly His servants. Eating from pure sources is a cause for the acceptance of supplications and acts of worship, just as eating from impure sources prevents the acceptance of supplications and acts of worship, as mentioned in a Hadith recorded by Imam Ahmad, that Abu Hurayrah said that Allah's Messenger said:
ﻦ ﺏِﻤَﺎ َ ﷲ َأ َﻡ َﺮ اﻟْ ُﻤﺆْ ِﻡﻨِﻴ َ نا وَإ ﱠ،ﻞ إِﻟﱠﺎ ﻃَﻴﱢـﺒًﺎ ُ ﻟَﺎ َیﻘْ َﺒ،ٌﻃ ﱢﻴﺐ َ ﷲ َ نا س ِإ ﱠ ُ »أَ ﱡیﻬَﺎ اﻟﻨﱠﺎ :ل َ َﻓﻘَﺎ،َﺱﻠِﻴﻦ َ َْأ َﻡ َﺮ ِﺏ ِﻪ اﻟْ ُﻤﺮ [ ٌﻄ ﱢﻴﺒَـﺖِ وَاﻋْ َﻤﻠُﻮاْ ﺹَـﻠِﺤًﺎ ِإﻧﱢﻰ ﺏِﻤَﺎ ﺕَﻌْﻤَﻠُﻮنَ ﻋَﻠِﻴﻢ ﻦ اﻟ ﱠ َ ﻞ ُآﻠُﻮاْ ِﻡ ُﺱ ُ ]یﺄَ ﱡیﻬَﺎ اﻟﺮﱡ :ل َ َوﻗَﺎ، [ْﻦ ءَا َﻡﻨُﻮاْ ُآﻠُﻮاْ ﻡِﻦ ﻃَ ﱢﻴﺒَﺎتِ ﻡَﺎ َر َزﻗْﻨَـ ُﻜﻢ َ ]یـﺄَ ﱡیﻬَﺎ اﱠﻟﺬِی ب یَﺎ َر ﱢ:ﺴﻤَﺎ ِء ﺚ َأﻏْ َﺒ َﺮ َی ُﻤﺪﱡ َی َﺪیْ ِﻪ ِإﻟَﻰ اﻟ ﱠ َ ﺴ َﻔ َﺮ َأﺵْ َﻌ ﻞ اﻟ ﱠ ُ ﻞ ُیﻄِﻴ َﺝ ُ ُﺙﻢﱠ َذ َآ َﺮ اﻟ ﱠﺮ ي َ ﻏ ﱢﺬ ُ َو،ٌﺡﺮَام َ ﺴ ُﻪ ُ وَﻡﻠْ َﺒ،ٌﺡﺮَام َ َو َﻡﺸْ َﺮ ُﺏ ُﻪ،ٌﺡﺮَام َ َو َﻡﻄْ َﻌ ُﻤ ُﻪ،یَﺎ رَبﱢ «ب ﻟِﺬﻟِﻚَ؟ ُ ﺤﺮَا ِم َﻓَﺄﻧﱠﻰ ُیﺴْ َﺘﺠَﺎ َ ْﺏﺎﻟ (O people! Allah is Tayyib (Pure and Good) and only accepts that which is Tayyib. Allah has indeed commanded the believers with what He has commanded the Messengers, for He said: (O (you) Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am well-acquainted with what you do) (23:51), and: (O you who believe! Eat of the lawful things that We have provided you with) He then mentioned a man, (who is engaged in a long journey, whose hair is untidy and who is covered in dust, he raises his hands to the sky, and says, `O Lord! O Lord!' Yet, his food is from the unlawful, his drink is from the unlawful, his clothes are from the unlawful, and he was nourished by the unlawful, so how can it (his supplication) be accepted'') It was also recorded by Muslim and At-Tirmidhi After Allah mentioned how He has blessed His creatures by providing them with provisions, and after commanding them to eat from the pure things that He has provided them, He then stated that He has not prohibited anything for them, except dead animals. Dead animals are those that die before being slaughtered; whether they die by strangling, a violent blow, a headlong fall, the goring of horns or by being partly eaten by a wild animal. Dead animals of the sea are excluded from this ruling, as is explained later, Allah willing, as Allah said:
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[ﻃﻌَﺎ ُﻡ ُﻪ َ ﺹﻴْ ُﺪ اﻟْ َﺒﺤْ ِﺮ َو َ ْﺡﻞﱠ َﻟ ُﻜﻢ ِ ]ُأ (Lawful to you is (the pursuit of) watergame and its use for food) (5:96), and because of the Hadith about the whale recorded in the Sahih. The Musnad, Al-Muwatta' and the Sunan recorded the Prophet saying about the sea:
«ﻄﻬُﻮ ُر ﻡَﺎ ُؤ ُﻩ واﻟْﺤِﻞﱡ َﻡﻴْ َﺘﺘُﻪ » ُه َﻮ اﻟ ﱠ (Its water is pure and its dead are permissible.) Ash-Shafi`i, Ahmad, Ibn Majah, and Ad-Daraqutni reported that Ibn `Umar said that the Prophet said:
«ﺠﺮَا ُد وَاﻟْ َﻜ ِﺒ ُﺪ وَاﻟﻄﱢﺤَﺎل َ ْﻚ وَاﻟ ُ ﺴ َﻤ اﻟ ﱠ،ِﺡﻞﱠ َﻟﻨَﺎ ﻡَﻴْﺘﺘَﺎنِ َو َدﻡَﺎن ِ »ُأ (We have been allowed two dead things and two bloody things: fish and locusts; and liver and spleen). We will mention this subject again in Surat Al-Ma'idah (chapter 5 in the Qur'an), In sha' Allah (if Allah wills). Issue: According to Ash-Shafi`i and other scholars, milk and eggs that are inside dead unslaughtered animals are not pure, because they are part of the dead animal. In one narration from him, Malik said that they are pure themselves, but become impure because of their location. Similarly, there is a difference of opinion over the cheeses (made with the milk) of dead animals. The popular view of the scholars is that it is impure, although they mentioned the fact that the Companions ate from the cheeses made by the Magians (fire worshippers). Hence, Al-Qurtubi commented: "Since only a small part of the dead animal is mixed with it, then it is permissible, because a minute amount of impurity does not matter if it is mixed with a large amount of liquid.'' Ibn Majah reported that Salman said that Allah's Messenger was asked about butter, cheese and fur. He said:
وَﻡَﺎ،ِﷲ ﻓِﻲ ِآﺘَﺎ ِﺏﻪ ُ ﺡ ﱠﺮ َم ا َ ﺤﺮَا ُم ﻡَﺎ َ ْ وَاﻟ،ِﷲ ﻓِﻲ ِآﺘَﺎ ِﺏﻪ ُ ﻞا ﺡﱠ َ ل ﻡَﺎ َأ ُ ﺤﻠَﺎ َ ْ»اﻟ «ﻋﻨْﻪ َ ﻋﻨْ ُﻪ َﻓ ُﻬ َﻮ ﻡِﻤﱠﺎ ﻋَﻔَﺎ َ ﺖ َ ﺱ َﻜ َ (The allowed is what Allah has allowed in His Book and the prohibited is what Allah has prohibited in His Book. What He has not mentioned is a part of what He has pardoned.) Allah has prohibited eating the meat of swine, whether slaughtered or not, and this includes its fat, either because it is implied, or because the term Lahm includes that, or by analogy. Similarly prohibited are offerings to other than Allah, that is what was slaughtered in a name other than His, be it for monuments, idols, divination, or the other practices of the time of Jahiliyyah. Al-Qurtubi mentioned that `A'ishah was asked about what nonMuslims slaughter for their feasts and then offer some of it as gifts for Muslims. She said, "Do not eat from what has been slaughtered for that day, (or feast) but eat from their vegetables.''
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The Prohibited is Allowed in Cases of Emergency Then Allah permitted eating these things when needed for survival or when there are no permissible types of food available. Allah said: (But if one is forced by necessity without willful disobedience nor transgressing due limits), meaning, without transgression or overstepping the limits, (...then there is no sin on him.) meaning, if one eats such items, for, (Truly, Allah is Oft-Forgiving, Most Merciful.) Mujahid said, "If one is forced by necessity without willful disobedience nor transgressing the set limits. For example, if he didn't, then he would have to resort to highway robbery, rising against the rulers, or some other kinds of disobedience to Allah, then the permission applies to him. If one does so transgressing the limits, or continually, or out of disobedience to Allah, then the permission does not apply to him even if he is in dire need.'' The same was reported from Sa`id bin Jubayr. Sa`id and Muqatil bin Hayyan are reported to have said that without willful disobedience means, "Without believing that it is permissible.'' It was reported that Ibn `Abbas commented on the Ayah: (. ..without willful disobedience nor transgressing) saying, "Without willful disobedience means eating the dead animal and not continuing to do so. Qatadah said: (without willful disobedience) "Without transgressing by eating from the dead animals, that is when the lawful is available.'' Issue: When one in dire straits finds both ـdead animals, and foods belong to other people which he could get without risking the loss of his hands or causing harm, then it is not allowed for him to eat the dead animals. Ibn Majah reported that `Abbad bin Shurahbil Al-Ghubari said, "One year we suffered from famine. I came to Al-Madinah and entered a garden. I took some grain that I cleaned, and ate, then I left some of it in my garment. The owner of the garden came, roughed me up and took possession of my garment. I then went to Allah's Messenger and told him what had happened. He said to the man:
«ن ﺝَﺎهِﻠًﺎ َ ﻋﱠﻠﻤْ َﺘ ُﻪ ِإذْ آَﺎ َ ن ﺝَﺎ ِﺉﻌًﺎ َأوْ ﺱَﺎﻏِﺒًﺎ وَﻟَﺎ َ »ﻡَﺎ َأﻃْ َﻌﻤْ َﺘ ُﻪ ِإذْ آَﺎ (You have not fed him when he was hungry - or he said starving - nor have you taught him if he was ignorant.) The Prophet commanded him to return `Abbad's garment to him, and to offer him a Wasq (around 180 kilograms) - or a half Wasq - of food This has a sufficiently strong chain of narrators and there are many other witnessing narrations to support it, such as the Hadith that `Amr bin
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Shu`ayb narrated from his father that his grandfather said: Allah's Messenger was asked about the hanging clusters of dates. He said:
«ﻋَﻠﻴْﻪ َ ﺵﻲْ َء َ ﻓَﻠَﺎ،ًﺥﺒْﻨَﺔ ُ ﺨ ٍﺬ ِ ﻏﻴْ َﺮ ُﻡ ﱠﺘ َ ﺝ ٍﺔ ِﺏﻔِﻴ ِﻪ َ ب ِﻡﻨْ ُﻪ ِﻡﻦْ ذِي ﺡَﺎ َ » َﻡﻦْ َأﺹَﺎ (There is no harm for whoever takes some of it in his mouth for a necessity without putting it in his garment.) Muqatil bin Hayyan commented on: (...then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.) "For what is eaten out of necessity.'' Sa`id bin Jubayr said, "Allah is pardoning for what has been eaten of the unlawful, and Merciful' in that He allowed the prohibited during times of necessity.'' Masruq said, "Whoever is in dire need, but does not eat or drink until he dies, he will enter the Fire.'' This indicates that eating dead animals for those who are in need of it for survival is not only permissible but required.
Surah: 2 Ayah: 174, 2 Ayah: 175 & 2 Ayah: 176
$YΨoÿsS ⎯ÏμÎ/ šχρçtIô±o„uρ É=≈tGÅ6ø9$# z⎯ÏΒ ª!$# tΑt“Ρr& !$tΒ tβθßϑçFõ3tƒ š⎥⎪Ï%©!$# ¨βÎ) ª!$# ÞΟßγßϑÏk=x6ムŸωuρ u‘$¨Ζ9$# ωÎ) óΟÎγÏΡθäÜç/ ’Îû šχθè=ä.ù'tƒ $tΒ y7Íׯ≈s9'ρé& ¸ξ‹Î=%s ∩⊇∠⊆∪ íΟŠÏ9r& ë>#x‹tã óΟßγs9uρ ÷ΛÏι‹Åe2t“ムŸωuρ Ïπyϑ≈uŠÉ)ø9$# tΠöθtƒ !$yϑsù 4 ÍοtÏøóyϑø9$$Î/ z>#x‹yèø9$#uρ 3“y‰ßγø9$$Î/ s's#≈n=Ò9$# (#ãρutIô©$# t⎦⎪Ï%©!$# y7Íׯ≈s9'ρé& ∩⊇∠∈∪ Í‘$¨Ζ9$# ’n?tã öΝèδuy9ô¹r& É=≈tGÅ3ø9$# ’Îû (#θàn=tF÷z$# t⎦⎪Ï%©!$# ¨βÎ)uρ 3 Èd,ysø9$$Î/ |=≈tFÅ6ø9$# tΑ¨“tΡ ©!$# ¨βr'Î/ y7Ï9≡sŒ ∩⊇∠∉∪ 7‰‹Ïèt/ ¥−$s)Ï© ’Å∀9s Transliteration 174. Inna allatheena yaktumoona ma anzala Allahu mina alkitabi wayashtaroona bihi thamanan qaleelan ola-ika ma ya/kuloona fee butoonihim illa alnnara wala yukallimuhumu Allahu yawma alqiyamati wala yuzakkeehim walahum AAathabun aleemun 175. Ola-ika allatheena ishtarawoo alddalalata bialhuda waalAAathaba bialmaghfirati fama asbarahum AAala alnnari 176. Thalika bi-anna Allaha nazzala alkitaba bialhaqqi wa-inna allatheena ikhtalafoo fee alkitabi lafee shiqaqin baAAeedin
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Translation 174. Verily, those who conceal what Allâh has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into their bellies nothing but fire. Allâh will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment. 175. Those are they who have purchased error at the price of Guidance, and torment at the price of Forgiveness. So how bold they are (for evil deeds which will push them) to the Fire. 176. That is because Allâh has sent down the Book (the Qur’ân) in truth. And verily, those who disputed as regards the Book are far away in opposition.
Ibn Kathir’s Tafsir Criticizing the Jews for concealing what Allah revealed Allah said: (Verily, those who conceal what Allah has sent down of the Book.) Meaning the Jews who concealed their Book's descriptions of Muhammad , all of which testify to his truth as a Messenger and a Prophet. They concealed this information so that they would not lose authority and the position that they had with the Arabs, where they would bring them gifts, and honor them. The cursed Jews feared that if they announced what they know about Muhammad , then the people would abandon them and follow him. So they hid the truth so that they may retain the little that they were getting, and they sold their souls for this little profit. They preferred the little that they gained over guidance and following the truth, believing in the Messenger and having faith in what Allah was sent him with. Therefore, they have profited failure and loss in this life and the Hereafter. As for this world, Allah made the truth about His Messenger known anyway, by the clear signs and the unequivocal proofs. Thereafter, those whom the Jews feared would follow the Prophet , believed in him and followed him anyway, and so they became his supporters against them. Thus, the Jews earned anger on top of the wrath that they already had earned before, and Allah criticized them again many times in His Book. For instance, Allah said in this Ayah (2:174 above): (Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things).) meaning, the joys and delights of this earthly life. Allah said: (...they eat into their bellies nothing but fire,) meaning, whatever they eat in return for hiding the truth, will turn into a raging fire in their stomachs on the Day of Resurrection. Similarly, Allah said:
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(Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!) (4:10) Also, reported in an authentic Hadith is that Allah's Messenger said:
ﺝ ُﺮ ﻓِﻲ َﺏﻄْ ِﻨ ِﻪ ِ ْﺠﺮ َ ﻀ ِﺔ إ ﱠﻧﻤَﺎ ُی ﺐ وَاﻟْ ِﻔ ﱠ ِ ب ﻓِﻲ ﺁﻧِﻴ ِﺔ اﻟ ﱠﺬ َه ُ ﻞ َأوْ َیﺸْ َﺮ ُ »اﱠﻟﺬِي َیﺄْ ُآ «ﻧَﺎ َر ﺝَﻬَﻨﱠﻢ (Those who eat or drink in golden or silver plates are filling their stomachs with the fire of Jahannam (Hell).) Allah said: (Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment.) This is because Allah is furious with them for concealing the truth. They thus deserve Allah's anger, so Allah will not look at them or purify them, meaning that He will not praise them but will cause them to taste a severe torment. Then, Allah said about them: (Those are they who have purchased error for guidance.) Hence, they opposed the guidance, that is, not announcing the Prophet's description they find in their Books, the news about his prophecy and the good news of his coming which the previous Prophets proclaimed, as well as following and believing in him. Instead, they preferred misguidance by denying him, rejecting him and concealing his descriptions that were mentioned in their Books. Allah said: (...and torment at the price of forgiveness,) meaning, they preferred torment over forgiveness due to the sins they have committed. Allah then said: (So how bold they are (for evil deeds which will push them) to the Fire.) Allah states that they will suffer such severe, painful torment that those who see them will be amazed at how they could bear the tremendous punishment, torture and pain that they will suffer. We seek refuge with Allah from this evil end. RAllah's Statement: (That is because Allah has sent down the Book (the Qur'an) in truth. ) means, they deserve this painful torment because Allah has revealed Books to His Messenger Muhammad , and the Prophets before him, and these revelations bring about truth and expose falsehood. Yet, they took Allah's signs for mockery. Their Books ordered them to announce the truth and to spread the knowledge, but instead, they defied the knowledge and rejected it. This Final Messenger ـMuhammad ـcalled them to Allah, commanded them to work righteousness and forbade them from committing evil. Yet, they rejected, denied and defied him and hid the truth that they knew about him. They, thus, mocked the Ayat that Allah revealed to His
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Messengers, and this is why they deserved the torment and the punishment. This is why Allah said here (2:176): (That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed about the Book are far away in opposition.)
Surah: 2 Ayah: 177
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Translation 177. It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salât (Iqâmat-as-Salât), and gives the Zakât, and who fulfill their covenant when they make it, and who are As-Sâbirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are AlMuttaqûn (pious - see V.2:2).
Ibn Kathir’s Tafsir Al-Birr (Piety, Righteousness) This Ayah contains many great wisdoms, encompassing rulings and correct beliefs.
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As for the explanation of this Ayah, Allah first commanded the believers to face Bayt Al-Maqdis, and then to face the Ka`bah during the prayer. This change was difficult for some of the People of the Book, and even for some Muslims. Then Allah sent revelation which clarified the wisdom behind this command, that is, obedience to Allah, adhering to His commands, facing wherever He commands facing, and implementing whatever He legislates, that is the objective. This is Birr, Taqwa and complete faith. Facing the east or the west does not necessitate righteousness or obedience, unless it is legislated by Allah. This is why Allah said: (It is not Birr that you turn your faces towards east and (or) west (in prayers); but Birr is the one who believes in Allah and the Last Day,) Similarly, Allah said about the sacrifices: (It is neither their meat nor their blood that reaches Allah, but it is the piety from you that reaches Him.) (22:37) Abu Al-`Aliyah said, "The Jews used to face the west for their Qiblah, while the Christians used to face the east for their Qiblah. So Allah said: (It is not Birr that you turn your faces towards east and (or) west (in prayers)) (2: 177) meaning, "this is faith, and its essence requires implementation.'' Similar was reported from Al-Hasan and Ar-Rabi` bin Anas. Ath-Thawri recited: (but Birr is the one who believes in Allah,) and said that what follows are the types of Birr. He has said the truth. Certainly, those who acquire the qualities mentioned in the Ayah will have indeed embraced all aspects of Islam and implemented all types of righteousness; believing in Allah, that He is the only God worthy of worship, and believing in the angels the emissaries between Allah and His Messengers. The `Books' are the Divinely revealed Books from Allah to the Prophets, which were finalized by the most honorable Book (the Qur'an). The Qur'an supercedes all previous Books, it mentions all types of righteousness, and the way to happiness in this life and the Hereafter. The Qur'an abrogates all previous Books and testfies to all of Allah's Prophets, from the first Prophet to the Final Prophet, Muhammad, may Allah's peace and blessings be upon them all. Allah's statement: (...and gives his wealth, in spite of love for it,) refers to those who give money away while desiring it and loving it. It is recorded in the Sahihayn that Abu Hurayrah narrated that the Prophet said:
ﻞ اﻟْ ِﻐﻨَﻰ و َﺕﺨْﺸَﻰ ُ َﺕﺄْ ُﻡ،ٌﺵﺤِﻴﺢ َ ٌﺖ ﺹَﺤِﻴﺢ َ ْق َوَأﻧ َ ﺼ ﱠﺪ َ ﺼﺪَﻗ ِﺔ َأنْ َﺕ ﻞ اﻟ ﱠ ُﻀ َ ْ»َأﻓ «اﻟْﻔﻘْﺮ
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(The best charity is when you give it away while still healthy and thrifty, hoping to get rich and fearing poverty.) Allah said: (And they give food, inspite of their love for it, to the Miskin (the poor), the orphan, and the captive (saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.'') (76:8, 9) and: (By no means shall you attain Birr unless you spend of that which you love.) (3:92) Allah's statement: (...and give them preference over themselves even though they were in need of that) (59:9) refers to a higher category and status, as the people mentioned here give away what they need, while those mentioned in the previous Ayat give away what they covet (but not necessarily need). Allah's statement: (the kinsfolk) refers to man's relatives, who have more rights than anyone else to one's charity, as the Hadith supports:
ﺹ َﺪ َﻗ ٌﺔ َ :ِﺡ ِﻢ اﺙْﻨﺘَﺎن ِ وﻋَﻠَﻰ ذِي اﻟ ﱠﺮ،ٌﻦ ﺹَﺪَﻗَﺔ ِ ﻋﻠَﻰ اﻟْ َﻤﺴَﺎآِﻴ َ ﺼ َﺪ َﻗ ُﺔ »اﻟ ﱠ «ﻄﺎﺉِﻚ َ ْك َوِإﻋ َ ﻚ َو ِﺏ ِﺒ ﱢﺮ َ س ِﺏ ِ َﻓ ُﻬﻢْ أَوْﻟَﻰ اﻟﻨﱠﺎ،ٌﺹﻠَـﺔ ِ َو (Sadaqah (i. e., charity) given to the poor is a charity, while the Sadaqah given to the relatives is both Sadaqah and Silah (nurturing relations), for they are the most deserving of you and your kindness and charity). Allah has commanded kindness to the relatives in many places in the Qur'an. (to the orphans) The orphans are children who have none to look after them, having lost their fathers while they are still young, weak and unable to find their own sustenance since they have not reached the age of work and adolescence. `Abdur-Razzaq reported that `Ali said that the Prophet said: (and to Al-Masakin) The Miskin is the person who does not have enough food, clothing, or he has no dwelling. So the Miskin should be granted the provisions to sustain him enough so that he can acquire his needs. In the Sahihayn it is recorded that Abu Hurayrah said that Allah's Messenger said:
واﻟﻠﱡﻘْﻤَ ُﺔ،ِف اﱠﻟﺬِي ﺕَ ُﺮدﱡﻩ اﻟﺘﱠﻤْ َﺮ ُة واﻟ ﱠﺘﻤْ َﺮﺕَﺎن ِ ﻄﻮﱠا ﻦ ﺏِﻬﺬَا اﻟ ﱠ ُ ﺲ اﻟْ ِﻤﺴْﻜِﻴ َ ْ»َﻟﻴ ﻦ َﻟ ُﻪ ُﻄ َ ْﻰ ُیﻐْﻨِﻴﻪ َوﻟَﺎ ُیﻔ ً ﺠ ُﺪ ﻏِﻨ ِ ﻦ اﱠﻟﺬِي ﻟَﺎ َی ُ ﻦ اﻟْ ِﻤﺴْﻜِﻴ ِ وَﻟ ِﻜ،ِواﻟﱡﻠﻘْ َﻤﺘَﺎن «ﻋَﻠﻴْﻪ َ ق َ ﺼ ﱠﺪ َ َﻓﻴُﺘ
(The Miskin is not the person who roams around, and whose need is met by one or two dates or one or two bites. Rather, the Miskin is he who does not
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have what is sufficient, and to whom the people do not pay attention and, thus, do not give him from the charity.) (and to the wayfarer) is the needy traveler who runs out of money and should, thus, be granted whatever amount that helps him to go back to his land. Such is the case with whoever intends to go on a permissible journey, he is given what he needs for his journey and back. The guests are included in this category. `Ali bin Abu Talhah reported that Ibn `Abbas said, "Ibn AsSabil (wayfarer) is the guest who is hosted by Muslims.'' Furthermore, Mujahid, Sa`id bin Jubayr, Abu Ja`far Al-Baqir, Al-Hasan, Qatadah, AdDahhak, Az-Zuhri, Ar-Rabi` bin Anas and Muqatil bin Hayyan said similarly. (and to those who ask) refers to those who beg people and are thus given a part of the Zakah and general charity. (and to set servants free) These are the servants who seek to free themselves, but cannot find enough money to buy their freedom. We will mention several of these categories and types under the Tafsir of the Ayah on Sadaqah in Surat Bara'ah )chapter 9 in the Qur'an(, In sha' Allah. Allah's statement: (performs As-Salah (Iqamat-As-Salah)) means those who pray on time and give the prayer its due right; the bowing, prostration, and the necessary attention and humbleness required by Allah. Allah's statement: (and gives the Zakah) means the required charity (Zakah) due on one's money, as Sa`id bin Jubayr and Muqatil bin Hayyan have stated. Allah's statement: (and who fulfill their covenant when they make it,) is similar to: (Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant).) (13:20) The opposite of this characteristic is hypocrisy. As found in a Hadith:
«ﻦ ﺥَﺎن َ وَإذَا اﺉْ ُﺘ ِﻤ،َﻋ َﺪ َأﺥَْﻠﻒ َ وَإذَا َو،َث آَﺬَب َ ﺡ ﱠﺪ َ ِإذَا:ٌﻖ ﺙَﻠَﺎث ِ »ﺁ َی ُﺔ اﻟْ ُﻤﻨَﺎ ِﻓ (The signs of a hypocrite are three: if he speaks, he lies; if he promises, he breaks his promise; and if he is entrusted, he breaches the trust.) In another version:
«ﺹ َﻢ ﻓَﺠَﺮ َ وَإذَا ﺥَﺎ،َﻏ َﺪر َ وَإذَا ﻋَﺎ َه َﺪ،َث آَﺬَب َ ﺡ ﱠﺪ َ »ِإذَا (If he speaks, he lies; if he vows, he breaks his vow; and if he disputes, he is lewd.) Allah's statement:
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(. ..and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles).) means, during the time of meekness and ailment. (...and at the time of fighting (during the battles).) means on the battlefield while facing the enemy, as Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Murrah Al-Hamdani, Mujahid, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Abu Malik, Ad-Dahhak and others have stated. And calling them the patient here, is a form of praise, because of the importance of patience in these circumstances, and the suffering and difficulties that accompany them. And Allah knows best, it is He Whom help is sought from, and upon Him we rely. Allah's statement: (Such are the people of the truth) means, whoever acquires these qualities, these are truthful in their faith. This is because they have achieved faith in the heart and realized it in deed and upon the tongue. So they are the truthful, (and they are Al-Muttaqun (the pious).) because they avoided the prohibitions and performed the acts of obedience.
Surah: 2 Ayah: 178 & Ayah: 179
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Translation 190. And fight in the Way of Allâh those who fight you, but transgress not the limits. Truly, Allâh likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihâd, but it was supplemented by another (V.9:36)]. 191. And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Harâm (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.
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192. But if they cease, then Allâh is Oft-Forgiving, Most Merciful. 193. And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allâh) and (all and every kind of) worship is for Allâh (Alone). But if they cease, let there be no transgression except against AzZâlimûn (the polytheists, and wrong-doers, etc.)
Ibn Kathir’s Tafsir The Command to fight Those Who fight Muslims and killing Them wherever They are found Abu Ja`far Ar-Razi said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah commented on what Allah said: (And fight in the way of Allah those who fight you,) Abu Al-`Aliyah said, "This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger used to fight only those who fought him and avoid non-combatants. Later, Surat Bara'ah (chapter 9 in the Qur'an) was revealed.'' `Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that this was later abrogated by the Ayah: (then kill them wherever you find them) (9:5). However, this statement is not plausible, because Allah's statement: (...those who fight you) applies only to fighting the enemies who are engaged in fighting Islam and its people. So the Ayah means, `Fight those who fight you', just as Allah said (in another Ayah): (...and fight against the Mushrikin collectively as they fight against you collectively.) (9:36) This is why Allah said later in the Ayah: (And kill them wherever you find them, and turn them out from where they have turned you out.) meaning, `Your energy should be spent on fighting them, just as their energy is spent on fighting you, and on expelling them from the areas from which they have expelled you, as a law of equality in punishment.' The Prohibition of mutilating the Dead and stealing from the captured Goods Allah said: (but transgress not the limits. Truly, Allah likes not the transgressors.) This Ayah means, `Fight for the sake of Allah and do not be transgressors,' such as, by committing prohibitions. Al-Hasan Al-Basri stated that
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transgression (indicated by the Ayah), "includes mutilating the dead, theft (from the captured goods), killing women, children and old people who do not participate in warfare, killing priests and residents of houses of worship, burning down trees and killing animals without real benefit.'' This is also the opinion of Ibn `Abbas, `Umar bin `Abdul-`Aziz, Muqatil bin Hayyan and others. Muslim recorded in his Sahih that Buraydah narrated that Allah's Messenger said:
اﻏْﺰُوا وَﻟَﺎ َﺕ ُﻐﻠﱡﻮا وَﻟَﺎ،ِ ﻗَﺎ ِﺕﻠُﻮا َﻡﻦْ َآ َﻔ َﺮ ﺏِﺎﷲ،ِﻞ اﷲ ِ ﺱﺒِﻴ َ »اﻏْﺰُوا ﻓِﻲ «ﺼﻮَاﻡِﻊ ب اﻟ ﱠ َ َﺕﻐْ ِﺪرُوا وَﻟَﺎ َﺕﻤْ ُﺜﻠُﻮا وَﻟَﺎ َﺕﻘْ ُﺘﻠُﻮا َوﻟِﻴﺪًا وَﻟَﺎ َأﺹْﺤَﺎ (Fight for the sake of Allah and fight those who disbelieve in Allah. Fight, but do not steal (from the captured goods), commit treachery, mutilate (the dead), or kill a child, or those who reside in houses of worship.) It is reported in the Two Sahihs that Ibn `Umar said, "A woman was found dead during one of the Prophet's battles and the Prophet then forbade killing women and children. '' There are many other Hadiths on this subject. Shirk is worse than Killing Since Jihad involves killing and shedding the blood of men, Allah indicated that these men are committing disbelief in Allah, associating with Him (in the worship) and hindering from His path, and this is a much greater evil and more disastrous than killing. Abu Malik commented about what Allah said: (And Al-Fitnah is worse than killing.) Meaning what you (disbelievers) are committing is much worse than killing.'' Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and Ar-Rabi` bin Anas said that what Allah said: (And Al-Fitnah is worse than killing.) "Shirk (polytheism) is worse than killing.'' Fighting in the Sacred Area is prohibited, except in Self-Defense Allah said: (And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah)) It is reported in the Two Sahihs that the Prophet said:
ٌ َﻓ ُﻬ َﻮ ﺡَﺮَام،َﻖ اﻟﺴﱠﻤﻮَاتِ وَاﻟَْﺄرْض َ ﺥَﻠ َ ﷲ َیﻮْ َم ُ ﺡ ﱠﺮ َﻡ ُﻪ ا َ ن َهﺬَا اﻟْ َﺒَﻠ َﺪ »إ ﱠ وَإِ ﱠﻧﻬَﺎ،ٍﻋ ًﺔ ِﻡﻦْ َﻧﻬَﺎر َ ﻞ ﻟِﻲ إِﻟﱠﺎ ﺱَﺎ ﺤﱠ ِ َوَﻟﻢْ َی،ِﷲ إِﻟﻰ َیﻮْ ِم اﻟْﻘِﻴَﺎﻡَﺔ ِ ﺤﺮْ َﻡ ِﺔ ا ُ ِﺏ وَﻟَﺎ،ُﺠ ُﺮﻩ َﺵ َ ﻀ ُﺪ َ ْ ﻻ ُیﻌ،ِﷲ إِﻟﻰ َیﻮْ ِم ا ْﻟﻘِﻴﺎ َﻡﺔ ِ ﺤﺮْ َﻡ ِﺔ ا ُ ﺱَﺎﻋَﺘِﻲ ه ِﺬ ِﻩ ﺡَﺮامٌ ﺏ ،ل اﻟﻠﻬِﺼﻠﻰ اﷲ ﻋﻠﻴﻪ وﺱﻠّﻢ ِ ل َرﺱُﻮ ِ ﺺ ِﺏ ِﻘﺘَﺎ َ ﺥ ﺡ ٌﺪ َﺕ َﺮ ﱠ َ َﻓِﺈنْ َأ،ُﺥﻠَﺎﻩ َ ﻰ َ ُیﺨْﺘَﻠ «ن ِﻟ َﺮﺱُﻮِﻟ ِﻪ َوَﻟﻢْ َیﺄْ َذنْ ﻟَﻜُﻢ إ ﱠ:ﻓَﻘُﻮﻟُﻮا َ ﷲ َأ ِذ َ نا
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(Allah has made this city a sanctuary since the day He created the heavens and the earth. So, it is a sanctuary by Allah's decree till the Day of Resurrection. Fighting in it was made legal for me only for an hour in the daytime. So, it (i.e., Makkah) is a sanctuary, by Allah's decree, from now on until the Day of Resurrection. Its trees should not be cut, and its grass should not be uprooted. If anyone mentions the fighting in it that occurred by Allah's Messenger, then say that Allah allowed His Messenger, but did not allow you.) In this Hadith, Allah's Messenger mentions fighting the people of Makkah when he conquered it by force, leading to some deaths among the polytheists in the area of the Khandamah. This occurred after the Prophet proclaimed:
ﻞ دَا َر َﺥ َ و َﻡﻦْ َد،ٌﺠ َﺪ َﻓﻬُﻮ ﺁﻡِﻦ ِ ْﻞ اﻟْ َﻤﺴ َﺥ َ َو َﻡﻦْ َد،ٌﻖ ﺏَﺎ َﺏ ُﻪ ﻓ ُﻬ َﻮ ﺁ ِﻡﻦ َ » َﻡﻦْ َأﻏَْﻠ «ن َﻓ ُﻬ َﻮ ﺁﻡِﻦ َ ﺱﻔْﻴَﺎ ُ َأﺏِﻲ (Whoever closed his door is safe. Whoever entered the (Sacred) Mosque is safe. Whoever entered the house of Abu Sufyan is also safe.) Allah said: (...unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.) Allah states: `Do not fight them in the area of the Sacred Mosque unless they start fighting you in it. In this case, you are allowed to fight them and kill them to stop their aggression.' Hence, Allah's Messenger took the pledge from his Companions under the tree (in the area of Al-Hudaybiyyah) to fight (the polytheists), after the tribes of Quraysh and their allies, Thaqif and other groups, collaborated against the Muslims (to stop them from entering Makkah to visit the Sacred House). Then, Allah stopped the fighting before it started between them and said: (And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them.) (48:24) and: (Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـif they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment.) (48:25) Allah's statement: (But if they cease, then Allah is Oft-Forgiving, Most Merciful.) which means, `If they (polytheists) cease fighting you in the Sacred Area, and come to Islam and repent, then Allah will forgive them their sins, even if they had
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before killed Muslims in Allah's Sacred Area.' Indeed, Allah's forgiveness encompasses every sin, whatever its enormity, when the sinner repents it. The Order to fight until there is no more Fitnah Allah then commanded fighting the disbelievers when He said: (...until there is no more Fitnah) meaning, Shirk. This is the opinion of Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi and Zayd bin Aslam. Allah's statement: (...and the religion (all and every kind of worship) is for Allah (Alone).) means, `So that the religion of Allah becomes dominant above all other religions.' It is reported in the Two Sahihs that Abu Musa Al-Ash`ari said: "The Prophet was asked, `O Allah's Messenger! A man fights out of bravery, and another fights to show off, which of them fights in the cause of Allah' The Prophet said:
«ﻞ اﷲ ِ ﺱﺒِﻴ َ ﻲ اﻟْ ُﻌﻠْﻴﺎ َﻓ ُﻬ َﻮ ﻓِﻲ َ ﷲ ِه ِ ن َآِﻠ َﻤ ُﺔ ا َ ﻞ ِﻟ َﺘﻜُﻮ َ » َﻡﻦْ ﻗَﺎ َﺕ (He who fights so that Allah's Word is superior, then he fights in Allah's cause.) In addition, it is reported in the Two Sahihs:
ﺼﻤُﻮا َ ﻋ َ ﻓَﺈِذَا ﻗَﺎﻟُﻮهَﺎ،ُﺡﺘﱠﻰ یَﻘُﻮﻟُﻮا ﻟَﺎ إِﻟ َﻪ إﻟﱠﺎ اﷲ َ س َ ﻞ اﻟﻨﱠﺎ َ ت َأنْ ُأﻗَﺎ ِﺕ ُ ْ»ُأ ِﻡﺮ «ﻋﻠَﻰ اﷲ َ ْﺡﺴَﺎ ُﺏ ُﻬﻢ ِ ِﻡﻨﱢﻲ دِﻡَﺎءَهُﻢ َوَأﻡْﻮَاﻟَ ُﻬﻢْ إﻟﱠﺎ ﺏِﺤَﻘﱢﻬَﺎ َو (I have been ordered (by Allah) to fight the people until they proclaim, `None has the right to be worshipped but Allah'. Whoever said it, then he will save his life and property from me, except for cases of the law, and their account will be with Allah.) Allah's statement: (But if they cease, let there be no transgression except against the wrongdoers.) indicates that, `If they stop their Shirk and fighting the believers, then cease warfare against them. Whoever fights them afterwards will be committing an injustice. Verily aggression can only be started against the unjust.' This is the meaning of Mujahid's statement that only combatants should be fought. Or, the meaning of the Ayah indicates that, `If they abandon their injustice, which is Shirk in this case, then do not start aggression against them afterwards.' The aggression here means retaliating and fighting them, just as Allah said: (Then whoever transgresses against you, you transgress likewise against him.) (2:194) Similarly, Allah said: (The recompense for an evil is an evil like thereof.) (42:40), and:
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(And if you punish them, then punish them with the like of that with which you were afflicted. ) (16:126) `Ikrimah and Qatadah stated, "The unjust person is he who refuses to proclaim, `There is no God worthy of worship except Allah'.'' Under Allah's statement: (And fight them until there is no more Fitnah) Al-Bukhari recorded that Nafi` said that two men came to Ibn `Umar during the conflict of Ibn AzZubayr and said to him, "The people have fallen into shortcomings and you are the son of `Umar and the Prophet's Companion. Hence, what prevents you from going out'' He said, "What prevents me is that Allah has for bidden shedding the blood of my (Muslim) brother.'' They said, "Did not Allah say: (And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah))'' He said, "We did fight until there was no more Fitnah and the religion became for Allah Alone. You want to fight until there is Fitnah and the religion becomes for other than Allah!'' `Uthman bin Salih added that a man came to Ibn `Umar and asked him, "O Abu `Abdur-Rahman! What made you perform Hajj one year and `Umrah another year and abandon Jihad in the cause of Allah, although you know how much He has encouraged performing it'' He said, "O my nephew! Islam is built on five (pillars): believing in Allah and His Messenger, the five daily prayers, fasting Ramadan, paying the Zakah and performing Hajj (pilgrimage) to the House.'' They said, "O Abu `Abdur-Rahman! Did you not hear what Allah said in His Book: (And if two parties (or groups) among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with the command of Allah.) (49:9) and: (And fight them until there is no more Fitnah (disbelief)) He said, "That we did during the time of Allah's Messenger when Islam was still weak and (the Muslim) man used to face trials in his religion, such as killing or torture. When Islam became stronger (and apparent), there was no more Fitnah.'' He asked, "What do you say about `Ali and `Uthman'' He said, "As for `Uthman, Allah has forgiven him. However, you hated the fact that Allah had forgiven him! As for `Ali, he is the cousin of Allah's Messenger and his son-in-law.'' He then pointed with his hand, saying, "This is where his house is located (meaning, `so close to the Prophet's house just as `Ali was so close to the Prophet himself').''
Surah: 2 Ayah: 194
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yìtΒ ©!$# ¨βr& (#þθßϑn=ôã$#uρ ©!$# (#θà)¨?$#uρ 4 öΝä3ø‹n=tæ 3“y‰tGôã$# $tΒ È≅÷VÏϑÎ/ Ïμø‹n=tã (#ρ߉tFôã$$sù ∩⊇®⊆∪ t⎦⎫É)−Fßϑø9$# Transliteration 194. Alshshahru alharamu bialshshahri alharami waalhurumatu qisasun famani iAAtada AAalaykum faiAAtadoo AAalayhi bimithli ma iAAtada AAalaykum waittaqoo Allaha waiAAlamoo anna Allaha maAAa almuttaqeena
Translation 194. The sacred month is for the sacred month, and for the prohibited things, there is the Law of Equality (Qisâs). Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allâh, and know that Allâh is with Al-Muttaqûn (the pious - see V.2:2) .
Ibn Kathir’s Tafsir Fighting during the Sacred Months is prohibited, except in SelfDefense Ibn `Abbas, Ad-Dahhak, As-Suddi, Qatadah, Miqsam, Ar-Rabi` bin Anas and `Ata said, "Allah's Messenger went for `Umrah on the sixth year of Hijrah. Then, the idolators prevented him from entering the Sacred House (the Ka`bah in Makkah) along with the Muslims who came with him. This incident occurred during the sacred month of Dhul-Qa`dah. The idolators agreed to allow them to enter the House the next year. Hence, the Prophet entered the House the following year, along with the Muslims who accompanied him, and Allah permitted him to avenge the idolators' treatment of him, when He said: (The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas).) Imam Ahmad recorded that Jabir bin `Abdullah said, "Allah's Messenger would not engage in warfare during the Sacred Month unless he was first attacked, then he would march forth. He would otherwise remain idle until the end of the Sacred Months.'' This Hadith has an authentic chain of narrators. Hence, when the Prophet was told that `Uthman was killed (in Makkah) when he was camped at the area of Al-Hudaybiyyah, after he had sent `Uthman as his emissary to the polytheists, he accepted the pledge from his Companions under the tree to fight the polytheists. They were one thousand and four hundred then. When the Prophet was informed that `Uthman was not killed, he abandoned the fight and reverted to peace. When the Prophet finished fighting with (the tribes of) Hawazin during the battle of Hunayn and Hawazin took refuge in (the city of) At-Ta'if, he laid siege to that city. Then, the (sacred) month of Dhul-Qa`dah started, while
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At-Ta'if was still under siege. The siege went on for the rest of the forty days (rather, from the day the battle of Hunayn started until the Prophet went back to Al-Madinah from Al-Ji`ranah, were forty days), as reported in the Two Sahihs and narrated by Anas. When the Companions suffered mounting casualties (during the siege), the Prophet ended the siege before conquering At-Ta'if. He then went back to Makkah, performed `Umrah from Al-Ji`ranah, where he divided the war booty of Hunayn. This `Umrah occurred during Dhul-Qa`dah of the eighth year of Al-Hijrah. Allah's statement: (...whoever transgresses against you, you transgress likewise against him.) ordains justice even with the polytheists. Allah also said in another Ayah: (And if you punish, then punish them with the like of that with which you were afflicted.) (16:126) Allah's statement: (And fear Allah, and know that Allah is with Al-Muttaqin (the pious)) (2:194) commands that Allah be obeyed and feared out of Taqwa. The Ayah informs us that Allah is with those who have Taqwa by His aid and support in this life and the Hereafter.
Surah: 2 Ayah: 195
©!$# ¨βÎ) ¡ (#þθãΖÅ¡ômr&uρ ¡ Ïπs3è=öκ−J9$# ’nπs%y‰|¹ ÷ρr& BΘ$uŠÏ¹ ⎯ÏiΒ ×πtƒô‰Ïsù ⎯ÏμÅ™ù&§‘ ⎯ÏiΒ “]Œr& ãΠ$u‹ÅÁsù ô‰Ågs† öΝ©9 ⎯yϑsù 4 Ä“ô‰oλù;$# z⎯ÏΒ uy£øŠtGó™$# $yϑsù Ædkptø:$# ’n∃ρá÷èoÿÏ3 ∅èδθä3Å¡øΒr'sù £⎯ßγn=y_r& z⎯øón=t6sù u™!$|¡ÏiΨ9$# ãΛä⎢ø)¯=sÛ #sŒÎ)uρ zΟn=sß ô‰s)sù y7Ï9≡sŒ ö≅yèøtƒ ⎯tΒuρ 4 (#ρ߉tF÷ètGÏj9 #Y‘#uÅÑ £⎯èδθä3Å¡÷ΙäC Ÿωuρ 4 7∃ρã÷èoÿÏ3 !$tΒuρ öΝä3ø‹n=tæ «!$# |Myϑ÷èÏΡ (#ρãä.øŒ$#uρ 4 #Yρâ“èδ «!$# ÏM≈tƒ#u™ (#ÿρä‹Ï‚−Fs? Ÿωuρ 4 …çμ|¡øtΡ ¨βr& (#þθãΚn=ôã$#uρ ©!$# (#θà)¨?$#uρ 4 ⎯ÏμÎ/ /ä3ÝàÏètƒ Ïπyϑõ3Åsø9$#uρ É=≈tGÅ3ø9$# z⎯ÏiΒ Νä3ø‹n=tæ tΑt“Ρr& ∩⊄⊂⊇∪ ×Λ⎧Î=tæ >™ó©x« Èe≅ä3Î/ ©!$# Transliteration 231. Wa-itha tallaqtumu alnnisaa fabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarrihoohunna bimaAAroofin wala tumsikoohunna diraran litaAAtadoo waman yafAAal thalika faqad thalama nafsahu wala tattakhithoo ayati Allahi huzuwan waothkuroo niAAmata Allahi AAalaykum wama anzala AAalaykum mina alkitabi waalhikmati yaAAithukum bihi waittaqoo Allaha waiAAlamoo anna Allaha bikulli shay-in AAaleemun
Translation 231. And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them,
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and whoever does that, then he has wronged himself. And treat not the Verses (Laws) of Allâh as a jest, but remember Allâh’s Favours on you (i.e. Islâm), and that which He has sent down to you of the Book (i.e. the Qur’ân) and Al-Hikmah (the Prophet’s Sunnah - legal ways - Islâmic jurisprudence, etc.) whereby He instructs you. And fear Allâh, and know that Allâh is All-Aware of everything.
Ibn Kathir’s Tafsir Being Kind to the Divorced Wife This is a command from Allah to men that when one of them divorces his wife with a reversible divorce, he should treat her kindly. So when her term of `Iddah (waiting period) nears its end, he either takes her back in a way that is better, including having witnesses that he has taken her back, and he lives with her with kindness. Or, he should release her after her `Iddah finishes and then kindly asks her to depart from his house, without disputing, fighting with her or using foul words. Allah then said: (But do not take them back to hurt them,) Ibn `Abbas, Mujahid, Masruq, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that a man used to divorce his wife, and when her `Iddah came near its end, he would take her back to harm her and to stop her from marrying someone else. He then divorced her and she would begin her `Iddah and when her `Iddah term neared its end, he would take her back again, so that the term of `Iddah would be prolonged for her. After that, Allah prohibited this practice. Allah has also threatened those who indulge in such practices, when He said; (...and whoever does that, then he has wronged himself.) meaning, by defying Allah's commandments. Allah then said: (And treat not the verses (Laws) of Allah in a jest,) Ibn Jarir said that Abu Musa (Al-Ash`ari) narrated that Allah's Messenger once became angry at the Ash`ari tribe. Abu Musa went to him and said, "O Messenger of Allah! Are you angry with the Ash`ariyyin'' The Prophet said:
ﻃﱢﻠﻘُﻮا َ ،َق اﻟْ ُﻤﺴِْﻠﻤِﻴﻦ ُ ﺲ َهﺬَا ﻃَﻠَﺎ َ ْ َﻟﻴ،ُﺝ ْﻌﺖ َ َﻗﺪْ رَا،ُ َﻗﺪْ ﻃَﻠﱠﻘْﺖ:ْﺡ ُﺪ ُآﻢ َ ل َأ ُ » َیﻘُﻮ «ﻋ ﱠﺪ ِﺕﻬَﺎ ِ ﻞ ِ اﻟْ َﻤﺮَْأ َة ﻓِﻲ ُﻗ ُﺒ (One of you says, `I divorced her' -then says- `I took her back!' This is not the appropriate way Muslims conduct divorce. Divorce the woman when she has fulfilled the term of the prescribed period.) Masruq said that the Ayah refers to the man who harms his wife by divorcing her and then taking her back, so that the `Iddah term is prolonged for her. Al-Hasan, Qatadah, `Ata' Al-Khurasani, Ar-Rabi` and Muqatil bin Hayyan said, "He is the man who divorces his wife and says, `I
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was joking.' Or he frees a servant or gets married and says, `I was only joking.' Allah revealed: (And treat not the verses (Laws) of Allah in a jest,) Then such men were made to bear the consequences of their actions. Allah then said: (. ..but remember Allah's favors on you,) meaning, by His sending His Messenger with the right guidance and clear signs to you: (...and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah) meaning the Sunnah, (...whereby He instructs you.) meaning, commands you, forbids you and threatens you for transgressing His prohibitions. Allah said: (And fear Allah) meaning, concerning what you perform and what you avoid, (and know that Allah is All-Aware of everything.) none of your secret or public affairs ever escapes His knowledge, and He will treat you accordingly.
Surah: 2 Ayah: 232
£⎯ßγy_≡uρø—r& z⎯ósÅ3Ζtƒ βr& £⎯èδθè=àÒ÷ès? Ÿξsù £⎯ßγn=y_r& z⎯øón=t6sù u™!$|¡ÏiΨ9$# ãΛä⎢ø)¯=sÛ #sŒÎ)uρ «!$$Î/ ß⎯ÏΒ÷σムöΝä3ΖÏΒ tβ%x. ⎯tΒ ⎯ÏμÎ/ àátãθムy7Ï9≡sŒ 3 Å∃ρã÷èpRùQ$$Î/ ΝæηuΖ÷t/ (#öθ|Ê≡ts? #sŒÎ) ∩⊄⊂⊄∪ tβθßϑn=÷ès? Ÿω ÷Λä⎢Ρr&uρ ãΝn=÷ètƒ ª!$#uρ 3 ãyγôÛr&uρ ö/ä3s9 4’s1ø—r& ö/ä3Ï9≡sŒ 3 ÌÅzFψ$# ÏΘöθu‹ø9$#uρ Transliteration 232. Wa-itha tallaqtumu alnnisaa fabalaghna ajalahunna fala taAAduloohunna an yankihna azwajahunna itha taradaw baynahum bialmaAAroofi thalika yooAAathu bihi man kana minkum yu/minu biAllahi waalyawmi al-akhiri thalikum azka lakum waatharu waAllahu yaAAlamu waantum la taAAlamoona
Translation 232. And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allâh and the Last Day. That is more virtuous and purer for you. Allâh knows and you know not.
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Ibn Kathir’s Tafsir The Wali (Guardian) of the Divorced Woman should not prevent Her from going back to Her Husband `Ali bin Abu Talhah reported that Ibn `Abbas said, "This Ayah was revealed about the man who divorces his wife once or twice and her `Iddah finishes. He later thinks about taking her back in marriage and the woman also wishes that, yet, her family prevents her from remarrying him. Hence, Allah prohibited her family from preventing her.'' Masruq, Ibrahim An-Nakha`i, Az-Zuhri and Ad-Dahhak stated that this is the reason behind revealing the Ayah (2:232). These statements clearly conform to the apparent meaning of the Ayah. There is no Marriage without a Wali (for the Woman) The Ayah (2:232) also indicates that the woman is not permitted to give herself in marriage. Rather, she requires a Wali (guardian such as her father, brother, adult son, and so forth) to give her away in marriage, as Ibn Jarir and At-Tirmidhi have stated when they mentioned this Ayah. Also, a Hadith states that:
ﻲ اﱠﻟﺘِﻲ َ ن اﻟ ﱠﺰا ِﻧ َﻴ َﺔ ِه َﻓِﺈ ﱠ،ﺴﻬَﺎ َ ْ وﻟَﺎ ُﺕ َﺰوﱢج اﻟْﻤَﺮأ ُة َﻧﻔ،َج اﻟْ َﻤﺮْأ ُة اﻟْ َﻤﺮَْأة ُ »ﻟَﺎ ُﺕ َﺰوﱢ «ج ﻧَﻔْﺴَﻬَﺎ ُ ُﺕ َﺰوﱢ (The woman does not give another woman away for marriage and the woman does not give herself away in marriage, for only the adulteress gives herself away for marriage.) Another Hadith states:
«ﻋﺪْل َ ْﺵ ٍﺪ َوﺵَﺎ ِه َﺪي ِ ْﻲ ُﻡﺮ َ ح إﻟﱠﺎ ِﺏ َﻮِﻟ َ »ﻟَﺎ ِﻧﻜَﺎ (No marriage is valid except with the participation of a mature Wali and two trustworthy witnesses.) The Reason behind revealing the Ayah (2:232) It was reported that this Ayah was revealed about Ma`qil bin Yasar AlMuzani and his sister. Al-Bukhari reported in his Sahih, when he mentioned the Tafsir of this Ayah (2:232), that the husband of the sister of Ma`qil bin Yasar divorced her. He waited until her `Iddah finished and then asked to remarry her, but Ma`qil refused. Then, this Ayah was sent down: (...do not prevent them from marrying their (former) husbands.) Abu Dawud, At-Tirmidhi, Ibn Abu Hatim, Ibn Jarir and Ibn Marduwyah and Al-Bayhaqi reported this Hadith from Al-Hasan from Ma`qil bin Yasar. AtTirmidhi rendered this Hadith authentic and in his narration, Ma`qil bin Yasar gave his sister in marriage for a Muslim man during the time of Allah's Messenger . She remained with him for a while and he divorced her once and did not take her back until her `Iddah finished. They then wanted to
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get back with each other and he came to ask her for marriage. Ma`qil said to him, "O ungrateful one! I honored you and married her to you but you divorced her. By Allah! She will never be returned to you.'' But Allah knew his need for his wife and her need for her husband and He revealed: (And when you have divorced women and they have fulfilled the term of their prescribed period, ) until He said: (...and you know not.) When Ma`qil heard the Ayah, he said, "I hear and obey my Lord.'' He then summoned the man and said, "I will honor you and let you remarry (my sister).'' Ibn Marduwyah added (that Ma`qil said), "And will pay (the expiation) for breaking my vow.'' Allah said: (This (instruction) is an admonition for him among you who believes in Allah and the Last Day.) meaning, prohibiting you from preventing the women from marrying their ex-husbands, if they both agree to it, (among you) O people, (who believes in Allah and the Last Day.) meaning, believes in Allah's commandments and fears His warnings and the torment in the Hereafter. Allah said: (That is more virtuous and purer for you.) meaning, obeying Allah's Law by returning the women to their ex-husbands, and abandoning your displeasure, is purer and cleaner for your hearts, (Allah knows) the benefits you gain from what He commands and what He forbids. (and you know not) the benefits in what you do or what you refrain from doing.
Surah: 2 Ayah: 233
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Translation 249. Then when Talût (Saul) set out with the army, he said: “Verily! Allâh will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.” Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: “We have no power this day against Jalût (Goliath) and his hosts.” But those who knew with certainty that they were to meet their Lord, said: “How often a small group overcame a mighty host by Allâh’s Leave?” And Allâh is with As-Sâbirin (the patient ones, etc.).
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Ibn Kathir’s Tafsir Allah states that Talut, the king of the Children of Israel, marched forth with his soldiers and the Israelites who obeyed him. His army was of eighty thousand then, according to As-Suddi, but Allah knows best. Talut said: (Verily, Allah will try you) meaning, He will test you with a river, which flowed between Jordan and Palestine, i.e. , the Shari`ah river, according to Ibn `Abbas and others. He continued, (So whoever drinks thereof, he is not of me;) meaning, shall not accompany me today, (and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.) meaning, there is no harm in this case. Allah then said: (Yet, they drank thereof, all, except a few of them.) Ibn Jurayj stated that Ibn `Abbas commented, "Whoever took some of it (the river's water) in the hollow of his hand, quenched his thirst; as for those who drank freely from it, their thirst was not quenched.'' Ibn Jarir reported that Al-Bara' bin `Azib said, "We used to say that the Companions of Muhammad who accompanied him on the battle of Badr were more than three hundred and ten, just as many as the soldiers who crossed the river with Talut. Only those who believed crossed the river with him.'' Al-Bukhari also reported this. This is why Allah said: (So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts.'') This Ayah indicates that the Israelites (who remained with Saul) thought that they were few in the face of their enemy who were many then. So, their knowledgeable scholars strengthened their resolve by stating that Allah's promise is true and that triumph comes from Allah Alone, not from the large numbers or the adequacy of the supplies. They said to them: ("How often has a small group overcome a mighty host by Allah's leave'' And Allah is with As-Sabirin (the patient).)
Surah: 2 Ayah: 250, Ayah: 251 & Ayah: 252
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šù=ßϑø9$# ª!$# çμ9s?#u™uρ šVθä9%y` ߊ…ãρ#yŠ Ÿ≅tFs%uρ «!$# ÂχøŒÎ*Î/ ΝèδθãΒt“yγsù π¬6ym È≅sVyϑx. «!$# È≅‹Î6y™ ’Îû óΟßγs9≡uθøΒr& tβθà)ÏΖムt⎦⎪Ï%©!$# ã≅sW¨Β ììÅ™≡uρ ª!$#uρ 3 â™!$t±o„ ⎯yϑÏ9 ß#Ïè≈ŸÒムª!$#uρ 3 7π¬6ym èπs($ÏiΒ 7's#ç7/Ψß™ Èe≅ä. ’Îû Ÿ≅Î/$uΖy™ ∩⊄∉⊇∪ íΟŠÎ=æ t Transliteration 261. Mathalu allatheena yunfiqoona amwalahum fee sabeeli Allahi kamathali habbatin anbatat sabAAa sanabila fee kulli sunbulatin mi-atu habbatin waAllahu yudaAAifu liman yashao waAllahu wasiAAun AAaleemun
Translation 261. The likeness of those who spend their wealth in the Way of Allâh, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allâh gives manifold increase to whom He pleases. And Allâh is All-Sufficient for His creatures’ needs, All-Knower.
Ibn Kathir’s Tafsir Rewards of Spending in Allah's Cause This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said, (The parable of those who spend their wealth in the way of Allah...) Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience.'' Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth.'' The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land. The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said,
«ﺴﺒْ ِﻌﻤِﺎ َﺉ ِﺔ ﻧَﺎ َﻗ ٍﺔ ﻡَﺨْﻄُﻮﻡَﺔ َ ﻦ َیﻮْ َم اﻟْ ِﻘﻴَﺎ َﻡ ِﺔ ِﺏ »َﻟ َﺘﺄْ ِﺕ َﻴ ﱠ (On the Day of Resurrection, you will have seven hundred camels with their bridles.) Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger said,
«ﺱﺒْ ُﻌﻤِﺎ َﺉ ِﺔ ﻧَﺎﻗَﺔ َ ﻚ ﺏِﻬَﺎ َیﻮْ َم اﻟْ ِﻘﻴَﺎ َﻡ ِﺔ َ »َﻟ
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(You will earn seven hundred camels as reward for it on the Day of Resurrection. ) Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,
ﺱﺒْ ِﻌﻤِﺎ َﺉ ِﺔ َ ِإﻟَﻰ،ﺸ ِﺮ َأﻡْﺜَﺎِﻟﻬَﺎ َ ﺴ َﻨ ُﺔ ِﺏ َﻌ َﺤ َ ْ اﻟ،ُﻦ ﺁ َد َم ُیﻀَﺎﻋَﻒ ِ ْﻞ اﺏ ِ ﻋ َﻤ َ » ُآﻞﱡ ،ِ وَأَﻧَﺎ َأﺝْﺰِي ِﺏﻪ،ﺼﻮْ َم َﻓ ِﺈ ﱠﻧ ُﻪ ﻟِﻲ ِإﻟﱠﺎ اﻟ ﱠ:ﷲ ُ لا ُ َیﻘُﻮ،ُ إِﻟﻰ ﻡَﺎ ﺵَﺎ َء اﷲ،ٍﺿِﻌْﻒ ﻋﻨْ َﺪ ِﻓﻄْ ِﺮ ِﻩ ِ ﺡ ٌﺔ َ ْ َﻓﺮ:ن ِ ﺡﺘَﺎ َ ْ َوﻟِﻠﺼﱠﺎ ِﺉ ِﻢ َﻓﺮ،ﺵﻬْ َﻮ َﺕ ُﻪ ِﻡﻦْ َأﺝْﻠِﻲ َ ﻃﻌَﺎ َﻡ ُﻪ َو َ ع ُ َی َﺪ ﺢ ِ ﷲ ِﻡﻦْ رِی ِ ﻋﻨْ َﺪ ا ِ ﺐ ُ ف َﻓ ِﻢ اﻟﺼﱠﺎ ِﺉ ِﻢ َأﻃْ َﻴ ُ ﺨﻠُﻮ َ َوَﻟ،ِﻋﻨْ َﺪ ِﻟﻘَﺎ ِء َر ﱢﺏﻪ ِ ﺡ ٌﺔ َ َْو َﻓﺮ «ﺝﻨﱠﺔ ُ اﻟﺼﱠﻮ ُم،ٌﺝ ﱠﻨﺔ ُ اﻟﺼﱠﻮْ ُم،ِاﻟْ ِﻤﺴْﻚ
(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.'' The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith. Allah's statement, (Allah gives manifold increase to whom He wills) is according to the person's sincerity in his deeds. (And Allah is All-Sufficient for His creatures' needs, All-Knower) meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.
Surah: 2 Ayah: 262, Surah: 2 Ayah: 263 & Surah: 2 Ayah: 264
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…ã&é#sVyϑsù ( ÌÅzFψ$# ÏΘöθu‹ø9$#uρ «!$$Î/ ß⎯ÏΒ÷σムŸωuρ Ĩ$¨Ζ9$# u™!$sÍ‘ …ã&s!$tΒ ß,ÏΨムω ( #V$ù#|¹ …çμŸ2utIsù ×≅Î/#uρ …çμt/$|¹r'sù Ò>#tè? Ïμø‹n=tã Aβ#uθø|¹ È≅sVyϑx. tΠöθs)ø9$# “ωôγƒt Ÿω ª!$#uρ 3 (#θç7|¡Ÿ2 $£ϑÏiΒ &™ó©x« 4’n?tã šχρâ‘ωø)tƒ ∩⊄∉⊆∪ t⎦⎪ÍÏ≈s3ø9$# Transliteration 262. Allatheena yunfiqoona amwalahum fee sabeeli Allahi thumma la yutbiAAoona ma anfaqoo mannan wala athan lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona 263. Qawlun maAAroofun wamaghfiratun khayrun yatbaAAuha athan waAllahu ghaniyyun haleemun
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264. Ya ayyuha allatheena amanoo la tubtiloo sadaqatikum bialmanni waalatha kaallathee yunfiqu malahu ri-aa alnnasi wala yu/minu biAllahi waalyawmi al-akhiri famathaluhu kamathali safwanin AAalayhi turabun faasabahu wabilun fatarakahu saldan la yaqdiroona AAala shay-in mimma kasaboo waAllahu la yahdee alqawma alkafireena
Translation 262. Those who spend their wealth in the Cause of Allâh, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve. 263. Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allâh is Rich (Free of all wants) and He is MostForbearing. 264. O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allâh, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allâh does not guide the disbelieving people.
Ibn Kathir’s Tafsir To Remind About Charity Given is Forbidden Allah praises those who spend from their money in His cause, and then refrain from reminding those who received the charity of that fact, whether these hints take the form of words or actions. Allah's statement,
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(or with injury), indicates that they do not cause harm to those whom they gave the charity to, for this harm will only annul the charity. Allah next promised them the best rewards for this good deed, (their reward is with their Lord), indicating that Allah Himself will reward them for these righteous actions. Further, (On them shall be no fear) regarding the horrors of the Day of Resurrection, (nor shall they grieve) regarding the offspring that they leave behind and the adornment and delights of this world. They will not feel sorry for this, because they will acquire what is far better for them. Allah then said, (Kind words) meaning, compassionate words and a supplication for Muslims, (and forgiving) meaning, forgiving an injustice that took the form of actions or words, (are better than Sadaqah (charity) followed by injury.) (And Allah is Rich) not needing His creation, (Most Forbearing) forgives, releases and pardons them. There are several Hadiths that prohibit reminding people of acts of charity. For instance, Muslim recorded that Abu Dharr said that the Messenger of Allah said,
ْ َوَﻟ ُﻬﻢ،ْ وَﻟَﺎ ُی َﺰآﱢﻴ ِﻬﻢ،ﻈ ُﺮ ِإَﻟﻴْﻬِﻢ ُ ْ َوﻟَﺎ َیﻨ،ِﷲ َیﻮْ َم اﻟْ ِﻘﻴَﺎ َﻡﺔ ُ »ﺙَﻠَﺎﺙَﺔٌ ﻟَﺎ ُیﻜَﻠﱢ ُﻤ ُﻬ ُﻢ ا ﻒ ِ ﺤِﻠ َ ْﺱﻠْ َﻌ َﺘ ُﻪ ﺏِﺎﻟ ِ ﻖ ُ وَا ْﻟ ُﻤ َﻨﻔﱢ،ُﻞ ِإزَا َرﻩ ُ وَاﻟْ ُﻤﺴْ ِﺒ،ن ﺏِﻤَﺎ َأﻋْﻄَﻰ ُ اﻟْﻤَﻨﱠﺎ:ٌﻋَﺬَابٌ أَﻟِﻴﻢ «اﻟْﻜَﺎذِب (Three persons whom Allah shall neither speak to on the Day of Resurrection nor look at nor purify, and they shall receive a painful torment: he who reminds (the people) of what he gives away, he who lengthens his clothes below the ankles and he who swears an oath while lying, to sell his merchandise.) This is why Allah said, (O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury) stating that the charity will be rendered in vain if it is followed by harm or reminders. In this case, the reward of giving away charity is not sufficient enough to nullify the harm and reminders. Allah then said, (like him who spends his wealth to be seen of men) meaning, "Do not nullify your acts of charity by following them with reminders and harm, just
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like the charity of those who give it to show off to people.'' The boasting person pretends to give away charity for Allah's sake, but in reality seeks to gain people's praise and the reputation of being kind or generous, or other material gains of this life. All the while, he does not think about Allah or gaining His pleasure and generous rewards, and this is why Allah said, (and he does not believe in Allah, nor in the Last Day.) Allah next set the example of whoever gives charity to show off. Ad-Dahhak commented that the example fits one who follows his acts of charity with reminders or harm. Allah said, (His likeness is the likeness of Safwan) where Safwan, from is Safwanah, meaning `the smooth rocks,' (on which is little dust; on it falls a Wabil) meaning, heavy rain, (which leaves it bare.) This Ayah means that heavy rain left the Safwan completely barren of dust. Such is the case with Allah's action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust. So Allah said, (They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.)
Surah: 2 Ayah: 265
ô⎯ÏiΒ $\GÎ7ø[s?uρ «!$# ÅV$|ÊötΒ u™!$tóÏGö/$# ãΝßγs9≡uθøΒr& šχθà)ÏΨムt⎦⎪Ï%©!$# ã≅sWtΒuρ É⎥÷⎫x÷èÅÊ $yγn=à2é& ôMs?$t↔sù ×≅Î/#uρ $yγt/$|¹r& >οuθö/tÎ/ ¥π¨Ψy_ È≅sVyϑx. öΝÎγÅ¡àΡr& ∩⊄∉∈∪ îÅÁt/ tβθè=yϑ÷ès? $yϑÎ/ ª!$#uρ 3 @≅sÜsù ×≅Î/#uρ $pκö:ÅÁムöΝ©9 βÎ*sù Transliteration 265. Wamathalu allatheena yunfiqoona amwalahumu ibtighaa mardati Allahi watathbeetan min anfusihim kamathali jannatin birabwatin asabaha wabilun faatat okulaha diAAfayni fa-in lam yusibha wabilun fatallun waAllahu bima taAAmaloona baseerun
Translation 265. And the likeness of those who spend their wealth seeking Allâh’s Pleasure while they in their ownselves are sure and certain that Allâh will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allâh is All-Seer of (knows well) what you do.
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Ibn Kathir’s Tafsir This is the example of the believers who give away charity seeking only Allah's pleasure, (while they in their own selves are sure and certain) meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards. Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah said,
«ن إِیﻤَﺎﻧًﺎ وَاﺡْ ِﺘﺴَﺎﺏًﺎ َ » َﻡﻦْ ﺹَﺎ َم َر َﻡﻀَﺎ (Whoever fasts Ramadan with faith and expectation...) meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it. Allah's statement, (is that of a garden on a Rabwah) means, the example of a garden on `a height above the ground', as the majority of scholars have stated. Ibn `Abbas and Ad-Dahhak added that it also has flowing rivers. Allah's statement, (Wabil falls on it) means, heavy rain as we stated, So it produces its, (yield of harvest) meaning, fruits or produce, (doubles), as compared to other gardens. (And if it does not receive Wabil, a Tall suffices it.) Ad-Dahhak said that the `Tall' is light rain. The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next, (And Allah is All-Seer of what you do) meaning, none of His servants' deeds ever escapes His perfect watch.
Surah: 2 Ayah: 266
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Transliteration 266. Ayawaddu ahadukum an takoona lahu jannatun min nakheelin waaAAnabin tajree min tahtiha alanharu lahu feeha min kulli alththamarati waasabahu alkibaru walahu thurriyyatun duAAafao faasabaha iAAsarun feehi narun faihtaraqat kathalika yubayyinu Allahu lakumu al-ayati laAAallakum tatafakkaroona
Translation 266. Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allâh make clear His Ayât (proofs, evidences, verses) to you that you may give thought.
Ibn Kathir’s Tafsir The Example of Evil Deeds Nullifying Good Deeds Al-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah, "According to your opinion, about whom was this Ayah revealed, (Would any of you wish to have a garden with date palms and vines...).'' They said, "Allah knows best.'' `Umar became angry and said, "Say we know or we do not know.'' Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it.'' `Umar said, "O my nephew! Say your opinion and do not belittle yourself.'' Ibn `Abbas said, "This is an example set for a deed.'' `Umar said, "What type of deed'' Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works.'' This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said, (while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind, (that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said, (Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.)
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But he lost all this in his old age, (while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak.'' In his Mustadrak, Al-Hakim recorded that the Messenger of Allah used to say in his supplication,
«ﻋ ُﻤﺮِي ُ ﺱﻨﱢﻲ وَاﻧْ ِﻘﻀَﺎ ِء ِ ﻋﻨْ َﺪ ِآ َﺒ ِﺮ ِ ﻲ َ ﻋَﻠ َ ﻚ َ ﺱ َﻊ ِرزْ ِﻗ َ ْ»اﻟﻠﱠ ُﻬﻢﱠ اﺝْ َﻌﻞْ َأو (O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.) This is why Allah said, (Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said, (And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) (29:43).
Surah: 2 Ayah: 267, Ayah: 268 & Ayah: 269
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Transliteration 267. Ya ayyuha allatheena amanoo anfiqoo min tayyibati ma kasabtum wamimma akhrajna lakum mina al-ardi wala tayammamoo alkhabeetha minhu tunfiqoona walastum bi-akhitheehi illa an tughmidoo feehi waiAAlamoo anna Allaha ghaniyyun hameedun 268. Alshshaytanu yaAAidukumu alfaqra waya/murukum bialfahsha-i waAllahu yaAAidukum maghfiratan minhu wafadlan waAllahu wasiAAun AAaleemun 269. Yu/tee alhikmata man yashao waman yu/ta alhikmata faqad ootiya khayran katheeran wama yaththakkaru illa oloo al-albabi
Translation 267. O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allâh is Rich (Free of all wants), and Worthy of all praise. 268. Shaitân (Satan) threatens you with poverty and orders you to commit Fahshâ (evil deeds, illegal sexual intercourse, sins etc.); whereas Allâh promises you Forgiveness from Himself and Bounty, and Allâh is AllSufficient for His creatures’ needs, All-Knower. 269. He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.
Ibn Kathir’s Tafsir The Encouragement to Spend Honest Money for Allah's Sake Allah commands His believing servants to spend in charity, as Ibn `Abbas stated, from the pure, honest money that they earned and from the fruits and vegetables that He has grown for them in the land. Ibn `Abbas said, "Allah commanded them to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and good.'' This is why Allah said, (and do not aim at that which is bad) meaning, filthy (impure) money, (to spend from it, (though) you would not accept it) meaning, "If you were given this type, you would not take it, except if you tolerate the deficiency in it. Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves.'' It was reported that,
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(and do not aim at that which is bad to spend from it) means, "Do not spend from the dishonest, impure money instead of the honest, pure money.'' Ibn Jarir recorded that Al-Bara' bin `Azib commented on Allah's statement, (O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it,) that it was revealed about the Ansar. When the season for harvesting date-trees would start, the Ansar would collect ripe-date branches from their gardens and hang them on a rope erected between two pillars in the Masjid of the Messenger of Allah. The poor emigrant Companions would eat from these dates. However, some of them (Ansar) would also add lesser type of dates in between ripe-date branches, thinking they are allowed to do so. Allah revealed this Ayah about those who did this, (and do not aim at that which is bad to spend from it.) `Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah, (you would not accept it save if you close your eyes and tolerate therein) means, "If you had a right on someone who would pay you less than what you gave them, you would not agree until you require more from them to make up the difference. This is why Allah said, (save if you close your eyes and tolerate therein) meaning, `How do you agree for Me what you do not agree for yourselves, while I have a right to the best and most precious of your possessions'' Ibn Abi Hatim and Ibn Jarir recorded this Hadith and Ibn Jarir added, "And this is the meaning of Allah's statement, (By no means shall you attain Al-Birr, unless you spend of that which you love)'' (4:92) Allah said next, (And know that Allah is Rich (free of all needs), and worthy of all praise) meaning, "Although Allah commanded you to give away the purest of your money in charity, He is far Richer from needing your charity, but the purpose is that the distance between the rich and the poor becomes less.'' Similarly, Allah said, (It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him) (22:37). Allah is Rich and free of needing anything from any of His creatures, while all of His creatures stand in need of Him. Allah's bounty encompassing, and what He has never ends. Therefore, whoever gives away good and pure things in charity, let him know that Allah is the Most Rich, His favor is enormous and He is Most Generous, Most Compassionate; and He shall
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reward him for his charity and multiply it many times. So who would lend to He Who is neither poor nor unjust, Who is worthy of all praise in all His actions, statements, and decisions, of Whom there is neither a deity worthy of worship except Him, nor a Lord other than Him Shaytanic Doubts Concerning Spending in Charity Allah said, (Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.) Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said,
ن َﻓﺈِیﻌَﺎ ٌد ِ َﻓَﺄﻡﱠﺎ َﻟﻤﱠ ُﺔ اﻟﺸﱠﻴﻄَﺎ،ًﻚ َﻟ ﱠﻤﺔ ِ َوِﻟﻠْ َﻤَﻠ،َﻦ ﺁ َدم ِ ْن َﻟ ﱠﻤ ًﺔ ﺏِﺎﺏ ِ ﺸﻴْﻄَﺎ ن ﻟِﻠ ﱠ »ِإ ﱠ ٌ َو َﺕﺼْﺪِیﻖ،ِﻚ َﻓﺈِیﻌَﺎ ٌد ﺏِﺎﻟْﺨَﻴْﺮ ِ َو أَﻡﱠﺎ َﻟﻤﱠ ُﺔ اﻟْ َﻤَﻠ،ﺤﻖﱢ َ ْ َو َﺕﻜْﺬِیﺐٌ ﺏِﺎﻟ،ﺸﺮﱢ ﺏِﺎﻟ ﱠ ﺝ َﺪ َ َو َﻡﻦْ َو،َ َﻓﻠْ َﻴﺤْ َﻤ ِﺪ اﷲ،ِﻦ اﷲ َ ﻚ َﻓﻠْ َﻴﻌَْﻠﻢْ َأﻧﱠ ُﻪ ِﻡ َ ﺝ َﺪ َذِﻟ َ َﻓ َﻤﻦْ َو،ﺤﻖﱢ َ ِﺏﺎ ْﻟ «ﺸ ْﻴﻄَﺎن ﻦ اﻟ ﱠ َ اﻟُْﺄﺥْﺮَى َﻓﻠْ َﻴ َﺘ َﻌ ﱠﻮذْ ِﻡ (Shaytan has an effect on the son of Adam, and the angel also has an effect. As for the effect of Shaytan, it is by his threatening with evil repercussions and rejecting the truth. As for the effect of the angel, it is by his promise of a good end and believing in the truth. Whoever finds the latter, let him know that it is coming from Allah and let him thank Allah for it. Whoever finds the former, let him seek refuge - with Allah - from Shaytan.) The Prophet then recited, (Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty) This is the narration that At-Tirmidhi and An-Nasa'i collected in the book of Tafsir in their Sunan collections. Allah said, (Shaytan threatens you with poverty), so that you hold on to whatever you have and refrain from spending it in Allah's pleasure. (And orders you to commit Fahsha'), meaning, "Shaytan forbids you from spending in charity because of the false fear of becoming poor, and he encourages evil deeds, sins, indulging in what is prohibited, and immoral conduct.'' Allah said, (Whereas Allah promises you forgiveness from Himself) instead of the evil that Shaytan enjoins on you, (And Bounty) as opposed to the poverty that Shaytan frightens you with, (And Allah is All-Sufficient for His creatures' needs, All-Knower.)
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The Meaning of Al-Hikmah Allah said, (He grants Hikmah to whom He wills.) `Ali bin Abi Talhah reported that Ibn `Abbas said, "That is knowledge of the Qur'an. For instance, the abrogating and the abrogated, what is plain and clear and what is not as plain and clear, what it allows, and what it does not allow, and its parables.'' Imam Ahmad recorded that Ibn Mas`ud said that he heard the Messenger of Allah saying,
،ﺤﻖﱢ َ ﻋﻠَﻰ َهَﻠ َﻜ ِﺘ ِﻪ ﻓِﻲ ا ْﻟ َ ﻄ ُﻪ َ ﺴﱠﻠ َ ﷲ ﻡَﺎﻟًﺎ َﻓ ُ ﺝﻞٌ ﺁﺕَﺎ ُﻩ ا ُ َ ر:ﻦ ِ ْﺴ َﺪ إِﻟﱠﺎ ﻓِﻲ اﺙْ َﻨ َﺘﻴ َﺡ َ »ﻟَﺎ «ﺡﻜْ َﻤ ًﺔ َﻓ ُﻬ َﻮ َیﻘْﻀِﻲ ﺏِﻬَﺎ وَ ُیﻌَﱢﻠ ُﻤﻬَﺎ ِ ﷲ ُ ﻞ ﺁﺕَﺎ ُﻩ ا ٌﺝ ُ َو َر (There is no envy except in two instances: a person whom Allah has endowed with wealth and he spends it righteously, and a person whom Allah has given Hikmah and he judges by it and teaches it to others.) This was also collected by Al-Bukhari, Muslim, An-Nasa'i, Ibn Majah. Allah's statement, (But none remember (will receive admonition) except men of understanding.) means, "Those who will benefit from the advice are those who have sound minds and good comprehension with which they understand the words (of advice and reminder) and their implications.''
Surah: 2 Ayah: 270 & Ayah: 271
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Translation 270. And whatever you spend for spendings (e.g., in Sadaqah - charity, etc. for Allâh’s Cause) or whatever vow you make, be sure Allâh knows it all. And for the Zâlimûn (wrong-doers, etc.) there are no helpers. 271. If you disclose your Sadaqât (alms-giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allâh) will forgive you some of your sins. And Allâh is Well-Acquainted with what you do.
Ibn Kathir’s Tafsir Allah states that He has perfect knowledge of the good deeds performed by all of His creation, such as charity and various vows, and He rewards tremendously for these deeds, provided they are performed seeking His Face and His promise. Allah also warns those who do not work in his obedience, but instead disobey His command, reject His revelation and worship others besides Him: (And for the wrongdoers there are no helpers.) meaning, who will save them from Allah's anger and torment on the Day of Resurrection. The Virtue of Disclosing or Concealing Charity Allah said, (If you disclose your Sadaqat, it is well) meaning, "It is well if you make known the charity that you give away.'' Allah's statement, (But if you conceal them and give them to the poor, that is better for you.) this indicates that concealing charity is better than disclosing it, because it protects one from showing off and boasting. However, if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it. The Messenger of Allah said,
ن آَﺎﻟْ ُﻤﺴِﺮﱢ ِ وَاﻟْ ُﻤﺴِﺮﱡ ﺏِﺎﻟْﻘُﺮﺁ،ِﺼ َﺪ َﻗﺔ ن آَﺎ ْﻟﺠَﺎ ِه ِﺮ ﺏِﺎﻟ ﱠ ِ »اﻟْﺠَﺎ ِه ُﺮ ﺏِﺎﻟْ ُﻘﺮْﺁ «ﺼﺪَﻗَﺔ ﺏِﺎﻟ ﱠ (He who utters aloud Qur'anic recitation is just like he who discloses charity acts. He who conceals Qur'anic recitation is just like he who conceals charity acts.) The Ayah indicates that it is better that acts of charity be concealed, as reiterated by the Hadith that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said,
ﺸ َﺄ َ ب َﻧ َوﺵَﺎ ﱞ،ٌ إِﻡَﺎمٌ ﻋَﺎ ِدل:ﻇﻠﱡ ُﻪ ِ ﻞ إﻟﱠﺎ ﻇﱠ ِ ﻇﱢﻠ ِﻪ َیﻮْ َم ﻟَﺎ ِ ﷲ ﻓِﻲ ُ ﻈﻠﱡ ُﻬ ُﻢ ا ِ ﺱﺒْ َﻌ ٌﺔ ُی َ» ﻞ ٌﺝ ُ َو َر،ِﻋَﻠﻴْﻪ َ ﻋَﻠﻴْ ِﻪ َو َﺕ َﻔ ﱠﺮﻗَﺎ َ اﺝْ َﺘ َﻤﻌَﺎ،ِن َﺕﺤَﺎﺏﱠﺎ ﻓِﻲ اﷲ ِ ﺝﻠَﺎ ُ َو َر،ِﻋﺒَﺎ َد ِة اﷲ ِ ﻓِﻲ
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ﷲ َ ﻞ َذ َآ َﺮ ا ٌﺝ ُ َو َر،ِﺝ َﻊ ِإَﻟﻴْﻪ ِ ْﺡ ﱠﺘﻰ َیﺮ َ ج ِﻡﻨْ ُﻪ َ ﺥ َﺮ َ ِإذَا،ِﺠﺪ ِ َْﻗﻠْ ُﺒ ُﻪ ُﻡﻌَﱠﻠﻖٌ ﺏِﺎﻟْ َﻤﺴ :ل َ َﻓﻘَﺎ،ٍﺝﻤَﺎل َ ﺐ َو ٍ ﺼ ِ ْت َﻡﻨ ُ ﻋﺘْ ُﻪ اﻡْ َﺮَأ ٌة ذَا َ ﻞ َد ٌﺝ ُ َو َر،ُﻋﻴْﻨَﺎﻩ َ ْﺿﺖ َ ﺥَﺎﻟِﻴًﺎ َﻓﻔَﺎ ﺡﺘﱠﻰ ﻟَﺎ َ ،ﺼ َﺪ َﻗ ٍﺔ َﻓَﺄﺥْﻔَﺎهَﺎ َ ق ِﺏ َ ﺼ ﱠﺪ َ ﻞ َﺕ ٌﺝ ُ َو َر،َب اﻟْﻌَﺎﻟَﻤِﻴﻦ ﷲ َر ﱠ َ فا ُ ِإﻧﱢﻲ َأﺥَﺎ «ﻖ َیﻤِﻴﻨُﻪ ُ ﺵﻤَﺎُﻟ ُﻪ ﻡَﺎ ُﺕﻨْ ِﻔ ِ َﺕﻌَْﻠ َﻢ (Allah will give shade to seven on the Day when there will be no shade but His. (They are:) a just ruler, a youth who has been brought up in the worship of Allah, two persons who love each other only for Allah's sake who meet and part in Allah's cause only, a man whose heart is attached to the Masjids from the time he departs the Masjid until he returns to it, a person who remembers Allah in seclusion and his eyes are then flooded with tears, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, `I fear Allah, Lord of the worlds', and a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given.) Allah's statement, ((Allah) will expiate you some of your sins) means, in return for giving away charity, especially if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins being forgiven. Allah's statement, (And Allah is Well-Acquainted with what you do) means, "No good deed that you perform escapes His knowledge, and He shall reward for it.''
Surah: 2 Ayah: 272, Ayah: 273 & Ayah: 274
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Transliteration 272. Laysa AAalayka hudahum walakinna Allaha yahdee man yashao wama tunfiqoo min khayrin falianfusikum wama tunfiqoona illa ibtighaa wajhi Allahi wama tunfiqoo min khayrin yuwaffa ilaykum waantum la tuthlamoona 273. Lilfuqara-i allatheena ohsiroo fee sabeeli Allahi la yastateeAAoona darban fee al-ardi yahsabuhumu aljahilu aghniyaa mina alttaAAaffufi taAArifuhum biseemahum la yas-aloona alnnasa ilhafan wama tunfiqoo min khayrin fa-inna Allaha bihi AAaleemun 274. Allatheena yunfiqoona amwalahum biallayli waalnnahari sirran waAAalaniyatan falahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona
Translation 272. Not upon you (Muhammad SAW) is their guidance, but Allâh guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allâh’s Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged. 273. (Charity is) for Fuqarâ (the poor), who in Allâh’s Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allâh knows it well. 274. Those who spend their wealth (in Allâh’s Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.
Ibn Kathir’s Tafsir Giving Charity to Polytheists Abu `Abdur-Rahman An-Nasa'i recorded that Ibn `Abbas said that they, "Disliked giving charity to their polytheist relatives, but were later on allowed to give it to them when they inquired about this matter, and this Ayah was revealed, (Not upon you (Muhammad ) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.) Allah's statement, (And whatever you spend in good, it is for yourselves) is similar to His other statement, (Whosoever does righteous good deed, it is for (the benefit of) his ownself.)
Chapter 2: Al-Baqarah (The Cow), Verses 1 - 286
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There are many other similar Ayat in the Qur'an. Allah said next, (When you spend not except seeking Allah's Face. ) Al-Hasan Al-Basri commented, "Whenever the believer spends, including what he spends on himself, he seeks Allah's Face with it.'' `Ata' AlKhurasani said that the Ayah means, "You give away charity for the sake of Allah. Therefore, you will not be asked about the deeds (or wickedness) of those who receive it.'' This is a sound meaning indicating that when one spends in charity for Allah's sake, then his reward will be with Allah. He will not be asked if the charity unintentionally reached righteous, evil, deserving or undeserving persons, for he will be rewarded for his good intention. The proof to this statement is the Ayah, (And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.) The Two Sahihs recorded a Hadith by Abu Hurayrah that the Messenger of Allah said,
ﺿ َﻌﻬَﺎ ﻓِﻲ َی ِﺪ َ ﺼ َﺪ َﻗ ِﺘ ِﻪ َﻓ َﻮ َ ج ِﺏ َ َﻓﺨَﺮ،ٍﺼ َﺪ َﻗﺔ َ ﻦ اﻟﱠﻠﻴَْﻠ َﺔ ِﺏ ﺼ ﱠﺪ َﻗ ﱠ َ َﻟَﺄ َﺕ:ٌﺝﻞ ُ َل ر َ »ﻗَﺎ ﻚ َ اﻟﻠﱠ ُﻬﻢَ َﻟ:ل َ َﻓﻘَﺎ،ٍﻋﻠَﻰ زَا ِﻧ َﻴﺔ َ ق َ ﺼﺪﱢ ُ ُﺕ:ن َ ﺤ ﱠﺪﺙُﻮ َ س َی َﺘ ُ ﺢ اﻟﻨﱠﺎ َ َﻓَﺄﺹْ َﺒ،ٍزَا ِﻧ َﻴﺔ ﺿ َﻌﻬَﺎ َ ﺼ َﺪ َﻗ ِﺘ ِﻪ َﻓ َﻮ َ ج ِﺏ َ ﺨ َﺮ َ َﻓ،ٍﺼ َﺪ َﻗﺔ َ ﻦ اﻟﱠﻠﻴَْﻠ َﺔ ِﺏ ﺼ ﱠﺪ َﻗ ﱠ َ َﻟَﺄ َﺕ،ٍﻋﻠَﻰ زَا ِﻧ َﻴﺔ َ ﺤﻤْ ُﺪ َ ْاﻟ اﻟﻠﱠ ُﻬﻢﱠ:ل َ ﻗَﺎ،َﻏ ِﻨﻲ َ ﻋﻠَﻰ َ ق اﻟﱠﻠﻴَْﻠ َﺔ َ ﺼﺪﱢ ُ ُﺕ:َ َﻓَﺄﺹْ َﺒﺤُﻮا یَﺘَﺤَﺪﱠﺙُﻮن،َﻏ ِﻨﻲ َ ﻓِﻲ َی ِﺪ ﺿ َﻌﻬَﺎ َ ﺼ َﺪ َﻗ ِﺘ ِﻪ َﻓ َﻮ َ ج ِﺏ َ ﺨ َﺮ َ َﻓ،ٍﺼ َﺪ َﻗﺔ َ ﻦ اﻟﱠﻠﻴَْﻠ َﺔ ِﺏ ﺼ ﱠﺪ َﻗ ﱠ َ َﻟَﺄ َﺕ،َﻏ ِﻨﻲ َ ﺤﻤْ ُﺪ ﻋَﻠَﻰ َ ْﻚ اﻟ َ َﻟ ،ٍﻋﻠَﻰ ﺱَﺎ ِرق َ ق اﻟﱠﻠﻴَْﻠ َﺔ َ ﺼﺪﱢ ُ ُﺕ:ن َ َﻓَﺄﺹْ َﺒﺤُﻮا َی َﺘ،ٍﻓِﻲ َی ِﺪ ﺱَﺎرِق َ ﺤ ﱠﺪﺙُﻮ ﻞ َ ﻲ َﻓﻘِﻴ َ َﻓُﺄ ِﺕ.ق ٍ وَﻋَﻠَﻰ ﺱَﺎ ِر،َﻏ ِﻨﻲ َ وَﻋَﻠَﻰ،ٍﺤﻤْ ُﺪ ﻋَﻠَﻰ زَا ِﻧ َﻴﺔ َ ْﻚ اﻟ َ اﻟﻠﱠ ُﻬﻢﱠ َﻟ:ل َ َﻓﻘَﺎ ْﻋﻦ َ ﻒ ﺏِﻬَﺎ وَأَﻡﱠﺎ اﻟﺰﱠا ِﻧ َﻴ ُﺔ ﻓَﻠَﻌَﱠﻠﻬَﺎ َأنْ َﺕﺴْ َﺘ ِﻌ ﱠ،ْﻚ َﻓ َﻘﺪْ ُﻗ ِﺒَﻠﺖ َ ﺹ َﺪ َﻗ ُﺘ َ أَﻡﱠﺎ:َﻟ ُﻪ ْق َأن َ ﻞ اﻟﺴﱠﺎ ِر َوَﻟ َﻌ ﱠ،ُﻖ ﻡِﻤﱠﺎ َأﻋْﻄَﺎ ُﻩ اﷲ ُ ﻲ َیﻌْ َﺘ ِﺒ ُﺮ َﻓ ُﻴﻨْ ِﻔ ﻞ اﻟْ َﻐ ِﻨ ﱠ َوَﻟ َﻌ ﱠ،زِﻧَﺎهَﺎ «ﺱ ِﺮ َﻗﺘِﻪ َ ْﻋﻦ َ ﻒ ﺏِﻬَﺎ َیﺴْ َﺘ ِﻌ ﱠ (A man said, "Tonight, I shall give charity.'' He went out with his charity and (unknowingly) gave it to an adulteress. The next morning the people said that alms were given to an adulteress. The man said, "O Allah! All the praises are for You. (I gave my alms) to an adulteress. Tonight, I shall give alms again.'' He went out with his charity and (unknowingly) gave it to a rich person. The next morning (the people) said, "Last night, a wealthy person was given alms.'' He said, "O Allah! All the praises are for You. (I gave alms) to a wealthy man. Tonight, I shall again give charity.'' So he went out with his charity and (unknowingly) gave it to a thief. The next morning (the people) said, "Last night, a thief was given alms.'' He said, "O Allah! All the praises are for You. (I have given alms) to an adulteress, a wealthy man and a thief.'' Then, someone came to him and said, "The alms that you gave away were accepted. As for the adulteress, the alms might
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make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing.'') Who Deserves Charity Allah said, ((Charity is) for the poor, who in Allah's cause are restricted (from travel)) meaning, the migrants who migrated to Allah and His Messenger, resided in Al-Madinah and did not have resources that sufficiently provided them with their needs, (And cannot Darban (move about) in the land) meaning, "They cannot travel in the land to seek means of livelihood.'' Allah said in other instances (using a variation of the word Darban) (And when you (Muslims) travel in the land, there is no sin on you if you shorten the Salah (the prayer)) (4:101), and, (He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty, yet others fighting in Allah's cause) (73:20). Allah then said, (The one who knows them not, thinks that they are rich because of their modesty) meaning, those who do not know their situation think that they are well-off, because they are modest in their clothes and speech. There is a Hadith with this meaning that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said,
وَاﻟﻠﱡﻘْﻤَ ُﺔ،ِف اﱠﻟﺬِي َﺕ ُﺮدﱡ ُﻩ اﻟﺘﱠﻤْ َﺮ ُة وَاﻟ ﱠﺘﻤْ َﺮﺕَﺎن ِ ﻄﻮﱠا ﻦ ﺏِﻬﺬَا اﻟ ﱠ ُ ﺲ اﻟْ ِﻤﺴْﻜِﻴ َ ْ»َﻟﻴ ،ِﻰ ُیﻐْﻨِﻴﻪ ً ﺠ ُﺪ ﻏِﻨ ِ ﻦ اﱠﻟﺬِي ﻟَﺎ َی ُ ﻦ اﻟْ ِﻤﺴْﻜِﻴ ِ وَﻟ ِﻜ،ِ َواﻟُْﺄآَْﻠ ُﺔ وَاﻟُْﺄآَْﻠﺘَﺎن،ِوَاﻟﱡﻠﻘْ َﻤﺘَﺎن «س ﺵَﻴْﺌًﺎ َ ل اﻟﻨﱠﺎ ُ وَﻟَﺎ َیﺴَْﺄ،ِﻋَﻠﻴْﻪ َ ق َ ﺼ ﱠﺪ َ ﻦ َﻟ ُﻪ َﻓ ُﻴ َﺘ ُﻄ َ ْوَﻟَﺎ ُیﻔ (The Miskin (needy) is not he who wanders about and whose need is sufficed by a date or two, a bite or two or a meal or two. Rather, the Miskin is he who neither has enough resources to sustain him, all the while people are unaware of his need so they do not give to him, nor does he ask people for anything.) Imam Ahmad also recorded this Hadith from Ibn Mas`ud. Allah's statement, (You may know them by their mark) means, "Those who have good minds discover their situation,'' just as Allah said in other instances, (The mark of them (i.e. of their faith) is on their faces) (48:29), and,
Chapter 2: Al-Baqarah (The Cow), Verses 1 - 286
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(But surely, you will know them by the tone of their speech!) (47:30). Allah's statement, (they do not beg of people at all) means, they do not beg and, thus, do not require people to provide them with more than what they actually need. Indeed, those who ask people for help, while having what suffices for their needs, have begged. Imam Ahmad recorded that Abu Sa`id said, "My mother sent me to the Messenger of Allah to ask him for help, but when I came by him I sat down. The Prophet faced me and said to me,
،ُﻒ َآﻔَﺎ ُﻩ اﷲ ﻦ اﺱْ َﺘ َﻜ ﱠ ِ َو َﻡ،ُﻋ ﱠﻔ ُﻪ اﷲ َ ﻒ َأ ﻦ اﺱْ َﺘ َﻌ ﱠ ِ َو َﻡ،ُﻦ اﺱْ َﺘﻐْﻨَﻰ َأﻏْﻨَﺎ ُﻩ اﷲ ِ » َﻡ «ل َوَﻟ ُﻪ ﻗِﻴ َﻤ ُﺔ أُو ِﻗ ﱠﻴ ٍﺔ َﻓ َﻘﺪْ َأﻟْﺤَﻒ َ ﺱَﺄ َ َْو َﻡﻦ (Whoever felt satisfied, then Allah will enrich him. Whoever is modest, Allah will make him decent. Whoever is content, then Allah will suffice for him. Whoever asks people, while having a small amout, he will have begged the people.) Abu Sa`id said, "I said to myself, `I have a camel, Al-Yaqutah, and indeed, it is worth more than a small amount.' And I went back without asking the Prophet for anything.'' This is the same wording for this Hadith collected by Abu Dawud and An-Nasa'i. Allah's statement, (And whatever you spend in good, surely Allah knows it well) indicates that no charity escapes Him, and He will reward it fully and perfectly on the Day of Resurrection, when it is most desperately needed. Praise for those who Spend in Charity Allah said, (Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.) This Ayah praises those who spend in charity for Allah's sake, seeking His pleasure, day and night, publicly and in secret, including what one spends on his family. The Two Sahihs recorded that the Messenger of Allah said to Sa`d bin Abi Waqqas:
،ًﺝ ًﺔ وَرِﻓْﻌَﺔ َ ت ﺏِﻬَﺎ َد َر َ ْﷲ إِﻟﱠﺎ ازْ َدد ِ ﻖ َﻧ َﻔ َﻘ ًﺔ َﺕﺒْ َﺘﻐِﻲ ﺏِﻬَﺎ َوﺝْ َﻪ ا َ ﻚ َﻟﻦْ ُﺕﻨْ ِﻔ َ » َوِإ ﱠﻧ «ﻞ ﻓِﻲ ﻓِﻲ اﻡْ َﺮَأﺕِﻚ ُ ﺡﺘﱠﻰ ﻡَﺎ َﺕﺠْ َﻌ َ (You will not spend charity with which you seek Allah's Face, but you will ascend a higher degree and status because of it, including what you put in your wife's mouth.)
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Imam Ahmad recorded that Abu Mas`ud said that the Prophet said,
« آَﺎ َﻧﺖْ َﻟ ُﻪ ﺹَﺪَﻗَﺔ،ﺴ ُﺒﻬَﺎ ِ ﻋﻠَﻰ َأهِْﻠ ِﻪ َﻧ َﻔ َﻘ ًﺔ َیﺤْ َﺘ َ ﻖ َ ن اﻟْ ُﻤﺴِْﻠ َﻢ ِإذَا َأﻧْ َﻔ »ِإ ﱠ (When the Muslim spends on his family while awaiting the reward for it from Allah, it will be written as charity for him.) Al-Bukhari and Muslim also recorded this Hadith. Allah said, (shall have their reward with their Lord), on the Day of Resurrection, as reward for what they spent in acts of obedience. We previously explained the Ayah, (there shall be no fear on them nor shall they grieve.)
Surah: 2 Ayah: 275
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The Meaning And Explanation of The Glorious Qur’an
Transliteration 282. Ya ayyuha allatheena amanoo itha tadayantum bidaynin ila ajalin musamman faoktuboohu walyaktub baynakum katibun bialAAadli wala ya/ba katibun an yaktuba kama AAallamahu Allahu falyaktub walyumlili allathee AAalayhi alhaqqu walyattaqi Allaha rabbahu wala yabkhas minhu shayan fa-in kana allathee AAalayhi alhaqqu safeehan aw daAAeefan aw la yastateeAAu an yumilla huwa falyumlil waliyyuhu bialAAadli waistashhidoo shaheedayni min rijalikum fa-in lam yakoona rajulayni farajulun waimraatani mimman tardawna mina alshshuhada-i an tadilla ihdahuma fatuthakkira ihdahuma al-okhra wala ya/ba alshshuhadao itha ma duAAoo wala tasamoo an taktuboohu sagheeran aw kabeeran ila ajalihi thalikum aqsatu AAinda Allahi waaqwamu lilshshahadati waadna alla tartaboo illa an takoona tijaratan hadiratan tudeeroonaha baynakum falaysa AAalaykum junahun alla taktubooha waashhidoo itha tabayaAAtum wala yudarra katibun wala shaheedun wa-in tafAAaloo fa-innahu fusooqun bikum waittaqoo Allaha wayuAAallimukumu Allahu waAllahu bikulli shay-in AAaleemun
Translation 282. O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allâh has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allâh, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable himself to dictate, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called on (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allâh; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of Allâh; and Allâh teaches you. And Allâh is the All-Knower of each and everything.
Ibn Kathir’s Tafsir The Necessity of Writing Transactions That Take Effect Later on This Ayah is the longest in the Glorious Qur'an. Imam Abu Ja`far bin Jarir recorded that Sa`id bin Al-Musayyib said that he was told that the Ayah most recently revealed from above the Throne -- the last Ayah to be revealed in the Qur'an -- was the Ayah about debts. Allah's statement,
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(O you who believe! When you contract a debt for a fixed period, write it down) directs Allah's believing servants to record their business transactions when their term is delayed, to preserve the terms and timing of these transactions, and the memory of witnesses, as mentioned at the end of the Ayah, (that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves.) The Two Sahihs recorded that Ibn `Abbas said, "Allah's Messenger came to Al-Madinah, while the people were in the habit of paying in advance for fruits to be delivered within one or two years. The Messenger of Allah said,
«ﻞ َﻡ ْﻌﻠُﻮم ٍﺝ َ ِإﻟَﻰ َأ،ٍن ﻡَﻌْﻠُﻮم ٍ ْ َو َوز،ٍﻞ ﻡَﻌْﻠُﻮم ٍ ْ َﻓﻠْ ُﻴﺴِْﻠﻒْ ﻓِﻲ َآﻴ،َ» َﻡﻦْ َأﺱَْﻠﻒ (Whoever pays money in advance (for dates to be delivered later) should pay it for known specified measure and weight (of the dates) for a specified date. ) Allah's statement, (write it down) is a command from Him to record such transactions to endorse and preserve their terms. Ibn Jurayj said, "Whoever borrowed should write the terms, and whoever bought should have witnesses.'' Abu Sa`id, Ash-Sha`bi, Ar-Rabi` bin Anas, Al-Hasan, Ibn Jurayj and Ibn Zayd said that recording such transactions was necessary before, but was then abrogated by Allah's statement, (Then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).) Allah's statement, (Let a scribe write it down in justice between you) and in truth. Therefore, the scribe is not allowed to cheat any party of the contract and is to only record what the parties of the contract agreed to, without addition or deletion. Allah's statement, (Let not the scribe refuse to write, as Allah has taught him, so let him write) means, "Those who know how to write should not refrain from writing transaction contracts when asked to do so.'' Further, let writing such contracts be a type of charity from the scribe for those who are not lettered, just as Allah taught him what he knew not. Therefore, let him write, just as the Hadith stated,
« َأوْ َﺕﺼْ َﻨ َﻊ ِﻟَﺄﺥْﺮَق،ﻦ ﺹَﺎ ِﻧﻌًﺎ َ ﺼ َﺪ َﻗ ِﺔ َأنْ ُﺕﻌِﻴ ﻦ اﻟ ﱠ َ ن ِﻡ »ِإ ﱠ (It is a type of charity to help a worker and to do something for a feeble person.) In another Hadith, the Prophet said,
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«ﺠ َﻢ َیﻮْ َم اﻟْ ِﻘﻴَﺎ َﻡ ِﺔ ِﺏِﻠﺠَﺎ ٍم ِﻡﻦْ ﻧَﺎر ِ ْ ُأﻟ،ُ» َﻡﻦْ َآ َﺘ َﻢ ﻋِﻠْﻤًﺎ َیﻌَْﻠ ُﻤﻪ (Whoever kept knowledge to himself will be restrained by a bridle made of fire on the Day of Resurrection.) Mujahid and `Ata' said that if asked to do so, "The scribe is required to record.'' Allah's statement, (Let him (the debtor) who incurs the liability dictate, and he must have Taqwa of Allah, his Lord) indicates that the debtor should dictate to the scribe what he owes, so let him fear Allah, (And diminish not anything of what he owes,) meaning, not hide any portion of what he owes. (But if the debtor is of poor understanding) and is not allowed to decide on such matters, because he used to waste money, for instance, (Or weak), such as being too young or insane, (Or is unable to dictate for himself) because of a disease, or ignorance about such matters, (then let his guardian dictate in justice.) Witnesses Should Attend the Dictation of Contracts Allah said, (And get two witnesses out of your own men) requiring witnesses to attend the dictation of contracts to further preserve the contents, (And if there are not two men (available), then a man and two women) this requirement is only for contracts that directly or indirectly involve money. Allah requires that two women take the place of one man as witness, because of the woman's shortcomings, as the Prophet described. Muslim recorded in his Sahih that Abu Hurayrah said that the Messenger of Allah said,
ﻞ ِ ْ َﻓِﺈﻧﱢﻲ َرَأ ْی ُﺘ ُﻜﻦﱠ َأآْ َﺜ َﺮ َأه،َن اﻟْﺎﺱْ ِﺘﻐْﻔَﺎر َ ْﻦ َوَأآْ ِﺜﺮ َ ْﺼ ﱠﺪﻗ َ ﺸ َﺮ اﻟ ﱢﻨﺴَﺎ ِء َﺕ َ ْ»یَﺎ َﻡﻌ «اﻟﻨﱠﺎر (O women! Give away charity and ask for forgiveness, for I saw that you comprise the majority of the people of the Fire.) One eloquent woman said, "O Messenger of Allah! Why do we comprise the majority of the people of the Fire'' He said,
،ٍﻞ َودِیﻦ ٍ ْﻋﻘ َ ت ِ ﺖ ِﻡﻦْ ﻧَﺎ ِﻗﺼَﺎ ُ ْ وَﻡَﺎ َرَأی،َن اﻟْ َﻌﺸِﻴﺮ َ ْ َو َﺕﻜْ ُﻔﺮ،َن اﻟﱠﻠﻌْﻦ َ ْ»ُﺕﻜْ ِﺜﺮ «ﺐ ﻡِﻨْﻜُﻦ َ ﺐ ﻟِﺬِي ُﻟ َ َأﻏَْﻠ
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(You curse a lot and you do not appreciate your mate. I have never seen those who have shortcoming in mind and religion controlling those who have sound minds, other than you.) She said, "O Messenger of Allah! What is this shortcoming in mind and religion'' He said,
ن ُ َﻓ َﻬﺬَا ُﻧﻘْﺼَﺎ،ٍﺝﻞ ُ ﺵﻬَﺎ َد َة َر َ ل ُ ﻦ َﺕﻌْ ِﺪ ِ ْﺸﻬَﺎ َد ُة اﻡْ َﺮَأ َﺕﻴ َ َﻓ،ﻋﻘِْﻠﻬَﺎ َ ن ُ »َأ ﱠﻡﺎ ُﻧﻘْﺼَﺎ ن ُ َﻓ َﻬﺬَا ُﻧﻘْﺼَﺎ،َﻄ ُﺮ ﻓِﻲ َر َﻡﻀَﺎن ِ ْﺼﻠﱢﻲ َو ُﺕﻔ َ ﺚ اﻟﱠﻠﻴَﺎﻟِﻲ ﻟَﺎ ُﺕ ُ َو َﺕﻤْ ُﻜ،ِاﻟْ َﻌﻘْﻞ «اﻟﺪﱢیﻦ
(As for the shortcoming in her mind, the testimony of two women equals the testimony of one man, and this is the shortcoming in the mind. As for the shortcoming in the religion, woman remains for nights at a time when she does not pray and breaks the fast in Ramadan) Allah's statement, (such as you agree for witnesses) requires competency in the witnesses. Further, Allah's statement, (so that if one of them errs) refers to the two women witnesses; whenever one of them forgets a part of the testimony, (the other can remind her) meaning, the other woman's testimony mends the shortcoming of forgetfulness in the first woman. Allah's statement, (And the witnesses should not refuse when they are called) means, when people are called to be witnesses, they should agree, as Qatadah and ArRabi` bin Anas stated. Similarly, Allah said, (Let not the scribe refuse to write as Allah has taught him,
ن ُ َﻓ َﻬﺬَا ُﻧﻘْﺼَﺎ،ٍﺝﻞ ُ ﺵﻬَﺎ َد َة َر َ ل ُ ﻦ َﺕﻌْ ِﺪ ِ ْﺸﻬَﺎ َد ُة اﻡْ َﺮَأ َﺕﻴ َ َﻓ،ﻋﻘِْﻠﻬَﺎ َ ن ُ »أَﻡﱠﺎ ُﻧﻘْﺼَﺎ ن ُ َﻓ َﻬﺬَا ُﻧﻘْﺼَﺎ،َﻄ ُﺮ ﻓِﻲ َر َﻡﻀَﺎن ِ ْﺼﻠﱢﻲ َو ُﺕﻔ َ ﺚ اﻟﱠﻠﻴَﺎﻟِﻲ ﻟَﺎ ُﺕ ُ َو َﺕﻤْ ُﻜ،ِاﻟْ َﻌﻘْﻞ «اﻟﺪﱢیﻦ
(As for the shortcoming in her mind, the testimony of two women equals the testimony of one man, and this is the shortcoming in the mind. As for the shortcoming in the religion, woman remains for nights at a time when she does not pray and breaks the fast in Ramadan) Allah's statement, (such as you agree for witnesses) requires competency in the witnesses. Further, Allah's statement, (so that if one of them errs) refers to the two women witnesses; whenever one of them forgets a part of the testimony,
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(the other can remind her) meaning, the other woman's testimony mends the shortcoming of forgetfulness in the first woman. Allah's statement, (And the witnesses should not refuse when they are called) means, when people are called to be witnesses, they should agree, as Qatadah and ArRabi` bin Anas stated. Similarly, Allah said, (Let not the scribe refuse to write as Allah has taught him, so let him write.) Some say that this Ayah indicates that agreeing to become a witness is Fard Kifayah (required on at least a part of the Muslim Ummah). However, the majority of the scholars say that the Ayah, (And the witnesses should not refuse when they are called) is referring to testifying to what the witnesses actually witnessed, thus befitting their description of being `witnesses'. Therefore, when the witness is called to testify to what he witnessed, he is required to give testimony, unless this obligation was already fulfilled, in which case such testimony becomes Fard Kifayah. Mujahid and Abu Mijlaz said, "If you are called to be a witness, then you have the choice to agree. If you witnessed and were called to testify, then come forward.'' It was reported that Ibn `Abbas and Al-Hasan Al-Basri said that the obligation includes both cases, agreeing to be a witness and testifying to what one witnessed. Allah's statement, (You should not become weary to write it (your contract), whether it be small or large, for its fixed term) perfects this direction from Allah by commanding that the debt be written, whether the amount is large or small. Allah said, (You should not become weary) meaning, do not be discouraged against writing transactions and their terms, whether the amount involved is large or small. Allah's statement, (that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves) means, writing transactions that will be fulfillled at a later date is more just with Allah meaning better and more convenient in order to preserve the terms of the contract. Therefore, recording such agreements helps the witnesses, when they see their handwriting - or signatures - later on and thus remember what they witnessed, for it is possible that the witnesses might forget what they witnessed. (And more convenient to prevent doubts among yourselves) meaning, this helps repel any doubt. Since if you need to refer to the contract that you wrote and the doubt will end. Allah's statement,
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(save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down) indicates that if the transaction will be fulfilled immediately, then there is no harm if it is not recorded. As for requiring witnesses to be present in trading transactions, Allah said, (But take witnesses whenever you make a commercial contract. ) However, this command was abrogated by, (Then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).) Or, it could be that having witnesses in such cases is only recommended and not obligatory, as evident from the Hadith that Khuzaymah bin Thabit Al-Ansari narrated which Imam Ahmad collected. `Umarah bin Khuzaymah Al-Ansari said that his uncle, who was among the Prophet's Companions, told him that the Prophet was making a deal for a horse with a bedouin man. The Prophet asked the bedouin to follow him so that he could pay him the price of the horse. The Prophet went ahead of the bedouin. The bedouin met several men who tried to buy his horse, not knowing if the Prophet was actually determined to buy it. Some people offered more money for the horse than the Prophet had. The bedouin man said to the Prophet , "If you want to buy this horse, then buy it or I will sell it to someone else.'' When he heard the bedouin man's words, the Prophet stood up and said, "Have I not bought that horse from you'' The bedouin said, "By Allah! I have not sold it to you.'' The Prophet said, "Rather, I did buy it from you.'' The people gathered around the Prophet and the Bedouin while they were disputing, and the bedouin said, "Bring forth a witness who testifies that I sold you the horse.'' Meanwhile, the Muslims who came said to the bedouin, "Woe to you! The Prophet only says the truth.'' When Khuzaymah bin Thabit came and heard the dispute between the Prophet and the bedouin who was saying, "Bring forth a witness who testifies that I sold you the horse, '' Khuzaymah said, "I bear witness that you sold him the horse.'' The Prophet said to Khuzaymah, "What is the basis of your testimony'' Khuzaymah said, "That I entrusted you, O Messenger of Allah!'' Therefore, the Messenger made Khuzaymah's testimony equal to the testimony of two men. This was also recorded by Abu Dawud and An-Nasa. Allah's statement, (Let neither scribe nor witness suffer (or cause) any harm) also indicates that the scribe and the witness must not cause any harm, such as, when the scribe writes other than what he is being dictated, or the witness testifies to other than what he heard or conceals his testimony. This is the explanation of Al-Hasan and Qatadah.'' Allah's statement, (But if you do (such harm), it would be wickedness in you) means, "If you defy what you were commanded and commit what you were prohibited,
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then it is because of the sin that resides and remains with you; sin that you never release or rid yourselves from.'' Allah's statement, (So have Taqwa of Allah) means, fear Him, remember His watch over you, implement His command and avoid what He prohibited, (And Allah teaches you. ) Similarly, Allah said, (O you who believe! If you have Taqwa of Allah, He will grant you Furqan ((a criterion to judge between right and wrong))) (8:29), and, (O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight)) (57:28). Allah said; (And Allah is the All-Knower of everything) stating that Allah has perfect knowledge in all matters and in their benefits or repercussions, and nothing escapes His perfect watch, for His knowledge encompasses everything in existence.
Surah: 2 Ayah: 283
z⎯ÏΒr& ÷βÎ*sù ( ×π|Êθç7ø)¨Β Ö⎯≈yδÌsù $Y6Ï?%x. (#ρ߉Éfs? öΝs9uρ 9xy™ 4’n?tã óΟçFΖä. βÎ)uρ * (#θßϑçGõ3s? Ÿωuρ 3 …çμ−/u‘ ©!$# È,−Gu‹ø9uρ …çμtFuΖ≈tΒr& z⎯Ïϑè?øτ$# “Ï%©!$# ÏjŠxσã‹ù=sù $VÒ÷èt/ Νä3àÒ÷èt/ ∩⊄∇⊂∪ ÒΟŠÎ=æ t tβθè=yϑ÷ès? $yϑÎ/ ª!$#uρ 3 …çμç6ù=s% ÖΝÏO#u™ ÿ…çμ¯ΡÎ*sù $yγôϑçGò6tƒ ⎯tΒuρ 4 nοy‰≈y㤱9$# Transliteration 283. Wa-in kuntum AAala safarin walam tajidoo katiban farihanun maqboodatun fa-in amina baAAdukum baAAdan falyu-addi allathee i/tumina amanatahu walyattaqi Allaha rabbahu wala taktumoo alshshahadata waman yaktumha fa-innahu athimun qalbuhu waAllahu bima taAAmaloona AAaleemun
Translation 283. And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging); then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allâh, his Lord. And conceal not the evidence for he, who hides it, surely his heart is sinful. And Allâh is All-Knower of what you do.
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Ibn Kathir’s Tafsir What is the `Mortgaging' Mentioned in the Ayah Allah said, (And if you are on a journey) meaning, traveling and some of you borrowed some money to be paid at a later date, (and cannot find a scribe) who would record the debt for you. Ibn `Abbas said, "And even if they find a scribe, but did not find paper, ink or pen.'' Then, (let there be a pledge taken (mortgaging)) given to the creditor in lieu of writing the transaction. The Two Sahihs recorded that Anas said that the Messenger of Allah died while his shield was mortgaged with a Jew in return for thirty Wasq (approximately 180 kg) of barley, which the Prophet bought on credit as provisions for his household. In another narration, the Hadith stated that this Jew was among the Jews of Al-Madinah. Allah said, (then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully).) Ibn Abi Hatim recorded, with a sound chain of narration, that Abu Sa`id AlKhudri said, "This Ayah abrogated what came before it (i.e. that which required recording the transaction and having witnesses present).'' AshSha`bi said, "If you trust each other, then there is no harm if you do not write the loan or have witnesses present.'' Allah's statement, (And let him have Taqwa of Allah) means, the debtor. Imam Ahmad and the Sunan recorded that Qatadah said that Al-Hasan said that Samurah said that the Messenger of Allah said,
«ﺡﺘﱠﻰ ُﺕ َﺆ ﱢدیَﻪ َ ،ْﺥ َﺬت َ ﻋﻠَﻰ اﻟْ َﻴ ِﺪ ﻡَﺎ َأ َ» (The hand (of the debtor) will carry the burden of what it took until it gives it back.) Allah's statement, (And conceal not the evidence) means, do not hide it or refuse to announce it. Ibn `Abbas and other scholars said, "False testimony is one of the worst of the major sins, and such is the case with hiding the true testimony. This is why Allah said, (For he who hides it, surely, his heart is sinful). As-Suddi commented, "Meaning he is a sinner in his heart.'' This is similar to Allah's statement,
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(We shall not hide testimony of Allah, for then indeed we should be of the sinful) (5:106). Allah said, (O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do) (4:135) and in this Ayah (2:283) He said, (And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allah is All-Knower of what you do.)
Surah: 2 Ayah: 284
÷ρr& öΝà6Å¡àΡr& þ’Îû $tΒ (#ρ߉ö7è? βÎ)uρ 3 ÇÚö‘F{$# ’Îû $tΒuρ ÏN≡uθ≈yϑ¡¡9$# ’Îû $tΒ °! 4’n?tã ª!$#uρ 3 â™!$t±o„ ⎯tΒ Ü>Éj‹yèãƒuρ â™!$t±o„ ⎯yϑÏ9 ãÏøóu‹sù ( ª!$# ÏμÎ/ Νä3ö7Å™$y⇔ムçνθà÷‚è? ∩⊄∇⊆∪ íƒÏ‰s% &™ó©x« Èe≅à2 Transliteration 284. Lillahi ma fee alssamawati wama fee al-ardi wa-in tubdoo ma fee anfusikum aw tukhfoohu yuhasibkum bihi Allahu fayaghfiru liman yashao wayuAAaththibu man yashao waAllahu AAala kulli shay-in qadeerun
Translation 284. To Allâh belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves or conceal it, Allâh will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allâh is Able to do all things.
Ibn Kathir’s Tafsir Would the Servants be Accountable for What They Conceal in Their Hearts Allah states that His is the kingship of the heavens and earth and of what and whoever is on or between them, that He has perfect watch over them. No apparent matter or secret that the heart conceals is ever a secret to Him, however minor it is. Allah also states that He will hold His servants accountable for what they do and what they conceal in their hearts. In similar statements, Allah said, (Say (O Muhammad ): "Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is able to do all things) (3:29), and,
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(He knows the secret and that which is yet more hidden.) There are many other Ayat on this subject. In this Ayah (2:284), Allah states that He has knowledge of what the hearts conceal, and consequently, He will hold the creation accountable for whatever is in their hearts. This is why when this Ayah was revealed, it was hard on the Companions, since out of their strong faith and conviction, they were afraid that such reckoning would diminish their good deeds. Imam Ahmad recorded that Abu Hurayrah said, "When (To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things) was revealed to the Messenger of Allah , it was very hard for the Companions of the Messenger . The Companions came to the Messenger and fell to their knees saying, `O Messenger of Allah! We were asked to perform what we can bear of deeds: the prayer, the fast, Jihad and charity. However, this Ayah was revealed to you, and we cannot bear it.' The Messenger of Allah said,
ﺼﻴْﻨَﺎ؟ َ ﻋ َ ﺱَﻤِﻌْﻨَﺎ َو:ْﻦ ِﻡﻦْ َﻗﺒِْﻠ ُﻜﻢ ِ ْﻞ اﻟْ ِﻜﺘَﺎ َﺏﻴ ُ ْل َأه َ ن َأنْ ﺕَﻘُﻮﻟُﻮا آَﻤﺎ ﻗَﺎ َ »َأ ُﺕﺮِیﺪُو «ﻚ اﻟْ َﻤﺼِﻴﺮ َ ْﻚ رَﺏﱠﻨَﺎ َوِإَﻟﻴ َ ﻏﻔْﺮَا َﻧ ُ ﻃﻌْﻨَﺎ َ ﺱ ِﻤﻌْﻨَﺎ َوَأ َ :َﺏﻞْ ﻗُﻮﻟُﻮا (Do you want to repeat what the People of the Two Scriptures before you said, that is, `We hear and we disobey' Rather, say, `We hear and we obey, and we seek Your forgiveness, O our Lord, and the Return is to You.) When the people accepted this statement and their tongues recited it, Allah sent down afterwards, (The Messenger believes in what has been sent down 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 one another of His Messengers ـand they say, "We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).'') When they did that, Allah abrogated the Ayah (2:284) and sent down the Ayah, (Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error.'') until the end.'' Muslim recorded it with the wording; "When they did that, Allah abrogated it (2:284) and sent down,
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(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error''.) Allah said, `I shall (accept your supplication),' ("Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)'') Allah said, `I shall (accept your supplication),' ("Our Lord! Put not on us a burden greater than we have strength to bear. '') Allah said, `I shall (accept your supplication),' ("Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Supporter and Protector) and give us victory over the disbelieving people.'') Allah said, `I shall.''' Imam Ahmad recorded that Mujahid said, "I saw Ibn `Abbas and said to him, `O Abu Abbas! I was with Ibn `Umar, and he read this Ayah and cried.' He asked, `Which Ayah' I said, `(And whether you disclose what is in yourselves or conceal it.)' Ibn `Abbas said, `When this Ayah was revealed, it was very hard on the Companions of the Messenger of Allah and worried them tremendously. They said: O Messenger of Allah! We know that we would be punished according to our statements and our actions, but as for what occurs in our hearts, we do not control what is in them.' The Messenger of Allah said,
« ﺱَﻤِﻌْﻨَﺎ وَأَﻃَﻌْﻨَﺎ:»ﻗُﻮﻟُﻮا (Say, `We hear and we obey.') They said, `We hear and we obey.' Thereafter, this Ayah abrogated the previous Ayah, (The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah), until, (Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.) Therefore, they were pardoned what happens in their hearts, and were held accountable only for their actions.''' The Group recorded that Abu Hurayrah said that the Messenger of Allah said,
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«ﺴﻬَﺎ ﻡَﺎﻟَﻢْ َﺕ َﻜﱠﻠﻢْ َأوْ ﺕَﻌْﻤَﻞ َ ﺡ ﱠﺪ َﺙﺖْ ِﺏ ِﻪ َأﻧْ ُﻔ َ ﻋﻦْ ُأ ﱠﻡﺘِﻲ ﻡَﺎ َ ﷲ َﺕﺠَﺎ َو َز ﻟِﻲ َ نا »ِإ ﱠ (Allah has pardoned my Ummah for what they say to themselves, as long as they do not utter it or act on it.) The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,
َﻓِﺈنْ ﻋَﻤَِﻠﻬَﺎ ﻓَﺎآْ ُﺘﺒُﻮهَﺎ،ِﻋﻠَﻴﻪ َ ﺴ ﱢﻴ َﺌ ٍﺔ ﻓَﻠَﺎ َﺕﻜْ ُﺘﺒُﻮهَﺎ َ ِإذَا َه ﱠﻢ ﻋَﺒْﺪِي ِﺏ:ﷲ ُ لا َ »ﻗَﺎ َﻓِﺈنْ ﻋَﻤِﻠَﻬَﺎ ﻓَﺎآْ ُﺘﺒُﻮهَﺎ،ًﺴ َﻨﺔ َﺡ َ ﺴ َﻨ ٍﺔ َﻓَﻠﻢْ یَﻌْﻤَﻠْﻬَﺎ ﻓَﺎآْ ُﺘﺒُﻮهَﺎ َﺤ َ وَإِذَا َه ﱠﻢ ِﺏ،ًﺱ ﱢﻴ َﺌﺔ َ «ﻋﺸْﺮًا َ (Allah said (to His angels), "If My servant intends to commit an evil deed, do not record it as such for him, and if he commits it, write it for him as one evil deed. If he intends to perform a good deed, but did not perform it, then write it for him as one good deed, and if he performs it, write it for him as ten good deeds.'')
Surah: 2 Ayah: 285 & Ayah: 286
«!$$Î/ z⎯tΒ#u™ #x‹tã Transliteration 1. Alif-lam-meem 2. Allahu la ilaha illa huwa alhayyu alqayyoomu 3. Nazzala AAalayka alkitaba bialhaqqi musaddiqan lima bayna yadayhi waanzala alttawrata waalinjeela 4. Min qablu hudan lilnnasi waanzala alfurqana inna allatheena kafaroo biayati Allahi lahum AAathabun shadeedun waAllahu AAazeezun thoo intiqamin
Translation 1. Alif-Lâm-Mîm. [These letters are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings]. 2. Allâh! Lâ ilahâ illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. 3. It is He Who has sent down the Book (the Qur'ân) to you (Muhammad SAW) with truth, confirming what came before it. And he sent down the Taurât (Torah) and the Injeel (Gospel). 4. Aforetime, as a guidance to mankind, And He sent down the criterion [of judgement between right and wrong (this Qur'ân)]. Truly, those who disbelieve in the Ayât (proofs, evidences, verses, lessons, signs, revelations,
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etc.) of Allâh, for them there is a severe torment; and Allâh is All-Mighty, All-Able of Retribution.
Ibn Kathir’s Tafsir We mentioned the Hadith in the Tafsir of Ayat Al-Kursi (2:255) that mentions that Allah's Greatest Name is contained in these two Ayat, (Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) and, (Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists.) We also explained the Tafsir of, (Alif-Lam-Mim) in the beginning of Surat Al-Baqarah, and the meaning of, (Allah! La ilaha illa Huwa, Al-Hayyul-Qayyum) in the Tafsir of Ayat Al-Kursi. Allah's statement, (It is He Who has sent down the Book to you with truth, ) means, revealed the Qur'an to you, O Muhammad, in truth, meaning there is no doubt or suspicion that it is revealed from Allah. Verily, Allah revealed the Qur'an with His knowledge, and the angels testify to this fact, Allah is sufficient as a Witness. Allah's statement, (Confirming what came before it) means, from the previous divinely revealed Books, sent to the servants and Prophets of Allah. These Books testify to the truth of the Qur'an, and the Qur'an also testifies to the truth these Books contained, including the news and glad tidings of Muhammad's prophethood and the revelation of the Glorious Qur'an. Allah said, (And He sent down the Tawrah) to Musa (Musa) son of `Imran, (And the Injil), to `Isa, son of Mary, (Aforetime) meaning, before the Qur'an was revealed, (As a guidance to mankind) in their time. (And He sent down the criterion) which is the distinction between misguidance, falsehood and deviation on one hand, and guidance, truth and piety on the other hand. This is because of the indications, signs, plain evidences and clear proofs that it contains, and because of its explanations, clarifications, etc. Allah's statement,
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(Truly, those who disbelieve in the Ayat of Allah) means they denied, refused and unjustly rejected them, (For them there is a severe torment) on the Day of Resurrection, (And Allah is All-Mighty) meaning, His grandeur is invincible and His sovereignty is infinite, (All-Able of Retribution.) from those who reject His Ayat and defy His honorable Messengers and great Prophets.
Surah: 3 Ayah: 5 & Ayah: 6
∩∈∪ Ï™!$yϑ¡¡9$# ’Îû Ÿωuρ ÇÚö‘F{$# ’Îû Ö™ó©x« Ïμø‹n=tã 4‘xøƒs† Ÿω ©!$# ¨βÎ) uθèδ ωÎ) tμ≈s9Î) Iω 4 â™!$t±o„ y#ø‹x. ÏΘ%tnö‘F{$# ’Îû óΟà2â‘Èhθ|Áム“Ï%©!$# uθèδ ∩∉∪ ÞΟŠÅ3s y ø9$# Ⓝ͕yèø9$# Transliteration 5. Inna Allaha la yakhfa AAalayhi shay-on fee al-ardi wala fee alssama/-i 6. Huwa allathee yusawwirukum fee al-arhami kayfa yashao la ilaha illa huwa alAAazeezu alhakeemu
Translation 5. Truly, nothing is hidden from Allâh, in the earth or in the heavens. 6. He it is Who shapes you in the wombs as He pleases. Lâ ilâha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.
Ibn Kathir's Tafsir Allah states that He has perfect knowledge in the heavens and earth and that nothing in them is hidden from His watch. (He it is Who shapes you in the wombs as He wills.) meaning, He creates you in the wombs as He wills, whether male or female, handsome or otherwise, happy or miserable. (La ilaha illa Huwa (none has the right to be worshipped but He), the Almighty, the All-Wise.) meaning, He is the Creator and thus is the only deity worthy of worship, without partners, and His is the perfect might, wisdom and decision. This Ayah refers to the fact that `Isa, son of Mary, is a created servant, just as Allah created the rest of mankind. Allah created `Isa in the womb (of his mother) and shaped him as He willed. Therefore, how could `Isa be divine, as the Christians, may Allah's curses descend on them, claim `Isa was created in the womb and his creation changed from stage to stage, just as Allah said,
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(He creates you in the wombs of your mothers, creation after creation in three veils of darkness.) (39:6).
Surah: 3 Ayah: 7, Ayah: 8 & Ayah: 9
É=≈tGÅ3ø9$# ‘Πé& £⎯èδ ìM≈yϑs3øt’Χ ×M≈tƒ#u™ çμ÷ΖÏΒ |=≈tGÅ3ø9$# y7ø‹n=tã tΑt“Ρr& ü“Ï%©!$# uθèδ çμ÷ΖÏΒ tμt7≈t±s? $tΒ tβθãèÎ6®KuŠsù Ô÷ƒy— óΟÎγÎ/θè=è% ’Îû t⎦⎪Ï%©!$# $¨Βr'sù ( ×M≈yγÎ7≈t±tFãΒ ãyzé&uρ 3 ª!$# ωÎ) ÿ…ã&s#ƒÍρù's? ãΝn=÷ètƒ $tΒuρ 3 ⎯Ï&Î#ƒÍρù's? u™!$tóÏGö/$#uρ ÏπuΖ÷GÏø9$# u™!$tóÏGö/$# $tΒuρ 3 $uΖÎn/u‘ ωΖÏã ô⎯ÏiΒ @≅ä. ⎯ÏμÎ/ $¨ΖtΒ#u™ tβθä9θà)tƒ ÉΟù=Ïèø9$# ’Îû tβθã‚Å™≡§9$#uρ ∩∠∪ É=≈t6ø9F{$# (#θä9'ρé& HωÎ) ã©.¤‹tƒ y7¨ΡÎ) 4 ºπyϑômu‘ y7Ρà$©! ⎯ÏΒ $uΖs9 ó=yδuρ $oΨoK÷ƒy‰yδ øŒÎ) y‰÷èt/ $oΨt/θè=è% ùøÌ“è? Ÿω $oΨ−/u‘ ∩∇∪ Ü>$¨δuθø9$# |MΡr& ß#Î=÷‚ムŸω ©!$# χÎ) 4 Ïμ‹Ïù |=÷ƒu‘ ω 5ΘöθuŠÏ9 Ĩ$¨Ψ9$# ßìÏΒ$y_ y7¨ΡÎ) !$oΨ−/u‘ ∩®∪ yŠ$yèŠÏϑø9$# Transliteration 7. Huwa allathee anzala AAalayka alkitaba minhu ayatun muhkamatun hunna ommu alkitabi waokharu mutashabihatun faamma allatheena fee quloobihim zayghun fayattabiAAoona ma tashabaha minhu ibtighaa alfitnati waibtighaa ta/weelihi wama yaAAlamu ta/weelahu illa Allahu waalrrasikhoona fee alAAilmi yaqooloona amanna bihi kullun min AAindi rabbina wama yaththakkaru illa oloo al-albabi 8. Rabbana la tuzigh quloobana baAAda ith hadaytana wahab lana min ladunka rahmatan innaka anta alwahhabu 9. Rabbana innaka jamiAAu alnnasi liyawmin la rayba feehi inna Allaha la yukhlifu almeeAAada
Translation 7. It is He Who has sent down to you (Muhammad SAW) the Book (this Qur'ân). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkâm (commandments, etc.), AlFarâ'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save
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Allâh. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabarî). 8. (They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower." 9. Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt. Verily, Allâh never breaks His Promise".
Ibn Kathir's Tafsir The Mutashabihat and Muhkamat Ayat Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa. This is why Allah said, (They are the foundations of the Book), meaning, they are the basis of the Qur'an, and should be referred to for clarification, when warranted, (And others not entirely clear) as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired. The Muhkamat are the Ayat that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented. As for the Mutashabihat Ayat, they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented. Muhammad bin Ishaq bin Yasar commented on, (In it are verses that are entirely clear) as "Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for.'' He also said, "As for the unclear Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth.'' Therefore, Allah said, (So as for those in whose hearts there is a deviation) meaning, those who are misguided and deviate from truth to falsehood, (they follow that which is not entirely clear thereof) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with
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their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings. As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said, (seeking Al-Fitnah) meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur'an -- the Mutashabih of it -- but, this is proof against and not for them. For instance, Christians might claim that (`Isa is divine because) the Qur'an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah's statements, (He (`Isa) was not more than a servant. We granted Our favor to him.) (43:59), and, (Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!'' and he was.) (3:59). There are other Ayat that clearly assert that `Isa is but one of Allah's creatures and that he is the servant and Messenger of Allah, among other Messengers. Allah's statement, (And seeking for its Ta'wil,) to alter them as they desire. Imam Ahmad recorded that `A'ishah said, "The Messenger of Allah recited, (It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear,), until, (Men of understanding) and he said,
« ﻓَﺎﺡْ َﺬرُوهُﻢ،ُﻋﻨَﻰ اﷲ َ ﻦ َ َﻓ ُﻬ ُﻢ اﱠﻟﺬِی،ِن ﻓِﻴﻪ َ » َﻓِﺈذَا َرَأیْ ُﺘ ُﻢ اﱠﻟﺬِیﻦ ُیﺠَﺎ ِدﻟُﻮ (When you see those who argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them.)'' Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah (3:7), as did Muslim in the book of Qadar (the Divine Will) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A'ishah; "The Messenger of Allah recited this Ayah, (It is He Who has sent down to you the Book. In it are verses that are entirely clear,) until, (And none receive admonition except men of understanding.) He then said,
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،ُﺱﻤﱠﻰ اﷲ َ ﻦ َ ﻚ اﱠﻟﺬِی َ ﻦ یَ ﱠﺘﺒِﻌُﻮنَ ﻡَﺎ َﺕﺸَﺎ َﺏ َﻪ ِﻡﻨْﻪُ؛ َﻓﺄُوﻟ ِﺌ َ ﺖ اﱠﻟﺬِی ِ ْ»ﻓَﺈِذَا َرَأی «ﻓَﺎﺡْﺬَرُوهُﻢ (When you see those who follow what is not so clear of the Qur'an, then they are those whom Allah described, so beware of them.)'' This is the wording recorded by Al-Bukhari. Only Allah Knows the True Ta'wil (Interpretation) of the Mutashabihat Allah said, (But none knows its Ta'wil except Allah.) Similarly, as preceded in what has been reported from Ibn `Abbas, "Tafsir is of four types: Tafsir that the Arabs know in their language; Tafsir that no one is excused of being ignorant of; Tafsir that the scholars know; and Tafsir that only Allah knows.'' Scholars of Qur'an recitation have different opinions about pausing at Allah's Name in this Ayah. This stop was reported from `A'ishah, `Urwah, Abu Ash-Sha`tha' and Abu Nahik. Some pause after reciting, (And those who are firmly grounded in knowledge) saying that the Qur'an does not address the people with what they cannot understand. Ibn Abi Najih said that Mujahid said that Ibn `Abbas said, "I am among those who are firmly grounded in its Ta'wil interpretation.'' The Messenger of Allah supplicated for the benefit of Ibn `Abbas,
«ﻋﱢﻠﻤْ ُﻪ اﻟﺘﱠﺄْوِیﻞ َ ﻦ َو ِ »اﻟﻠﱠ ُﻬﻢﱠ َﻓﻘﱢﻬْ ُﻪ ﻓِﻲ اﻟﺪﱢی (O Allah! Bestow on him knowledge in the religion and teach him the Ta'wil (interpretation).) Ta'wil has two meanings in the Qur'an, the true reality of things, and what they will turn out to be. For instance, Allah said, (And he said: "O my father! This is the Ta'wil of my dream aforetime!''.) (12:100), and, (Await they just for it's Ta'wil On the Day (Day of Resurrection) it's Ta'wil is finally fulfillled.)(7:53) refers to the true reality of Resurrection that they were told about. If this is the meaning desired in the Ayah above (3:7), then pausing after reciting Allah's Name is warranted, because only Allah knows the true reality of things. In this case, Allah's statement, (And those who are firmly grounded in knowledge) is connected to His statement, (say: "We believe in it'') If the word Ta'wil means the second meaning, that is, explaining and describing, such as what Allah said,
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((They said): "Inform us of the Ta'wil of this'') meaning its explanation, then pausing after reciting, (And those who are firmly grounded in knowledge) is warranted. This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things. Therefore, Allah's statement, (say: "We believe in it'') describes the conduct of the scholars. Similarly, Allah said, (And your Lord comes, and the angels, in rows.) (89:22) means, your Lord will come, and the angels will come in rows. Allah's statement that the knowledgeable people proclaim, (We believe in it) means, they believe in the Mutashabih. (all of it is from our Lord) meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other. This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy. Allah said, (Do they not then consider the Qur'an carefully Had it been from other than Allah, they would surely have found therein many a contradiction.) (4:82). Allah said in his Ayah (3:7), (And none receive admonition except men of understanding. ) meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner. Further, Ibn Al-Mundhir recorded in his Tafsir that Nafi` bin Yazid said, "Those firmly grounded in knowledge are those who are modest for Allah's sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them.'' Allah said that they supplicate to their Lord, (Our Lord! Let not our hearts deviate (from the truth) after You have guided us.) meaning, "Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur'an. Rather, make us remain firmly on Your straight path and true religion.'' (And grant us from Ladunka) meaning, from You, (Mercy) with which You make our hearts firm, and increase in our Faith and certainty, (Truly, You are the Bestower)
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Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,
«ﻋﻠَﻰ دِیﻨِﻚ َ ﺐ اﻟْ ُﻘﻠُﻮبِ َﺙ ﱢﺒﺖْ َﻗﻠْﺒِﻲ َ »یَﺎ ُﻡ َﻘﱢﻠ (O You Who changes the hearts, make my heart firm on Your religion.) He then recited, ("Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.'') The Ayah continues, ("Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt'') meaning, they say in their supplication: O our Lord! You will gather Your creation on the Day of Return, judge between them and decide over what they disputed about. Thereafter, You will reward or punish each according to the deeds they did in this life.
Surah: 3 Ayah: 10 & Ayah: 11
«!$# z⎯ÏiΒ Οèδ߉≈s9÷ρr& Iωuρ óΟßγä9≡uθøΒr& óΟßγ÷Ψtã š_Í_øóè? ⎯s9 (#ρãxx. š⎥⎪Ï%©!$# ¨βÎ) ∩⊇⊃∪ Í‘$¨Ψ9$# ߊθè%uρ öΝèδ y7Íׯ≈s9'ρé&uρ ( $\↔ø‹x© ãΝèδx‹s{r'sù $uΖÏG≈tƒ$t↔Î/ (#θç/¤‹x. 4 óΟÎγÎ=ö6s% ⎯ÏΒ t⎦⎪Ï%©!$#uρ tβöθtãóÏù ÉΑ#u™ É>ù&y‰Ÿ2 ∩⊇⊇∪ É>$s)Ïèø9$# ߉ƒÏ‰x© ª!$#uρ 3 öΝÍκÍ5θçΡä‹Î/ ª!$# Transliteration 10. Inna allatheena kafaroo lan tughniya AAanhum amwaluhum wala awladuhum mina Allahi shay-an waola-ika hum waqoodu alnnari 11. Kada/bi ali firAAawna waallatheena min qablihim kaththaboo bi-ayatina faakhathahumu Allahu bithunoobihim waAllahu shadeedu alAAiqabi
Translation 10. Verily, those who disbelieve, neither their properties nor their offspring will avail them whatsoever against Allâh; and it is they who will be fuel of the Fire. 11. Like the behaviour of the people of Fir'aun (Pharaoh) and those before them; they belied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), so Allâh seized (destroyed) them for their sins. And Allâh is Severe in punishment.
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The Meaning And Explanation (Tafsir) of The Glorious Qur’an
Ibn Kathir's Tafsir On the Day of Resurrection, No Wealth or Offspring Shall Avail Allah states that the disbelievers shall be fuel for the Fire, (The Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hellfire).) (40:52). Further, what they were granted in this life of wealth and offspring shall not avail them with Allah, or save them from His punishment and severe torment. Similarly, Allah said, (So let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.) (9:55), and, (Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you. A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest.) (3:196, 197). Allah said in this Ayah (3:10), (Verily, those who disbelieve) meaning, disbelieved in Allah's Ayat, denied His Messengers, defied His Books and did not benefit from His revelation to His Prophets, (Neither their properties nor their offspring will avail them whatsoever against Allah; and it is they who will be fuel of the Fire.) meaning, they will be the wood with which the Fire is kindled and fed. Similarly, Allah said, (Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98). Allah said next, (Like the Da'b of the people of Fira`wn.) Ad-Dahhak said that Ibn `Abbas said that the Ayah means, "Like the behavior of the people of Fir`awn.'' This is the same Tafsir of `Ikrimah, Mujahid, Abu Malik, Ad-Dahhak, and others. Other scholars said that the Ayah means, "Like the practice, conduct, likeness of the people of Fir`awn.'' These meanings are all plausible, for the Da'b means practice, behavior, tradition and habit. The Ayah indicates that the disbelievers will not benefit from their wealth or offspring. Rather, they will perish and be punished. This is the same end the people of Fir`awn and the previous nations met, those who rejected the Messengers, the Ayat, and proofs of Allah that they were sent with. (And Allah is severe in punishment.) meaning, His punishment is severe and His torment is painful. None can escape Allah's grasp, nor does anything escape His knowledge. Allah does what He wills and prevails over all things,
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it is He to Whom everything is humbled and there is no deity worthy of worship, nor any Lord except Him.
Surah: 3 Ayah: 12 & Ayah: 13
}§ø♥Î/uρ 4 zΟ¨Ζyγy_ 4’n#x‹tã $uΖÏ%uρ $oΨt/θçΡèŒ $uΖs9 öÏøî$$sù $¨ΨtΒ#u™ !$oΨ¯ΡÎ) !$oΨ−/u‘ tβθä9θà)tƒ š⎥⎪Ï%©!$# ∩⊇∉∪ Í‘$¨Ζ9$# š⎥⎪ÌÏøótGó¡ßϑø9$#uρ š⎥⎫É)ÏΨßϑø9$#uρ š⎥⎫ÏFÏΖ≈s)ø9$#uρ š⎥⎫Ï%ω≈¢Á9$#uρ t⎦⎪ÎÉ9≈¢Á9$# ∩⊇∠∪ Í‘$ysó™F{$$Î/ Transliteration 16. Allatheena yaqooloona rabbana thunoobana waqina AAathaba alnnari
innana
amanna
faighfir
lana
Chapter 3: Al-i-‘Imran (The Family Of ‘Imran), Verses 1 - 91 17. Alssabireena waalssadiqeena waalmustaghfireena bial-ashari
waalqaniteena
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waalmunfiqeena
Translation 16. Those who say: "Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire." 17. (They are) those who are patient ones, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allâh. Those who spend [give the Zakât and alms in the Way of Allâh] and those who pray and beg Allâh's Pardon in the last hours of the night.
Ibn Kathir's Tafsir The Supplication and Description of Al-Muttaqin Allah describes the Muttaqin, His pious servants, whom He promised tremendous rewards, (Those who say: "Our Lord! We have indeed believed'') in You, Your Book and Your Messenger. (so forgive us our sins) because of our faith in You and in what You legislated for us. Therefore, forgive us our errors and shortcomings, with Your bounty and mercy, (and save us from the punishment of the Fire.) Allah then said, ((They are) those who are patient) while performing acts of obedience and abandoning the prohibitions. (those who are true) concerning their proclamation of faith, by performing the difficult deeds. (and obedient) meaning, they submit and obey Allah, (those who spend) from their wealth on all the acts of obedience they were commanded, being kind to kith and kin, helping the needy, and comforting the destitute. (and those who pray and beg Allah's pardon in the last hours of the night) and this testifies to the virtue of seeking Allah's forgiveness in the latter part of the night. It was reported that when Ya`qub said to his children, (I will ask my Lord for forgiveness for you) (12:98) he waited until the latter part of the night to say his supplication. Furthermore, the Two Sahihs, the Musnad and Sunan collections recorded through several Companions that the Messenger of Allah said,
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The Meaning And Explanation (Tafsir) of The Glorious Qur’an
ﺚ ُ ﻦ َیﺒْﻘَﻰ ُﺙُﻠ َ ﺱﻤَﺎ ِء اﻟ ﱡﺪﻧْﻴَﺎ ﺡِﻴ َ ك َو َﺕﻌَﺎﻟﻰ ﻓِﻲ ُآﻞﱢ َﻟﻴَْﻠ ٍﺔ إِﻟﻰ َ ﷲ َﺕﺒَﺎ َر ُ لا ُ » َیﻨْ ِﺰ ﺐ َﻟﻪُ؟ َ ع َﻓَﺄﺱْ َﺘﺠِﻴ ٍ ﻄ َﻴﻪُ؟ َهﻞْ ِﻡﻦْ دَا ِ ْﻞ َﻓُﺄﻋ ٍ َهﻞْ ِﻡﻦْ ﺱَﺎ ِﺉ:ل ُ َﻓ َﻴﻘُﻮ،ُاﻟﻠﱠﻴْﻞِ اﻟْﺂﺥِﺮ «َهﻞْ ِﻡﻦْ ُﻡﺴْ َﺘﻐْ ِﻔ ٍﺮ َﻓَﺄﻏْ ِﻔ َﺮ َﻟﻪُ؟ (Every night, when the last third of it remains, our Lord, the Blessed, the Superior, descends to the lowest heaven saying, "Is there anyone to ask Me, so that I may grant him his request Is there anyone to invoke Me, so that I may respond to his invocation Is there anyone seeking My forgiveness, so that I may forgive him'') The Two Sahihs recorded that `A'ishah said, "The Messenger of Allah performed Witr during the first part, the middle and latter parts of the night. Then, later (in his life), he would perform it (only) during the latter part.'' `Abdullah bin `Umar used to pray during the night and would ask, "O Nafi`! Is it the latter part of the night yet'' and if Nafi` said, "Yes,'' Ibn `Umar would start supplicating to Allah and seeking His forgiveness until dawn. This Hadith was collected by Ibn Abi Hatim.
Surah: 3 Ayah: 18, Ayah: 19 & Ayah: 20
Iω 4 ÅÝó¡É)ø9$$Î/ $JϑÍ←!$s% ÉΟù=Ïèø9$# (#θä9'ρé&uρ èπs3Íׯ≈n=yϑø9$#uρ uθèδ ωÎ) tμ≈s9Î) Iω …çμ¯Ρr& ª!$# y‰Îγx© ∩⊇∇∪ ÞΟŠÅ6y⇔ø9$# Ⓝ͖yêø9$# uθèδ ωÎ) tμ≈s9Î) ωÎ) |=≈tGÅ3ø9$# (#θè?ρé& š⎥⎪Ï%©!$# y#n=tF÷z$# $tΒuρ 3 ÞΟ≈n=ó™M}$# «!$# y‰ΨÏã š⎥⎪Ïe$!$# ¨βÎ) ©!$# χÎ*sù «!$# ÏM≈tƒ$t↔Î/ öàõ3tƒ ⎯tΒuρ 3 óΟßγoΨ÷t/ $J‹øót/ ÞΟù=Ïèø9$# ãΝèδu™!%y` $tΒ Ï‰÷èt/ .⎯ÏΒ ∩⊇®∪ É>$|¡Ïtø:$# ßìƒÎ| (#θè?ρé& t⎦⎪Ï%©#Ïj9 ≅è%uρ 3 Ç⎯yèt7¨?$# Ç⎯tΒuρ ¬! }‘Îγô_uρ àM÷Κn=ó™r& ö≅à)sù x8θ•_!%tn ÷βÎ*sù (#öθ©9uθs? χÎ)¨ρ ( (#ρy‰tF÷δ$# ωs)sù (#θßϑn=ó™r& ÷βÎ*sù 4 óΟçFôϑn=ó™r&u™ z⎯↵Íh‹ÏiΒW{$#uρ |=≈tGÅ3ø9$# ∩⊄⊃∪ ÏŠ$t6Ïèø9$$Î/ 7ÅÁ/t ª!$#uρ 3 à≈n=t6ø9$# šø‹n=tã $yϑ¯ΡÎ*sù Transliteration 18. Shahida Allahu annahu la ilaha illa huwa waalmala-ikatu waoloo alAAilmi qa-iman bialqisti la ilaha illa huwa alAAazeezu alhakeemu 19. Inna alddeena AAinda Allahi al-islamu wama ikhtalafa allatheena ootoo alkitaba illa min baAAdi ma jaahumu alAAilmu baghyan baynahum waman yakfur bi-ayati Allahi fa-inna Allaha sareeAAu alhisabi 20. Fa-in hajjooka faqul aslamtu wajhiya lillahi wamani ittabaAAani waqul lillatheena ootoo alkitabu waal-ommiyyeena aaslamtum fa-in aslamoo faqadi
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ihtadaw wa-in tawallaw fa-innama AAalayka albalaghu waAllahu baseerun bialAAibadi
Translation 18. Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Lâ ilâh illa Huwa (none has the right to be worshipped but He), the All-Mighty, the AllWise. 19. Truly, the religion with Allâh is Islâm. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayât (proofs, evidences, verses, signs, revelations, etc.) of Allâh, then surely, Allâh is Swift in calling to account. 20. So if they dispute with you (Muhammad SAW) say: "I have submitted myself to Allâh (in Islâm), and (so have) those who follow me." And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves (to Allâh in Islâm)?" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allâh is All-Seer of (His) slaves.
Ibn Kathir's Tafsir The Testimony of Tawhid Allah bears witness, and verily, Allah is sufficient as a Witness, and He is the Most Truthful and Just Witness there is; His statement is the absolute truth, (that La ilaha illa Huwa) meaning, He Alone is the Lord and God of all creation; everyone and everything are His servants, creation and in need of Him. Allah is the Most Rich, Free from needing anyone or anything. Allah said in another Ayah, (But Allah bears witness to that which He has sent down (the Qur'an) unto you (O Muhammad )) (4:166). Allah then mentioned the testimony of His angels and those who have knowledge after he mentioned His own testimony, (Allah bears witness that none has the right to be worshipped but He), and the angels, and those having knowledge (also bear witness to this)). This Ayah emphasizes the great virtue of those who have knowledge. ((He) maintains His creation in justice) in all that He does, (None has the right to be worshipped but He) thus emphasizing this fact,
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(the Almighty, the All-Wise.) the Mighty that does not submit to weakness due to His might and greatness, the Wise in all His statements, actions, legislation and decrees. The Religion with Allah is Islam Allah said, (Truly, the religion with Allah is Islam.) Allah states that there is no religion accepted with Him from any person, except Islam. Islam includes obeying all of the Messengers until Muhammad who finalized their commission, thus closing all paths to Allah except through Muhammad . Therefore, after Allah sent Muhammad , whoever meets Allah following a path other than Muhammad's, it will not be accepted of him. In another Ayah, Allah said, (And whoever seeks a religion other than Islam, it will never be accepted of him) (3:85). In this Ayah (3:19), Allah said, asserting that the only religion accepted with Him is Islam, (Truly, the religion with Allah is Islam.) Allah then states that those who were given the Scripture beforehand divided in the religion after Allah sent the Messengers and revealed the Books to them providing them the necessary proofs to not do so. Allah said, (Those who were given the Scripture (Jews and Christians) did not differ except out of rivalry, after knowledge had come to them.) meaning, some of them wronged others. Therefore, they differed over the truth, out of envy, hatred and enmity for each other. This hatred made some of them defy those whom they hated even if they were correct. Allah then said, (And whoever disbelieves in the Ayat of Allah) meaning, whoever rejects what Allah sent down in His Book, (then surely, Allah is Swift in reckoning.) Allah will punish him for his rejection, reckon him for his denial, and torment him for defying His Book. Thereafter, Allah said. (So if they dispute with you (Muhammad )) so if they argue with you about Tawhid, (Say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me'') meaning, Say, `I have made my worship sincere for Allah Alone without partners, rivals, offspring or companion, (and those who follow me) who followed my religion and embraced my creed.' In another Ayah, Allah said, (Say (O Muhammad ): "This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me...'') (12:108).
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Islam is the Religion of Mankind and the Prophet Was Sent to all Mankind Allah commanded His servant and Messenger, Muhammad , to call the People of the Two Scriptures and the unlettered idolators to his religion, way, Law and all that Allah sent him with. Allah said, (And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves'' If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message.) meaning, their reckoning is with Allah and their return and final destination is to Him. It is He Who guides whom He wills and allows whom He wills to stray, and He has the perfect wisdom and the unequivocal proof for all of this. This is why Allah said, (And Allah sees the servants.) for He has perfect knowledge of who deserves to be guided and who does not deserve to be guided. Verily, (He cannot be questioned for what He does, while they will be questioned.) (21:23) because of His perfect wisdom and mercy. This and similar Ayat are clear proofs that the Message of Muhammad is universal to all creation, as it is well established in the religion, according to the various texts of the Book and Sunnah. For instance, Allah said, (Say (O Muhammad ): "O mankind! Verily, I am sent to you all as the Messenger of Allah.'') (7:158), and, (Blessed be He Who sent down the criterion to His servant that he may be a warner to the `Alamin (mankind and Jinn).) (25:1). The Two Sahihs and other collections of Hadith recorded that the Prophet sent letters to the kings of the earth during his time and to different peoples, Arabs and non-Arabs, People of the Book and the unlettered, just as Allah had commanded him. `Abdur-Razzaq recorded that Ma`mar said, that Hammam said that Abu Hurayrah said that the Prophet said,
ي َوﻟَﺎ َیﻬُﻮ ِد ﱞ:ﺡ ٌﺪ ِﻡﻦْ َه ِﺬ ِﻩ اﻟُْﺄ ﱠﻡ ِﺔ َ ﻟَﺎ َیﺴْ َﻤ ُﻊ ﺏِﻲ َأ،ِ»وَاﱠﻟﺬِي ﻧَﻔْﺴِﻲ ِﺏ َﻴ ِﺪﻩ «ﻞ اﻟﻨﱠﺎر ِ ْن ِﻡﻦْ َأه َ إِﻟﱠﺎ آَﺎ،ِﺖ ِﺏﻪ ُ ْﺱﻠ ِ ْت َوَﻟﻢْ ُیﺆْ ِﻡﻦْ ﺏِﺎﱠﻟﺬِي ُأر َ َوﻡَﺎ،َﻧﺼْﺮَا ِﻧﻲﱞ (By He in Whose Hand is my soul! No member of this Ummah, no Jew or Christian, hears of me but dies without believing in what I was sent with, but will be among the people of the Fire.) Muslim recorded this Hadith. The Prophet said,
«ﺖ ِإﻟَﻰ اﻟَْﺄﺡْ َﻤ ِﺮ وَاﻟَْﺄﺱْﻮَد ُ ْ» ُﺏ ِﻌﺜ (I was sent to the red and black. ) and,
«س ﻋَﺎﻡﱠﺔ ِ ﺖ ِإﻟَﻰ اﻟﻨﱠﺎ ُ ْ َو ُﺏ ِﻌﺜ،ًﺹﺔ ﺚ إِﻟﻰ َﻗﻮْ ِﻡ ِﻪ ﺥَﺎ ﱠ ُ ﻲ ُیﺒْ َﻌ ن اﻟ ﱠﻨ ِﺒ ﱡ َ »آَﺎ (A Prophet used to be sent to his people, but I was sent to all mankind.)
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Surah: 3 Ayah: 21 & Ayah: 22
9aYym ÎötóÎ/ z⎯↵ÍhŠÎ;¨Ψ9$# šχθè=çGø)tƒuρ «!$# ÏM≈tƒ$t↔Î/ šχρãàõ3tƒ t⎦⎪Ï%©!$# ¨βÎ) Οèδ÷Åe³t7sù Ĩ$¨Ζ9$# š∅ÏΒ ÅÝó¡É)ø9$$Î/ šχρããΒù'tƒ š⎥⎪Ï%©!$# šχθè=çGø)tƒuρ ∩⊄⊇∪ AΟŠÏ9r& A>#x‹yèÎ/ ∅ÏiΒ Οßγs9 $tΒuρ ÍοtÅzFψ$#uρ $u‹÷Ρ‘‰9$# †Îû óΟßγè=≈yϑôãr& ôMsÜÎ6ym t⎦⎪Ï%©!$# šÍׯ≈s9'ρé& ∩⊄⊄∪ š⎥⎪ÎÅÇ≈¯Ρ Transliteration 21. Inna allatheena yakfuroona bi-ayati Allahi wayaqtuloona alnnabiyyeena bighayri haqqin wayaqtuloona Allatheena ya/muroona bialqisti mina alnnasi fabashshirhum biAAathabin aleemin 22. Ola-ika allatheena habitat aAAmaluhum fee alddunya waal-akhirati wama lahum min nasireena
Translation 21. Verily! Those who disbelieve in the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allâh and kill the Prophets without right, and kill those men who order just dealings, …announce to them a painful torment. 22. They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers.
Ibn Kathir's Tafsir Chastising the Jews for Their Disbelief and for Killing the Prophets and Righteous People This Ayah chastises the People of the Book for the transgression and prohibitions they committed by their denials in the past and more recent times, of Allah's Ayat and the Messengers. They did this due to their defiance and rejection of the Messengers, denial of the truth and refusal to follow it. They also killed many Prophets when they conveyed to them what Allah legislated for them, without cause or criminal behavior committed by these Prophets, for they only called them to the truth, (And kill those men who order just dealings) thus, demonstrating the worst type of arrogance. Indeed, the Prophet said,
«ﻂ اﻟﻨﱠﺎس ُ ْﻏﻤ َ ﻖ َو ﺤﱢ َ ْﻄ ُﺮ اﻟ َ »اﻟْ ِﻜﺒْ ُﺮ َﺏ
(Kibr (arrogance) is refusing the truth and degrading people)
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This is why when they rejected the truth and acted arrogantly towards the creation, Allah punished them with humiliation and disgrace in this life, and humiliating torment in the Hereafter. Allah said, (then announce to them a painful torment) meaning, painful and humiliating, (They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers. ).
Surah: 3 Ayah: 23, Ayah: 24 & Ayah: 25
«!$# É=≈tFÅ2 4’n#tósÏϑø9$# $−ƒÌx.y— $yγøŠn=tã Ÿ≅yzyŠ ∩⊂∠∪ A>$|¡Ïm ÎötóÎ/ â™!$t±o„ ⎯tΒ ä−ã—ötƒ ©!$# ¨βÎ) ( «!$# ωΖÏã ô⎯ÏΒ uθèδ ôMs9$s% ( #x‹≈yδ Transliteration 37. Fataqabbalaha rabbuha biqaboolin hasanin waanbataha nabatan hasanan wakaffalaha zakariyya kullama dakhala AAalayha zakariyya almihraba wajada AAindaha rizqan qala ya maryamu anna laki hatha qalat huwa min AAindi Allahi inna Allaha yarzuqu man yashao bighayri hisabin
Translation 37. So her Lord (Allâh) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zakariyâ (Zachariya). Every time he entered Al-Mihrâb to (visit) her , he found her supplied with sustenance. He said: "O Maryam (Mary)! From where have you got this?" She said, "This is from Allâh." Verily, Allâh provides sustenance to whom He wills, without limit."
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Ibn Kathir's Tafsir Maryam Grows Up; Her Honor is with Allah Allah states that He has accepted Maryam as a result of her mother's vow and that He, (made her grow in a good manner) meaning, made her conduct becoming, her mannerism delightful and He made her well liked among people. He also made her accompany the righteous people, so that she learned righteousness, knowledge and religion. (And put her under the care of Zakariyya) meaning, Allah made Zakariyya her sponsor. Allah made Zakariyya Maryam's guardian for her benefit, so that she would learn from his tremendous knowledge and righteous conduct. He was the husband of her maternal aunt, as Ibn Ishaq and Ibn Jarir stated, or her brother-in-law, as mentioned in the Sahih,
« وَ ُهﻤَﺎ اﺏْﻨَﺎ اﻟْﺨَﺎﻟَﺔ،»ﻓَﺈِذَا ﺏِﻴَﺤْﻴَﻰ َوﻋِﻴﺴﻰ (I saw John and `Isa, who are maternal cousins.) We should state that in general terms, what Ibn Ishaq said is plausible, and in this case, Maryam was under the care of her maternal aunt. The Two Sahihs recorded that the Messenger of Allah decided that `Amarah, the daughter of Hamzah, be raised by her maternal aunt, the wife of Ja`far bin Abi Talib, saying,
«»اﻟْﺨَﺎَﻟ ُﺔ ِﺏ َﻤﻨْ ِﺰَﻟ ِﺔ اﻟْﺄُم (The maternal aunt is just like the mother.) Allah then emphasizes Maryam's honor and virtue at the place of worship she attended, (Every time he entered the Mihrab to (visit) her, he found her supplied with sustenance.) Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Ash-Sha`tha, Ibrahim AnNakha`i, Ad-Dahhak, Qatadah, Ar-Rabi` bin Anas, `Atiyah Al-`Awfi and AsSuddi said, "He would find with her the fruits of the summer during winter, and the fruits of the winter during summer.'' When Zakariyya would see this; d (He said: "O Maryam! From where have you gotten this'') meaning, where did you get these fruits from (She said, "This is from Allah.'' Verily, Allah provides sustenance to whom He wills, without limit.)
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Surah: 3 Ayah: 38, Ayah: 39, Ayah: 40 & Ayah: 41
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Translation 38. At that time Zakariyâ (Zachariya) invoked his Lord, saying: "O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation." 39. Then the angels called him, while he was standing in prayer in AlMihrâb (a praying place or a private room), (saying): "Allâh gives you glad tidings of Yahya (John), confirming (believing in) the Word from Allâh [i.e. the creation of 'Iesa (Jesus), the Word from Allâh ("Be!" - and he was!)], noble, keeping away from sexual relations with women, a Prophet, from among the righteous." 40. He said: "O my Lord! How can I have a son when I am very old, and my wife is barren?" Allâh said: "Thus Allâh does what He wills."
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41. He said: "O my Lord! Make a sign for me." Allâh said: "Your sign is that you shall not speak to mankind for three days except with signals. And remember your Lord much (by praising Him again and again), and glorify (Him) in the afternoon and in the morning."
Ibn Kathir's Tafsir The Supplication of Zakariyya, and the Good News of Yahya's Birth When Zakariyya saw that Allah provided sustenance for Maryam by giving her the fruits of winter in summer and the fruits of summer in winter, he was eager to have a child of his own. By then, Zakariyya had become an old man, his bones feeble and his head full of gray hair. His wife was an old women who was barren. Yet, he still supplicated to Allah and called Him in secret, (O my Lord! Grant me from Ladunka,) from You, (A good offspring) meaning, a righteous offspring, (You are indeed the All-Hearer of invocation.) Allah said, (Then the angels called him, while he was standing in prayer in the Mihrab,) meaning, the angels spoke to him directly while he was secluded, standing in prayer at his place of worship. Allah told us about the good news that the angels delivered to Zakariyya, (Allah gives you glad tidings of Yahya, ) of a child from your offspring, his name is Yahya. Qatadah and other scholars said that he was called Yahya (literally, `he lives') because Allah filled his life with faith. Allah said next, (believing in the Word from Allah) Al-`Awfi reported that Ibn `Abbas said, and also Al-Hasan, Qatadah, `Ikrimah, Mujahid, Abu Ash-Sha`tha, AsSuddi, Ar-Rabi` bin Anas, Ad-Dahhak, and several others said that the Ayah, (believing in the Word from Allah) means, "Believing in `Isa, son of Maryam.'' Abu Al-`Aliyah, Ar-Rabi` bin Anas, Qatadah and Sa`id bin Jubayr said that Allah's statement, (And Sayyidan) means, a wise man. Ibn `Abbas, Ath-Thawri and Ad-Dahhak said that Sayyidan means, "The noble, wise and pious man.'' Sa`id bin AlMusayyib said that Sayyid is the scholar and Faqih. `Atiyah said that Sayyid is the man noble in behavior and piety. `Ikrimah said that it refers to a person who is not overcome by anger, while Ibn Zayd said that it refers to the noble man. Mujahid said that Sayyidan means, honored by Allah. Allah's statement,
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(And Hasuran) does not mean he refrains from sexual relations with women, but that he is immune from illegal sexual relations. This does not mean that he does not marry women and have legal sexual relations with them, for Zakariyya said in his supplication for the benefit of Yahya, (Grant me from You, a good offspring), meaning, grant me a son who will have offspring, and Allah knows best. Allah's statement, (A Prophet, from among the righteous) delivers more good news of sending Yahya as Prophet after the good news that he will be born. This good news was even better than the news of Yahya's birth. In a similar statement, Allah said to the mother of Musa, (Verily, We shall bring him back to you, and shall make him one of the Messengers.) (28:7) When Zakariyya heard the good news, he started contemplating about having children at his age. He said, ("O my Lord! How can I have a son when I am very old, and my wife is barren'' (He) said...) meaning the angel said, ("Thus Allah does what He wills.'') meaning, this is Allah's matter, He is so Mighty that nothing escapes His power, nor is anything beyond His ability. (He said: "O my Lord! Make a sign for me'') meaning make a sign that alerts me that the child will come, ((Allah) said: "Your sign is that you shall not speak to the people for three days except by signals.'') meaning, you will not be able to speak except with signals, although you are not mute. In another Ayah, Allah said, (For three nights, though having no bodily defect.) (19:10) Allah then commanded Zakariyya to supplicate, thank and praise Him often in that condition, (And remember your Lord much and glorify (Him) in the afternoon and in the morning. ) We will elaborate more on this subject in the beginning of Surah Maryam (chapter 19), Allah willing.
Surah: 3 Ayah: 42, Ayah: 43 & Ayah: 44
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∩⊆⊂∪ š⎥⎫ÏèÏ.≡§9$# yìtΒ ©Éëx.ö‘$#uρ “ωß∨ó™$#uρ Å7În/tÏ9 ©ÉLãΨø%$# ÞΟtƒöyϑ≈tƒ šχθà)ù=ムøŒÎ) óΟÎγ÷ƒt$s! |MΨä. $tΒuρ 4 y7ø‹s9Î) ÏμŠÏmθçΡ É=ø‹tóø9$# Ï™!$t7/Ρr& ô⎯ÏΒ y7Ï9≡sŒ ∩⊆⊆∪ tβθßϑÅÁtF÷‚tƒ øŒÎ) öΝÎγ÷ƒy‰s9 |MΨà2 $tΒuρ zΝtƒötΒ ã≅àõ3tƒ óΟß㕃r& öΝßγyϑ≈n=ø%r& Transliteration 42. Wa-ith qalati almala-ikatu ya maryamu inna Allaha istafaki watahharaki waistafaki AAala nisa-I alAAalameena 43. Ya maryamu alrrakiAAeena
oqnutee
lirabbiki
waosjudee
wairkaAAee
maAAa
44. Thalika min anba-i alghaybi nooheehi ilayka wama kunta ladayhim ith yulqoona aqlamahum ayyuhum yakfulu maryama wama kunta ladayhim ith yakhtasimoona
Translation 42. And (remember) when the angels said: "O Maryam (Mary)! Verily, Allâh has chosen you, purified you (from polytheism and disbelief), and chosen you above the women of the 'Alamîn (mankind and jinns) (of her lifetime)." 43. O Mary! "Submit yourself with obedience to your Lord (Allâh, by worshipping none but Him Alone) and prostrate yourself, and Irkâ'i (bow down etc.) along with Ar-Râki'ûn (those who bow down etc.)." 44. This is a part of the news of the Ghaib (unseen, i.e. the news of the past nations of which you have no knowledge) which We inspire you with (O Muhammad SAW). You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed.
Ibn Kathir's Tafsir The Virtue of Maryam Over the Women of Her Time Allah states that the angels spoke to Maryam by His command and told her that He chose her because of her service to Him, because of her modesty, honor, innocence, and conviction. Allah also chose her because of her virtue over the women of the world. At-Tirmidhi recorded that `Ali bin Abi Talib said, "I heard the Messenger of Allah say,
«ﺥﻮَیْﻠِﺪ ُ ﺖ ُ ْﺠ ُﺔ ِﺏﻨ َ ﺥﺪِی َ ﺥﻴْ ُﺮ ِﻧﺴَﺎ ِﺉﻬَﺎ َ َو،َﻋﻤْﺮَان ِ ﺖ ُ ْﺥﻴْ ُﺮ ِﻧﺴَﺎ ِﺉﻬَﺎ َﻡﺮْ َی ُﻢ ِﺏﻨ َ» (The best woman (in her time) was Maryam, daughter of `Imran, and the best woman (of the Prophet's time) is Khadijah (his wife), daughter of Khuwaylid.)'' The Two Sahihs recorded this Hadith. Ibn Jarir recorded that Abu Musa AlAsh`ari said that the Messenger of Allah said,
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The Meaning And Explanation (Tafsir) of The Glorious Qur’an
ن َو َ ﻋﻤْﺮَا ِ ﺖ ُ ْﻦ اﻟ ﱢﻨﺴَﺎ ِء إِﻟﱠﺎ َﻡﺮْ َی ُﻢ ِﺏﻨ َ َوَﻟﻢْ َیﻜْ ُﻤﻞْ ِﻡ،ٌل َآﺜِﻴﺮ ِ ﻦ اﻟ ﱢﺮﺝَﺎ َ ﻞ ِﻡ َ » َآ ُﻤ «ﻋﻮْن َ ْﺱ َﻴ ُﺔ اﻡْ َﺮَأ ُة ِﻓﺮ ِﺁ (Many men achieved perfection, but among women, only Maryam the daughter of `Imran and Asiah, the wife of Fir`awn, achieved perfection.) The Six -- with the exception of Abu Dawud - recorded it. Al-Bukhari's wording for it reads,
،َﻋ ْﻮن َ ﺱ َﻴ ُﺔ اﻡْ َﺮَأ ُة ِﻓ ْﺮ ِ ﻦ اﻟ ﱢﻨﺴَﺎ ِء إِﻟﱠﺎ ﺁ َ َوَﻟﻢْ َیﻜْ ُﻤﻞْ ِﻡ،ٌل َآﺜِﻴﺮ ِ ﻦ اﻟ ﱢﺮﺝَﺎ َ ﻞ ِﻡ َ » َآ ُﻤ ﻞ اﻟ ﱠﺜﺮِیﺪِ ﻋَﻠﻰ ِ ْﻋﻠَﻰ اﻟ ﱢﻨﺴَﺎ ِء َآ َﻔﻀ َ ﺸ َﺔ َ ﻞ ﻋَﺎ ِﺉ َ ْن َﻓﻀ َوِإ ﱠ،َﻋﻤْﺮَان ِ ﺖ ُ َْو َﻡﺮْ َی ُﻢ ِﺏﻨ «ﺱَﺎ ِﺉ ِﺮ اﻟﻄﱠﻌَﺎم
(Many men reached the level of perfection, but no woman reached such a level except Asiah, the wife of Fir`awn, and Maryam, the daughter of `Imran. The superiority of `A'ishah (his wife) to other women, is like the superiority of Tharid (meat and bread dish) to other meals.) We mentioned the various chains of narration and wordings for this Hadith in the story of `Isa, son of Maryam, in our book, Al-Bidayah wan-Nihayah, all the thanks are due to Allah. Allah states that the angels commanded Maryam to increase acts of worship, humbleness, submission, prostration, bowing, and so forth, so that she would acquire what Allah had decreed for her, as a test for her. Yet, this test also earned her a higher grade in this life and the Hereafter, for Allah demonstrated His might by creating a son inside her without male intervention. Allah said, ("O Maryam! Submit yourself with obedience (Aqnuti) and prostrate yourself, and bow down along with Ar-Raki`in.'') As for Qunut (Aqnuti in the Ayah), it means to submit with humbleness. In another Ayah, Allah said, (Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (Qanitun) to Him.) (2:116) Allah next said to His Messenger after He mentioned Maryam's story, (This is a part of the news of the Ghayb which We reveal.) "and narrate to you (O Muhammad ), '' (You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed.) meaning, "You were not present, O Muhammad, when this occurred, so you cannot narrate what happened to the people as an eye witness. Rather, Allah disclosed these facts to you as if you were a witness, when they conducted a lottery to choose the custodian of Maryam, seeking the reward of this good deed.''
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Ibn Jarir recorded that `Ikrimah said, "Maryam's mother left with Maryam, carrying her in her infant cloth, and took her to the rabbis from the offspring of Aaron, the brother of Musa. They were responsible for taking care of Bayt Al-Maqdis (the Masjid) at that time, just as there were those who took care of the Ka`bah. Maryam's mother said to them, `Take this child whom I vowed (to serve the Masjid), I have set her free, since she is my daughter, for no menstruating woman should enter the Masjid, and I shall not take her back home.' They said, `She is the daughter of our Imam,' as `Imran used to lead them in prayer, `who took care of our sacrificial rituals.' Zakariyya said, `Give her to me, for her maternal aunt is my wife.' They said, `Our hearts cannot bear that you take her, for she is the daughter of our Imam.' So they conducted a lottery with the pens with which they wrote the Tawrah, and Zakariyya won the lottery and took Maryam into his care.'''. `Ikrimah, As-Suddi, Qatadah, Ar-Rabi` bin Anas, and several others said that the rabbis went into the Jordan river and conducted a lottery there, deciding to throw their pens into the river. The pen that remained afloat and idle would indicate that its owner would take care of Maryam. When they threw their pens into the river, the water took all the pens under, except Zakariyya's pen, which remained afloat in its place. Zakariyya was also their master, chief, scholar, Imam and Prophet, may Allah's peace and blessings be on him and the rest of the Prophets.
Surah: 3 Ayah: 45, Ayah: 46 & Ayah: 47
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Translation 45. (Remember) when the angels said: "O Maryam (Mary)! Verily, Allâh gives you the glad tidings of a Word ["Be!" - and he was! i.e. 'Iesa (Jesus)
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the son of Maryam (Mary)] from Him, his name will be the Messiah 'Iesa (Jesus), the son of Maryam (Mary), held in honour in this world and in the Hereafter, and will be one of those who are near to Allâh." 46. "He will speak to the people in the cradle and in manhood, and he will be one of the righteous." 47. She said: "O my Lord! How shall I have a son when no man has touched me." He said: "So (it will be) for Allâh creates what He wills. When He has decreed something, He says to it only: "Be!" and it is.
Ibn Kathir's Tafsir Delivering the Good News to Maryam of `Isa's Birth This Ayah contains the glad tidings the angels brought to Maryam that she would give birth to a mighty son who will have a great future. Allah said, ((Remember) when the angels said: "O Maryam! Verily, Allah gives you the glad tidings of a Word from Him,) a son who will come into existence with a word from Allah, `Be', and he was. This is the meaning of Allah's statement (about Yahya) (Believing in the Word from Allah.) (3:39), according to the majority of the scholars. (His name will be Al-Masih, `Isa, the son of Maryam) and he will be known by this name in this life, especially by the believers. `Isa was called "AlMasih'' (the Messiah) because when he touched (Mash) those afflicted with an illness, they would be healed by Allah's leave. Allah's statement, (`Isa, the son of Maryam) relates `Isa to his mother, because he did not have a father. (Held in honor in this world and in the Hereafter, and will be one of those who are near to Allah.) meaning, he will be a leader and honored by Allah in this life, because of the Law that Allah will reveal to him, sending down the Scripture to him, along with the other bounties that Allah will grant him with. `Isa will be honored in the Hereafter and will intercede with Allah, by His leave, on behalf of some people, just as is the case with his brethren the mighty Messengers of Allah, peace be upon them all. `Isa Spoke When He was Still in the Cradle Allah said, (He will speak to the people, in the cradle and in manhood,) calling to the worship of Allah Alone without partners, while still in the cradle, as a miracle from Allah, and when he is a man, by Allah's revelation to him. Muhammad bin Ishaq recorded that Abu Hurayrah said that the Messenger of Allah said,
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«ﺝ َﺮیْﺞ ُ ﺐ ُ ﺡ ِ ﺹ َﻐ ِﺮ ِﻩ إِﻟﱠﺎ ﻋِﻴﺴَﻰ َوﺹَﺎ ِ »ﻡَﺎ َﺕ َﻜﱠﻠ َﻢ َﻡﻮْﻟُﻮ ٌد ﻓِﻲ (No infant spoke in the cradle except `Isa and the companion of Jurayj.) Ibn Abi Hatim recorded that Abu Hurayrah said that the Prophet said,
،ٍﺝ َﺮیْﺞ ُ ﻦ ِ ن ﻓِﻲ َز َﻡ َ ﻲ آَﺎ ﺹ ِﺒ ﱞ َ َو، ﻋِﻴﺴَﻰ:ٌ»َﻟﻢْ َی َﺘ َﻜﱠﻠﻢْ ﻓِﻲ اﻟْ َﻤﻬْ ِﺪ إِﻟﱠﺎ ﺙَﻠَﺎﺙَﺔ «ﻲ ﺁﺥَﺮ ﺹ ِﺒ ﱞ َ َو (No infant spoke in the cradle except three, `Isa, the boy during the time of Jurayj, and another boy.) (And he will be one of the righteous.) in his statements and actions, for he will possess, pure knowledge and righteous works. `Isa was Created Without a Father When Maryam heard the good news that the angels conveyed from Allah, she said; ("O my Lord! How shall I have a son when no man has touched me.'') Mary said, "How can I have a son while I did not marry, nor intend to marry, nor am I an indecent woman, may Allah forbid'' The angel conveyed to Maryam, Allah's answer, (So (it will be) for Allah creates what He wills.) He is Mighty in power and nothing escapes His ability. Allah used the word `create' here instead of the word `does' as in the tale about Zakariyya (3:40), to eradicate any evil thought concerning `Isa. Allah next emphasized this fact when He said, (When He has decreed something, He says to it only: "Be! ـand it is.) meaning, what Allah wills, comes into existence instantly and without delay. In another Ayah, Allah said, (And Our commandment is but one as the twinkling of an eye.) (54:50), meaning, "We only issue the command once, and it comes into existence instantly, as fast as, and faster than, a blink of the eye. ''
Surah: 3 Ayah: 48, Ayah: 49, Ayah: 50 & Ayah: 51
∩⊆∇∪ Ÿ≅‹ÅgΥM}$#uρ sπ1u‘öθ−G9$#uρ sπyϑò6Ïtø:$#uρ |=≈tGÅ3ø9$# çμßϑÏk=yèãƒuρ ß,è=÷zr& þ’ÎoΤr& ( öΝà6În/§‘ ⎯ÏiΒ 7πtƒ$t↔Î/ Νä3çGø⁄Å_ ô‰s% ’ÎoΤr& Ÿ≅ƒÏ™ℜuó Î) û©Í_t/ 4’nÉ‹s3ø9$# «!$# ’n?tã šχθä9θà)tƒuρ ×≅‹Î6y™ z⎯↵ÍhŠÏiΒW{$# ’Îû $uΖøŠn=tã }§øŠs9 (#θä9$s% ∩∠∈∪ šχθßϑn=ôètƒ
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∩∠∉∪ t⎦⎫É)−Gßϑø9$# =Åsム©!$# ¨βÎ*sù 4’s+¨?$#uρ ⎯ÍνωôγyèÎ/ 4’nû÷ρr& ô⎯tΒ 4’n?t/ Transliteration 75. Wamin ahli alkitabi man in ta/manhu biqintarin yu-addihi ilayka waminhum man in ta/manhu bideenarin la yu-addihi ilayka illa ma dumta AAalayhi qa-iman thalika bi-annahum qaloo laysa AAalayna fee alommiyyeena sabeelun wayaqooloona AAala Allahi alkathiba wahum yaAAlamoona 76. Bala man awfa biAAahdihi waittaqa fa-inna Allaha yuhibbu almuttaqeena
Translation 75. Among the people of the Scripture (Jews and Christians) is he who, if entrusted with a Cantar (a great amount of wealth, etc.), will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates (Arabs)." But they tell a lie against Allâh while they know it. 76. Yes, whoever fulfils his pledge and fears Allâh much; verily, then Allâh loves those who are Al-Muttaqûn (the pious - see V.2:2).
Ibn Kathir's Tafsir How Trustworthy Are the Jews Allah states that there are deceitful people among the Jews. He also warns the faithful against being deceived by them, because some of them, (if entrusted with a Qintar (a great amount)) of money, (will readily pay it back;) This Ayah indicates that this type would likewise give what is less than a Qintar, as is obvious. However, (and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding,) and insisting on acquiring your rightful property. If this is what he would do with one Dinar, then what about what is more than a Dinar We mentioned the meaning of Qintar in the beginning of this Surah, while the value of Dinar is well known. Allah's statement, (because they say: "There is no blame on us to betray and take the properties of the illiterates (Arabs).'') means, what made them reject the truth (or what they owed) is that they said, "There is no harm in our religion if we eat up the property of the unlettered ones, the Arabs, for Allah has allowed it for us.'' Allah replied, (But they tell a lie against Allah while they know it.) for they invented this lie and word of misguidance. Rather, Allah would not allow this money for them unless they had a right to it.
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`Abdur-Razzaq recorded that Sa`sa`ah bin Yazid said that a man asked Ibn `Abbas, "During battle, we capture some property belonging to Ahl AdhDhimmah, such as chickens and sheep.'' Ibn `Abbas said, "What do you do in this case'' The man said, "We say that there is no sin (if we confiscate them) in this case.'' He said, "That is what the People of the Book said, (There is no blame on us to betray and take the properties of the illiterates (Arabs).) Verily, if they pay the Jizyah, then you are not allowed their property, except when they willingly give it up.'' Allah then said, (Yes, whoever fulfills his pledge and fears Allah much,) fulfills his promise and fears Allah among you, O People of the Book, regarding the covenant Allah took from you to believe in Muhammad when he is sent, just as He took the same covenant from all Prophets and their nations. Whoever avoids Allah's prohibitions, obeys Him and adheres to the Shari`ah that He sent with His Final Messenger and the master of all mankind. (verily, then Allah loves the Muttaqin.)
Surah: 3 Ayah: 77
öΝßγs9 t,≈n=z y Ÿω šÍׯ≈s9'ρé& ¸ξ‹Î=s% $YΨyϑrO öΝÍκÈ]≈yϑ÷ƒr&uρ «!$# ωôγyèÎ/ tβρçtIô±o„ t⎦⎪Ï%©!$# ¨βÎ) Ÿωuρ Ïπyϑ≈uŠÉ)ø9$# tΠöθtƒ öΝÍκös9Î) ãÝàΖtƒ Ÿωuρ ª!$# ãΝßγßϑÏk=x6ムŸωuρ ÍοtÅzFψ$# ’Îû ∩∠∠ ÒΟŠÏ9r& ëU#x‹tã óΟßγs9uρ óΟÎγ‹Åe2t“ムTransliteration 77. Inna allatheena yashtaroona biAAahdi Allahi waaymanihim thamanan qaleelan ola-ika la khalaqa lahum fee al-akhirati wala yukallimuhumu Allahu wala yanthuru ilayhim yawma alqiyamati wala yuzakkeehim walahum AAathabun aleemun
Translation 77. Verily, those who purchase a small gain at the cost of Allâh's Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allâh speak to them, nor look at them on the Day of Resurrection, nor will He purify them, and they shall have a painful torment.
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Ibn Kathir's Tafsir There is No Share in the Hereafter for Those Who Break Allah's Covenant Allah states that whoever prefers the small things of this short, soon to end life, instead of fulfilling what they have promised Allah by following Muhammad , announcing his description (from their books) to people and affirming his truth, then, (they shall have no portion in the Hereafter.) They will not have a share or part in the Hereafter's rewards, (Neither will Allah speak to them nor look at them on the Day of Resurrection) with His mercy. This Ayah indicates that Allah will not speak words of kindness nor look at them with any mercy, (nor will He purify them) from sins and impurities. Rather, He will order them to the Fire, (and they shall have a painful torment.) There are several Hadiths on the subject of this Ayah, some of which follow. The First Hadith Imam Ahmad recorded that Abu Dharr said, "The Messenger of Allah said,
ْ َوَﻟ ُﻬﻢ،ْ وَﻟَﺎ ُی َﺰآﱢﻴ ِﻬﻢ،ِﻈ ُﺮ ِإَﻟﻴْ ِﻬﻢْ َیﻮْ َم اﻟْﻘِﻴَﺎﻡَﺔ ُ ْ وَﻟَﺎ َیﻨ،ُ»ﺙَﻠَﺎﺙَﺔٌ ﻟَﺎ ُیﻜَﻠﱢ ُﻤ ُﻬ ُﻢ اﷲ «ﻋَﺬَابٌ َأﻟِﻴﻢ (There are three persons whom Allah will not speak to, look at on the Day of Resurrection or purify, and they shall taste a painful torment. I said, `O Messenger of Allah! Who are they, may they gain failure and loss' He said, repeating this statement thrice,
« وَاﻟْ َﻤﻨﱠﺎن،ِﻒ اﻟْﻜَﺎذِب ِ ﺤِﻠ َ ْﺱﻠْ َﻌ َﺘ ُﻪ ﺏِﺎﻟ ِ ﻖ ُ وَا ْﻟ ُﻤ َﻨﻔﱢ،ُ»اﻟْ ُﻤﺴْ ِﺒﻞ `The Musbil (man whose clothes reach below the ankles), he who swears while lying so as to sell his merchandize and the one who gives charity and reminds people of it).')'' This was also recorded by Muslim, and the collectors of the Sunan. Another Hadith Imam Ahmad recorded that `Adi bin `Amirah Al-Kindi said, "Imru' Al-Qays bin `Abis, a man from Kindah, disputed with a man from Hadramut in front of the Messenger of Allah concerning a piece of land. The Prophet required the man from Hadramut to present his evidence, but he did not have any. The Prophet required Imru' Al-Qays to swear to his truthfulness, but the man from Hadramut said, `O Messenger of Allah! If you only require him to swear, then by the Lord of the Ka`bah (Allah), my land is lost.' The Messenger of Allah said,
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ﻞ ﺝﱠ َ ﻋ ﱠﺰ َو َ ﷲ َ ﻲا َ َﻟ ِﻘ،ٍل أَﺡَﺪ َ ﻄ َﻊ ﺏِﻬَﺎ ﻡَﺎ ِ ﻦ آَﺎ ِذ َﺏ ٍﺔ ِﻟ َﻴﻘْ َﺘ ٍ ﻒ ﻋَﻠﻰ َیﻤِﻴ َ ﺡَﻠ َ ْ» َﻡﻦ «ﻏﻀْﺒَﺎن َ ﻋَﻠﻴْ ِﻪ َ َو ُه َﻮ (Whoever swears while lying to acquire the property of others, will meet Allah while He is angry with him.)'' Raja' one of the narrators of the Hadith, said that the Messenger of Allah then recited,
[ن ِﺏ َﻌﻬْ ِﺪ اﻟﻠﱠﻪِ َوَأیْﻤَـ ِﻨ ِﻬﻢْ ﺙَﻤَﻨًﺎ ﻗَﻠِﻴًﻼ َ ﻦ َیﺸْ َﺘﺮُو َ ن اﱠﻟﺬِی ]ِإ ﱠ (Verily, those who purchase a small gain at the cost of Allah's covenant and their oaths...) Imru' Al-Qays said, `What if one forfeits this dispute, what will he gain, O Messenger of Allah' The Prophet answered, `Paradise.' Imru' Al-Qays said, `Bear witness that I forfeit all the land for him.''' An-Nasa'i also recorded this Hadith. Another Hadith Imam Ahmad recorded that `Abdullah said that the Messenger of Allah said,
،ٍل ا ْﻡﺮِى ُﻡﺴِْﻠﻢ َ ﻄ َﻊ ﺏِﻬَﺎ ﻡَﺎ ِ ِﻟ َﻴﻘْ َﺘ،ٌﺝﺮ ِ ﻦ ُه َﻮ ﻓِﻴﻬَﺎ ﻓَﺎ ٍ ﻒ ﻋَﻠﻰ َیﻤِﻴ َ ﺡَﻠ َ ْ» َﻡﻦ «ﻏﻀْﺒَﺎن َ ﻋَﻠﻴْ ِﻪ َ ﻞ َو ُه َﻮ ﺝﱠ َ ﻋ ﱠﺰ َو َ ﷲ َ ﻲا َ َﻟ ِﻘ (Whoever takes a false oath to deprive a Muslim of his property will meet Allah while He is angry with him.) Al-Ash`ath said, "By Allah! This verse was revealed concerning me. I owned some land with a Jewish man who denied my right, and I complained against him to the Messenger of Allah. The Prophet asked me, `Do you have evidence' I said, `I don't have evidence.' He said to the Jew, `Take an oath then.' I said, `O Allah's Messenger! He will take a (false) oath immediately, and I will lose my property.' Allah revealed the verse, (Verily, those who purchase a small gain at the cost of Allah's covenant and their oaths...)'' The Two Sahihs recorded this Hadith. Another Hadith Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,
ْ َوَﻟ ُﻬﻢ،ْ وَﻟَﺎ ُی َﺰآﱢﻴ ِﻬﻢ،ْﻈ ُﺮ إِﻟَﻴْﻬِﻢ ُ ْ َوﻟَﺎ َیﻨ،ِﷲ َیﻮْ َم اﻟْ ِﻘﻴَﺎ َﻡﺔ ُ »ﺙَﻠَﺎﺙَﺔٌ ﻟَﺎ ُیﻜَﻠﱢ ُﻤ ُﻬ ُﻢ ا ﻒ ﻋَﻠﻰ َ ﺡَﻠ َ ﻞ ٌﺝ ُ َو َر،ُﻋﻨْ َﺪﻩ ِ ﻞ ﻡَﺎ ٍء َ ْﻞ َﻓﻀ ِ ﺴﺒِﻴ ﻦ اﻟ ﱠ َ ْﺝﻞٌ َﻡ َﻨ َﻊ اﺏ ُ َ ر:ٌﻋﺬَابٌ أَﻟِﻴﻢ َ ،ُ َﻓِﺈنْ َأﻋْﻄَﺎ ُﻩ َوﻓَﻰ َﻟﻪ،ﻞ ﺏَﺎ َی َﻊ إِﻡَﺎﻡًﺎ ٌﺝ ُ ﺱﻠْ َﻌ ٍﺔ َﺏﻌْ َﺪ اﻟْ َﻌﺼْ ِﺮ یَﻌْﻨِﻲ آَﺎذِﺏًﺎ َو َر ِ «ﻒ ﻟَﻪ ِ ﻄ ِﻪ َﻟﻢْ َی ِ َْوِإنْ َﻟﻢْ ُیﻌ (Three persons whom Allah shall not speak to on the Day of Resurrection, or look at, or purify them, and they shall taste a painful torment. (They are) a man who does not give the wayfarer some of the water that he has; a man who swears, while lying, in order to complete a sales transaction after the `Asr prayer; and a man who gives his pledge of allegiance to an Imam
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(Muslim Ruler), and if the Imam gives him (something), he fulfills the pledge, but if the Imam does not give him, he does not fulfill the pledge). Abu Dawud and At-Tirmidhi also recorded this Hadith, and At-Tirmidhi graded it Hasan Sahih.
Surah: 3 Ayah: 78
É=≈tGÅ6ø9$# z⎯ÏΒ çνθç7|¡óstGÏ9 É=≈tFÅ3ø9$$Î/ ΟßγtFt⊥Å¡ø9r& tβ…âθù=tƒ $Z)ƒÌxs9 óΟßγ÷ΖÏΒ ¨βÎ)uρ ωΨÏã ô⎯ÏΒ uθèδ $tΒuρ «!$# ωΨÏã ô⎯ÏΒ uθèδ šχθä9θà)tƒuρ É=≈tGÅ3ø9$# š∅ÏΒ uθèδ $tΒuρ ∩∠∇∪ tβθßϑn=ôètƒ öΝèδuρ z>É‹s3ø9$# «!$# ’n?tã tβθä9θà)tƒuρ «!$# Transliteration 78. Wa-inna minhum lafareeqan yalwoona alsinatahum bialkitabi litahsaboohu mina alkitabi wama huwa mina alkitabi wayaqooloona huwa min AAindi Allahi wama huwa min AAindi Allahi wayaqooloona AAala Allahi alkathiba wahum yaAAlamoona
Translation 78. And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: "This is from Allâh," but it is not from Allâh; and they speak a lie against Allâh while they know it.
Ibn Kathir's Tafsir The Jews Alter Allah's Words Allah states that some Jews, may Allah's curses descend on them, distort Allah's Words with their tongues, change them from their appropriate places, and alter their intended meanings. They do this to deceive the ignorant people by making it appear that their words are in the Book of Allah. They attribute their own lies to Allah, even though they know that they have lied and invented falsehood. Therefore, Allah said, (and they speak a lie against Allah while they know it.) Mujahid, Ash-Sha`bi, Al-Hasan, Qatadah and Ar-Rabi` bin Anas said that, (who distort the Book with their tongues,) means, "They alter them (Allah's Words).'' Al-Bukhari reported that Ibn `Abbas said that the Ayah means they alter and add although none among Allah's creation can remove the Words of Allah from His Books, they alter and distort their apparent meanings. Wahb bin Munabbih said, "The Tawrah and the Injil remain as Allah revealed them, and no letter in them was removed. However, the people misguide
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others by addition and false interpretation, relying on books that they wrote themselves. Then, (they say: "This is from Allah,'' but it is not from Allah;) As for Allah's Books, they are still preserved and cannot be changed.'' Ibn Abi Hatim recorded this statement. However, if Wahb meant the books that are currently in the hands of the People of the Book, then we should state that there is no doubt that they altered, distorted, added to and deleted from them. For instance, the Arabic versions of these books contain tremendous error, many additions and deletions and enormous misinterpretation. Those who rendered these translations have incorrect comprehension in most, rather, all of these translations. If Wahb meant the Books of Allah that He has with Him, then indeed, these Books are preserved and were never changed.
Surah: 3 Ayah: 79 & Ayah: 80
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Translation 79. It is not (possible) for any human being to whom Allâh has given the Book and Al-Hukma (the knowledge and understanding of the laws of religion, etc.) and Prophethood to say to the people: "Be my worshippers rather than Allâh's." On the contrary (he would say): "Be you Rabbaniyun (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it." 80. Nor would he order you to take angels and Prophets for lords (gods). Would he order you to disbelieve after you have submitted to Allâh's Will? (Tafsir At-Tabarî).
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Ibn Kathir's Tafsir No Prophet Ever Called People to Worship him or to Worship Other Than Allah This Ayah (3:79) means, it is not for a person whom Allah has given the Book, knowledge in the Law and prophethood to proclaim to the people, "Worship me instead of Allah,'' meaning, along with Allah. If this is not the right of a Prophet or a Messenger, then indeed, it is not the right of anyone else to issue such a claim. This criticism refers to the ignorant rabbis, priests and teachers of misguidance, unlike the Messengers and their sincere knowledgeable followers who implement their knowledge; for they only command what Allah commands them, as their honorable Messengers conveyed to them. They also forbid what Allah forbade for them, by the words of His honorable Messengers. The Messengers, may Allah's peace and blessings be on all of them, are the emissaries between Allah and His creation, conveying Allah's Message and Trust. The messengers indeed fulfilled their mission, gave sincere advice to creation and conveyed the truth to them. Allah's statement, (On the contrary (he would say), "Be you Rabbaniyyun, because you are teaching the Book, and you are studying it.'') means, the Messenger recommends the people to be Rabbaniyyun. Ibn `Abbas, Abu Razin and several others said that Rabbaniyyun means, "Wise, learned, and forbearing.'' Ad-Dahhak commented concerning Allah's statement, (because you are teaching the Book, and you are studying it.) "Whoever learns the Qur'an deserves to become a Faqih (learned).'' (and you are studying it), preserving its words. Allah then said, (Nor would he order you to take angels and Prophets for lords.) The Prophet does not command worshipping other than Allah, whether a sent Messenger or an angel. (Would he order you to disbelieve after you have submitted to Allah's will) meaning, he would not do that, for whoever calls to worshipping other than Allah, will have called to Kufr. The Prophets only call to Iman which commands worshipping Allah Alone without partners. Allah said in other Ayat, (And We did not send any Messenger before you (O Muhammad ) but We revealed to him (saying): "None has the right to be worshipped but I, so worship Me''.) (21:25), (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah (Alone), and avoid Taghut (all false deities).'') (16:36), and,
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(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious (Allah)'') (43:45) Allah said concerning the angels, (And if any of them should say: "Verily, I am a god besides Him (Allah),'' such a one We should recompense with Hell. Thus We recompense the wrongdoers.) (21:29).
Surah: 3 Ayah: 81 & Ayah: 82
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