“Who believe in the ġayb (the unseen), establish prayer, and spend from that which We have provided for them” (2:3)
This āyah (verse) has combined three areas of taqwā (God-fearingness), which are īmān (faith) in the unseen and its greater portion, which is the fate of the heart. Establishing the prayer, which is the fate of the body. “And spend from that which We have provided for them” is the fate of wealth.
“Believe in the ġayb” means: They are described as those with īmān in the ġayb, in words, beliefs, and deeds. The origins of the word ġayb refer to a place that is subdued, comforting, and conceals in its descent that which surrounds it; so everything that is concealed is unseen.
“Believe” means: They believe in Allāh, His Angels, His Books, His Messengers, the Last Day, His Paradise, His Fire, and meeting Him. And they believe in life after death, and in the summoning and the dissemination (of deeds) – all of this is (part of the) unseen.
Īmān is comprised of words and deeds; it increases and decreases. A believer is called a mu’min because if he actualizes īmān, he will be made safe from the punishment of Allāh. Ibn Abī Ḥātim said, “I was informed by Maḥmūd ibn Ādam al-Marwazī, in that which he wrote to me, he said, ‘I heard an-Naḍr ibn Shumayl say, ‘The tafsīr (exegesis) of the mu’min is the one who is made safe from the punishment of Allāh.’’’
And from the names of our Lord, Exalted is His Magnificence, is Al-Mu’min for He is the One who makes safe those under His protection from His punishment. Īmān in the religion consists of belief in the heart, affirmation by the tongue, and performing the pillars (of the Islām).
“Establish the prayer”: The action of the prayer is called iqāmah (establishment) because of what it entails from qiyām (standing). For this reason, it is said, “Qad qāmat-iṣ-ṣalātu (indeed, the prayer has been established).” And it is known that the best act of standing is one with prolonged devoutness. Establishing the prayer entails establishing the apparent components of it by fulfilling its pillars, conditions, and its sunan (voluntary acts), along with establishing its inner component by erecting its essence, which is the presence of the heart within it, contemplating what he (the reciter) is saying with his tongue and what he is doing with his body. Iqāmah entails making something right. From the words (of the Arabs): “Qāma bīl amri” (meaning he rightly fulfilled what was entailed) is said if he cemented (a matter) and safeguarded it.
In many places in the Qur’ān, the prayer is paired with zakāt. This is because the prayer is the right of Allāh, consisting of Tawḥīd (the monotheistic belief) in Him, mentioning Him, praising Him, exalting Him, compliance to Him, supplicating to Him, and calling upon Him: Calling in worship and calling in regards to a matter while relying upon Him. As for the zakāt and spending, then it is goodness towards the creation. It is known that the happiness of an individual lies in his devotion to his Lord and goodness towards the servants of his Lord.
“And spend from that which We have provided for them”: The phrasing has come using the form “from,” making clear the division to make them aware that He does not want from them except a simple portion from that which He has provided for them, so that it is neither harmful to them to give from it, nor burdensome. In fact, they will benefit by spending it and their brothers will benefit from it.
In His wording, “provided for them,” this noble āyah alludes to the fact that this wealth that is before you was not acquired by your strengths nor your possessions. Rather, it is provision Allāh has driven towards you, and facilitated for you until you became wealthy, and then He authorized you to act over it. Indeed, He has blessed you with it, so thank Allāh by giving the kindness (portion) from it. The original meaning of infāq (spending) is giving by the hand, and giving from one’s possessions. From this comes nifāq-us-sūq (market spending), because the commodity is released by the hand. And it is said nafaqat-id-dābbah (the beast has spent) if its soul leaves (the body). And it is said an item is nāfiqah in the market, if its quantity is little.
And there is a subtle secret when it comes to the order of placing (the act of) spending after having īmān in the ġayb in His saying: ( وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ )
“And who believe in what has been revealed to you, [O Muḥammad], and what was revealed before you, and of the Hereafter they are certain [in faith]”
(This subtle secret) is that the one who spends hopes for compensation from Allāh, which is a matter of the ġayb. Whoever has conviction in being compensated will be generous in giving.
“And those who believe in what has been revealed to you, [O Muḥammad], and what was revealed before you, and of the hereafter they are certain” (2:4)
Meaning they trust what you (Muḥammad – صلى الله عليه وسلم) have brought from Allāh from the recited revelation and the qudsī ḥadīth (Prophetic traditions where the Messenger of Allāh – صلى الله عليه وسلم - conveys a statement from Allāh), and the Prophetic ḥadīth, and what was brought from the Prophets and Messengers who came before you. They do not differentiate between them, nor do they deny what they have brought them from their Lord.
Īmān is absolute confirmation associated with self-compliance and acceptance, faultless deeds devoted to Allāh, and following the Messenger of Allāh (صلى الله عليه وسلم).
Ġayb (the unseen) is what has been made obscure for them from reckoning, recompense, Paradise, Fire, and other than these that are found in the two revelations (meaning the Qur’ān and the sunnah).
As for His saying, “Those who believe in the ġayb,” then it is general and encompasses all who believed in the Prophet Muḥammad (صلى الله عليه وسلم), regardless if he was a believer in Mūsā (Moses) and ˋĪsā (Jesus - عليهما السلام) before him, or was not a believer in them. “And of the hereafter they are certain” means they believe in the awakening, the resurrection, Paradise, the Fire, the reckoning, and the scale (that will weigh the deeds).
Yaqīn (certainty) is knowledge concerning something. Allāh, the Most High, commended them on account of them have certainty in the hereafter. And it is known that a person is not commended for being certain in the existence of the hereafter alone; in fact, he does not deserve commendation unless he is certain of the existence of the hereafter along with all it entails from reckoning, recompense, retribution, entrance of the believers into Paradise and the disbelievers into Hell, and acting according to what he is certain of, for īmān urges towards (performing good) deeds. Awakening and resurrection takes place every day and night; a person dies and awakens in sleep and when rising. For this reason, we say when waking up, “Al-ḥamdu-lil-Lāhi al-laṫhī aḥyānā baˋda mā amātanā wa ilay-hin-nushūr (Praise be to Allāh who has made us alive after He made us die [sleep] and unto Him is the resurrection).” Whoever knows the first of creation knows the creation of the hereafter. Therefore, the Qur’ān many times affirmed the historical presence of humankind and how he was created – so that he can contemplate the hereafter and work for what follows death. Whoever contemplates his creation will be drawn towards belief in his Creator.
“And of the ākhirah (hereafter) they are certain”: It was called the ākhirah because it comes after the dunyā (worldly life), and follows the first abode, just as the worldly life was called the dunyā for its being near to the first creation (from the Arabic word danā, meaning to be near). The ākhirah is deferred from the creation.
And He specified the Last Day in mentioning because belief in it is one of the greatest motivators to (performing) acts of obedience, avoiding the prohibitions, and self-accountability. For this reason, we recall it in sūrat al-Fātiḥah in every prayer and rakˋah (unit of the prayer).
Yaqīn (certainty) is absolute confirmation, and it is known by its effects in deeds. Whoever is addicted to acts of disobedience cannot possibly have his īmān based on yaqīn, because whoever has conviction in the hereafter will work towards it.
“They are certain” means they have conviction in its existence – coming from (the Arabic word) al-īqān, which is the totality of knowledge and the heart being content upon the reality of a matter.
Those are upon [right] guidance from their Lord, and it is those who are the successful (2:5)
Meaning: (They are the ones who will) remain in Allāh’s bliss, goodness and support according to their needs, joyous in eternal everlasting happiness.
Those: The ones described by what was mentioned regarding belief in the ġayb, establishing the prayer, spending from that which Allāh has blessed them with – obligatory spending and recommended, (fulfilling) the rights of others, believing in what was revealed to the Messenger (Muḥammad ﷺ) from the two revelations – that which is recited and what is not recited, believing in what was revealed to those before him from the Messengers, believing in the Last Day and bringing forth to it their righteous deeds, being patient with what has been destined - that which is unpleasant and that which is liked, exalting Allāh, the Most-Kind, and restraining the self from prohibited desires.
This is how they were described - with this great description: Those are upon [right] guidance from their Lord. "Upon" was used to show their superiority, for they are greater than others in degree in both the dunyā and the ākhirah.
The occasion for mentioning the Lord here is very clear, because He raised them with the āyāt (verses) of the Qur’ān, appropriately preparing for them worldly joy, and (joy in the) hereafter. In this world, He placed them upon guidance, soaring with īmān in everything, putting forth the rights of Allāh (the Most-High) above all things. So in this world, He placed them upon success, and (He) made them successful in the hereafter.
Falāḥ (success) is heard by the believer five times during the day and night; the caller calls out, “ Ḥayya ˋalaṣ-ṣalāh. Ḥayya ˋalal-falāḥ (Come to the prayer. Come to success).” And falāḥ is the most hopeful word amongst the Arabs, for falāḥ is the ultimate achievement in the dunyā and the ākhirah. As for in the dunyā, then this is with accommodation, direction, and guidance to all that is benevolent and good. This is so that the life of the Muslim becomes a registry overflowing with righteous deeds, making him of those who cling firmly to the rope of Allāh (blessed be He the Most-High) from the tendencies of the self and its desires, and from the evil suggestions of Satan and his whispers. So he lives with comforting eyes, self-tranquillity, content in the heart, no misery blending into the sweetness of his living, and no embitterment disturbing the best of his joy - in confirmation of His words, the Most High:
Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life
As for in the ākhirah: There will be safety from the ultimate fright. That believer will then resort to inhabiting the Paradise of Firdaws (the highest level of Paradise), enjoying the blessing therein, indulging in all that is pleasant and agreeable from that which no eye has seen, nor ear has heard, nor entered the hearts (thoughts) of humankind. His heart will be saved from all that causes fear, and he will attain eternal bliss.
Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe (2:6)
When He (Allāh ﷻ) put forth the mentioning of those under His protection and His sincere servants with their descriptions that qualified them to nearness with Him, and made clear that the Book is a guidance and beneficence specifically for them, because they dedicated themselves to it, and listened to it with acceptance, He followed them by mentioning their antagonists. They are the insolent tyrants, the rebellious from the disbelievers who reject the Qur’ān, and who will not benefit from guidance nor will kindness be of use to them – whether the Book is present or not, and whether the Messenger and callers (to Islām) warned them or not.
Our Lord began this sūrah (chapter) speaking about the Noble Qur’ān and the position of people concerning it, and He mentioned that they are of various types. Of them are those who believed in it and performed righteous deeds; and they are the successful ones. And of them are those who disbelieved and became conceited concerning the truth – in speech and actions; and they are the companions of the Fire, abiding therein. And of them are the hypocrites, whom we will speak about (in later āyāt).
Indeed, those who disbelieve (commit kufr): Meaning those who concealed what Allāh (the Mighty and Majestic) blessed them with from guidance and signs; they denied them and abandoned tawḥīd (correct monotheism according to Islām) in Allāh (the Most-High) and sincere worship to Him.
The word kufr is taken from al-kafri, which means to conceal and cover. Based on this, it is said of the night: Kāfir, because it conceals things with its darkness and blackness. And the cultivator is called a kāfir because he conceals the seed with dirt and covers it. And the cloud is called a kāfir because it conceals the light of the sun. And a disbeliever is a called a kāfir because he conceals the blessings of Allāh (the Most-High) with his disbelief, and becomes enveloped from the evidences of Islām and its proofs. He does not outwardly show gratitude to Allāh – neither in speech nor actions, and neither immediately nor inwardly, which is an obligation as He (the Most-High) says in sūrat al-Fātiḥah: ﴿ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ﴾
Praise be to Allāh, Lord of the worlds
The word kufr ( الكُفْرُ – with a ḍammah on the kāf ) is in opposition to īmān, and its origin from which it is taken: Kafr ( الكَفْرُ – with a fatḥah on the kāf ), means to conceal something and cover it.
Then kufr spread by simply concealing the blessing, as though the one who was blessed covered the blessing by being in denial of it. Due to the seriousness of the matter, and because denying a blessing leads to disbelief in Allāh, denying blessings is called kufr.
Kufr is mentioned in the texts of the two revelations as not having īmān in Allāh, His angels, His Books, His Messengers, and the Last Day.
The one who does not believe in what is obligated by īmān is called a kāfir, because in his denying the truth and not abiding by it. He is like the one who covers the blessings of īmān, which Allāh has placed the natural disposition of humankind upon. Likewise, the evidence for the existence of Allāh is in everything.
What is implied by His statement, the Most-High: Indeed, those who disbelieve is every faction that has deafened its ears from the truth, out of stubbornness, envy, and arrogance.
It is all the same for them: Properly and equally amongst them. Whether you warn them: Taught them and frightened them. Or do not warn them: Or did not do this – but the Messenger (ﷺ) never abandoned this. Similarly, it is an obligation upon every believer to convey the messages of Allāh using every legislated means, lest a soul be given up to destruction for what it has earned.
Sawā’ (It is all the same for them): Is a noun infinitive (in Arabic) with the meaning of al-istiwā’ (straightness or levelness), and what is meant by it is the active participle: mustawin (the one who is straight or level).
Inṫhār (warning): Conveyance with the instilment of fear for a duration that allows for taking precautions against that which is feared. If it does not allow him this, then it is simply communication and notice and not a warning. It is mostly used in the Qur’ān in frightening against the punishment of Allāh and the supremacy of his penalty.
What is meant by this is that those who disbelieve in your message, O Muḥammad (ﷺ), equal amongst them is your warning or lack thereof, they will not believe in the truth, and they will not respond to the Caller of Guidance, due to their ill-preparedness, corrupt disposition, and deep (immersion) into evil.
The sentence: Indeed, those who disbelieve comes in continuance but does not attach to what comes before it due to different objectives driven by the speech. Previous sentences spoke about the Book, which is the greatest Book – the Qur’ān, and its effects and grandeur. Here is speech about the disbelievers and their state, which will be followed by words concerning the hypocrites - in order to be aware of the divisions of people, in the presence of the message of the Qur’ān, and to strive in conveying it.
In this noble āyah, Allāh did not mention glad tidings with the warning, because they are not from the people deserving of glad tidings, and because warning is more piercing into the hearts. The one who is not affected by the warning will be less likely affected by something other than it.
And in this noble āyah is a noble caution. Allāh did not say, "It is all the same for you whether you warn them or do not warn them - they will not believe," because with regard to him – peace and blessings of Allāh be upon him, and similarly with regard to every caller (to Islām), these two matters are not the same: warning and not warning. For the Prophet (ﷺ), and similarly every caller (to Islām), while they are in a state of warning, they will be recompensed and rewarded. But if he is in a situation where he does not warn, he is answerable to Allāh (the Most-High), because he is burdened with conveying what was revealed to him from his Lord. This was likewise made evident by āyah 75 from this sūrah. Indeed, the Prophet (ﷺ) fulfilled the message and conveyed what he was entrusted with.
The wisdom behind the conveyance of the absence of īmān from this specific faction of disbelievers is to divert the Prophet (ﷺ), and similarly every caller (to Islām), from having in his heart any disconcert due to their disobedience and absence of īmān, after he carried out the obligation of calling them (to Islām).
And one should note that the Qur’ān mentioned the word muttaqīn (the pious) in the second āyah that preceded, in contrast to kāfirīn (disbelievers) used here, and He did not say in the former muˋminīn (believers), though it is closer in direct contrast. The reason for this is to caution that from the conditions of having correct īmān, its companion must reach the level of the muttaqīn.
Allah has set a seal upon their hearts and upon their hearing, and over their visions is a veil. And for them is a great punishment (2:7)
Allah has set a seal upon their hearts: Meaning He impressed upon their hearts, and made certain of it, so that īmān will not enter it. And upon their hearing: Meaning their organs of hearing (ears), so that they will not benefit from that which they hear from the truth. And over their visions: Meaning their eyes. A veil: Meaning a cover so that they cannot see the truth. And for them is a great punishment: Continuous, strong, established (punishment) that is not permeated by any gaps, and this is the punishment of Yawm al-Qiyāmah (the Day of Resurrection). As for the seal upon the hearing, and the cover over the visions, then this is an immediate punishment in the dunyā. Misdeeds are deep-set wounds for which there are hastened punishments. Allāh (the Most-High) said: ﴿ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ ﴾
Whoever does a wrong deed will be recompensed for it
This āyah, the sealing āyah, is an explanatory flowing canal to the previous ruling in His statement, the Most-High:
It is all the same for them whether you warn them or do not warn them - they will not believe
A seal upon the hearts means an inability to comprehend the Truth (meaning Allāh), glory be unto Him.
And upon the hearing meanings an inability for them to understand the Qur’ān if it is recited for them, or if they are invited to tawḥīd in Allāh. And upon the vision means an inability to guide it towards looking at His creations and the wonders of His products.
When the disbelievers turned away from contemplation and did not listen attentively to the Qur’ān - which was when Allāh (the Most-High) wanted to provide for them the evidences - they added to what they did to Allāh (the Most-High), because its occurrence coincided with His desire (the Most-High) to provide them with evidences, as He (the Most-High) said in sūrat at-Tawbah:
﴿ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ ﴾
It only added evil to their (existing) evil
Meaning with it, they added disbelief to their (existing) disbelief.
So the seal over the heart is caused by misdeeds, and from the misdeeds is turning away from the guidance of the Qur’ān. Misdeeds wear away at the heart from every angle until it meets it. Its meeting is the impression, and the impression is the seal.
The seal over the hearts and hearing are an immediate punishment. He (the Most-High) said:
﴿ فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ ﴾
And when they deviated, Allah caused their hearts to deviate
And We will turn away their hearts and their eyes just as they refused to believe in it the first time. And We will leave them in their transgression, wandering blindly
Indeed, Allāh placed a seal over their hearts, and placed a hinderance between them and guidance, an appropriate recompense for their persistence upon falsehood and abandonment of the truth. This is justness from Him (the Most-High), as a recompense for their disbelief.
As for His saying (the Most-High): And over their visions is ġishāwah (a veil), then ġishāwah is a cover that comes between sight and vision. Visions was mentioned in the plural form instead of the singular, because of the numerous visual attractions the sight turns towards. The sky with its stars, the earth with its (mountain) pegs and passages, water coming down from the sky, emissaries who are carriers of winds and clouds, constantly renewed creation, life and death, night and day, and the sun and the moon - (all) give evidence to the One, the Prevailing, and evidence to the prophethood of the Messenger. He (the Most-High) said:
Then do they not look at the camels - how they are created? And at the sky - how it is raised? And at the mountains - how they are erected? And at the earth - how it is spread out?
This is why visual attractions are numerous; within them are the signs that give evidence to the might of the One who is able to do all things, the One who prevails over His servants.
Because of the numerous visual attractions, visions was mentioned in the plural form and not the singular, and Allāh is ever encompassing all things.
The āyah included two punishments: An immediate one, and a deferred one. From amongst the punishments are ones that a person does not know he is being punished, and from amongst the punishments are ones that corrupt the disposition and distort the senses. Indeed, the descent of a human being from the rank of a human to what is inferior to this – the rank of an animal and pig, who spring uninhibitedly towards their desires, is itself a punishment derived from themselves.
Allāh, glory be unto Him, opened his Book by giving triumph to the Qur’ān, and then mentioned those who devoted their religion to Allāh, extending their hearts and their tongues to it; their private (demeanor) matches their public (demeanor), and their actions match their words. He then followed this speaking about those who committed kufr (disbelief), outwardly and inwardly, with their hearts and their tongues. He then categorized a third, and they are the ones who (say they) believe with their mouths but their hearts do not believe; they concealed internally opposite to what they outwardly (displayed), and they are the ones He said concerning them:
(They are) swaying between this and that, belonging neither to these nor to those
And He called them the munāfiqīn (hypocrites). They were the most evil of the disbelievers, the most abhorrent to Him, and the most despised by Him, because they combined (their claim to Islām) with disbelief - in camouflage, defilement, and falsity - and with shirk (polytheism) in mockery and deceit. For this reason, He said concerning them:
Truly, the hypocrites will be in the lowest depths of the Fire
Indeed, He described the state of those who disbelieve in two āyāt, and the state of the hypocrites in thirteen āyāt – describing in them their evil and deceit, and He exposed them and made fools of them.
He (the Most-High) said: ﴿ وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ ﴾
And of mankind, there are some (hypocrites) who say: "We believe in Allāh and the Last Day" while in fact they believe not (2:8)
And of mankind, there are some who say: "We believe in Allāh and the Last Day" – this was revealed concerning the munāfiqīn, when they (outwardly) displayed the statement of īmān while concealing their disbelief, so Allāh (glory be unto Him) negated their īmān with His statement: While in fact they believe not. This makes clear that the reality of īmān is not in acknowledgement alone.
The origin of the word nās (نَاس - mankind) is unās (أُنَاس) – the hamzah (أُ) was removed for the sake of ease, and its removal is also required with the definite article; one does not say al-unās (الأُنَاس).
They were called this for their appearance and the fact they observe ( yu’nasūn - يُؤْنَسُون ), just as the jinn were named due to their ijtinān (state of being hidden), and just as insān (a human being) was named due to his nisyān (forgetfulness). Similarly, human beings are affable ( yu’nas - يُأنَس) – desiring the companionship of others is a part of affability – as opposed to desolateness, because human beings are citified by nature.
We believe in Allāh and the Last Day: They said this in the manner of hypocrisy, to deceive the Muslims and mock them. They showed them (meaning the Muslims) that they are just like them having true īmān. Their actions (only added) evil to evil and disbelief to disbelief.
Nifāq (hypocrisy) is to outwardly show goodness while inwardly conceal evil, and it is of types: Iˋtiqādī (belief), which enters the companion of this into the Fire. ˋAmalī (actions), which is from the greatest of misdeeds. Ibn Jarīr said, “The hypocrite is the one whose sayings contradict his actions; what he conceals (internally) contradicts what he shows (outwardly), his entrance differs from his exit, and his presence is in contrast to his absence.”
Hypocrisy is the most loathsome of characteristics, for it combines lies, deceit, conspiracy, feeblemindedness, absurdity, misconduct, greed, waste of life, unreliability, enmity against friends, and decay of virtue – all together.
As for īmān, then it is the absolute belief with certainty in what is known to be from the religion and faith – to believe in Allāh, His angels, His Books, His Messengers, the Last Day, and to believe in the decreeing of both good and evil.
Īmān is belief, statements, and deeds; it increases with obedience and decreases with disobedience. Īmān and Islām are founding principles that give rise to good things. They are the partitioning boundary between the people of misery and the people of goodness, and does not accept faults.
The summative meaning of īmān is acquiring belief in all that is obligated to believe in. And the summative meaning of Islām is a person displaying that he has submitted himself to following the religion, and the call of the Messenger.
The Last Day is the day that begins with the resurrection and will never end. And what is meant by it is that the day will begin with the resurrection and conclude with the settlement of the people of Paradise in Paradise, and the people of the Fire in the Fire. The hypocrites asserted their words – to negate suspicion and further away accusations – so Allāh negated īmān from them by the most assertive of phrasings, and said concerning them:
They [think to] deceive Allāh and those who believe, but they deceive not except themselves and perceive [it] not (Al-Baqarah 2:9)
Khidāˋ (خِدَاع - deception) is bringing someone from the state that he is in - with an objective - by means of displaying a matter that is opposite to what is concealed. The mukhādiˋ (مُخَادِع - one who is deceitful) conceals by (displaying) the opposite of what he is hiding. For this reason, a mikhdaˋ (مِخْدَع - bedchamber) is called a mikhdaˋ, because it conceals the occupants of the home within it.
No one intends to deceive Allāh, however, they intended to deceive the believers – those under the custodianship of Allāh, so Allāh (ﷻ) ascribed this to Himself, because of the greatness of their standing, and their elevated status with Him. This is similar to His statement:
﴿ إِن تَنصُرُوا اللَّـهَ يَنصُرْكُمْ ﴾
If you support Allāh, He will support you (Muḥammad 47:7)
Allāh is not in need of support, but it is as if He said, “If you support those under the custodianship of Allāh, He will support you.” And this is similar to His statement: ﴿ إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ ﴾
Indeed, those who pledge allegiance to you, [O Muḥammad] - they are actually pledging allegiance to Allāh (Al-Fatḥ 48:10)
Allāh is not pledged, but the ascription is to Himself due to the great standing of His Messenger, and his elevated status with Allāh (the Most-High). Similarly here, He ascribed their deception of those under His custodianship to Himself, because of their elevated status with Allāh and (high) standing with Him.
His saying: But they deceive not except themselves – means the totality of their deception, and the consequences of it, comes back to them.
And perceive it not – means they do not realize that their whole deception returns against them in this dunyā and the ākhirah.
In this is evidence of their inattentiveness and stupidity, for He said: But they deceive not except themselves and perceive [it] not.
Anfus (selves) is the plural of nafs (self), means the essence of something and its reality. It is used to refer to the delicate essence, which has senses, moves, and perceives.
Yashˋarūn (يَشْعُرُون) is the (plural) present-tense form of shaˋara (شَعَرَ). With regard to a matter, it is said shaˋara if he became aware of it. And from it, the shāˋir (poet) is called a shāˋir, because he is aware of that which others are not aware of, from the extrinsic meanings and finesse (of words).
And shuˋūr (شُعُور) is the sum of knowledge from the senses; from it comes the mashāˋir (مَشَاعِر) of the human, meaning his abilities to sense.
So these hypocrites do not deceive Allāh, because of His knowledge of what they conceal, nor do they deceive the believers, because Allāh repels from them the harm of the hypocrites’ deception. In fact, they deceive themselves, because the harm of the deception goes back to them, though they do not realize this. This is because the darkness of the enticement contaminated their hearts, making them numb, and devoid of sense.
The phrasing: But they deceive not except themselves – comes in the manner of failure, in that their deception towards the believers will earn themselves harm – due to the deception. These hypocrites will be afflicted by humiliation and a severe punishment because of this. As for the believers, even if they do receive harm, then they will have its reward with Allāh.
And He negated awareness from them, even though there are fully aware, because they did not benefit from its blessings, and did not use it for what it was created for, so it is as if they are devoid of it. This is based on the principle: Every blessing that does not bring one closer to Allāh, then it is afflictive. For this reason, the punishment has come with the name of the deed; for no matter how much work you used to do in the dunyā, you will be appropriated because of it in the ākhirah.
He (the Most-High) said: ﴿ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ ﴾ In their hearts is disease, so Allāh has increased their disease; and for them is a painful punishment because they [habitually] used to lie (Al-Baqarah 2:10)
This āyah makes clear the evil qualities of the hypocrites, so that they are known by it, and so that Muslims beware from imitating them. Furthermore, it gives reason as to why they act deceptively; in their hearts is a defect that increased until it reached the point of evil.
In their hearts is disease: Meaning doubt, hypocrisy, resentment, and jealousy; for in their hearts is a disease due to their subsidence with the dunyā and heedlessness concerning the ākhirah. Disease is an allegorical phrase for the corruption of their beliefs and immersion into their desires; and disease leads to death. In the Noble Qur’ān, the believers were called aḥyā (أَحْيَاء - living), because they benefitted from life by doing righteous deeds and so they became triumphant with eternal life in the ākhirah And the kuffār (disbelievers) were called amwāt (أَموَاتًا – dead), because they did not benefit from their lives, nor will they attain eternal life.
So Allāh has increased their disease: Meaning in that which was revealed from the Qur’ān, so they doubted it just as they doubted the one before it. So the meaning of, “So Allāh has increased their disease” is that these blameworthy morals that grew out of hypocrisy and clung to it, increased in them as the days went on. The nature of manners is that if they are rooted and increase by the passing of days, they would increase to the point where they become sovereign-like. And the reason why hypocrisy obligates an increase in what can be compared to evil manners is that hypocrisy conceals blameworthy manners; so it becomes barricaded against those who advise, teach, and guide - thereby rooting and procreating without limits. Hypocrisy’s concealment of wicked manners is at the same level of a patient concealing his disease from the doctor. So the meaning of the āyah becomes: So Allāh added disease to their disease – meaning He appointed themselves to each other, and gathered for them the worries of the dunyā. They do not become unencumbered by this to concern themselves with the religion; as such, never attain success, care, and support.
Indeed, He called doubt in the religion a diseases because it weakens (a person’s commitment to the) religion, just as a disease weakens the body.
And for them is a painful punishment because they [habitually] used to lie
Lying is information about a matter that differs from what it actually is, and it is all prohibited because He made it a reason for the deserving of a punishment, knowing full well that disbelief is a greater sin that lying. And He mentioned here a notice concerning the wickedness of lying, to spurn against it in the most acquainting manner. Indeed, these hypocrites have gathered two (features of) abjectness: Disbelief, which Allāh has threatened the one who falls into it with a great punishment, and lying, which Allāh has threatened the one who commits it with a severe torment.
And the phrasing of His statement: because they [habitually] used to lie is for the benefit of showing the renewal of their lies and its reoccurrence time after time, and that this quality is their most distinctive quality and most prominent of their crimes.
Allāh made evident that the punishment of the ākhirah is excruciating, because the punishment of the dunyā may have no pain associated with it, just as we previously discussed. Some forms of punishments are not realized as punishments, so that they are added to the collective of punishments in the ākhirah. Allāh (the Mighty and Majestic) informs (us) that the punishment of the ākhirah is an extremely severe punishment, not like the punishment of the dunyā.
And when it is said to them, "Do not cause corruption on the earth," they said, "We are but reformers" (Al-Baqarah 2:11)
The speaker is Allāh, for Allāh (the Most-High) calls to the Abode of Salām (Tranquility), and similarly the Messenger (peace and blessings be upon him), for he is the conveyer (of the message) from Allāh. Likewise, the believers, for they are the ones who undertake the Messenger’s message. Do not cause corruption: Meaning with disbelief, calumniation, causing evil, and other than that.
Meaning do not disobey on the earth. Their corruption was disobedience to Allāh, for whoever disobeys Allāh on the earth, or commands disobedience to Allāh, then he has caused corruption on the earth, because uprightness of the earth and the heavens is in obedience.
Fasād (corruption) is removing a matter from a state of integrity and it being beneficial.
What is meant here is: Exhibiting disobedience to Allāh (the Most-High), and that it caused corruption on the earth, because legislations are ways of life placed amongst the servants. If creation holds firmly to them, enmity will dissipate, and every person will cling to his state. There will be a restraint on the spilling of blood, sedition will subside, and from all of this, the earth and the people will be in a state of uprightness. If, however, they abandon holding on to the legislations and the religion, and every person moves forward with his desires, this will necessitate commotion, disorder, turmoil, and killing will take place. The antithesis of corruption is righteousness, which is attaining the state of correctness and benefit.
The corruption of the hypocrites was on the earth; they used to sympathize with the disbelievers and sympathize with them against the Muslims by revealing their secrets to them, and tempting (the disbelievers) against them. This is what leads to the agitation of sedition between them. So when it was this doing of theirs that led to corruption, it was said to them, “Do not cause corruption” – for one of the forms of corruption is believers taking disbelievers as their allies.
They said, “We are but reformers.” They combined between causing corruption on the earth and showing that it is not corruption - rather it is uprightness, inverting reality with their words - and between doing illicit deeds believing it to be true. This is a greater offence than someone who performs an act of disobedience, while believing it to be an act of disobedience – for he is closer to soundness, and more hopeful of returning (to proper conduct). For this reason, the one who innovates is in great danger, for he believes the evil he is upon is correct.
Disobedient deeds on the earth is corruption, because it includes corruption of what is on the face of the earth from good things, grains, fruits, trees, and plants in what befalls them from pests due to disobedience, and because reform on the earth (takes place) by living in obedience to Allāh and having faith in Him. For this reason, Allāh created creation and placed them on the earth, gave them provisions to help them in being obedient to Him, worshipping Him, and implementing His legislation. If one acted on (the earth) opposite to this, then they are walking within it (causing) corruption, and ruining the purpose of why it was created for them.
The hypocrites fell into foolishness and did not benefit from their intellects. Foolishness is actually a person’s ignorance regarding self betterment, and pursuing what harms it.
Unquestionably, truly it is they who are the corrupters, but they perceive [it] not (Al-Baqarah 2:12)
In this noble āyah, we find a refutation against the claims of the munāfiqīn (hypocrites) and a rebuttal against them. They were commanded to obey Allāh, but they did not. And they were prohibited from disobeying him, but they did not desist. Despite this, they claimed they were reformers. So Allāh (the Mighty and Majestic) refuted them and exposed the reality of their condition, in that they are corruptors on the earth - which Allāh made fitting for uprightness and betterment, they have transgressed the boundaries of Allāh, and they commit sins - intensely embarking upon them.
Alā (أَلَا - unquestionably) is an opener and word of caution. A caution does not come unless it is regarding an unfamiliar matter. Our Lord cautioned the believers and made them aware of (the hypocrites’) hypocrisy and corruption on the earth. The second affirmation came with hum (هُم - they). This āyah, despite its brevity in words, encompasses a number of emphasizing points. Of them, the opener, the caution, the affirmation with inna (إِنَّ – truly) and the separating pronoun hum (هُمُ – they), and in the identification of the predicate – a continuance that leads to an increased exactness of the rule in the mind of the hearer. And He used the definite article (ال - the), which makes evident the reality of the corruption.
And in His saying, “But they perceive [it] not,” is a caution to man - who is prone to forgetfulness: Not everything that appeals to the self is correct; rather a person is guided by the Qur’ān and the sunnah. The hypocrites used to cause corruption, but they were not aware they were corrupting their worldly life and their life in the hereafter. Awareness is (based on a) physical, psychological, and mental (understanding) of the errors in what they do. In it is a warning, that evil has rooted itself deeply within the hypocrites, to the point where they are not even aware they have delved into it.
And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not (Al-Baqarah 2:13)
Meaning: If the Messenger or the believers said to them, “Believe” – in other words, complete your īmān by having true belief along with deeds you’ve forsaken – which are righteous deeds – just as the people you know from the people of īmān and certainty have believed, meaning the Ṣaḥābah. The alif (ا) and lām (ل) in al-nās (النَّاس – the people, using the definite article), implying those with complete humanity (who) act according to what Allāh has gifted them from mobility and reason, acting according to the purifying legislations that have come to protect the welfare of humankind, and repel from them evil and harm. Meaning: believe like the belief of the Ṣaḥābah, for in truth, they are the ones who are complete.
And the answer of the munāfiqīn was, “Should we believe as the foolish have believed?” This is from their tyranny and arrogance. Sufahā’ (foolish) is the plural (in Arabic) for safīh (fool), and the fool is the one who is weak in opinion, ignorant, with little knowledge concerning benefit and harm.
Foolishness is feeble and absurd opinions dictated by a lack of reason. This is how wicked people describe the people of goodness, with evil descriptions to camouflage their own faults.
This noble āyah contains a diversion for the Messenger, scholars, and callers (to Islām) in order to be patient with that which they face in their calling to Allāh.
So the meaning of the āyah is: If it is said to the munāfiqīn, “Believe in that which was revealed to the Prophet (ﷺ), and act according to that which you believe in and what has come down from the two revelations (i.e., the Qur’ān and the sunnah),” they said, “Should we believe in that which the ignorant believe?” So then Allāh controverted them and judged them to be the ignorant ones in reality. This is because the ignorant is called foolish, since he loses whatever he thinks he has memorized. Similarly, the munāfiq disobeys his Lord in whatever he sees himself as being obedient to Him in, and (in actuality) disbelieves in whatever he thinks he is believing in.
And the statement of the hypocrites, “Should we believe as the foolish have believed?” then they used to say this in concealment and mockery. So Allāh allowed His Prophet and the believers to be aware of this, and true foolishness lies within the hypocrites, those who did not establish sincerity with their Lord, so there will be no salvation for them from the punishment of Allāh.
And Allāh refuted them with His statement: Unquestionably, it is they who are the foolish, but they know [it] not. Meaning, due to their complete ignorance, they do not know their state of misguidance and ignorance; increasing their ignorance and incursion into evil, while distancing them from the guidance.
The previous āyah concluded with: “But they perceive [it] not,” and this āyah with, “but they know [it] not.” Corruption on the earth is a physical matter that humankind perceives with his senses and feelings. As for foolishness, then it is a non-physical matter, whose effects are perceived by humankind after looking and reflecting on thoughts; so knowledge appropriates to it.
This noble āyah, and the one before it, gathers what is incumbent upon every Muslim to do, for completeness of īmān comes with the combination of the two matters:
Firstly: Turning away from all that is obligated to turn away from, and this is what is implied with His statement: “Do not cause corruption.”
Secondly: Fulfilling that which is obligated to perform. This is what is being sought with His statement: “Believe.”
Indeed, He started with the prohibition against misdeeds and (acts of) disobedience, because it goes back to pushing away the painful torment. Then He followed this with the command to believe to return him to residence in everlasting bliss. Repelling corruption takes precedence over bringing about benefit. Salvation comes with being saved from that which is frightening and attaining what is demanded
He (the Most-High) said: ﴿ وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ ﴾ And when they meet those who believe, they said, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers" (Al-Baqarah 2:14)
In this noble āyah is evidence of the third trait of the hypocrites, and it is their ability to take on different colors in accordance to what benefits them in this world. So our Lord made clear what they make apparent from hypocrisy towards the believers, and what they cloak and do what is in accord with the disbelievers.
And when they meet those who believe, they said, "We believe.” What is meant by (those) who believe is īmān according to the sharīˋah (Islāmic guidelines and legislations), which is belief in Allāh and all that was brought by the Messenger of Allāh (ﷺ). When the hypocrites used to see the believers, they said, “We believe” – meaning they displayed to them publicly that they are with them, while concealing what is opposite to this in secret. They said this out of hypocrisy, sedition, prudence, incitement, and deceit – and in order to share with them in what they gained from goodness and spoils.
But when they are alone with their shayāṭīn (evil ones): A shayṭān is every deviant insubordinate from the jinn and humankind. They were called this due to their insolence, rebellion, and distance from goodness. The significant amongst them were called shayāṭīn (plural of shayṭān) because of their apparent rebellion. The nature of shayṭān is rebelliousness and insolence; so this name was given to all those are similar to them.
They say, "Indeed, we are with you” – meaning in religion and conviction. As in, “We are with you – upon your religion, your supporters against those who differ with you in it, and your allies instead of the Companions of Muḥammad. Indeed we are mockers of Allāh, His Book, His Messenger, and his Companions. They addressed the believers with a verbal sentence (آمَنَّا – āmannā, meaning, “We believe.”), but as for their address to their shayāṭīn, then with a confirmed nominal sentence (إِنَّ – inna, meaning: Truly, verily, indeed, etc.). The reason for this is that when they addressed the believers, they only intended a claim, but when they addressed the kuffār, they were confirming and affirming what they were upon from disbelief.
“We were only mockers”: This was said affirming what was mentioned before, because the one who mocks insists upon the opposite. Whoever scorns the religion magnifies disbelief. They implied: We were only mockers of Muḥammad, his Companions, and in what is apparent from Islām in order to safeguard ourselves from their evil, hurl their secrets, and take from their spoils; and this is a subdivision of what came before. Ruling that they are mockers entails a ruling that they do not believe, because whoever believes in something would not mock it. They have transgressed the boundaries of disbelief as far as possible, and deserve the lowest depths of the Fire. A hypocrite has more than one life he is keen on: Excessiveness for the finite worldly life, and reclusion in the ever-lasting afterlife.
In this noble āyah is (also) a glimpse into the fact that the hypocrites evade meeting the believers, for if they meet them, they say their false statements, whereas if they sit with their shayāṭīn, then it is a desirable gathering. This is understood from (the words used): laqaw (لَقُوا – meet), and khalaw (خَلَوْا – are alone with).
Consider the beauty of the Qur’ānic phrase: “But when they are alone,” for the approach of the shayṭān is to invite you to a place none can see you; because with him, exposure would be scandalous.
Allāh mocks them and prolongs them in their transgression [while] they wander blindly (Al-Baqarah 2:15)
Mockery, in the words of the Arabs, is the mocker manifesting to the mocked what openly agrees with him in terms of statements or actions, and then holding him accountable internally – similar to this is deception, ridicule, and plotting. Our Lord has made rules in this world for the people of hypocrisy, based on what they make evident with their tongues - in attesting to Allāh, His Messenger and what he brought from His Lord – that which enters them amongst those who comprise the name of Islām, although they internally harbour other than this. In addition to this, Allāh has prepared for them an painful punishment – even afflicting them in the lowest pitfalls (of the Fire). In doing so, He is mocking them, ridiculing them, deceiving them, and plotting against them. This is from His complete Justness, for our Lord (ﷻ) mocks them as a reprisal against them.
As for His saying, “prolongs them in their transgression” then this refers to His increasing (their freedom by) allowing them to get carried away, and leaving them in their tyranny and rebellion.
Ṭuġyān (transgression) is going beyond limits and injustice, meaning Allāh fills them and increases them in their misguidance and disbelief, bewildered and confused. Blindness in acuteness is like blindness in sight; and blindness itself is misguidance. They hesitate in their disbelief and misguidance - whose impurity has engulfed them, and whose filth has become lofty over them – hesitating and bewildered, misguided, never going into the light of īmān. This is because Allāh has impressed upon their hearts and sealed them, blinding their vision from guidance, and covering it so that they cannot see the right guidance nor find the right way.
In this noble āyah is evidence of Allāh’s defence of His Messenger and the believers, for Allāh has appointed the punishment of the mockers in the worldly life and in the hereafter.
He (the Most-High) said: ﴿ أُولَئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَى فَمَا رَبِحَتْ تِجَارَتُهُمْ وَمَا كَانُوا مُهْتَدِينَ ﴾
Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided (Al-Baqarah 2:16)
Those: The ones who were characterized earlier with their abhorrent qualities that are distinct to them. And “Those” is a demonstrative pronoun for one who is far, indicating their distant place in an evil and wicked state.
Ḍalālah (error) is deviating from the objective, while hudā (guidance) is directing towards it.
Purchased error [in exchange] for guidance: Meaning they exchanged their capital sum in favour of profit, for īmān is the capital sum, and obedient acts are profit. If the capital sum is lost, then there is no profit.
For this reason, their transaction has brought no profit; in fact, there was loss. Nor were they guided ever to the causes of profit, for they exchanged guidance, which is the capital sum of wealth, for error, which is the cause of loss.
The hypocrites chose perversity and abandoned guidance, and similarly the disbeliever, who chooses disbelief in place of īmān. So this became a purchase of theirs for disbelief and perversion, taking it by abandoning what they left from guidance. And the guidance they left was the value they had exchanged for the error they took.
Every disbeliever exchanges īmān with disbelief, by acquiring the disbelief that is found in him, instead of the īmān that he was commanded with. He (the Most-High) said:
And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way (Al-Baqarah 2:108)
Purchased: Preferred and chose, because every purchaser chooses what is in the hand of the seller over what is in his hand.
So their transaction has brought no profit: Meaning they lost by exchanging belief for disbelief, and reward for punishment. So the hypocrites - by purchasing error with guidance - lost and did not profit, because they exchanged and chose bewilderment and blindness over the sensibility and guidance, and they took fear and terror over preservation and security. And what they hastened to do from wickedness imposed upon them a painful torment and severe punishment. So they failed and lost in this world and the hereafter. The world is an opportunity; if it is not in your favour (meaning you act in it towards that which will benefit you), then it is against you.
The greatest commerce is a transaction with Allāh, for Allāh increases manifold for whomever He pleases. Every person makes transactions, and every merchant is behind his transactions, so let a person look at what he transacted. The one (who will attain) happiness is the one who safeguards his time and breaths in (doing) that which will benefit him in the Abode of Judgement.
Nor were they guided: They did not gain in their transaction, in that they were not sensible in their choosing the finite over the eternal, perversity over guidance, their exchange of īmān for disbelief, and purchase of hypocrisy with truth and īmān.
The likeness of them is as the likeness of one who kindled a fire; then, when it lighted all around him, Allāh took away their light and left them in darkness, unable to see (Al-Baqarah 2:17)
This is the first parable in the Qur’ān. Parables are given to draw meanings closer, and to make comprehension of the information easier for people. People vary in their intellect, but the Qur’ān addresses everyone. The objective of drawing parables is to affect the hearts when a description of the matter itself may not. And the purpose of the parable is to liken the obscure with the visible, and the absent with the present.
The drawing of this parable came after making clear their state while completing the benefit; (it is) a rebuke against them, and a condemnation against their actions. This noble āyah is a parable drawn by Allāh for whomever Allāh had given a portion of guidance and he wasted it, (now) unable reach through it the blessed ever-lasting hereafter, becoming forever regretful. For they lost what they uttered from the truth, due to their internal disbelief, and (visible) display of disbelief when they met their shayāṭīn.
Therefore, they are like the one who kindles a fire to light (around him), and when its light radiates, and he believes that he will benefit from its light, it extinguishes taking away with it whatever it had lit, leaving behind only its burn. The companions (of the light then) remain in darkness, unable to see, and unable to direct (their) way.
صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ
He (the Most-High) said: ﴿ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ ﴾
Deaf, mute and blind - so they will not return [to the right path] (Al-Baqarah 2:18)
Along with the previous listings of their characteristics and likeness of their state, in this noble āyah, (we find) a description of them in that they are ṣummun (صُمٌّ - deaf). They do not hear the guidance with a hearing that elicits a response. Allāh deserted them due to their wicked deeds. And when they did not hear the evidences of Allāh, they became like the deaf who does not hear.
Bukmun (بُكْمٌ): Meaning mute, for they do not utter the truth. The one who is bukm (in Arabic) is the one who was born mute.
ˋUmyun (عُمْيٌّ - blind): For they do not see the truth, nor do they benefit from the signs of Allāh – ones that are read, and ones that are visible. Allāh placed over them a cover as an appropriate recompense, for they did not place the blessings of Allāh in obedience to Allāh. They do not see lessons nor guidance, so they have no acuteness, and the one without acuteness is like the one who has no sight.
So they will not return: They will not return to guidance from misguidance, and will not attain salvation, because they abandoned guidance after they came to know it, and ventured into temptation.
The (letter) fā’ (ف) in fahum (فَهُم – “so they”) is for branching. Their not returning to guidance is branched from these negative effects, and caused by these impairments.
In this noble āyah is evidence that the hypocrites did not benefit from their hearing, their sight, or their tongues – which is the (encompassment of) rejection and concealment. They concealed the blessings of Allāh, and did not place them for what they were created for. And it is known, whoever praises Allāh, places the blessings of Allāh in that which they were created for.
In (this āyah as well is) a caution for the one who bears the Qur’ān to pay heed in listening to it – both in a physical sense and a moral sense, and to understand the intents of the verses. The hypocrites heard in the physical sense, but did not hear in the moral sense, which evokes emotions of the heart.
Let a person whom Allāh has favored with His blessings be warned against rendering inoperative his innate possessions and being in human form alone - without a heart that opens, an intellect that thinks, an ear that hears, a tongue that utters the truth, or an eye that beholds the light of guidance. Whoever is like this, then his losses have been concluded.
Or [it is] like a rainstorm from the sky within which is darkness, thunder, and lightning. They put their fingers in their ears against the thunderclaps in fear of death. But Allāh is encompassing of the disbelievers (Al-Baqarah 2:19)
This is the second example encapsulating the state of the hypocrites, their bewilderment, disorder, the severity of their affair, and their psychological punishment.
The imagery brings a terrifying, dangerous night against a people in a dark desert, with heavy, gushing rain falling - accompanied by lightening, which is an extreme light that snatches (away) sight. And filling the atmosphere is a dreadful, terrifying sound; a sound that nearly tears the (drums of the) ears. This terrifying atmosphere causes the traveller to lose his way and his agitation to increase, as there is no harbour or haven. He is unable to protect himself from the rain, cold, lightning, and thunder, nor is he able to see the path due to the extreme darkness.
The aim of the analogy is to show how the hypocrites are like the travellers; every moment that passes is a portion from stages along the way. They live amongst the increasing believers like heavy rain, but the hypocrites do not take a safe haven that will save them from the harm of the divine punishment.
The verses are revealed to frighten the hypocrites from having their secrets exposed, their veils uncovered, and having a punishment sent down against them.
In this āyah is a most-exhibitive illustration, for the aw (أَوْ – “or”) is a prefixed conjunction - meaning a second example - and it is also allows for a choice to help equate by way of likening. So we are able to liken them with these people or these (other) people.
Kaṣayyibin (كَصَيِّبٍ – like a rainstorm): The analogy is a representational analogy. It is a form of analogy related to one aspect; the resemblance is in one aspect of many. The origin of the phrase is kaṫhawī (كَذَوِي – like) and ṣayyibin (صَيِّبٍ – a rainstorm), and this (joining between two words) is from conciseness (in the Arabic language).
From the sky: We know that rain, downpour, rainstorms – all of these come from the sky, but mentioning the sky here is pointing to the comprehensiveness of rain, which is understood from the alif (ا) and lām (ل) – (the definite article in Arabic) to shows immersion, in the sense that the rain is coming from all areas of the sky. This is considered beneficial elaboration.
Within which is darkness: Darkness caused by the night, darkness caused by the clouds, darkness caused by the rain, and darkness caused by the sky. The analogy here (was given) due to the spread of fear in their hearts. They feel that every thunderous blast is against them.
Darkness was used in the plural form (ظُلُمَاتٌ), whereas thunder (رَعْدٌ) and lightning (بَرْقٌ) were not pluralized; rather, they were used in their original forms, which are infinitives. Arabs would not pluralize infinitives, and when the Qur’ān was revealed, it was revealed according to the ways of the Arabs, (but) was revealed with the finest (form of) eloquence and in the most-magnificent style.
They put their fingers in their ears: Due to their extreme fears, they place their fingers in their ears – indeed, they are placing their fingertips. This gives an imagery of their extreme fear and the greatness of their unrest.
In fear of death: Points to their stupidity, for what does placing fingertips (in ears) have to do with warding off death.
But Allāh is encompassing of the disbelievers: This is clarifying a point of unclarity, pointing to the fact that disbelief is the cause of their misguidance, while making evident the encompassing knowledge of Allāh, and Allāh’s ability concerning everyone.
The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allāh had willed, He could have taken away their hearing and their sight. Indeed, Allāh has power over all things (Al-Baqarah 2:20)
The lightning almost: Meaning nearly. Snatches away their sight: Meaning steal. And khaṭf (خَطْف - snatching) is to steal with speed. For this reason, the bird is called a khaṭṭāf (خَطَّاف) because of his speed.
Kullamā (كُلَّمَا – every time) comes from two words: Kul (كُل – all), which is an encompassing word that has to be added to the whole. It was affixed to mā (مَا), which is an infinitive (in Arabic, and in this particular case), and now becomes an article of repetition – meaning: whenever.
It lights [the way] for them, they walk therein: Every time the lightning illuminates that path for them, they travel in its light.
But when darkness comes over them, they stand [still]: They stand there in confusion. Because of their disbelief and hypocrisy, Allāh (the Most-High) likened them to a people who are in a desert during a dark night. They are afflicted by rain, which has (additional) darkness; from its attributes, the traveller cannot walk in it. And (afflicted by) thunder; from its attributes, it causes the ones who hear it to place their fingers in their ears from its fright. And (afflicted by) lightning; from its attributes, it nearly takes away their sight and causes them to go blind from its intense flash. Allāh strikes this analogy for the Qur’ān and the deeds of the disbelievers and the hypocrites with it. Rain is the Qur’ān, because it is the life of hearts, just as rain is the life of bodies.
Darkness: What is mentioned in the Qur’ān concerning disbelief and shirk (polytheism).
Thunder: What they are frightened with (in the Qur’ān) from threats and mentioning of the Fire.
Lightning: What is in (the Qur’ān) from guidance, clear statements, promises, and mentioning of Paradise. The disbelievers plug their ears during the recitation of the Qur’ān, fearing their hearts will lean towards it, because īmān with them is disbelief, and disbelief is death.
As for His saying (the Most-High): The lightning almost snatches away their sight, then this refers to the Qur’ān dazzling their hearts.
And if Allāh had willed, He could have taken away their hearing and their sight: Meaning (take away) their external hearing and sight, just as He took their internal hearing and sight.
Indeed, Allāh has power over all things: Meaning does whatever He desires. And none other than Allāh can be described as al-Qadīr (the All-Powerful).
The reason for likening the hypocrites with the companions of the two examples is to show how they did not benefit from the two revelations. In the analogy of the fire, the one who kindles it does not benefit from it other than darkness and burning. And in the analogy of the water, the companions of the rain do not benefit from it other than fear and what bothers them from thunder and lightning. Similarly, the hypocrites do not see in Islām other than harshness and cruelty.
And this āyah is like an explanation for the preceding āyah. When you read:
﴿ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ ﴾
within which is darkness, thunder, and lightning
it is as though you say, “What befell them when they saw this snatching lightning?” And the Qur’ān replies:
﴿ يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ﴾
The lightning almost snatches away their sight
I asked Allāh to provision us with enlightenment allowing us to comprehend with it the Book of Allāh, see with it Paradise so that we increase in our obedience, and see with it the Fire so that we abstain from disobedience. And (I ask) Allāh to illuminate our path and comfort our hearts.
O humankind, worship your Lord, who created you and those before you, so that you may become righteous (Al-Baqarah 2:21)
After Allāh mentioned the three categories of people: The believers, the disbelievers, and the hypocrites, the address (now) comes to all three with His saying (the Most-High): O humankind. And this is an honour and dignity for humankind to be the subject of Allāh’s (the Most-High) address, and the people who carry His words and receive His commands.
In this āyah is a command and burden, and it is an address to all humankind – the believers amongst them and the disbelievers amongst them. When Allāh commanded worship, He mentioned the (attribute) of creation, which is the ascent of worship. Allāh created us and created those who came before us; and in this is an evidence against them, because they are associated with being created, and He is reminding them of His blessings. Humankind is also redirected in (this āyah) to the matter in which they were created for. And existence in the first place is proof for a second existence. Whoever knows that Allāh created them, knows Allāh created other than them.
Worship: Meaning obey with īmān and compliance to commands and prohibitions, while extremely loving Allāh and exalting Him. Worship is having supreme humility towards the One who has supreme perfection. This means singling out your Lord in worship to Him, and do not associate anything with him. By doing this, you will attain righteousness, which will be the cause for your happiness, and you will be saved from shirk, which is the cause for misery, eternal damnation, and deprivation.
Allāh commanded worship, which is exalting Allāh and showing submission to Him.
When Allāh commanded them with worship, He called them with Lordship. For the Lord is the Creator, the Possessor, the Designer. A Lord is one who governs those he raises and manages their affairs, so He is the One deserving of worship.
Who created you: Creating is bringing (something) about, inventing, and innovating. He mentioned the blessing of creation because all other blessings stem from it, and it is a blessing that none denies – not even the disbelievers.
Allāh is the One who blessed His servants by bringing them into existence from nothingness, and then bestowed upon them (further blessings) none can count except Him. So (again), He is the One deserving of worship.
Indeed, Allāh mentioned the attribute of creation because all are associated with being created for Him. He mentioned those who came before us, because the blessings of Allāh are on fathers, (and) the blessings of Allāh are on children; so this is more imparting in exhortation, and so that they can know that those He cause to die before them will cause them to die (as well) when their life span comes to an end.
Taqwā (righteousness) is the highest-level (to be reached) by those on the path to Allāh. It is the disavowal of everything disliked by Allāh, and acting in obedience to Allāh.
So that you may become righteous: So that you may take protection that will save you from the punishment of Allāh. This is achieved with īmān and righteous deeds after abandoning shirk and acts of disobedience. In it is a warning as well: A servant should not be beguiled by his worship; rather he should be (a person who is) fearful and hopeful.
When Allāh commanded His worship, He (reminded His servants to) take heed in admitting His blessings and mentioned a number of them so that they rely on them (in understanding) the obligation of worship. He (the Most-High) said: ﴿ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ فَلَا تَجْعَلُوا لِلَّـهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ ﴾
The One who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky rain, and brought forth thereby fruits as provision for you. So do not attribute to Allāh equals while you know (Al-Baqarah 2:22)
(Firstly), in the āyah is the establishment of proof in His creation of the heavens, the earth, and all its fruits.
Secondly, (it is) a beautiful courtesy in mentioning the rights of Allāh over (His servants). Consider his saying: “Made for you,” and “as provision for you.”
Indeed, our Lord mentioned the (attribute) of creation, which is the ascent of worship. And He mentioned the earth (to evoke) gratification for (providing) a suitable place for living and settlement, and He made it well-prepared without toil, just like a well-prepared bed.
He (then) alluded to the blessing of air, for the earth is encircled with air that is beneficial for their lives; it is the nourishment of an animal’s spirit, just as He said, “And the sky a ceiling.” And He mentioned bringing out fruits by combining water from the sky with the strength of the earth.
Indeed, Allāh put forth a lesson (using) the nearest, most apparent, and most beneficial of things. Allāh sent down water to preserve life, for the benefits of the sky are interconnected with the benefits of the earth; nothing comes forth from the earth except by what comes down from the sky.
So the meaning of the āyah is: Direct your worship to the One who sends down for you water from the sky during your needs. Do not worship those you know did not create you, nor sent down water from the sky, nor brought out for you any provisions.
The scholars said: This āyah gives (evidence to the fact that) Allāh sufficed humankind with His blessings from all creation, so whoever impoverishes himself to a person like himself due to wanting, hoping, and desiring the adornment of the world, then indeed, he has taken a side of one who made partners with Allāh.
Allāh then officially declares prophethood for our Prophet Muḥammad (ﷺ) after He officially declares that He is the Lord, the Creator, the God, and the Provider – addressing those who do not believe in the prophethood of Muḥammad (ﷺ), saying:
And if you are in doubt about what We have sent down upon Our Servant, then produce a sūrah the like thereof and call upon your witnesses other than Allāh, if you are truthful (Al-Baqarah 2:23)
And if you are in doubt about what We have sent down upon Our Servant: Meaning if you are in doubt about the truth of this Book - which is the Noble Qur’ān that We have sent down to Muḥammad (ﷺ) - and are sceptical and say, “We do not know, is this from Allāh or not?” then you are challenged to produce a single sūrah (chapter) from its likeness.
Indeed, Allāh described His Prophet Muḥammad (ﷺ) as a servant, for servitude to Allāh is the most honoured position for humankind. The children of Ādam were created to worship Allāh alone. Adding (the status of) servitude of the Prophet (ﷺ) to Allāh is to raise awareness concerning his honourable high-standing with Him, and exclusivity to Him. And mentioning the Prophet (ﷺ) with the name of Servant is a reminder to his nation of this meaning: To strive in worshipping Allāh sincerely, following in the example of the Messenger of Allāh (ﷺ), and so that they do not exceed the (allowable) limits of revering him.
His saying: Then produce a sūrah: Meaning in similarity to this Qur’ān in inimitability, and perfection in orderliness and conveyance compared to whatever has come before and whatever will come after. So the challenge is for them to produce a single sūrah like the chapters in the Qur’ān. A sūrah is a portion from the Qur’ān, in which its beginning and ending is known.
The command to “produce” is for (emphasizing) impossibility. This challenge remains standing, and creation in incapable of producing something with its likeness. And call upon your witnesses: Seek the help of your gods whom you call upon, and other than them whom you claim (can help you) – meaning those whom you’ve associated in worship and those amongst you who exhort (in worship to them) to help you in producing similar to it. Other than Allāh, if you are truthful: Meaning if you believe that Muḥammad (ﷺ) forged it from within himself.
Indeed, in the beginning of the sūrah was a negation of doubt concerning the Qur’ān, and mentioning it here is to show that whoever has doubt within himself concerning the Qur’ān, then this is confusion from within himself. The challenge to produce a sūrah from its likeness is to repel what is believed to be doubt. Our Lord mentioned the cure for the one who has the ailment.
But if you do it not - and you will never be able to do it - then avert the Fire, whose fuel is men and stones, prepared for the disbelievers (Al-Baqarah 2:24)
Lam (لَمْ - not) is to negate what is in the past, and lan (لَنْ - never) is to negate the future. But if you do it not, meaning: do not produce a similar sūrah, which is the nearest challenge mentioned, and you never do it in the future, then the denier is denying without evidence.
Then avert the Fire: Take precautions against the Fire and believe, so that you avert the Fire with īmān. When our Lord commanded them with worship through the tongue of His Prophet, along with proof giving evidence to his truthfulness – which is the Qur’ān – and He made it impossible for them to produce something similar to it, and indeed, they knew it to be the truth obligating belief in it with īmān, then the evidence of his sincerity should be a cause to having īmān. And believing him and having īmān in him will result in an aversion of the Fire.
Waqūduha (وَقُودُهَا - whose fuel): Firewood. Wuqūd (الوُقُود), with a ḍammah ( ُ ) on the first waw (و) means to be completely on fire and burning.
Its firewood is people when they come to be in it, and stones (fuel it) before they come to be in it.
Prepared: Created and made ready. The Fire is created, because something cannot be prepared unless it is present.
The challenge (was revealed during) the time of the Messenger (ﷺ), it remains standing (until now), and will remain until the Hour is established. The Qur’ān is evidence to the truthfulness of the Prophet (ﷺ), and an everlasting miracle that gives evidence to his truthfulness, so it is an obligation to believe in him and follow him.
But if you do it not - and you will never be able to do it - then avert the Fire, whose fuel is men and stones, prepared for the disbelievers (Al-Baqarah 2:24)
He followed it with that which arouses desires, and this is how calling to Allāh should be: With fear and aspiration.
And give glad tidings to those who believe and do righteous deeds that they will have jannāt, flowing beneath which are rivers. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally (Al-Baqarah 2:25)
Meaning: Give good news of victory in the worldly life and the custodianship of Allāh over them, and with Paradise in the hereafter.
And bashshir (give glad tidings) to those who believe: Inform them news that will make (the feeling of) joyfulness evident on their (facial) complexions. Bishārah (البِشَارَة – giving glad tidings) was named as such because it appears on the basharah (البَشَرَة – complexion); and the basharah is the visible skin of humans. The one commanded to give glad tidings is the Prophet (ﷺ) and every believer; for every believer who carries the banner of the Prophet (ﷺ) is obligated with conveying the Messages of Allāh.
And do ṣāliḥāt (righteous deeds): Righteous deeds are the deeds that are between themselves and their Lord. Ṣāliḥāt (الصَّالِحَاتُ - righteous deeds) is the plural of ṣāliḥah (صَالِحَةُ), which is a good deed. It refers to everything that has been established from deeds that are based on the Book and the sunnah. Īmān (faith) is the foundation, and actions are built upon the foundation.
Our Lord described good deeds as ṣāliḥāt, because through them the state of the world, religion, afterlife, and barzakh (بَرْزَخ – refers to the partition between this world and the afterlife, where those who pass away remain until the Hour is established) are made better (from the Arabic: تُصْلِح – betterment). And through them (meaning these good deeds), corruption is removed from the state of a servant, thus becoming from the ṣāliḥīn (الصَّالِحِين – righteous), whom are suitable (يُصْلِحُون - yuṣliḥūna) for entrance into Paradise.
That they will have jannāt: Meaning gardens with trees. Flowing beneath which: Beneath its trees and dwellings. Are anhār (rivers): Anhār is the plural of nahr (نَهْرٌ), which are the channels on earth wherein water flows. He ascribed (the term) flowing in the āyah (to the river), knowing that in reality, it is the water that is flowing – using an art known amongst elocutionists, which ascribes an action to its place, thereby expanding the method of clarification. Indeed, Allāh described the gardens, in that beneath which rivers flow, to diligently describe their beauty; and the completeness of the gardens’ perfection is water flowing throughout them. The most precious view among human beings is water flowing through its course, because in water is the nature of life, and the one looking at it sees an amazing, delightful view.
Whenever they are provided: Given fruit to eat from those gardens. They will say, "This is what we were provided with before": Because of how similar (what is) brought to them looks (to what they had). And they mean by it is: This is of a similar nature to what we were provided with before. And it is given to them in likeness: (Meaning it is similar) in color and appearance, but different in taste; and when it comes to the category of amazement, this is more imparting.
And they will have therein spouses: From the ḥūr al-ˋīn (fair females with wide lovely eyes) and humans. Purified: From every harm and filth that can exist in the women of the world, and (purified) from unrighteous conduct and from old age and decrepitude. So they are pure in conduct, creation, speech, and sight. From their conduct is that they are devoted and loving towards their husbands, of good manners and behaviour – in speech and action. And their creation is purified from menstruation and post-partem bleeding, urination and defecation, mucus and sputum, and foul odours. And their creation is purified as well with the completeness of beautification, for they have no defects nor unsightliness. Rather, they are the embodiment of goodness and perfection. Their tongues and their gazes are purified. Their gazes are fixated on their husbands, and their speech is free from all wicked words.
Indeed, our Lord described this blessing as being everlasting, as He said: And they will abide therein eternally. Truly, the completeness of the blessing is eternal abidance, for they are in these gardens eternal in continuance, because the blessing becomes complete when its companion is assured (knowing) it is ongoing. If, on the other hand, it is possible for it to disappear, then its companion will remain in a anxious state of mind, for he will remember that he will lose it on a particular day. So the sentence: And they will abide therein eternally comes in the form of cautioning against the illusion of discontinuity.
The scholars said: In this noble āyah is mentioning of the mubashshir (المُبَشِّر – the one giving glad tidings), the mubashshar (المُبَشَّر - the one receiving the glad tidings), the mubashsharu bihi (المُبَشَّرُ بِهِ – the glad tidings themselves), and the reason for attaining this bishārah (بِشَارَة – glad tidings). The mubashshir is the Messenger (ﷺ) and all those who took his stance from his nation. The mubashshar are the believers who do righteous deeds. The mubashsharu bihi are the gardens described with these descriptions. The reason for attaining this is īmān and righteous deeds, for there is no way to attain this glad tiding without them. And as a result, this is the greatest glad tiding: Following the Prophet (ﷺ) in a most virtuous manner.
In (this āyah as well) is the cultivation of glad tidings to the believers, and impassioning them with doing (righteous deeds) by reminding them of its recompense, rewards and its fruit. In doing so, (their deeds) will be lighter and easier, and the person will actively go towards it. The greatest glad tiding to come upon humankind is accommodation with regard to belief and righteous deeds, for this is the first glad tiding and its foundation. Afterwards is glad tidings during death, followed by attaining this everlasting blessing. We ask Allāh to make us from amongst them.
Indeed, Allāh does not shy away from striking an analogy - that of a mosquito or what is above it. As for those who believe, then they know that it is the truth from their Lord. But as for those who disbelieve, they say, "What did Allāh intend by this as an example?" He misleads many by it and guides many by it. And He misleads not except those who are immoral (Al-Baqarah 2:26)
Truly, Allāh is not prevented by modesty to strike an example for creation. Modesty is an honour and virtue that prevents that which shames. And analogies are presented to educe wisdom and make apparent the truth. A mathal (مَثَل - analogy) is eloquent words that are inclusive of exquisite similes, similar to the previous two analogies He presented concerning the state of the hypocrites. So the meaning is: Allāh does not shy away from making something an analogy for something else, exposing therein its characteristic and state in either repulsiveness or goodness.
Striking an analogy means brining it forward, and He articulated the bringing forward with striking because of its severity in what it does in affecting souls. An analogy is a means to affirming realities and making them evident.
As for His statement, “A mosquito or what is above it,” then a mosquito – though small in size and weak in structure – contains that which dazzles the minds from perfection in fabrication and fine composition, to a short waist and precise proboscis, and limbs configuration and soft epidermis. One is not incapable of comprehending its description, but despite this, it (is able to) incise its proboscis – though it is delicate – into the skin of a buffalo or an elephant. It is guided towards the shedding (of blood through the) skin without a guide; rather with strong sight. So Allāh does not shy away from striking an analogy through it, for it is not in the capability of any human being to create similar to it, or even less than it, just as He (the Most-High) said:
They will never create [as much as] a fly, even if they gathered together for that purpose (Al-Ḥajj 22:73)
And His saying, “or what is above it” – meaning what is large (or larger than the mosquito), such as the spider, dog, or donkey. Or what is small, such as a grain, the wing of a mosquito, or an ant. In all of these are evidences of capability and exquisiteness of composition – that which challenges the minds – and testifies to the greatness of the Creator and His abilities. So His saying, “Or what is above it” is an antithesis; saying: “It is bigger” to that which is smaller.
Then He made clear the division of people concerning the guidance of the Qur’ān, and said, “As for those who believe, then they know that it is the truth from their Lord.” Fa’ammā (فَأَمَّا – As for) is a word that benefits (in) elaboration and confirmation. Annahu (أَنَّهُ – that it) refers back to the analogy. Al-Ḥaqq (الحَقّ - the truth) is the opposite of falsehood, and what is established giving no justification for denying it. It is the truth wherein no suspicion can enter its field.
In His saying, “They know,” is a praise to knowledge, which is particular to the believers, for they know and say what they know. And this noble āyah eluded to the incrimination of the disbelievers, for they judge without knowledge.
Meaning: They knew that the analogy that was struck – in what was mentioned from small objects - (is) because of what it contains from amazement, wisdom, and what it entails from abilities.
In His saying, “But as for those who disbelieve,” meaning disavowed the signs of Allāh, and denied what they knew from the truth. This is similar to the description of the hypocrites and their equals from the polytheists of the People of the Book. They say, "What did Allāh intend by this as an example?" – objecting against the Creator and Provider. It is known that simply rising for the purpose of objecting is a disease from amongst the diseases.
Then He (the Most-High) said: “He misleads many by it and guides many by it. And He misleads not except those who are immoral.” Meaning: Allāh does not misguide through the analogy He strikes for the people of misguidance and hypocrisy, except those who are dissident to the obedience of Allāh; the ones who have abandoned following His commands. So whoever does not seek guidance from Allāh undoubtedly falls into error. The Fāsiq (فَاسِق – immoral person) and kāfir (disbeliever) are described with immorality for their leaving obedience to Allāh. The fāsiq is the one who leaves the command of Allāh by committing a kabīrah (major sin).
The ones who break the covenant of Allāh after contracting it and sever that which Allāh has ordered to be joined and cause corruption on earth. It is they who are the khāsirūn (losers) (Al-Baqarah 2:27)
So these are the characteristics of the kuffār who are in contrast to the people of īmān. A believer takes guard against every evil characteristic, for misdeeds are the enemies of īmān, the parcels of disbelief, and the cause of misery and deprivation.
The fāsiqūn are those who are outside (the realm) of obedience to Allāh, who break the covenant of Allāh. The covenant of Allāh is His commandments to His creation - His commands to them, in what He ordered them to do from (acts of) obedience, as well as his prohibitions to them - forbidding them in His Book, and the by the tongue of His Prophet - from (acts of) disobedience. Their breaking (of the covenant) is by not acting accordingly. Every piece of knowledge Allāh taught His servants from legislation is part of the covenant of Allāh with them. And every conveyance from callers (to Islām) is an affirmation of this covenant and agreement. Some people make a covenant with Allāh to do good or give up a misdeed, so let a person beware of breaching a covenant with Allāh. Aṭ-Ṭabarī reported with his isnād (chain of narrators) to Qatādah concerning: The ones who break the covenant of Allāh after contracting it, that he said, “So beware of breaching this pact, for truly Allāh detests its breaching and has threatened (a punishment) concerning it, bringing forth in this āyah of the Qur’ān evidence, admonition, and advice. And we do not know of any threat concerning a misdeed, Allāh (exalted be His remembrance) has threatened like the breach of a pack. So whoever has entered into a covenant with Allāh and made a pact with Him from the fruit of his heart, then let him fulfil his covenant to Allāh.”
The covenant of Allāh is of two manners:
A covenant of (natural) disposition; which causes every individual of His creation to testify to the Oneness of the Lord, such as His saying:
﴿ وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ ﴾
And in yourselves. Will you then not see? (Aṫh-Ṫhāriyāt 51:22)
And His saying:
﴿ أَوَلَمْ يَتَفَكَّرُوا فِي أَنفُسِهِم...﴾
Do they not contemplate within themselves… (Ar-Rūm 30:8 – the entire āyah)
If (a person) looks within himself and contemplates, he will know that He has a Creator, and that He is One without partners. He did not create us without purpose, nor will He leave us neglected.
(And the second is) a covenant by way of message upon the tongues of the Prophets and Messengers – peace and blessings be upon them and upon our Prophet – such as His saying:
And Allāh said, "I am with you - if you establish the prayer and give the zakāh (alms) and believe in My messengers…” (Al-Mā’idah 5:12 – the entire āyah)
(And remember) when Allāh took a covenant from those who were given the Scripture… (Āli ˋImrān 3:187 – the entire āyah)
A believer is cautious from breaching the covenant, for in the prayer he repeats:
﴿ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴾
You (Alone) we worship, and you (Alone) we ask for help (Al-Fātiḥah 1:5)
And this is a covenant from the servant to his Lord, actualizing enslavement (to Allāh alone), with sincerity, and reliance on Allāh alone.
A mīthāq (covenant) is that which binds something, becoming hermetic and difficult to breach. Compacting a covenant is affirming it. So the covenant of Allāh is what He took from his servants from understanding cosmic laws through observation and contemplation. And it is what He advised them with in previous scriptures from believing in Muḥammad (ﷺ) when he emerges. The path of īmān requires utilizing the blessings of reason and senses, which guide to understanding. Every blessing that does not bring one closer to Allāh is a tribulation.
Breaking the covenant includes not using these abilities for what they were created for, as though they lost them or rendered them useless. So what is meant by: After contracting it is ratifying it with them. What is ordered to be joined is īmān in the Prophet – peace and blessings be upon him and his family, maintaining the ties of kinship, and other than these (matters) commanded by Allāh.
Corruption on the earth refers to (acts of) disobedience and that which impedes from having īmān. Whoever disobeys Allāh has caused corruption on the earth.
He used the expression: And cause corruption on earth to give warning that their corruption is not limited to themselves, but rather goes beyond them to others. In this is motivation to call (people) to Allāh.
His saying: And sever that which Allāh has ordered to be joined – means ties of kinship. And from this (point, we see that) that Quraysh severed ties of kinship with the Prophet (ﷺ) by being in opposition to him. And from that which falls under severing what Allāh has commanded to be joined are: Disinclining to take the believers as allies, not aiding the one whose aid is an obligation from those who are weak, abandoning the obligatory congregations, not giving advice of goodness and piety, and not connecting pleasant statements with righteous deeds. So it is an obligation on the believer to be in continuous contact with his kin, by maintaining ties (with them), (showing) goodness (towards them), bettering (their affairs), and looking into their situation and advising them. Doing this will bring about reform to a society, and if (it is not done), corruption becomes unbound. For this reason, He (the Most-High) said: And cause corruption on earth. And if they cause corruption on the earth, they will become losers.
The companions of these attributes are losers in this world and the hereafter. Ibn Jarīr said, “__Khāsirūn__ (خَاسِرُون - losers) is the plural of khāsir (خَاسِر – loser), and they are the ones whose selves have fallen short from the mercy of Allāh because of their disobedience to Him, just as a man loses in his transaction when he places capital sum from his wealth in his sale. Similarly, the hypocrite and the disbeliever have lost by Allāh forbidding them from His mercy, which He created for His servants.”
Khusr (الخُسْر) and Khusrān (الخُسْرَان – both meaning loss) is deficiency. Whoever breaches Allāh’s covenant, severs what Allāh has commanded to be joined, and causes corruption on the earth – without a doubt has indeed caused his self to be deficient from his share of the (ultimate) success and victory. His consequence will be humiliation in this world and punishment in the hereafter. Every failure to perform a righteous deed or a recommended deed is considered a loss.
كيف تكفرون بالله وكنتم أمواتاً فأحياكم ثم يميتكم ثم يحييكم ثم إليه ترجعون
After Allāh mentioned a number of transgressions from the misguided and made clear their ill destination, disavowal and rebuke now come, and so He addressed all the disbelievers collectively, saying: ﴿ كيف تكفرون بالله وكنتم أمواتاً فأحياكم ثم يميتكم ثم يحييكم ثم إليه ترجعون ﴾
How can you disbelieve in Allāh when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned (Al-Baqarah 2:28)
How can you disbelieve in Allāh: The meaning of kayfa (كَيف – how) here is inquisitive in the sense of bewilderment to the creation, meaning: “Be astonished by these people! How can they disbelieve in Allāh when their state was that of dust and He brought them to life, because He created life in them? So those being addressed are the disbelievers, and the bewilderment is directed towards the believers. Encompassing the address (as well) is the meaning: “How can you disbelieve when His blessings upon you are perfect and His abilities are predominant?” So a believer must beware of denying the blessings of his Lord; for denying blessings leads to disbelief in Allāh.
How can you disbelieve in Allāh with His manifest might and exaltedness? He then made clear His abilities and said, “When you were lifeless and He brought you to life” meaning non-existent and without presence. And He brought you to life, meaning: created you.
And His saying (the Most-High): Then He will cause you to die, meaning: In this world when your lifespans come to an end. Bringing to life and causing death are evidences of His abilities, sensational wisdom, esteemed knowledge, and His perfection.
Then He will bring you [back] to life in the hereafter for the awakening, resurrection, reckoning, recompense, and retribution. It is another life superior to this life, and more complete for the one who purified his self, performed righteous deeds, and came to know his Lord through his speech, his deeds, and what is required from him. And it is a life beneath it for the one who corrupted his disposition, put forth his desires, neglected to contemplate upon the laws that govern the universe, and the fact that there is nothing in the universe except that it gives evidence to the Creator, the Provider.
What is mean by the first mawt (موت – death/lifelessness) is the former state of non-existence. And what is meant by the first ḥayāt (حياة - life) is creation. And what is meant by the second mawt is the death that is assigned (to living souls).
And then to Him you will be returned: Returned so that He will recompense you based on your deeds. An individual (should) think a great deal about his return to His Lord and Master, and hold himself accountable in order to prepare for that return.
هو الذي خلق لكم ما في الأرض جميعاً ثم استوى إلى السماء فسواهن سبع سماوات وهو بكل شيء عليم
When Allāh mentioned the blessings of life, He followed it with the blessing of creating the heavens and the earth – a blessing that is pertinent to all creation collectively. He said: ﴿ هو الذي خلق لكم ما في الأرض جميعاً ثم استوى إلى السماء فسواهن سبع سماوات وهو بكل شيء عليم ﴾
It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven and made them seven heavens, and He is the Knower of all things (Al-Baqarah 2:29) And similarly, after He mentioned what testifies to His abilities and Oneness by way of evidences relating to those who are obligated, He follow this with words related to cosmic evidences.
It is He who created for you: Meaning for your benefit. Lakum (لكم – for you) makes evident that the creation mentioned is for us to benefit from it in our religion and in the world. As for the world, then it is to better our bodies and for us to become stronger by it in matters of obedience. As for the religion, then it is to infer by these things and consider them.
All of that which is on the earth: All that is beneficial, and from these are what are connected to animals, plants, minerals, and mountains. And from these are different occupations and matters the people of reason derived. And the Most-High made clear that He created all of this so that we benefit from it.
The affirmation of this blessing is to move the conscience. It is as though He (glory be to Him, the Most-High) said, “How can you disbelieve in Allāh when you were lifeless and He brought you to life? And how can you disbelieve in Allāh when He created for you all that is in the heavens and the earth? And how can you disbelieve in Allāh’s ability to repeat (bringing to life), when He brought life to you after you were lifeless, and He created for you all that is on the earth? So how can He be incapable of restoring (life) to you?” This āyah is evidence that the basic principle is that all things are permissible except that which evidence has been narrated concerning its prohibition. For indeed, Allāh mentioned this as a means of a favour, and He does not make favourable except what is permissible.
Then He directed Himself to the heaven: Attended Himself to creating it and intending it, because He created the earth first, then proceeded to create the heavens.
And made them seven heavens: He made them seven heavens – planes without splits, breaks, or disparities between them. And He is the Knower of all things: For it is only with knowledge that accurate actions can be actualized.
Based on this, then it is obligated to worship Allāh and be obedient to Him. He is the one who bestowed His favour upon you, and created for your usefulness and benefit all the blessings that are found on the earth.
Pay attention, O servants of Allāh, for this noble āyah plants in the soul a huge obligation. After He mentioned the blessing of life – gesturing to the beginning and the repeat (thereof), our Lord mentioned this āyah afterwards, which contains the mother of blessings. For the earth is bedding, and the sky is a blanket – two blessings between which are blessings. And replacing the night with the day – which are like vessels that store righteous deeds. A person must realize his value on the earth and his command over what is in it from assets in order to understand the great task for which we were created for. He subjected to us what is in the heavens and the earth for the purpose of undertaking them in the realm of existence.
وإذ قال ربك للملائكة إني جاعل في الأرض خليفة قالوا أتجعل فيها من يفسد فيها ويسفك الدماء ونحن نسبح بحمدك ونقدس لك قال إني أعلم ما لا تعلمون
Then our Lord advised of His gratefulness upon the Children of Ādam, by His recollection in mentioning them in the exalted assembly (with the angels) before their coming into being. Humankind was never a thing mentioned (before), but then they were mentioned, created, and all that is in the heavens and the earth were subjected to them.
He (the Most-High) said: ﴿ وإذ قال ربك للملائكة إني جاعل في الأرض خليفة قالوا أتجعل فيها من يفسد فيها ويسفك الدماء ونحن نسبح بحمدك ونقدس لك قال إني أعلم ما لا تعلمون ﴾
And [mention], when your Lord said to the angels, “Indeed, I will make upon the earth a khalīfah (successive authority).” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we glorify You with praise and sanctify You?” He said, “Indeed, I know that which you do not know.” (Al-Baqarah 2:30)
And [mention], when your Lord said: Meaning, mention to them O Muḥammad when you Lord said to the angels, “Indeed, I will make upon the earth a khalīfah.” The (word) khalīfah is a generic noun intending by it the plural, meaning a people who succeed one another, century after century, and generation after generation. They said, “Will You place upon it one who causes corruption therein.” This statement of the angels is not for the purpose of objecting to Allāh, nor out of jealousy towards the children of Ādam, rather based upon the nature from which the father of humankind, Ādam, will be created. Earthly souls are (in origin composed of) dirt, its condition allows it to sprout blameworthy manners if it is not watered with pure īmān, the sun dawns upon it correct knowledge of the religion, and they are endowed with the winds of wise reminders. So it is a question of inquiry and discovery from the angels concerning the wisdom in creating the Children of Ādam.
Causes corruption therein: Corruption on the earth is through disbelief and committing acts of disobedience (to Allāh).
And sheds: Blood flows through killing and wounding. Shedding blood falls under the category of corruption on the earth, but was mentioned (separately) to magnify and terrify (people) from killing because of its consequences.
While we glorify You with praise: Declare you free from any evil and consider you too exalted. And we say, “Glory be to Allāh and with His praise (subḥān-Allāhi wa bi Ḥamdihi).” So if the intention is for Your worship, then we glorify You with praise and sanctify You – meaning we worship You, and nothing is produced from us from that (aforementioned) corruption. So have we fallen short?
And sanctify You: And we hold You far exalted above all that which is not proper for You, and we confer honour upon You.
The malā’ikah (الملائكة – angels) are soldiers from the creation of Allāh. He implanted them with reason and understanding, made them naturally predisposed to obey, gave them the ability to take different forms, and do grand deeds.
He said, “Indeed, I know that which you do not know.” Meaning, Iblis’ harbouring resolve to commit an act of disobedience, who will be righteous from the Children of Ādam, and who will not from those who are destroyed by acts of disobedience.
وعلم آدم الأسماء كلها ثم عرضهم على الملائكة فقال أنبئوني بأسماء هؤلاء إن كنتم صادق
He (the Most-High) said:
﴿ وعلم آدم الأسماء كلها ثم عرضهم على الملائكة فقال أنبئوني بأسماء هؤلاء إن كنتم صادق ﴾
And He taught Ādam all the names, then He presented them to the angels and said, “Convey to Me the names of these if you are truthful.” (Al-Baqarah 2:31)
In this noble āyah is proof that Allāh wanted to make evident the prestige of Ādam and his high-standing by that which Allāh (the Most-High) taught him. Knowledge is worship, and it is a great status for the one who does right by it in the manner it deserves, fulfilling the right of Allāh, and giving insight to the servants of Allāh with regard to Allāh, His names, His attributes, and His words.
And He taught Ādam all the names: Meaning, He taught him the names by way of getting started, and He taught him the names of everything – of their essence and their actions. No one is able to learn anything except by Allāh enabling them to learn.
Then He presented them: Presented what was named - with the names of animals, inanimate objects, and other than these from that which He taught Ādam - to the angels and said, “Anbi’ūnī (Convey to Me)” - meaning, inform Me. Inbā’ (انبَاء) is conveyance of the news, which is information of great benefit and importance, urging those who hear it to acquire (its benefit). For this reason inbā’ is inclusive of the meaning of iˋlām (اعلام – making something known), because the information that is conveyed is regarded as that which becomes known.
The names of these: This is a command of impossibility, as Allāh (the Most-High) wanted to make evident their limitation in knowledge concerning what they see and observe, for they and others do not know except by the teaching of Allāh.
If you are truthful: Meaning, if you believe that I did not create any creation more knowledgeable than you, and if you believe that you are better than this creation (meaning Ādam), and if you believe that the Children of Ādam lack the capacity of having khilāfah (successive authority) on the earth - as their words indicated:
﴿ أتجعل فيها من يفسد فيها ﴾
Will You place upon it one who causes corruption therein (Al-Baqarah 2:30)
In this first story, we come to know how the human variety (of creation) became distinct over others from creation, and how they are prepared for attain perfection in knowledge to the furthermost ends. So a Muslim should not hesitate to seek knowledge, and spend and expend in (seeking it during their) mortal life, for he is the most prized pearl on this earth. And whoever knows that his soul has a (life) expectancy and his time is limited, will invest his time in that which is most beneficial.
قالوا سبحانك لا علم لنا إلا ما علمتنا إنك أنت العليم الحكيم
He (the Most-High) said:
﴿ قالوا سبحانك لا علم لنا إلا ما علمتنا إنك أنت العليم الحكيم ﴾
They said, "Subḥanaka (Exalted are You); we have no knowledge except what You have taught us. Indeed, it is You who is Al-ˋAlīm (the All-Knowing), Al-Ḥakīm (the All-Wise) - (Al-Baqarah 2:32)
In this noble āyah, we see a display of humility and deficiency from the noble angels to the Supreme, the Irresistible - declaring themselves innocent of knowledge, ability, and might except by the aid of Allāh and His teaching, glory be to Him, the Most-High.
Subḥanaka (سُبحانك - Exalted are You): We exalt You the most deserving of exaltations, and hold You high in esteem in a most deserving manner. And we declare ourselves innocent of any knowledge, except that which You taught us.
Tasbīḥ (تَسْبِيح – exaltation/glorification) is an act of worship that occurs frequently with the believer. On the authority of Ibn ˋAbbās, exegeting the meaning of subḥān-Allāh (سُبحان الله – glory be to You, O Allāh), he said, “(It means) declaring Himself above any evil.” He (Ibn ˋAbbās also) said, “And then ˋUmar said to ˋAlī, while his companions were with him, ‘We know the meaning of lā ilāha ilal-Lāh (لا إله إلا الله - there is no God [worthy of worship] other than Allāh), but what about subḥān-Allāh?’ ˋAlī said to him, ‘It is a word Allāh loved for Himself, and is pleased and loves for it to be said.’”
So subḥān-Allāh is a statement used to exalt Allāh with, and abstain with it (from associating with Him any) evil.
Ibn Kathīr said in his exegesis of this āyah: “This is sanctification and a declaration of being above all else from the angels to Allāh (the Most-High) - that they will never encompass anything of His Knowledge except that which He wills, or know anything except what Allāh (the Most-High) has taught them.”
In this noble āyah is nurturing for students of knowledge, in that they should not be audacious when it comes to knowledge and speak without knowledge. If one of them is asked about a matter he does not know, then he should say, “I do not know.” Speaking about Allāh is an extremely dangerous matter. For one of us to meet Allāh in a state of ignorance is better than to meet Him fabricating against Him.
From the benefits of this āyah: The forbiddance of speaking about a matter except after having knowledge concerning it, and to be frightened by doing so with Allāh in speaking about Him without knowledge. This is the truth that obligates all who know Allāh, desire His mercy, and fear His punishment.
Indeed, it is You who is Al-ˋAlīm (the All-Knowing), Al-Ḥakīm (the All-Wise): Meaning, You are the One who has knowledge of what takes place in the heavens and the earth, the Wise concerning Your affairs. If You judged to place a khalīfah on the earth to succeed some of them others, then Our Lord is the All-Knowing, All-Wise according to the wisdom that sees things in their truths. And He is the All-Wise in teaching whom He pleases and preventing whom He pleases (from acquiring knowledge). He has the wisdom in this, as well as perfect justice.
In this āyah is evidence for the virtue of knowledge, and that it is a gift from Allāh to whomever He has gifted it to. So be diligent in seeking it and devoted to being alive in your knowledge after your death. And implore Allāh, asking Him to increase you in knowledge.
قال يا آدم أنبئهم بأسمائهم فلما أنبأهم بأسمائهم قال ألم أقل لكم إني أعلم غيب السموات والأرض وأعلم ما تبدون وما كنتم تكتمون
He (the Most-High) said: ﴿ قال يا آدم أنبئهم بأسمائهم فلما أنبأهم بأسمائهم قال ألم أقل لكم إني أعلم غيب السموات والأرض وأعلم ما تبدون وما كنتم تكتمون ﴾
He said, "O Ādam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the ġayb (unseen) of the heavens and the earth? And I know what you reveal and what you have concealed (Al-Baqarah 2:33)
O Ādam, inform them of their names: Inform them of what they are called. So he called everything by its name, and he attached everything to its proper category. And when he had informed them of their names, (i.e.) he informed them of what everything is called – the virtue of Ādam (peace and blessing be upon him and upon our Prophet) over the angels became apparent in his listing off what Allāh (the Most-High) had taught him from the names of all things. He said: Allāh (the Most-High) said to the angels, “Did I not tell you…” This question is inclusive of a rebuke for their statement: Will You place upon it one who causes corruption? Allāh said to them, “I know the ġayb (unseen) of the heavens and the earth,” meaning that which has been concealed in them from you. In this is evidence that no one knows from the ġayb except what Allāh has taught them, such as the Prophet, or what has been made known by those whom it was made known to by Allāh (the Most-High). And it should not be said of them that they have knowledge of the ġayb, for none knows the ġayb except Allāh. And I know what you reveal, meaning that which done in openness, and what you have concealed - meaning your secrets, as nothing is hidden from Me from your affairs. For I know – with My knowledge of the ġayb of the heavens and the earth – what you make apparent with your tongues, and what you conceal within. Nothing is hidden from Me; what you do in secret and what you do openly are equal to Me.
What they made apparent was their statement, “Will You place upon it one who causes corruption?” And what had been concealed was that which Iblīs made hidden from his going against the commands of Allāh, and his arrogance (from) being obedient to Him.
Our Lord made apparent the virtue of Ādam (peace and blessing be upon him and upon our Prophet) in that his knowledge is derived from what Allāh had taught him. And Allāh supplying him with knowledge is evidence that he is encompassed with abundant guardianship. Knowledge that is acquired by way of consideration, thought, and diligence may be subject to flaws and encircled with errors, causing its companion to fall into corruption when he wanted to make better. As for knowledge that is attained from Allāh’s teaching, then it is knowledge that is certainly in agreement with reality, and one where no fear is upon its companion from deviating from the path of betterment. A servant should humble himself to his Lord to attain beneficial knowledge that gives cause to righteous deeds. What is with Allāh should not be sought except by acts of obedience.
Furthermore, I advise you O my noble brother (and sister) to learn, act (accordingly), and teach others. By doing so, you will have the gift of being a beneficial teacher, and those who learn from you will have the status of being learning beneficiaries. Do not make others wish it (from you by withholding), for knowledge is (from) the teachings of Allāh, and the favour is the favour of Allāh. So do not deny the servants of Allāh from His favour and His mercy.
وإذ قلنا للملائكة اسجدوا لآدم فسجدوا إلا إبليس أبى واستكبر وكان من الكافرين
He (the Most-High) said:
﴿ وإذ قلنا للملائكة اسجدوا لآدم فسجدوا إلا إبليس أبى واستكبر وكان من الكافرين ﴾
And [mention] when We said to the angels, “Prostrate before Adam;” so they prostrated, except for Iblīs. He refused and was arrogant and became of the disbelievers (Al-Baqarah 2:34)
And [mention] when We said: The wāw (و – and) is one of coupling, so the sentence is coupled with His saying: And [mention], when your Lord said to the angels. The address here is one of listing for us His blessings, and reminding (us) of His favours with the meaning of: Remember my actions towards you, as I blessed you and created for you what is on the earth collectively, and said to the angels, ‘I am creating on the earth a khalīfah.’ So I honoured your father Ādam with what I gave him from My knowledge, My favours, and My dignity; and I (commanded) My angels to prostrate to him, and they did. Iblīs then excluded himself from amongst them, and his exclusion from them gives evidence that he was with them, and that he was commanded with making sujūd (prostrating) with them.
This is a great honour from Allāh to Ādam, which Allāh conferred upon his offspring, for the blessings of Allāh upon the fathers are blessings from Allāh upon the children. And it is known that with thankfulness, blessings are safeguarded and increase.
And [mention] when We said to the angels, “Prostrate before Adam” - a prostration of exaltation, submission, and greetings. That bending gives evidence of humbleness – the head was not placed to the ground. So the sujūd of the angels to Ādam was to honour Ādam and obey Allāh – not to worship Ādam. Doing so showed the favour of Ādam, and his being favoured with the knowledge that Allāh had taught him.
So they prostrated, except for Iblīs. He refused: Meaning, he withheld himself. Ibā’ (الاباء) is refusal to do something out of haughtiness with one’s ability to do it.
And was arrogant: Istikbār (الاستكبار) is pride, arrogance, and conceitedness in the sense that a person sees in himself superiority over others. And this is a blameworthy characteristic.
And became of the disbelievers by putting (himself) before the knowledge of Allāh (glorified and sublime be He). For our Lord knows what has passed and what will be, and what has not happened - if it were to happen, how it will happen.
So let a person beware of arrogance, for the arrogance of Iblis was in his heart, and it led him to refuse and disbelieve. Let a person remember the blessings of Allāh, for it invites to obedience to Him. Let a person be diligent in seeking knowledge, which was a reason for (the status of) honour for our father Ādam. Let a person beware of Iblīs and his soldiers, for he is our enemy and the enemy of our father Ādam. Let us wage war against him with acts of obedience and staying away from what is prohibited. Misdeeds are deep wounds from where the poison of Iblīs enters.
وقلنا يا آدم اسكن أنت وزوجك الجنة وكلا منها رغداً حيث شئتما ولا تقربا هذه الشجرة فتكونا من الظالمين
Allāh (the Most-High) then says – informing us of what He honoured Ādam with – and it is an honour for us: After he ordered the angels to perform sujūd to him, and they prostrated except for Iblīs, He made permissible for them al-Jannah (Paradise), to dwell therein wherever he pleases, and eat therefrom whatever he pleases in vast, pleasant, enjoyable abundance. He said: ﴿ وقلنا يا آدم اسكن أنت وزوجك الجنة وكلا منها رغداً حيث شئتما ولا تقربا هذه الشجرة فتكونا من الظالمين ﴾
And We said, “O Ādam, dwell you and your wife in Paradise, and eat from it raġadā (in abundance) from wherever you desire. But do not approach this shajarah (tree), lest you be among the ṭhālimīn (wrongdoers)” (Al-Baqarah 2:35)
And We said: This is the address of those who are great and grand. So our Lord informed us of Himself in a manner of grandeur, for He is the King of kings.
O Ādam, dwell you and your wife in Paradise: Take is as an abode and home, and make it a place of sukūn (السكون - tranquility), for a suknā (السكنى - residence) is from sukūn, because it is a form of remaining and settlement. And eat from it raġadā (in abundance): Meaning from its vast (blessings). And the pronoun in from “it” refers back al-Jannah (Paradise), so the meaning is based on an omitted adjunct, i.e.: From its edible goods – it’s fruits and other than them. And the command of permissibility gives evidence to ampleness.
Raġad: Refers to a vast enjoyable life that does not weigh down its companion. It is said, “__Arġada fulān__ (so and so)” if he happened to live a vast enjoyable life.
From wherever you desire: Whatever you desire, if you desire. No accounting will take place against you.
But do not approach this tree: Do not encircle around it by eating from it. Indeed, He forbade going near it, because going near it leads to acquisition. So our Lord severed the first step that leads to disobedience. If a person takes a step, it will be followed by additional steps. Disobedience is a shut door, so woe unto you, and do not open it. If you open it, you will pass through it. So the prohibition of going near blocks the means and cuts off the path. For this reason, it has come in substitution of (a command against) eating.
Shajar (trees) in the language of the Arabs refers to anything that stands upon a leg. From it is His saying (majestic be His praise):
﴿ والنجم والشجر يسجدان ﴾
And the najm (herbs or stars) and the shajar (trees) both prostrate (Ar-Raḥmān 55:6)
What is meant by najm (النجم) is anything that najama (نَجَمَ – came out) from the earth from vegetation. And what is meant by shajar is anything that embarked upon a leg.
Lest you be: Meaning, you will become.
Among the ṭhālimīn (wrongdoers): Those who disobey and place the commands of Allāh (the Mighty and Majestic) other than where they should be placed. And from the ṭhālimīn who wrong themselves in disobedience. And from the ṭhālimīn who transgressed the prohibition.
Allāh (majestic be His praise) informed His servants that Ādam and his wife ate from the tree He forbade them from eating from. So they arrived at the sin they were forbidden from coming to by eating whatever they ate from it, after Allāh (majestic be His praise) made clear to them the specific tree He forbade them from eating from. He pointed it out to them with His saying, “But do not approach this tree.” But Allāh did not place for His addressed servants any evidence in the Qur’ān nor the sunnah as to which tree it was they were forbidden from approaching.
So Allāh (majestic be His praise) forbade Ādam and his wife from eating from a specific tree from the trees of Paradise – singled out from amongst all its other trees. But they went against what He had forbidden them from and ate from it, just as Allāh (majestic be His praise) detailed. And we have no knowledge of which tree it was that was specified, because Allāh did not place an evidence for this in the Qur’ān, nor in the authentic sunnah.
فأزلهما الشيطان عنها فأخرجهما مما كانا فيه وقلنا اهبطوا بعضكم لبعض عدو ولكم في الأرض مستقر ومتاع إلى حين
He (the Most-High) said: ﴿ فأزلهما الشيطان عنها فأخرجهما مما كانا فيه وقلنا اهبطوا بعضكم لبعض عدو ولكم في الأرض مستقر ومتاع إلى حين ﴾
So Shayṭān (Satan) caused them to slip out of it and removed them from that [condition] in which they had been. And We said, “Ihbiṭū (Go down - all of you), as enemies to one another, and you will have upon the earth a place of settlement and provision for a time” (Al-Baqarah 2:36)
So Satan caused them to slip out: Pulled them away from obedience (to Allāh); meaning he invited them (to disobey) and adorned (that act) for them, which caused them slip and be evicted from it.
Zallah (الزلة - slipping), disobedience, misdeed, and sin come with the same meaning; in fact, the various names are to indicate the evil harm of disobedience. And the word zallah is from izālah (الإزالة - removal), for it entails being removed from the truth.
Shayṭān (الشيطان - Satan) is Iblīs. He was called Shayṭān for his being distant from goodness and mercy. So Satan caused them to slip out of it and removed them from that [condition] in which they had been: Having clothing, a welcoming home, enjoyable provisions, and comfort.
This āyah brings to awareness that Ādam was never commanded to live in Paradise for eternity; rather, (the command was) a means of honour and respect. For Allāh wanted him to be a khalīfah on the earth until the time of resurrection. So his story in Paradise was set as an example for him and his children to stay away from Shayṭān and his footsteps.
And We said: To Ādam and Ḥawā’, “Ihbiṭū,” meaning descend to the earth.
As enemies to one another: Referring to the enmity that is between Ādam, Ḥāwā’, the children of Ādam from the believers and between Iblīs and his progeny.
The word ˋadū (العدو – enemy) is a noun that is used for the singular, dual, plural, male, and female.
ˋAdāwah (العداوة - enmity) is taken from mujāwazah (المجاوزة - going beyond/transgressing) as found in the statement, “Let not this matter yaˋduwannakah (يعدونك)” – meaning don’t allow yourself to transgress it, and a person ˋadāhu (عداه) – meaning transgresses it, so is called an ˋadū (عدُوًا - enemy) for exceeding the boundaries in his companion’s dislike. And from it is the ˋadū with the foot, for exceeding the limits in walking.
This is information for them and a warning to them. He commanded them with enmity towards Iblīs and his soldiers by obeying (Allāh) and not following his footsteps.
The enmity of Shayṭān towards humankind is a product of envy and arrogance, dating back to the time he was commanded to perform sujūd and he refused. And our enmity towards him is because he whispers to us with evil (thoughts).
And you will have upon the earth a place of settlement: A place of abode, livelihood, and lifespans.
And provision for a time: What you take delight in from that which the earth grows until death. In this is an exhortation concerning the blessings around us, because Allāh called it a matāˋ (متاع - provision), and provisions perish, whereas the blessings of Paradise are everlasting.
It is incumbent upon the one who has reason to be in constant remembrance that his dwelling on the earth and enjoyment of its remains will end at a time. He does not know when death will come to him, nor where he will die. So he should take benefit from Allāh’s goodness and enjoy the pleasantness of life, inhaling the nectar of affability by remembering Allāh while he is in a state of carrying out deeds that please Allāh, as much as he is able – being thankful for His blessings with the heart, tongue, and limbs. He should not busy himself from being thankful by that which busies from the pleasures of this life, and the apparent beauties that occupy the mind.
And a servant should know that from the unfortunate (consequences) of disobedience is that the blessing will change to an affliction.
فتلقى آدم من ربه كلمات فتاب عليه إنه هو التواب الرحيم
He (the Most-High) said:
﴿ فتلقى آدم من ربه كلمات فتاب عليه إنه هو التواب الرحيم ﴾
Then Ādam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Acceptor of repentance, the Most-Merciful (Al-Baqarah 2:37)
Then Ādam received from his Lord: Took and understood words, which Allāh (the Most-High) inspired to Ādam when he confessed his misdeeds. These words are exegeted with His statement (the Most-High):
﴿ قالا ربنا ظلمنا أنفسنا وإن لم تغفر لنا وترحمنا لنكونن من الخاسرين ﴾
They said, “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers” (Al-Aˋrāf 7:23)
And He accepted his repentance: He returned to him with forgiveness when he admitted his misdeeds and apologized.
Indeed, it is He who is the Acceptor of repentance: By His favour, He accepts the repentance of His servant if he (the servant) repents to Him for his misdeed.
And He accepted his repentance: Meaning, He forgave Ādam by blessing him with the acceptance of the repentance for his mistake. Tawbah (التوبة) means repentance to Allāh and returning back to being obedient to Him from what he disliked from his act of disobedience to Him.
And the meaning of tāba (تاب) is He returned to Him. Tawbah from Allāh (the Most-High) means returning upon His servant with mercy and accommodation. And tawbah from the servant means returning from an act of disobedience, regretting the misdeed, while abandoning what continues (from the misdeed).
Indeed, it is He who is the Acceptor of repentance, the Most-Merciful: An affirmation of its benefit, in that the acceptance of the repentance of a servant is a blessing from Allāh, and not from the servant himself, lest the repentant becomes amazed. Rather, it is incumbent upon him to thank Allāh (the Most-High) for accepting his repentance.
All of us are from those who make mistakes, so repentance is obligatory upon us daily. Repentance, however, is not accepted from the servant except with: Remorse over what transpired from the misdeed and falling short of Allāh’s right, abandoning the misdeed immediately while resolving not to return to it with the resumption of time, returning what caused injustice to servants, and pleasing the one who injustice was done to by returning his right to him and apologizing to him with the tongue.
قلنا اهبطوا منها جميعاً فإما يأتينكم مني هدى فمن تبع هداي فلا خوف عليهم ولا هم يحزنو
He (the Most-High) said:
﴿ قلنا اهبطوا منها جميعاً فإما يأتينكم مني هدى فمن تبع هداي فلا خوف عليهم ولا هم يحزنون ﴾
We said, “Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve” (Al-Baqarah 2:38)
We said, “Go down from it, all of you: The command to descend from it is for assertion, affirmation of the command to show enmity (to Shayṭān), and to make clear the ill-fate of the disobedience. Acts of disobedience remove blessings from its companion. Those who are being addressed (here) are Ādam, Ḥawā’, and Iblīs. The descent was from Paradise to earth.
The collective phrasing was used to warn their offspring, and so that the addressee is encompassing of everyone.
He then informed of settlement in the hereafter for the one who follows the guidance and is spared in the worldly life, and said, “And when guidance comes to you from Me.” Meaning, when there comes to you from Me legislation, a Messenger, clarity, and an invitation (to Islām). Whoever follows My guidance – meaning, accepts My commands and follows what I command him with, adheres to it with belief in its information and in compliance to its legislations. The matter of guidance was repeated without concealment to make apparent its significance and grandeur, especially while being associated with Allāh (the Most-High).
There will be no fear concerning them: For what he faces from the affairs of the hereafter, and without concern over what has passed. And the ones being addressed here are Ādam and Ḥawā’, their offspring, and the offspring of Iblīs. Allāh made them aware that He is testing them with obedience and will reward them with Paradise for it, and punish them with the Fire for abandoning (His commands).
In this āyah is news for the two species (humans and jinn) concerning the ill-fate which occurred due to disobedience and going against the commands.
Whoever comes to him guidance from the tongue of the Messenger conveyed to him, and he follows it, then indeed, he has attained success with salvation, and concern and fear will be distanced from him on the Day of Recompense, Reward, and Presentation - to the King who Judges on the day people will rise for the Lord of the worlds.
والذين كفروا وكذبوا بآياتنا أولئك أصحاب النار هم فيها خالدون
When Allāh made clear to His servants what the key to the abode of happiness is, and that whoever follows the guidance of Allāh, it will lead him to success in the two abodes (of this world and the hereafter), He informs (us) of the residence of those one who abandon the guidance, and said: ﴿ والذين كفروا وكذبوا بآياتنا أولئك أصحاب النار هم فيها خالدون ﴾
And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally (Al-Baqarah 2:39)
And those who disbelieve and deny Our (āyāt) signs - Our evidences and Our Books, meaning: And those who disbelieve in My signs and deny My Messengers. The āyāt of Allāh are His proofs and evidences of His Oneness and Lordship, what the Messengers have brought that mark and testify to them, and its truthfulness in what it informed about its Lord. An āyah is called such because it attests to the truth of what the Messenger has brought. The addressee of the Qur’ān is dedicated here now to the one who denies the Noble Qur’ān, and turns away from the evidences of Prophethood that the Noble Prophet has come with – peace and blessings of Allāh be upon him.
Those will be companions of the Fire; they will abide therein eternally: They reside therein eternally, never dying, never able to leave it, never coming to extinction, without any refuge for them from it nor escape. They were described as aṣḥāb (أصحاب – companions) because they accompany it like a companion to his friend, and an opponent to his adversary. So the companions of the Fire are its inhabitants who will never separate from it in - terms of exiting it, nor will it forsake them.
يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم وأوفوا بعهدي أوف بعهدكم وإياي فارهبون
After Allāh reminded the people collectively of His blessings upon them - driving them towards sincerity in worship to Him, and belief in His Messenger (ﷺ) and in what He has brought – and between these blessings is the creation of Ādam and showing His favour upon him to the angels – the address directs towards a specific group from the disbelievers, who are contemporaries of the Prophet (ﷺ), and they are Banī Isrā’īl (Children of Israel). This is to attract their hearts towards belief in Allāh, break their stubbornness and obstinance, and coerce the evidences against them while making clear their past and modern state. He said: ﴿ يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم وأوفوا بعهدي أوف بعهدكم وإياي فارهبون ﴾
O Banī Isrā’īl, remember My favour which I have bestowed upon you and fulfil My covenant [upon you], so that I will fulfil your covenant [from Me], and fear none but Me (Al-Baqarah 2:40)
O Banī Isrā’īl: O children of Yaˋqūb (Jacob). The word ibn (الإبن – son/child) is from word binā’ (البناء – construction), because he is from the construction of his father. And in their being addressed by O Banī Isrā’īl is an exhortation to them to comply, and a reminder to them that their father was a righteous servant, in order for them to follow him. So in this address is honour and respect.
Remember: Be thankful. Remembering a blessing is being thankful for it. Remember it so that you don’t forget it.
My favour: His favours that He (majestic be His remembrance) bestowed upon Banī Isrā’īl include: Selecting Messengers from amongst them, revealing Scriptures to them, rescuing them from what they were upon from affliction and tribulation from Firˋawn (Pharaoh) and his people (and bringing them to a state) of establishment on the earth, causing springs to gush forth from stones, and (providing) manna (a food, which truffles are a category from) and salwā (a quail-like bird) as food (for them). So He (majestic be His praise) commanded their descendants to remember what He had done for their fathers in the past; for the blessings of Allāh upon the fathers are blessings from Allāh upon the children. So He commanded them not to forget what He had done for their predecessors and their fathers, lest punishment becomes allowed for them just as it is allowed against the one who forgets His blessings he has from them and denies them, and disbelieves in His favours he has.
Which I have bestowed upon you: Meaning the splitting of the sea, being saved from Firˋawn, the shading of the clouds, and the rest of what Allāh (the Most-High) blessed them with. And what is meant by “upon you” is upon your fathers, for the blessings upon the their fathers are blessings upon them. Being thankful for these blessings is obedience to Him in having belief in Muḥammad (ﷺ). And then He asserted this saying, “And fulfil My covenant [upon you]” – meaning, fulfil by being obedient to Me and My covenant, which I compacted with you by the Tawrāh (Torah), and includes belief in Muḥammad (ﷺ) and what you pledged with in believing in the Prophet of Mercy and the miraculous Book.
So that I will fulfil your covenant [from Me]: I will enter you into Paradise, and make you blissful in the world. So the meaning is: Fulfil what you have pledged upon from believing in Me, and that obedience is for Me, and belief in My Messengers – and I will fulfil what I have pledged to you from being established on the earth in this world and (you will have) blissfulness in the hereafter.
Wa iyyāya farhabūni (And fear none but Me): Fear Me against breaching the covenant; so be frightened of Me. The origin of (the word) is farhabūnī with a yā’ (ي – at the end of the word), but the yā’ was omitted and a kasrah ( ِ ) took its place. So fear Me in that which you do and vow.
Meaning: Fear Me and do not fear anyone other than Me. Let your hearts be filled with fear of Me alone, for this will aid you in obeying Me and distance you from being disobedient to Me.
Indeed, Allāh commanded all His servants to be in constant fear of His punishment, so that they will act and not (simply be) reliant.
This āyah has come with the command of remembering the blessings, for although it is specifically addressed to Banī Isrā’īl – it is addressed to the general as we find in the third āyah of sūrat Fāṭir, where Allāh commanded contemplation of blessings, being thankful for them, and remembering blessings, because humankind is jealous and envious with certainty. If he looks to see what Allāh has blessed another with, his jealousy and envy will move him to ingratitude and displeasure. But if the servant looks to what Allāh has blessed him with, the love for his blessing will move him to satisfaction and thankfulness.
In this āyah is proof that fear should only be from Allāh, and a servant should be obedient due to fear and hope, for they are like the two wings of a bird, at the head of which is the love for Allāh – the Benefactor, the One whom we are obligated to carryout thankfulness for His blessings.
وآمنوا بما أنزلت مصدقاً لما معكم ولا تكونوا أول كافر به ولا تشتروا بآياتي ثمناً قليلاً وإياي فاتقون
In this noble āyah is an attempt to invite Banī Isrā’īl to Islām and the guidance of the Qur’ān. Based on this, a believer should realize that their primary role is to call to Allāh. He (the Most-High) said: ﴿ وآمنوا بما أنزلت مصدقاً لما معكم ولا تكونوا أول كافر به ولا تشتروا بآياتي ثمناً قليلاً وإياي فاتقون ﴾
And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My āyāt (signs) for a small price, and fear only Me (Al-Baqarah 2:41)
And believe in what I have sent down: Meaning the Qur’ān. Confirming that which is [already] with you: In agreement with the Tawrāh in tawḥīd (monotheism) and Prophethood. For this Qur’ān confirms the Tawrāh and the Injīl (Gospel), because in them is the command to follow Muḥammad (ﷺ), and so does the Qur’ān. Whoever does not follow him has disbelieved in all of them, because they will find him written with them in the Tawrāh and the Injīl. Meaning: Believe in what I sent down upon Muḥammad (ﷺ) from the Qur’ān. Their confirmation of the Qur’ān is a confirmation from them of the Tawrāh, because what is in the Qur’ān from the command to attest to the prophethood of Muḥammad (ﷺ), confirming him, and following him, is analogous to what is from this in the Tawrāh and the Injīl. So their confirmation of what was sent down upon Muḥammad (ﷺ) is a confirmation from them of what they have in the Tawrāh. Their denial of him is a denial from them of what they have in the Tawrāh.
And be not the first to disbelieve in it: Meaning the first who disbelieves in him from the People of the Book, because if you disbelieve, then those who follow you will disbelieve, and you will be leaders in misguidance. Those being addressed are the scholars of the Jews who had people who followed them, so if they accepted Islām, those who followed them will accept Islām. And if they disbelieve, those who followed them will follow them (in this). The first who disbelieves guides others to this, so his sin will be the greatest (amongst them). Rather, he should be the first who believes in him because of what they know of him, and because of his descriptions. They were the ones given news of him in the past from one who received revelation, and the ones who sought the assistance (of Allāh) against those who disbelieved in him, and they used to regard (themselves) to be the first of all the people who will following him. But when he was sent, their affair was the opposite.
And do not exchange: Do not replace My āyāt (signs) that make clear the characteristics of Muḥammad (ﷺ) and his description. Āyāt (plural of āyah) is what Allāh aided his Prophet with and points towards his truthfulness; the greatest of them is the Qur’ān.
For a small price: A minor compensation from the transient world, meaning what they used to gain from their lowly people. So they feared that if they clarified the characteristics of Muḥammad (ﷺ), then they would lose out on that sustenance and chieftainship (they were accustomed to). So the meaning is: Do not exchange the great right of Allāh for the abject fate of the transient world.
And fear only Me: Be fearful of Me concerning the matter of Muḥammad (ﷺ), not over what you (believe you) will lose out on from chieftainship and fragments of the world.
ولا تلبسوا الحق بالباطل وتكتموا الحق وأنتم تعلمون
He (the Most-High) said: ﴿ ولا تلبسوا الحق بالباطل وتكتموا الحق وأنتم تعلمون ﴾
And do not mix the truth with falsehood and conceal the truth while you know [it] (Al-Baqarah 2:42)
And do not mix the truth with falsehood: This is a prohibition for the Jews, and consideration is given to the general phrasing and not to the specific cause. Meaning, do not mix the truth that has come down to you from the descriptions of Muḥammad (ﷺ) with the falsehood that you write with your hands in changing his characteristics and replacing his descriptions (with other ones). Amongst them were hypocrites who outwardly professed belief while internally concealing disbelief, and they used to say, “Muḥammad was sent (as a Prophet), however his Message is to the Arabs specifically.” By doing this, they were mixing the truth with falsehood, since Allāh sent him to all of creation. Labs (اللبس) is mixing and concealment, so in this (āyah) is a prohibition against anyone who mixes up their religion for the people, or beguiles them, or distorts the religion.
And conceal the truth: Meaning do not conceal the truth. It is an assertion coupled with a prohibition. It is known that mixing entails concealing of the truth. In the prohibition of mixing truth with falsehood is a command to do otherwise, which is a means of advising the servants of Allāh.
While you know [it]: Meaning, while you know he is a sent Prophet. Indeed, it was sent down upon you in your Books, so you denied his prophethood while knowing it. And if they were prohibited from concealing information about him and his characteristics, then it is obligatory to spread the sciences of his everlasting miracle, which is the Qur’ān, and spread (information) about his qualities and characteristics that give evidence to his prophethood. Our Lord says:
﴿ أم لم يعرفوا رسولهم فهم له منكرون ﴾
Or is it that they did not recognize their Messenger, so they deny him? (Al-Mu’minūn 23:69)
From the mixing of the Jews the truth with falsehood is their writing in the Tawrāh what is not a part of it. And from their concealment of the truth is their saying, “We do not find in the Tawrāh a description of Muḥammad (ﷺ).”
The one who has knowledge of the truth must make it clear, and it is forbidden for him to conceal it. This noble āyah makes clear the purpose of sending down the Book: Distinguishing the truth and making it clear to guide the ones who are guided, and destroy the misguided, and so that the evidence will be established against all of creation. Truly, Allāh made clear his āyāt and made evident His Book to clarify the ways of guidance and methods of seduction, so that those who perish would perish upon evidence, and whomever Allāh has caused to live will live in the light of knowledge. The scholar who adheres to the sunnah, the one who extends the two revelations, is from the successors of the Messenger and guides of the nations. As for the one who withholds knowledge and mixes the truth with falsehood, then he is from the callers to Hellfire, and the successors of Iblis.
وأقيموا الصلاة وآتوا الزكاة واركعوا مع الراكعين
He (the Most-High) said: ﴿ وأقيموا الصلاة وآتوا الزكاة واركعوا مع الراكعين ﴾
And establish ṣalāh (prayer) and give zakāh (alms) and perform rukūˋ (bow) with those who perform the rukūˋ (Al-Baqarah 2:43)
And establish ṣalāh (prayer): The compulsory ones. And give zakāh (alms): What is obligated from wealth. zakāh is from zakā’ (الزكاء), meaning accretion and increase, because the zakāh profits wealth and purifies it. And ītā’ (الإيتاء) is giving.
And perform rukūˋ (bow) with those who perform the rukūˋ: Rukūˋ is bowing and stooping the back for the purpose of exalting and revering the Lord of the worlds. Indeed, the Arab used to do this to some of their elders before Islām.
And He indicated the ṣalāh by mentioning the rukūˋ from the class of mentioning a portion and implying the whole; thus giving importance to this portion. For the rukūˋ is exaltation for Allāh, and it is a preparation for the sujūd (prostration). Meaning, pray with those who pray from the nation of Muḥammad (ﷺ), and his Companions, in congregation.
This is a command for everyone to embrace Islām.
The command to establish the prayer is a command to establish it with all its conditions, pillars, voluntary components, abidance and complete compliance, purification and (appropriate) dress, with a sincere intention to Allāh.
Ṣalāh is compliance and obedience to Allāh and praises to Him. And it is (compulsory) upon every person to comply to His Lord, obey Him, and not disobey Him. And similarly, the zakāh. It is (compulsory) upon every person to purify himself from all prohibitions, preserve himself, and guard himself from all that harms him. And this is compulsory upon every person.
The scholars said: These commands and forbiddances, though it is specific concerning Banī Isrā’īl – for they are the ones being addressed – it is general in meaning. So it is obligatory upon every one charged (with obeying) to recount the blessings of Allāh, fulfill the covenant and all that (one is) charged with after this.
And the address of this noble āyah is the command to combine between devotion to Allāh and doing-well by His servants. For if you do this with belief in the Messengers of Allāh and the āyāt of Allāh, then you have indeed combined between actions that are outward and inward, and between acts of worship that concern the heart, the body, and wealth.
The ṣalāh is the act of bringing the servant to stand before his Lord. And when the servant stands before his Lord with devotion and sincerity, anything that is in himself from pride must be eliminated. This is from the objectives of the rukūˋ and the sujūd.
أتأمرون الناس بالبر وتنسون أنفسكم وأنتم تتلون الكتاب أفلا تعقلون
He (the Most-High) said: ﴿ أتأمرون الناس بالبر وتنسون أنفسكم وأنتم تتلون الكتاب أفلا تعقلون ﴾
Do you order birr (righteousness) of the people and forget yourselves while you recite the Scripture? Then will you not reason? (Al-Baqarah 2:44)
Do you order birr (righteousness): The question is for reproach and rebuke. The Jews used to say to their relatives from the Muslims, “Stay firm on what you are upon” – and they did not believe in him, so Allāh (the Most-High) revealed in reproach against them: Do you order birr (righteousness) – meaning with belief in Muḥammad (ﷺ), and forget and deny? Every act of obedience to Allāh is referred to as birr. So this noble āyah is inclusive of all those who command with obedience (to Allāh), but do act upon it (themselves).
Yourselves: You do not command (yourselves with doing) the same.
While you recite the Scripture: During a state where you recite the Tawrāh, and in it is the characteristics of Muḥammad (ﷺ) and his description, and the evidences of prophethood have appeared before you.
Then will you not reason - that he is the truth, and follow him? And will you not reason and be concerned that this will return against you?
ˋAql is taken from ˋiqāl al-Baˋīr (عقال البعير), which is a shackle used to secure the camel. It was called this because it prevents it from running away. Similarly, reason prevents its companion from disobeying and leaving obedience to his Lord.
A servant must preserve his reason from running away, for it is a loss with regard to the life of a servant. As for thinking, contemplating, and considering the universal signs of Allāh and what is found in the Qur’ān, then it is a grand door from the doors of blissfulness, and accumulates great rewards.
Every Muslim must be a caller to Allāh, and one should start with themselves in every goodness they teach to others. Acting upon it is the foundation of creation’s integrity. Whenever a caller to Allāh is upright, Allāh will place blessings in his words, and Allāh will ease the acceptance of his call to the people.
In this noble āyah is an incitation to the exhorter to purify himself and accept it completely in order to correct (himself) and correct with it others.
There is nothing in this āyah to prevent the one who is negligent from performing his duty to enjoin what is good and prevent evil. If the infringement is in one of the two commanded matters, it does not obligated infringement upon the second. A person should take the upmost precaution from taking for themselves the characteristics of the Jews. Ibn ˋAbd-il-Barr said in his book Jāmiˋ Bayān al-ˋIlmi wa Faḍlihi (1177): Allāh (the Mighty and Majestic) has reviled a people who used to command the people with doing righteous deeds while not doing it themselves a great revilement. And Allāh berated them for this a beratement that will last the duration of time until the Day of Resurrection, and said: Do you order birr (righteousness) of the people and forget yourselves while you recite the Scripture? Then will you not reason?
واستعينوا بالصبر والصلاة وإنها لكبيرة إلا على الخاشعين
He (the Most-High) said: ﴿ واستعينوا بالصبر والصلاة وإنها لكبيرة إلا على الخاشعين ﴾
Was-staˋīnū (and seek help) through patience and prayer, and indeed, it is difficult except for the khāshiˋīn (Al-Baqarah 2:45)
Was-staˋīnū (and seek help) through patience and prayer: Istiˋānah is seeking aid, meaning: seek aid through patience and prayer according to the pleasure of Allāh, and know that they are (acts of) obedience to Allāh. Patience is a more specific characteristic of perfection. And ṣalāh (prayer) because it prevents from (committing) abominable and wicked acts. So patience and prayer aid in acquiring the mercy of Allāh.
And indeed, it is difficult: Burdensome and harsh. Meaning, seeking help with patience and prayer is burdonesome, except for the khāshiˋīn - except for the those who are complaint in obedience to Him, those who fear His powers, those who believe his promises and threats, and those who live for His servitude. So whoever humbles himself to his Lord, and turns repentantly (to Him), will know his shortcomings and act in obedience to his Lord, while fulfilling His rights.
This address is for the People of the Scripture – from amongst them are the Jews. Meaning: Seek help through patience in fulfilling My covenant in the Book, that you made a pact with Me in your Scripture (that you will be) obedient to Me, follow My commands, and abandon what distracts you from chieftainship and love of the world. And (come) to that which you dislike from submission to My command and following Muḥammad (ﷺ) with patience and prayer.
The address is also inclusive of an address to the Muslims. For He commanded them to seek help in what they desire from the pleasure of Allāh (the Most-High) and attaining His Paradise with patience, fulfilling His requisites – which are fasting and prayers. The prayer contains recitation of the Book of Allāh, whose āyāt invite to asceticism in the world and lessening from it, amusing the selves with its beauty and vanity, and reminds of the Hereafter and what Allāh has prepared in it for its inhabitants. So concerning it, the aid is for the people of obedience to Allāh who are diligent in it. For this reason, if a matter befell the Prophet (ﷺ), he sought protection in the prayer. From the characteristics of the prayer is that it repels afflictions and removes distress and calamities.
And the address is inclusive of the meaning: And seek help over that which awaits you from various forms of afflictions, seeking the hereafter and your needs with Allāh, through patience and prayer.
الذين يظنون أنهم ملاقوا ربهم وأنهم إليه راجعون
He (the Most-High) said: ﴿ الذين يظنون أنهم ملاقوا ربهم وأنهم إليه راجعون ﴾ Those who are certain that they will meet their Lord and that they will return to Him (Al-Baqarah 2:46)
Those who yaṭhunnūna (are certain): Are convinced. This is naming a matter by its opposite, which occurs frequently amongst the Arabs (yaṭhūnnūna literally means suspect). Nothing is called by its opposite except if there is a benefit.
This is a description of those who are khāshiˋīn (compliant in obedience), for they know with certainty that they will be returning to their Lord who nurtures them with His blessings. From His mercy, He will gather the creations on the Day of Resurrection in order to separate between them.
That they will meet their Lord: That they will be resurrected, held into account and rewarded, and that they will return to Allāh (the Most-High). Meaning, they believe in the resurrection, reckoning, recompense, retaliation, and return to Allāh.
Indeed, expressing knowledge with (the word) ṭhann (ظن - suspicion) is to derive benefit that they are with certainty. The expectation of the known matter will repeat with them as it draws near, during bequests, and as they repeat contemplating the universal and Qur’ānic signs. So the meaning of: Those who are certain that they will meet their Lord is that they expect this meeting time after time, for they believe with true, definitive faith in the meeting with Allāh. They await this meeting and prepare for it, and they wait for it in full expectation of it. So their certainty is a certainty of expectancy and preparedness. It is always in their hearts. They prepare for it with righteous deeds they present for it, hoping that He will forgive them, cover them in His mercy, and expiate for them their sins. And they seek this day with every sin they abandon expecting reward, for it is known that abandoning misdeeds is a category from the greatest category of rewards.
And the phrasing “their Lord” points to His blessings (the Most-High) over them, for He is the one who raised them, nurtured them, and attended to their presence, just as a gardener attends to his plants with water and betterment. And the act of being raised is specific to those under His custodianship, accorded with knowledge and the straight path.
And that they will return to Him: Meaning they believe with certainty and expectation that they will return to Him alone. Prefixing “to Him” is to make evident that it is He alone whom they will return to, and He will reward them with goodness for their goodness, and forgiveness for their repentance, for He is the All-Forgiving, the Most Merciful, the Loving to those under His custodianship who repent.
This belief – which is the absolute faith in returning to Allāh – is the belief that repeats with the believer during the day and night, over and over again just as is found in sūrat al-Fātiḥah. And if something afflicts a person, he says, “We are to Allāh, and to Him we shall return.” For we are servants of Allāh, and we return to Him. Every person will attain in the everlasting life what he presented (for it) in the finite life, for these days of ours elapse, while those days are forever.
يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم وأني فضلتكم على العالمين
He (the Most-High) said: ﴿ يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم وأني فضلتكم على العالمين ﴾
O Banī Isrā’īl, remember My favour that I have bestowed upon you and that I preferred you over the worlds (Al-Baqarah 2:47)
O Banī Isrā’īl, remember My favour that I have bestowed upon you: Meaning, remember My favour that I bestowed upon you and on your forefathers. Remember it with your hearts, tongues, and limbs. What is implied by the favour here is all the favours, because the category is possessed so it takes the ruling of the whole.
Remembering favours entails being thankful for them. Allāh repeated what He mentioned from being thankful for blessings because of the importance of preserving them by being thankful for them. Blessings are preserved with thankfulness and increase (because of it). Similarly, He repeated it because most people have become inert and abandoned answering the exhortation. So the matter was repeated out of mercy for them and hoping for their faith. Callers (to Islām) should take a lesson from this, in being gentle and repeat when dealing with others.
Our Lord, magnificent be His grandeur, repeated reminding them of His favours because of their complete negligence in being grateful to Allāh. And He called them by the name of their father, because he is the root of their honour and pride, (wanting) to draw a response from them, for their father was the thankful servant.
And our Lord reminded them of this favour to warn them: That which He favoured them with over others, it is within Him to favour other than them, just as He favoured Muḥammad (ﷺ) and his nation. And Allāh is the possessor of great bounty.
And He made them aware that they are more capable than any other nation in considering what Allāh has given His Prophet Muḥammad (ﷺ) from signs, miracles, and evidences of prophethood – as well as particularities and characteristics. And the one who is preferred is more deserving of precedence when it comes to virtues.
And that I preferred you: Gave you what is in addition over the worlds, meaning the worlds during your time. This is what He mentioned in His saying (the Most-High):
﴿ إذ جعل فيكم أنبياء ﴾
When He appointed among you prophets (Al-Mā’idah 5:20)
The meaning here is preference given to their predecessors, however, preference to the fathers is an honour to the children. Indeed, Allāh preferred them over the other nations, except for the nation of Muḥammad (ﷺ), for our nation is the best nation because of its distinction in commanding the good, forbidding the evil, and believing in Allāh. He (the Most-High) said:
﴿ كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله ولو آمن أهل الكتاب لكان خيراً لهم منهم المؤمنون وأكثرهم الفاسقون ﴾
You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allāh. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient (Āli ˋImrān 3:110)
So His saying: And that I preferred you over the worlds means: Remember My preferring you over the worlds of your time. This preference is a specific blessing. He conjugated this with “My favour” – a specific conjugation with a general, which is foundational for detailing the blessings and enumerating them. And singling out some from amongst general individuals is for the purpose of asserting and warning. Perhaps the enumeration of blessings would have sufficed the command to obey and comply, because it is from the nature of noble souls to comply with the commands of the One who blesses, since blessings plant the seeds of love. So what is meant by the reminder is an incitation to respond with what is appropriate for that blessing, and maintain that favour.
In this noble āyah is a reminder to Banī Isrā’īl that the Messenger (ﷺ) is a blessing to them and to humankind collectively. He (the Most-High) said:
﴿ يعرفون نعمت الله ثم ينكرونها وأكثرهم الكافرون ﴾
They recognize the favour of Allāh; then they deny it. And most of them are disbelievers (An-Naḥl 16:83)
واتقوا يوماً لا تجزي نفس عن نفس شيئاً ولا يقبل منها شفاعة ولا يؤخذ منها عدل ولا هم ينصرون
He (the Most-High) said: ﴿ واتقوا يوماً لا تجزي نفس عن نفس شيئاً ولا يقبل منها شفاعة ولا يؤخذ منها عدل ولا هم ينصرون ﴾
And avert a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will ˋadl be taken from it, nor will they be aided (Al-Baqarah 2:48)
And avert a Day: Be cautious and avoid the punishment of the Day of Resurrection. Ittiqā’ (الاتقاء - averting) is that you place between yourself and what harms you protection. Meaning: Place between you and that Day a defense that will protection you from what will take place on it from horrors, dread, and great conditions. This is done by following the commands of Allāh and staying away from His prohibitions.
[No soul] will suffice: Will not judge nor avail. No soul will suffice for another soul at all, nor will intercession be accepted from it: Meaning, there will be no intercession nor benefit (from others) so that it can be accepted. This is because the Jews used to say, “Our forefather prophets will intercede on our behalf.” So Allāh (the Most-High) deprived them of hope from this, for no soul will bring forth benefit to another soul, nor repel from it any harm on the Day of Resurrection. And no intercession will take place except by the permission of Allāh to whomever He pleases.
And averting (the harm) on the Day of Resurrection is done through righteous deeds and not being neglectful in them, safeguarding the soul and the limbs – both externally and internally, and being cautious against great acts of disobedience. Acts of disobedience bring about demise in the world and the hereafter.
Here, intercession was preceded with to point out those who inclined towards loving themselves greater than loving wealth. The opposite of it will come later in āyah 123.
The word shay’ā (شيئًا – at all, or anything) was used to show neither a great amount, nor a small amount (will benefit). Rather, that which will benefit a person are the deeds they prepared, for the earth we live on now does not consecrate anyone.
Nor will ˋadl be taken from it: Ransom as can be done in the world. And ransom is referred to as ˋadl (just or equitability) due to the equivalent (ransomed) for him from a category other than his.
Nor will they be aided: Nor will they be prevented from the punishment of Allāh (the Most-High).
And the meaning is: No ransom will be taken (for the soul) or exchanged (for it) on that day if, supposing and as an example, its allowance was possible; it will not be able to bring about anything. And they will not find anyone who can help them and prevent them from the punishment of Allāh on the Day of Resurrection.
وإذ نجيناكم من آل فرعون يسومونكم سوء العذاب يذبحون أبناءكم ويستحيون نساءكم وفي ذلكم بلاء من ربكم عظيم
He (the Most-High) said: ﴿ وإذ نجيناكم من آل فرعون يسومونكم سوء العذاب يذبحون أبناءكم ويستحيون نساءكم وفي ذلكم بلاء من ربكم عظيم ﴾
And [recall] when We saved you from the people of Firˋawn, who afflict you with a horrible torment; they slaughter your [newborn] sons and keep your females alive. And in that was a great trial from your Lord (Al-Baqarah 2:49)
And [recall] when We saved you: Remember this. Meaning, remember when We saved your forefathers. He counted this as a grace upon them, because they were saved by their deliverance. The exploits of the fathers are boastful feats for the children. Najāh (النجاة) is being saved from destruction after falling into it. This is counted amongst the blessings Allāh commanded with being remember in order to be thankful for it.
From the people of Firˋawn (Pharaoh): Those who followed him, supported him, his people, and those who were upon his religion. They were called this because they directed their affairs to him through lineage, companionship, or in following.
Who afflict you: Burden you, destroy you, make you taste and turn (your state to that of) a horrible torment: Meaning, severe torment.
So the meaning is: What has afflicted them from torment, which is a severe torment; the most evil of torments.
Which is: They slaughter – meaning kill. And here is an important feature aṭ-Ṭabarī made aware of and said: “Allāh (majestic be His praise) attributed what the people of Firˋawn did to Banī Isrā’īl - afflicting them with horrible torments and killing their sons and keeping their daughters alive – to them and not Firˋawn (himself), even though they did what they did with the power of Firˋawn and his commands, because they engaged in this themselves. So He made clear with this that anyone who engages in the killing of a soul, or tormenting a living being himself – even though it may be through the command of someone else – the one who does it is the one who shoulders it and is deserving of having it attributed to him. This is the case even if the one who commands it forces the one who does it – whether the one who commands is a sultan, a warring thief, or wicked suppressor – just as He (majestic be His praise) attributed killing the sons of Banī Isrā’īl and leaving their daughters alive to the people of Firˋawn and not Firˋawn (himself), though this was with the might of Firˋawn and him commanding them to do this. They did what they did with his dominance and forcefulness over them. So similarly, ever person who kills a soul by the command of someone else oppressively, then he is the slayer with us deserving of retaliatory punishment, even though his killing (of the other) was because another forced him to kill him.”
May Allāh have mercy on him. How perfect are these words.
They slaughter your [newborn] sons and keep your females alive: Meaning keeping alive the mothers and newborn daughters. Nisā’ (النساء – women) is a plural noun that has no singular form. An individual from amongst the women is (called) imra’ah (إمرأة - woman). What is implied here is both the young and the old (women were kept alive). Firˋawn did this based on what some soothsayers said to him: That a newborn boy from Banī Isrā’īl will be the cause of him losing his dominion.
So the meaning is: Remember My favour upon you when I saved you from the people of Firˋawn, who before, used to inflict upon you a horrible torment.
And in that: Which they used to do to you was a great trial – a trial, exam, test. Being saved is a great blessing.
From your Lord: In your being saved from these ordeals is a great blessing and trial. Blessings and trials are adversities. The word balā’ (البلاء – trail) in the language of the Arabs means an exam or test, and is used for either that which is good or bad. This is because a test or an exam can be in something good just as it can be in something bad, just as our Lord (majestic be His praise) said:
﴿ وبلوناهم بالحسنات والسيئات لعلهم يرجعون ﴾
And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allāh's Obedience) – (Al-Aˋrāf 7:168)
Saying: We tested them. And just as He (majestic be His remembrance) said:
﴿ ونبلوكم بالشر والخير فتنة ﴾
We shall make a trial of you with evil and with good (Al-Anbiyā’ 21:35)
And the Arabs used to call goodness “ balā’ ” and bad “ balā’. ”
The context and the contest make clear that what is being implied here is being saved. And in this is a hint for us that being tried with blessings is more severe than being tried with afflictions. So let us take heed of the blessings of Allāh and not place them in the pleasures of those who give it.
And what aṭ-Ṭabarī mentioned with regard to the one who engages (in these), then this is a dangerous matter. Every employee should pay attention to this and know that the responsibility is upon the individual. No obedience should be given to a creation that involves disobedience to the Creator.
وإذ فرقنا بكم البحر فأنجيناكم وأغرقنا آل فرعون وأنتم تنظرون
He (the Most-High) said: ﴿ وإذ فرقنا بكم البحر فأنجيناكم وأغرقنا آل فرعون وأنتم تنظرون ﴾
And [remember] when We parted the sea for you; so We saved you and We drowned the people of Firˋawn while you were looking on (Al-Baqarah 2:50)
And [remember] when We parted the sea for you: This is a conjunction with: ﴿ وإذ نجيناكم ﴾
And [remember] when We saved you (Al-Baqarah 2:49)
Meaning: Remember My favour that I bestowed upon you, and remember when I saved you from the people of Firˋawn and parted the sea for you. This is a great favour that resulted in their saving being complete, and represents for them and others the generosity of Allāh towards them.
We parted the sea for you: Divided the sea for you. This was because they (Banī Isrā’īl) were twelve tribes, so the sea was parted into twelve paths, each tribe taking one of the paths. So this is Allāh’s (the mighty and majestic) parting of the sea for them, and His division of them – by diving them into His twelve paths.
So We saved you: From drowning and from Firˋawn and his soldiers. And We drowned the people of Firˋawn while you were looking on to the sea covering (coming down on) them, and you being saved from them. A part of triumph is that a believer will see the demise of his enemy.
These stories are from the evidences of prophethood. By the Qur’ān informing upon the tongue of Muḥammad (ﷺ) these unseen matters that were not known to the Arabs - and did not take place except amongst Banī Isrā’īl – it establishes clear proof or prophetic truthfulness with Banī Isrā’īl concerning our Prophet Muḥammad (ﷺ).
And in these āyāt are reminders for the believers of divine support, that all matters are with Allāh, that victory comes with patience, that support comes with sincerity, continuance, and travelling along the straight path, and that desertion – which is abandonment and abstention – is when Allāh will withhold support between a servant and his enemy if he goes against the command of Allāh.
And our Lord associated the parting of the sea to His Most-High Self, to show that the people crossed the sea and passed through it, and that the protection of Allāh surrounded them. For this reason, He said:
﴿ فأنجيناكم وأغرقنا آل فرعون وأنتم تنظرون ﴾
So We saved you and We drowned the people of Firˋawn while you were looking on
In it is evidence to the great favour that Allāh graced them with, which is the great parting of the sea. It was not called a baḥr (بحراً – sea) except because of its vastness. Indeed, two matters can be based on this Lordly custodianship and divine gift: Firstly, their being saved. And secondly, the demise of their enemy; both of which are great favours.
وإذ واعدنا موسى أربعين ليلة ثم اتخذتم العجل من بعده وأنتم ظالمون
He (the Most-High) said:
﴿ وإذ واعدنا موسى أربعين ليلة ثم اتخذتم العجل من بعده وأنتم ظالمون ﴾
And [remember] when We appointed for Mūsā (Moses) forty nights. Then you took the ˋijl (calf) after him, while you were wrongdoers (Al-Baqarah 2:51)
And [remember] when We appointed: Wāˋadnā (واعدنا – We appointed) is from muwāˋadah (المواعدة - appointment). From Allāh, it is the command (to meet), whereas from Mūsā it is the acceptance (of the command). This is because Allāh promised Mūsā the approach of the appointed time to reveal to him the Tawrāh (Torah), which is comprised of great blessings and abundant benefits.
In this noble āyah is evidence of the blessing of the Tawrāh upon Banī Isrā’īl, and admonishment against the calf worshippers.
And [remember] when We appointed for Mūsā (Moses) forty nights: Meaning, in entirety in order to speak with him. The mention of night was used because the Arabs used to observe in their counting the months and the crescents, and the beginning of the month is the night. For this reason, history was recorded using the nights, because they were predominant over the days; and mentioning the nights sufficed over (the need to mention) the days. A laylah (الليلة – night) is the time from the setting of the sun until the break of the second dawn. And a yawm (اليوم - day) is the breaking of the second dawn until the setting of the sun.
Then you took the ˋijl (calf) in worship. An ˋijl (العجل) is the offspring of the cow. After him: Meaning after he left you for the appointed meeting. While you were wrongdoers: Placing (the act of) worship in other than its (rightful) place. This is because worship is not permitted except to Allāh (the mighty and majestic), and you worshipped the calf wrongfully, and placed worship in other than its (rightful) place. And this raises awareness that their disbelief in Muḥammad (ﷺ) is no more astounding than their disbelief and worship of the calf during the time of Mūsā (peace be upon him).
ثم عفونا عنكم من بعد ذلك لعلكم تشكرون
He (the Most-High) said:
﴿ ثم عفونا عنكم من بعد ذلك لعلكم تشكرون ﴾
Then We forgave you after that in order that you would be grateful (Al-Baqarah 2:52)
Then We forgave you: We left aside the hastening of your punishment. The word thumma (ثم – then) was used to indicate laxity in order to contrast between their abhorrent action and Allāh’s kindness towards them.
ˋAfawnā (عفونا – We forgave) originates from al-ˋafū (العفو), as in: The wind ˋafat (عفت - wiped out) the trace, if it eradicates it. So ˋafū is Allāh’s eradication of the traces of misdeeds - with his desisting of them - so that no traces of them remain that will harm the servant.
After that: Meaning, after you took the calf as a god.
His statement, “this” points to their taking the calf as a god, and this was a great sin. And He used a demonstrative pronoun for that which is far, because it is obligatory for one to stay far from this action completely. All sins – whether small or large – it is incumbent to stay away from them.
The meaning of laˋalla (لعل) in this particular case is kay (كي – in order that). Despite this āyah coming regarding the mention of Banī Isrā’īl, being thankful to the Giver is obligatory on every person. Sufyān ibn ˋUyaynah said, “Every Muslim must be thankful to his Lord (the Mighty and Majestic), because Allāh said, ‘In order that you would be grateful’”
Shukr (الشكر – thankfulness and gratefulness) is obedience through all the extremities to the Lord of creations, in private and in openness.
Al-Ḥasan al-Baṣrī said: Being thankful for the blessing is remembering it. Allāh (the Most-High) said: ﴿ وأما بنعمة ربك فحدث ﴾
But as for the favour of your Lord, then report [it] (Aḍ-Ḍuḥā 93:11)
The scholars said: Being thankful for the entire blessing entails not disobeying Allāh after (receiving) that blessing.
And they said: The reality of thankfulness is knowing the Giver, and that you had no part in acquiring it; rather, you see it (all) from Allāh (the Mighty and Majestic). Allāh (the Most-High) said: ﴿ وما بكم من نعمة فمن الله ﴾
And whatever of blessings and good things you have, it is from Allāh (An-Naḥl 16:53)
So the meaning of shukr from a servant towards his Lord is: Using His blessing in obedience to Him. This seeing eye that one is blessed with – which has amazing abilities – being grateful for it is achieved by not looking at anything except that which pleases Allāh. And this grasping hand that one is blessed with, being grateful for its blessing is achieved by not grabbing anything with it except that which pleases Allāh. And this tongue one clarifies with, and reveals what is on his mind, being grateful for it is achieved by not pronouncing anything with it except that which pleases Allāh. And these magnificent devices that are in our hands, we should not use them except for that which pleases Allāh. And similarly should be done with all the blessings and accords – physical and financial – and other than these, which are immeasurable. So to Him belongs (all) extolment, thanks, and good praise.
وإذ آتينا موسى الكتاب والفرقان لعلكم تهتدون
He (the Most-High) said:
﴿ وإذ آتينا موسى الكتاب والفرقان لعلكم تهتدون ﴾
And [recall] when We gave Moses the Scripture and criterion that perhaps you would be guided (Al-Baqarah 2:53)
And [recall] when We gave Moses the Scripture and criterion: Meaning, remember when we gave Mūsā the Tawrāh. And this is an exegetical conjunction, meaning: The Tawrāh that differentiates between truth and falsehood, and the lawful and the prohibited. The Arab would repeat a matter if its expression varies in order to affirm and make clear the derived meaning. So it is that which combines between it being a revealed Scripture and a criterion that differentiates between truth and falsehood.
That perhaps you would be guided: So that you will become guided through this book from (a state of) misguidance. Meaning, so that you become guided by contemplating it, and act according to what it contains.
The meaning if tahtadūn (تهتدون – become guided) is: Pursue the path of guidance – obeying Allāh (the Majestic and Most-High) by observing His commands and staying away from His prohibitions. In this āyah is a reminder of the blessing of the revealed sharīˋah (Islāmic law).
Abū Ḥayyān said in Al-Baḥr al-Muḥīṭ: “This noble āyah contains a reminder of the favours bestowed upon Banī Isrā’īl; amongst them are: The parting of the sea - according to how it was mentioned - in that it became twelve separate paths based on the number of the tribes, and between each tribe is a barrier preventing them from congestion and being caught up in estrangement. This is because each barrier had a hole allowing them to see each other on what they were carried. And this is from the greatest signs that prove the truthfulness of Mūsā (peace be upon him and our Prophet). The parting (of the sea) is the third blessing, because the first is the favouring (of Banī Isrā’īl over others), and the second is being saved from the people of Firˋawn. The third is the parting of the sea and what is built upon this – in that they were saved from drowning, and their enemies were drowned while they looked on, so that there is no uncertainty of their demise. Then He proceeded to mention the fourth blessing, which is being pardoned from a great punishment which they earned for worshiping the calf. And He mentioned the reason for this: It came in agreement with the absence of Mūsā who left to converse with his Lord, and during the short period of his absence, they were beguiled by as-Sāmirī, though not a lengthy period had passed. And the successor of Mūsā was amongst them. His brother Hārūn was forbidding them, but they would not desist. Despite this great lapse, He (meaning Allāh) pardoned them and turned in mercy to them, so what greater blessing is there than this? He then mentioned the fifth blessing, which is the fruit of the promise. He brought the Tawrāh to Mūsā, wherein there is guidance for them, and benefit for them in their worldly life and their hereafter. And the order of these blessings came congruously.”
وإذ قال موسى لقومه يا قوم إنكم ظلمتم أنفسكم باتخاذكم العجل فتوبوا إلى بارئكم فاقتلوا أنفسكم ذلكم خير لكم عند بارئكم فتاب عليكم إنه هو التواب الرحيم
He (the Most-High) said:
﴿ وإذ قال موسى لقومه يا قوم إنكم ظلمتم أنفسكم باتخاذكم العجل فتوبوا إلى بارئكم فاقتلوا أنفسكم ذلكم خير لكم عند بارئكم فتاب عليكم إنه هو التواب الرحيم ﴾
And [recall] when Mūsā said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance. Indeed, He is the Accepting of repentance, the Merciful (Al-Baqarah 2:54)
And [recall] when Mūsā said to his people: Meaning, remember when Mūsā said to those who took the calf as worship from amongst his people.
O my people, indeed you have wronged yourselves: Wronging the self is instilling it with sins. The origin of ṭhulm (ظلم) in the Arabic language refers to placing a matter in other than its rightful place. So anyone who places a matter in other than its rightful place has indeed wronged themselves. And the greatest form of ṭhulm – meaning placing a matter in other than its rightful place – is placing worship in other than the One who created. So whoever worships other than the Creator of the heavens and the earth has indeed placed worship in other than its rightful place. For this reason, he is a ṭhālim (ظالم – wrongdoer).
Wronged yourselves by your taking of the calf as an ilāh (God).
So repent to your Creator: Meaning, return to obeying your Creator, and to that which makes Him pleased with you. Bāri’ikum (بارئكم) means the Creator of you who created you; and you have taken in worship a partner with Him. They said, “How shall we repent?” He replied, “And kill yourselves.” Meaning, let the one who is innocent amongst you kill the evildoer amongst you.
That: Meaning the repentance is best for [all of] you in the sight of your Creator. What is meant by this is that your repentance by killing (the wrongdoers amongst) yourselves, and obeying your Lord, is best for you in the sight of your Lord. By doing this, you will be saved from the punishment of Allāh over your sins in the hereafter, and will be entitled to reward from Him. Then He accepted your repentance (even) before your (act) of repentance.
Indeed, He is the Accepting of repentance, the Merciful: Meaning, He returns to the one who turns to Him, obeying Him in that which he loves to be pardoned from. And what is meant by Al-Raḥīm (الرحيم – the Merciful) is: The One who returns to him (meaning His servant) with His mercy that saves from His punishment.
This is another blessing: It is the blessing of the abrogation of the severe burden that was placed on them with compulsion for the sin they committed in worshiping the idol. They received amnesty without that mandate, thus completing the grace (upon them). With this being said, it is appropriate for this conferred favour to be separate after the favour that is inclusive in His Words (the Most-High):
﴿ ثم عفونا عنكم من بعد ذلك لعلكم تشكرون ﴾
Then We forgave you after that in order that you would be grateful (Al-Baqarah 2:52)
وإذ قلتم يا موسى لن نؤمن لك حتى نرى الله جهرة فأخذتكم الصاعقة وأنتم تنظرون
He (the Most-High) said:
﴿ وإذ قلتم يا موسى لن نؤمن لك حتى نرى الله جهرة فأخذتكم الصاعقة وأنتم تنظرون ﴾
And (remember) when you said, “O Mūsā, we shall never believe in you until we see Allāh outright.” So you were seized with a ṣāˋiqah while you were looking (Al-Baqarah 2:55)
Meaning: Remember My favour upon you when I resurrected you after being thunderstruck; for you asked to see me outright visually, which is impossible for you and those like you. Seeing Allāh is the most satisfying of satisfactions and blessings, and on the earth are many who disobey Allāh, so none shall see Him on it.
And (remember) when you said, “O Mūsā, we shall never believe in you”: Referring to those who were obstinate against Mūsā, and became conceited against the commands of Allāh, even with what they witnessed from miracles and proofs of prophethood.
We shall never believe in you: We will never trust you, yield to you, or acknowledge to you what you’ve brought (is revelation).
Until we see Allāh outright: Meaning, with our eyes without anything veiling Him from us.
So you were seized with a ṣāˋiqah: Which is fire that came from the sky and burnt them all as punishment against them for their arrogance and lack of regard for the miracles.
While you were looking at it when it came down. The ṣāˋiqah took them because they prevented (themselves) from believing in Mūsā (peace be upon him) - after the appearance of his miracle - unless he showed them their Lord in plain sight.
Believing in the prophets is compulsory after their miracles appear, and it is not permissible to suggest miracles to them. It is for this reason, Allāh (the Most-High) punished them. This āyah is an admonition against them (meaning the Jews) for going against the Messenger (ﷺ) - with the establishment of his miracles - just as their predecessors went against Mūsā despite what he brought from amazing signs and powerful arguments.
ثم بعثناكم من بعد موتكم لعلكم تشكرون
He (the Most-High) said:
﴿ ثم بعثناكم من بعد موتكم لعلكم تشكرون ﴾
Then We revived you after your death that perhaps you would be grateful (Al-Baqarah 2:56)
Then We revived you: Spread you out and returned you back to life. And here is the place of favour and grace. In the usage of thumma (ثم - then), there is indication that a period of time had passed and that there are words that have unfolded, since at that time, Mūsā supplicated to his Lord, as we’ll come to see in sūrat al-Aˋrāf.
Because bringing back to life after death is something great, the phrasing has come with a pronoun of greatness, “We revived you.”
After your death that perhaps you would be grateful: Meaning, perhaps you will be thankful for the blessing of being revived, and the haloing blessings of Allāh. And perhaps you will be thankful for that which you denied from successive blessings.
The word shukr (thankfulness) encompasses all acts of obedience, as found in the Most-High’s statement:
﴿ اعملوا آل داود شكراً ﴾
Work, O family of David, in gratitude (Saba’ 34:13)
By phrasing with “perhaps” it indicates that there is a known uncertainty, in that amongst them are those who are thankful, and amongst them are those who are not thankful.
And in this great āyah, which Allāh has set concerning Banī Isrā’īl, is unequivocal proof of there being a revival on the Day of Resurrection, so that a person can work for that Day, and prepare on all days for this Day.
It is incumbent upon us to review ourselves concerning this recurring obligation, which is the obligation of being thankful to the Giver, glory be to Him, the Most-High. This is done by establishing obedience to Him with an affirming heart, admission with the tongue, and performing the foundational (components of the religion). So one should affirm with their heart that it (meaning the blessing) is from Allāh, proclaim it with their tongue admittingly - not boastfully, and praised Allāh over it, while being obedient to Allāh with the limbs. And this is a must, for Allāh established the wisdom in the (their) being brought back and said: Perhaps you would be grateful. So we should know that we are present now to understand Allāh, His names, His attributes, and His words, and in order to be thankful to Allāh by worshipping Him in the manner He has legislated.
وظللنا عليكم الغمام وأنزلنا عليكم المن والسلوى كلوا من طيبات ما رزقناكم وما ظلمونا ولكن كانوا أنفسهم يظلمو
He (the Most-High) said:
﴿ وظللنا عليكم الغمام وأنزلنا عليكم المن والسلوى كلوا من طيبات ما رزقناكم وما ظلمونا ولكن كانوا أنفسهم يظلمون ﴾
And We shaded you with clouds and We sent down to you al-manna and al-salwā, [saying], “Eat from the good things with which We have provided you.” And they wronged Us not - but they were [only] wronging themselves (Al-Baqarah 2:57)
When Allāh mentioned what He had deflected away from them afflictions, He (glory be unto Him) begins to remind them of what He bestowed on them from blessings.
And We shaded you with clouds: We made the clouds a shade for you, meaning We screened you from the sun in the wilderness with fine clouds. The greatness pronoun “We” was used to show the greatness of the favour. And shade from the heat is a blessing for the servant. The Arabs used to say, “Look at the sun, if it is screened by those clouds, shall we not take benefit in it? In fact, let us take blessings in the light and the cold air, and rise and travel in the arid desert. If that cloud does not screen the sun, the sand will burn our feet, and the heat from the sun will melt away consciousness from our heads, disrupting our interests.”
Ġamām (الغمام) refers to the white cloud. Our Lord did this to them in order to spare them from the heat of the sun during the day, and disperse it at the end (of the day) so that they can (benefit from the) light of the moon at night.
The word ġamām (الغمام) is from ġam (الغم); its origin means to cover and screen. Based on this, it is said of the (one with a) saddened heart: Maġmūm (مغموم), because sadness has covered his heart. And ġamām is used to refer to the cloud, because it covers the face of the sun.
And the cloud is referred to as saḥāb (السحاب) because it is hauled away in its journey (from the Arabic yansaḥibu – ينسحب).
And We sent down to you al-manna: All that Allāh conferred upon them from food and drinks, and other than these from that which they received without labour or fatigue. Manna is well-known. If it is eaten by itself, then it is a food and sweet. And if it is blended with water, it becomes a pleasant drink. And if it is added with something other than it, it becomes something else. But this alone is not what is implied by the āyah. And the evidence for this is what was reported by al-Bukhārī from the ḥadīth of Saˋīd ibn Zayd (may Allāh be pleased with him) who said, “The Prophet (ﷺ) said, ‘Truffles are from manna, and its water is a cure for eye (diseases).’”
So the meaning of “from manna” is: That which Allāh conferred upon His creation without planting or the burden of watering.
So manna is the name of a category from its wording, and not something single, such as a gum-like substance that falls from trees, similar in sweetness to honey.
And al-salwā: A bird similar to the quail – a wild bird with tasty meat, and easy to catch. The south winds would drive (the birds) to them every evening, and they would catch them with their (hand) grasps.
And perhaps honey enters into the meaning of al-salwā.
Eat from the ṭayyibāt (good things): Meaning, We said to them, “Eat from that which is lawful.” This is a command entailing permissibility, guidance, and gratefulness.
Ṭayyibāt refers to what is ḥalāl (permissible), because it is delightful (or agreeable, from the Arabic ṭāb - طاب). What is ḥarām (forbidden) is khabīth (خَبِيث – repulsive or filthy). And the origin of ṭayyib is ṭāhir (الطاهر - pure), so that which is ḥalāl was called ṭayyib, because it is ṭāhir – not befouled by being ḥarām in and of itself. So ṭayyib is that which is permissible, nourishes the natural disposition, and satisfies the self.
And eating from the ṭayyibāt brings about pleasure from Allāh.
And they wronged Us not: With their defiance against Mūsā (peace be upon him) and their disobedience to the commands of Allāh; disobeying the Messenger is disobedience to Allāh.
But they were [only] wronging themselves: Because the evil consequences (of their actions) will be against them. They met the blessings with disobedience, and this affirms an important principle: Everything that the religion requests of a servant is for his benefit, and everything that it prohibits him from is intended to repel a harm from him.
And they wronged Us not: Meaning with these actions that went against Our commands, because Allāh is not harmed by the disobedience of those who disobey, just as He is not benefitted by the obedience of those who obey. Allāh is self-sufficient and the maintainer of all individuals. No individual is self-sufficient from Allāh; rather, they are all in need of Him.
In this āyah is evidence that whatever Allāh requests from His servants, then it is of benefit for them. And whatever He prohibits them from, then this is to push away a harm that will befall them.
وإذ قلنا ادخلوا هذه القرية فكلوا منها حيث شئتم رغداً وادخلوا الباب سجداً وقولوا حطة نغفر لكم خطاياكم وسنزيد المحسنين
Then the manner (of speech) changed from addressing Banī Isrā’īl to speaking about them in the third person for the purpose of taking lessons from their situation, exposing their going into excessiveness with their folly, and not awaking from their state of misguidance. And since they do not acknowledge that they have wronged themselves, He (the Most-High) said:
﴿ وإذ قلنا ادخلوا هذه القرية فكلوا منها حيث شئتم رغداً وادخلوا الباب سجداً وقولوا حطة نغفر لكم خطاياكم وسنزيد المحسنين ﴾
And [recall] when We said, “Enter this qaryah and eat from it wherever you will in [ease and] abundance, and enter the gate bowing and say [words of] repentance. We will [then] forgive your sins for you, and We will increase the muḥsinīn (doers of good)” (Al-Baqarah 2:58)
In this noble āyah is evidence of a blessing they positioned themselves away from it, did not do justice to it, and did not embrace it in a manner that Allāh loves.
Enter this qaryah: Qaryah in the (Arabic) language refers to a gathering of people for the purpose of residency. Its usage then became predominant with reference to small cities, but this is not what is meant by its usage here. Rather, it is referring to a large city, because raġad (الرغد) cannot be possible except within it. The meaning of raġad is vast pleasure (or satisfaction).
And we find in this (āyah) notice of the completeness of the blessings bestowed upon them – its vastness, and abundance, since they were given permission to indulge in the fruits and (other) foods of the city, from anywhere they desired.
So the meaning of the āyah is: We have made permissible for you, and made vast for you (this city) so that you can live within it anywhere you want without restriction of prevention. It becomes their property by way of spoils. The mention of the food is because it is the bulk of what is intended, and this makes evident the weakness of humankind, for the majority of their time is dedicated to eating, drinking, and their desires.
And His saying, “raġadā” is a description of an omitted source, meaning eating while in a state of raġad – vast, tasty (food), without any weariness or fatigue to it.
The qaryah is Bayt-ul-Aqṣā, and the evidence for this is His statement (the Most-High) in sūrat al-Mā’idah: ﴿ يا قوم ادخلوا الأرض المقدسة التي كتب الله لكم ﴾
O my people, enter the Holy Land which Allah has assigned to you (Al-Mā’idah 5:21)
And His statement, “and enter the gate” means any gate from its gates, bowing in a state of lowering in humility. Meaning, in thankfulness to Allāh (the Most-High) for what He blessed them with in terms of conquest and victory, returning their land to them, and saving them from wandering and misguidance.
Meaning: Bowing in thankfulness to Allāh (the Most-High) for that which I blessed you with, and that I brought you out from the darkness into the light, from a state of lowliness to honour, and from oppressive injustice to fair justice. And I gave you what you like from pleasant living, and what you desire from lawful provisions.
The sujūd that is commanded here is a sujūd of rukūˋ (bowing) – lowering in humility to Allāh, and thankful for the blessing of the conquest. It is understood from this that with the blessing of a conquest, one should show thankfulness with sujūd to Allāh. When the Prophet (ﷺ) conquered Makkah, he prayed the Ḍuḥā (forenoon prayer) with eight rakˋāt (units) in the home of Umm Hāni’.
And say [words of] repentance: This is because they were affected by sin when they refused to follow Mūsā (peace be upon him) and enter the city, and Allāh (the Most-High) wanted to forgive them, so He said to them, “*And say [words of] repentance.” Meaning, our request of You is for You to remove from us our sins.
We will [then] forgive: This is the answer to the issue at hand. Meaning, If you did what We commanded you to do, We will forgive your sins for you. Khaṭāyā (الخطايا) is the plural of khaṭī’ah (خطيئة), which is an intentional sin. It is said khaṭi’ (خطئ) if what he did was intentional – which is a sin, and akhṭa’a (أخطأ) if what he did was an unintentional mistake.
And His saying, “and We will increase the muḥsinīn (doers of good)” – those who were not from the people who committed this sin – with goodness, reward, and abundance.
Meaning, whoever is a muḥsin from amongst you, this statement will be the cause of his increased reward. And whoever was an offender from amongst you, it will be repentance and forgiveness for him.
A muḥsin is one who perfected and excelled in (performing) acts of goodness. And the meaning is that Allāh (the Most-High) will forgive what they committed from great sins they were accustomed to, so much so that they became khaṭāyā – forgiven by Allāh (glory be unto Him, the Most-High). Then Allāh promised, and His promise is true, that He will increase the muḥsinīn, bestow His blessings upon them with accord if they repent and believe. And He will reward them the best of rewards.
A Muslim will not do justice to the explanation of this āyah over the explanation of the Prophet (ﷺ) – and it is his statement when he was asked about iḥsān (goodness) by Jibrīl: “That you worship Allāh as though you see Him, for even though you do not see Him, He sees you.” So the meaning of the āyah is: Those who were the most watchful of Allāh in their deeds, Allāh will increase them from His goodness, beneficence, light, benevolence, and blessings. This is because deeds that make a person watchful of Allāh, their reward is greater than deeds that make one less watchful of Him.
This is from the generosity of the Most-Generous (glory be unto Him, the Most-High), for He commanded them with an easy task that was non-burdening, and He based great favour upon it.
In brief, it is just as Ibn Kathīr stated: They were commanded to humble themselves before Allāh (the Most-High) at the conquest, with actions and statements, acknowledge their misdeeds and seek forgiveness for them, showing thankfulness to Allāh for it, and dedicate themselves to that which Allāh (the Most-High) loves.
So then, they were commanded to enter through the gate in a state of humility, and mention with their tongues (statements of repentance) seeking to remove their sins, in order to combine between regret of the heart, humility of the limbs, and seeking forgiveness with the tongue.
فبدل الذين ظلموا قولاً غير الذي قيل لهم فأنزلنا على الذين ظلموا رجزاً من السماء بما كانوا يفسقون
He (the Most-High) said:
﴿ فبدل الذين ظلموا قولاً غير الذي قيل لهم فأنزلنا على الذين ظلموا رجزاً من السماء بما كانوا يفسقون ﴾
But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying (Al-Baqarah 2:59)
But those who wronged changed [those words] to a statement: Tabdīl (التبديل - replacement) is changing to an alternate from them.
Other than that which had been said to them: Meaning, they changed the word (ḥiṭṭah – words of repentance) that they were commanded with and said: ḥinṭah (حنطة – meaning wheat); so they distorted the word they were commanded with and replaced it with one they desired. And they said as well, “ḥabbatun fī shaˋratin (حبة في شعرة – a grain of wheat in hair).” Al-Bukhārī in his Ṣaḥīḥ collection reported a ḥadīth from Abū Hurayrah who narrated that the Messenger of Allāh (ﷺ) said: It was said to Banī Isrā’īl, “Enter the gate (of the city) with humility (bowing yourselves) and saying, ‘Ḥiṭṭah (Repentance).’” But they changed the word and entered the city crawling on their buttocks and saying, ‘ḥabbatun fī shaˋratin (a grain of wheat in hair).’”
They did what was not befitting for them to do. Their changing (of the words) was a great sin; for this reason, Allāh called them fāsiqīn (wicked or immoral). Accordingly, it is not permissible to change the texts of the sharīˋah (Islamic law), nor is it permissible to change what we have been commanded to do. And we do not worship Allāh except in a manner legislated by Allāh.
So We sent down upon those who wronged a punishment: Meaning a consecutive, severe, shaking punishment. And it is a punishment that came down from the sky, by Allāh commanding His angels to bring it down upon them.
Because they were defiantly disobeying: Meaning for their abandonment of obedience to Allāh (the Mighty and Majestic) – leaving it while entering a state of disobedience and going against His commands. For this reason, fusūq (الفسوق - wickedness or immorality) is a cause for (incurring) Allāh’s punishment.
وإذ استسقى موسى لقومه فقلنا اضرب بعصاك الحجر فانفجرت منه اثنتا عشرة عيناً قد علم كل أناس مشربهم كلوا واشربوا من رزق الله ولا تعثوا في الأرض مفسدين
He (the Most-High) said:
﴿ وإذ استسقى موسى لقومه فقلنا اضرب بعصاك الحجر فانفجرت منه اثنتا عشرة عيناً قد علم كل أناس مشربهم كلوا واشربوا من رزق الله ولا تعثوا في الأرض مفسدين ﴾
And [recall] when Mūsā prayed for water for his people, so We said, “Strike with your staff the stone.” And there gushed forth from it twelve springs, and every people knew their watering place. “Eat and drink from the provisions of Allāh, and do not commit abuse on the earth, spreading corruption.” (Al-Baqarah 2:60)
And [recall] when Mūsā prayed for water for his people: Meaning, remember My favour upon you in My answering the call of your Prophet Mūsā (peace be upon him) when he prayed for water (requested drinking water) for his people when they had become thirsty. I made the water easy for you, bringing it forth from the stone, making the water gush forth from it for you from twelve springs. For every tribe from amongst your tribes is a spring they came to know. So eat from the manna and the salwā, and drink from this water, which I have produced for you, without any labour or fatigue to you. And worship the One who subjected this for you; praise Him, thank Him, and obey Him.
’Ain (العين – spring) is likened to the ’ain (eye) of an animal, because water comes forth from it, just as tears secrete from the seeing eye. In this is a reminder that the water of the eye is more precious than the water of the world.
So We said, “Strike with your staff the stone”: And Mūsā did what his Lord commanded him.
And there gushed forth: Meaning, he struck it and there gushed forth (forcefully split) from it twelve springs.
So every tribe used to come to their spring that they used to drink from, and this is the meaning of His statement (the Most-High): And every people knew their watering place.
This favour is comprised of three blessings, and they are: Irrigation to relieve thirst, and this is a significant blessing, greater than the blessing of providing food. For this reason, what became widespread was the example of watering thirst - obtaining what was besought – may Allāh bless us with the attainment of aspirations. (Secondly), the fact that quenching the thirst was most likely not going to be achieved, (then) this was from the proofs of the prophethood of Mūsā, and an honour to him and his nation, because in this was a bounty for them. And (thirdly), the fact that the springs were twelve springs, then this was so that each tribe could appropriate one (for themselves) for drinking and not push one another.
Eat: Meaning, We said to them: Eat from the manna and salwā, and other than these from the blessings of Allāh, and drink from the water, for all of these are from the provisions of Allāh.
And do not commit abuse on the earth, spreading corruption: Meaning, do not endeavor to spread corruption within it, and do not meet the blessings with disobedience causing them to be rifled away. Indeed, blessings can cause a servant to forget his need of the Creator, so he abandons the sharīˋah (Islamic law) and falls into corruption. Whoever disobeys Allāh has indeed caused corruption on the earth.
وإذ قلتم يا موسى لن نصبر على طعام واحد فادع لنا ربك يخرج لنا مما تنبت الأرض من بقلها وقثائها وفومها وعدسها وبصلها قال أتستبدلون الذي هو أدنى بالذي هو خير اهبطوا مصراً فإنَّ لكم ما سألتم وضربت عليهم الذلة والمسكنة وباءوا بغضب من الله ذلك بأنهم كانوا يكفرون بآيات الله ويقتلون النبيين بغير الحق ذلك بما عصوا وكانوا يعتدون
He (the Most-High) said: ﴿ وإذ قلتم يا موسى لن نصبر على طعام واحد فادع لنا ربك يخرج لنا مما تنبت الأرض من بقلها وقثائها وفومها وعدسها وبصلها قال أتستبدلون الذي هو أدنى بالذي هو خير اهبطوا مصراً فإنَّ لكم ما سألتم وضربت عليهم الذلة والمسكنة وباءوا بغضب من الله ذلك بأنهم كانوا يكفرون بآيات الله ويقتلون النبيين بغير الحق ذلك بما عصوا وكانوا يعتدون ﴾
And [recall] when you said, “O Mūsā, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions.” He said, “Would you exchange for what is less, that which is better? Go into [any] settlement and indeed, and you will have what you asked for.” And they were stricken with humiliation and poverty and returned with anger from Allāh [upon them]. That was because they [repeatedly] disbelieved in the signs of Allāh and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing (Al-Baqarah 2:61)
O Mūsā, we can never endure one [kind of] food: Recall when your predecessors from before said - harassingly and ungratefully for what they had - to Mūsā, “We will never be patient with a food that never changes” – which is the manna and the salwā.
Ṭaˋām (الطعام – food): (For them) was the manna and the salwā, and they classified it as one type of food because this is what they were eating daily. The Arabs would say for the one who’s table spread of food had a variety but never changed, “He eats from one type of ṭaˋām (food).”
Ṣabr (الصبر) is withholding the self and confining it from something. [So they] meant: “We will not be able to confine ourselves to one type of food.
So call upon your Lord: Ask Him and say, “Bring forth.”
To bring forth for us from the earth its green herbs: Which is any plant that does not leave behind a shaft. Baql (البقل – herbs or sprouts) is that which is fresh and eaten by people and livestock. And what is meant by it here is the goodness of greenery such as celery, mint, and similar to these.
And its cucumbers: Which is a type of vegetable [Translator’s comment: Or regarded as such by many].
And its fūm (garlic): Which is the thūm (الثوم - garlic). The substitution of the fā’ (ف) with a thā’ (ث) is common in the speech of the Arabs.
So Mūsā said to them: Would you exchange for what is less? Meaning, what is more base and less? This is a reproach and rebuke against what they asked for from these lesser quality foods, considering what they had from ease of life, and good, pleasant, beneficial food.
That which is better: Meaning, more superior and sublime. So Mūsā (peace be upon him) supplicated to, and We answered his supplication and said to them:
Go into [any] settlement: Meaning, inhabit any town from the towns; i.e., and city from amongst the cities.
And they were stricken - referring to the Jews during the time of the Prophet (ﷺ) - with humiliation: Meaning, the jizyah (الجزية), which was the Jewish tribute. And the meaning of stricken with humiliation is obligating them (to pay it) – a compulsion that will not go away.
And poverty: Garbs of poverty and signs of misery. Maskanah (المسكنة) is poverty – derived from inactivity. Because poverty lessens one’s movements, so one is dormant concerning their needs. And it is also used in reference to weakness. Because of this, the word miskīn (المسكين) is used for the faqīr (الفقير – the one who is poor). And what is meant by obligating humiliation and poverty upon the Jews is: They lost (the qualities) of boldness and courage, and what appeared upon them were the attributes of poverty and neediness, despite the abundance Allāh had blessed them with. For when they became fed up, what they had became like nothing. For this reason, the quality of stinginess has become an everlasting quality in their wake.
And returned: They bore (this) and departed. Baw’ (البوء) is return. And here, it is an allegory for the inversion of their state from that which pleases Allāh to that which earns His anger.
With anger from Allāh [upon them]: Meaning what they were struck with and the anger. So the meaning of these words is: Return departing bearing anger from Allāh. Indeed, they have anger from Allāh upon them, and they have made the displeasure of Allāh obligatory upon them.
That was because they [repeatedly] disbelieved in the signs of Allāh: Which came down upon Muḥammad (ﷺ).
And killed the prophets: Meaning, they protect those who did this without right. Killing them without right meaning: Wrongfully.
And in His saying without right – knowing that the killing of the prophets can only be in this way – then in it is additional revilement against them.
That: The disbelief and killing, along with the evils of their acts of disobedience, and their transgressing of the commands of Allāh.
So this recompense of humiliation and poverty, and substituting anger upon them was because of their arrogance regarding following the truth, their disbelief in the signs of Allāh, and their offense towards the carriers of legislation, who are the prophets and their followers – and whom they disparaged to the point where they killed them – and there is no arrogance greater than this. They disbelieved in the signs of Allāh, and killed the prophets without right. For this reason, we find in the ḥadīth: Pride is disdaining the truth (out of self-conceit) and contempt for the people.
And His saying: That was because they disobeyed and were [habitually] transgressing is another reason for the recompense they were given; they used to disobey and transgress. Disobedience is the cause of misery and deprivation. Disobedience is doing that which was prohibited. Transgression is going beyond the limits of what is permissible and commanded with. All of this was done by the Jews.
إن الذين آمنوا والذين هادوا والنصارى والصابئين من آمن بالله واليوم الآخر وعمل صالحاً فلهم أجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون
He (the Most-High) said: ﴿ إن الذين آمنوا والذين هادوا والنصارى والصابئين من آمن بالله واليوم الآخر وعمل صالحاً فلهم أجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون ﴾ Indeed, those who believed and those who were Jews or Christians or Sabeans - those who believed in Allāh and the Last Day and did righteousness – then they will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve (Al-Baqarah 2:62)
Indeed, those who believed: In the previous prophets from before.
And those who were Jews: Entered into the religion of Judaism.
Or Christians: They are the ones who followed ˋĪsā (Jesus) in that which Allāh commanded them with.
Sabeans: They are a group who worshipped Allāh, and were given a scripture.
Those who believed from amongst them in Allāh – with complete faith, which is belief in Message of Muḥammad (ﷺ) along with certainty of his status.
And the Last Day: The Last Day was specified because belief in it invites to doing (good) deeds in order to escape His punishment.
Mentioning righteous deeds gestures to belief in Muḥammad (ﷺ), because evidence has been established that whoever does not believe in him, then their deeds are not righteous.
Then they will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve: And He said: With their Lord to make evident the greatness of the reward, because whatever comes from Allāh in terms of recompense can only be great. Reward with Allāh is forever, never extinguishing. This is because the One who is recompensing them is their Lord, whose description entails the characteristics of generosity, mercy, vastness, and giving.
In this noble verse is evidence of the vastness of Allāh’s mercy. When Allāh (the Most-High) made clear the state of the one who goes against His commands, commits that which He has rebuked, transgressed in actions what they had no right to, violated the prohibitions, and exemplary punishment had become permissible against them – referring to the Jews –He (the Most-High) made (us) aware that whoever acted in goodness from the previous nations and obeyed, then for them is the reward of goodness (i.e., Paradise). Such will be the case until the Hour is established. Whoever follows the unlettered Prophet will have eternal bliss, no fear will be upon them in that which they will face, nor will they grieve over that which they’ve abandoned and left behind.
When Allāh sent Muḥammad (ﷺ) as a seal of the prophets, and an absolute Messenger to the children of Ādam – to the jinn and humankind collectively – it became obligatory upon them to believe in that which he informed, obey him in that which he commanded, putting a stop to that which he prohibited – then those who are described (by these characteristics, are the true believers.
The nation of Muḥammad (ﷺ) were called mu’minīn (مؤمنين) because of their great faith and the intensity of their certainty, and because they believe in all the previous prophets as well as the unseen that will come to be.
Our Lord mentioned this verse with the accumulated address to Banī Isrā’īl for a reason that is known to every elocutionist, and that is: What has preceded concerning the Jews from opposition to the blessings of Allāh (the Most-High), led to them being stricken with humiliation, poverty, and a return to anger from Allāh (the Most-High). And when the authoritative address came upon them – and that is from His affair – to frighten them into seeking deliverance from the anger of Allāh (the Most-High), Allāh (the Most-High) did not abandon His natural disposition with His creation from having mercy upon them and wanting to better their affairs. So He made clear to them in this verse that Allāh’s door is open to them, and to embark towards Him is an easy matter for them: This is by believing and doing righteous deeds. And from the exquisiteness of eloquence, He coupled them with remembrance of the other nations in order to tame the wildness of the Jews (through earlier rebukes in the previous verses), deal equitably with the righteous ones amongst them, and admit their favour. This was to give glad tidings to the nations who passed – from the Jews and other than them - such as those who came before ˋĪsā and followed their prophets, such as the ḥawāriyyīn (الحواريين – disciples of the prophets), and those who were present during the time the verses were being revealed, such as ˋAbd-ul-Lāh ibn Salām and Ṣuhayb. Indeed, this verse has fulfilled the rights of the two sides: Encouragement and glad tidings. And these two provisions were in line with previous verses: The appropriateness of connecting encouragement with frightening, and the appropriateness of mentioning the opposite after speaking about what is opposite to it.
In summary, the meaning of the verse is: Those who believed in Allāh with attestation, abidance, and certainty, and gave precedence to their righteous deeds that will benefit them when they meet Allāh with their deeds – for a person will meet their Lord with their deeds – these people will have a great reward from their Lord. They will not be afraid of the horrors of the Day of Resurrection as the disbelievers will be frightened, and no blessing will pass them by so as to be saddened over it like those who fell short are saddened.
وإذ أخذنا ميثاقكم ورفعنا فوقكم الطور خذوا ما آتيناكم بقوة واذكروا ما فيه لعلكم تتقون
He (the Most-High) said: ﴿ وإذ أخذنا ميثاقكم ورفعنا فوقكم الطور خذوا ما آتيناكم بقوة واذكروا ما فيه لعلكم تتقون ﴾
And [recall] when We took your covenant and We raised over you the mountain, [saying], “Take what We have given you with determination and remember what is in it that perhaps you may become righteous” (Al-Baqarah 2:63)
And [recall] when We took your covenant: Meaning, remember when we took your covenant to be obedient to Allāh (the Most-High) with faith in Muḥammad (ﷺ), and to act according to the Torah while we raised the ṭūr [the mountain] above you. This is because they refused to accept the legislation of the Tawrāh, so Allāh (glory be unto Him) commanded a mountain to uproot from its foundation, until it stood above their heads. So they accepted out of fear that the mountain would succumb over their heads.
The covenant is fulfilled by doing that which obligates abidance and obedience.
In this is a reminder of a remarkable story, in which Allāh (the Most-High) showed their predecessors His ability to annihilate and His mercy – and they did not apostate nor commit shirk.
Take what We have given you: Meaning, we said to them, “Take what We have given you with determination,” i.e., Do what you were commanded with.
With determination: Meaning with seriousness, resolve, and diligence in obeying Allāh (the Mighty and Majestic), with sincerity, [a pure] intention, and increased contemplation.
And remember what is in it: From reward and punishment. Meaning, contemplate and memorize His commands, promises, and threats, and do not forget Him, lose (His remembrance, and act accordingly. Indeed, actions are what make knowledge firmly established in the self and stable within.
That perhaps you may become righteous: In hopes that you will become pious.
In this noble verse is an admonition to every person to safeguard the sharīˋah act according to it, and not to abandon it. The state of the one who abandons the sharīˋah and forsakes its rules is akin to the state of the one who denies it and opposes it. Such a person is deserving of being resurrected by Allāh on the Day of Resurrection blind from the path of success and happiness. And then when he meets his Lord: ﴿ قال رب لم حشرتني أَعْمى وقد كنت بصيراً قال كذلك أتتك آياتُنا فنسيتها وكذلك اليومَ تنْسى ﴾
He will say, “O my Lord, why have you raised me up blind, while I had sight (before)? [Allah] will say, "Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten.” (Ṭā-Hā 20:125-126)
So the one who denies the sharīˋah, the one who forgets it, and the one who neglects it, there will be no traces if it in their selves – neither externally, nor internally.
Fundamental principles to memorizing the Noble Qur’ā
1. Sincerity is the secret to accord and an opening from Allāh (the Most-High): Sincere intention, truthful direction to Allāh (the Most-High), having a good intention, memorizing for the sake of Allāh and earning His pleasure – these are the secrets to accord in you journey of knowledge.
ˋAlī ibn al-Madīnī said, “When I said farewell to Sufyān, he said, ‘You are going to be tested in this matter, and the people are going to need you, so fear Allāh and make your intention in this good.’”
2. Memorizing at a young age is like engraving in stone: The mind at a young age is purer than the mind at an older age, because it faces less issues and is less busy. For this reason, taking advantage of age in memorizing while young is considered an important act in making firm the Qur’ān – engraving it in the mind. However, the old should not give up memorizing, and is rewarded according to the struggle.
3. Choosing an appropriate time: A person should not memorize during times that are constricted and (in a state of) annoyance. Rather, one should wait for a time when the atmosphere is calm, and one is comfortable.
Al-Khaṭīb al-Baġdādī said, “Know that there are certain times for memorizing, and a person who wants to memorize should seek out these times. The most productive times are the hours before dawn.”
4. Correcting the recitation takes precedence over memorization. Before beginning to memorize any sūrah, you must correct your recitation/reading – including the correct usage of ḥarakāt (vowel marks), and enunciating the words. Whoever memorizes it incorrectly, it will be difficult to correct if they are made aware of it afterwards.
5. The process of linking leads to coherent memorization: This entails connecting audio with visual, between the ends of the verses and the beginning (of the verses that follow), linking the beginning of pages with the ends of pages, and similarly, the beginning quarters with their ends, and so on.
6. Repetition preserves the newly memorized from breaking away and escaping. This is done by going over what you memorized in the morning before going to bed. This fixates the image of what was memorized, the places of the verses, and the general structure of what you memorized.
7. Organized daily memorization is better than disconnected memorization. Devote some of your time and do not break away from it. If you persist on this for days, expelling the whispers of Satan and the causes of laziness, then you will tame the process of memorization, and memorization will become a part of your daily life, just like eating and drinking.
8. Focusing on the verses that resemble each other will ward off confusion in memorization. The knowledgeable shaykh whom you chose during your memorization process may alert you of this obstacle, and remind you of the place of the verse as you pass by it with what it is similar to in another sūrah. During your turn, go back and repeat these places to make precise your memorization and implantation.
9. It is necessary to attach yourself to a shaykh who teaches. Choose a teacher who is sound in his ˋaqīdah (belief), abundant in knowledge, has to ability to convey information, has the Qur’ān memorized, and is accurate in it. But if you are not able to find one, then do not withhold yourself from (attaching yourself to) a brother who gives sincere advice.
10. Couple your memorization and recitation with (righteous) deeds and observing acts obedience, while giving up acts of disobedience. Observing acts of obedience enlightens the heart and brings tranquility, thus leading to the purity of the mind and its readiness to memorize - unlike the heart darkened with disobedience. Truly Allāh punishes the perpetrator of sins by taking away the favour of knowledge and memorization.
11. Organized review makes firm what was memorized. It is not possible to benefit from what was memorized if it is not reviewed. If a person does not review what they had memorized, then after some time passes, they will need to exert new effort in repeating the memorization a second time.
12. Comprehensive understanding leads to the completeness of memorization. You need to understand the scene you are memorizing by imagining its most important events, and dedicate yourself to the tafsīr (exegesis/explanation) of the verses most concernedly. Keep a concise tafsīr next to you such as Tafsīr-us-Saˋdī or Zubdat-ut-Tafsīr.
13. Strengthening the motivation and truthfulness in the desire to memorize the Noble Qur’ān: Recompense and reward, being raised in the levels of Paradise, the competition, and the success of earning the pleasure of Allāh (the Most-High).
14. Resorting to Allāh (the Most-High) in supplication, remembrance, and seeking help from Him. Resorting to Allāh (the Most-High) will make easy for you every difficulty, for it is the most successful cure for the one who wants to memorize. And do not forget to request with the memorization adherence and acting according to the Honourable Qur’ān, for this is the primary intent from memorizing the Noble Qur’ān.
15. The virtues of memorizing the Qur’ān and those who carry it (in their hearts): Allāh (the Most-High) said:
Rather, the Qur'an is distinct verses [preserved] within the breasts of those who have been given knowledge (Al-ˋAnkabūt 29:49)
And the Prophet (ﷺ) said, “The best of you is the one who learns the Qur’ān and teaches it.”
16. The obligation of reviewing the Qur’ān, recalling it, and warning against abandoning it and forgetting it: Indeed, Allāh (the Most-High) made forgetfulness part of the nature of humankind. Part of it is due to a person’s negligence in reviewing and recalling, and part of it is due to increased work and engagements. It is narrated from aḍ-Ḍaḥḥāk ibn Muzāḥim that he said, “There is no one who memorizes the Qur’ān and then forgets it except that it was due to a sin he committed, because Allāh (the Most-High) says:
And whatever calamity afflicts you - it is for what your hands have earned (Ash-Shūrā 42:30)
And forgetting the Qur’ān is from the greatest of calamities.”
17. Limiting yourself to one print: This will aid you in recalling the places of the verses, and make it easy for you to review.
18. Memorizing five verses a day: Make Friday a day to review, and recite what you memorize in the prayers.
ثم توليتم من بعد ذلك فلولا فضل الله عليكم ورحمته لكنتم من الخاسرين
He (the Most-High) said:
﴿ ثم توليتم من بعد ذلك فلولا فضل الله عليكم ورحمته لكنتم من الخاسرين ﴾
Then you turned away after that. And if not for the favour of Allāh upon you and His mercy, you would have been among the losers (Al-Baqarah 2:64)
Then you turned away after that: Then you shunned away from the command of Allāh (the Most-High) and obedience to Him after taking the covenant; so you broke the covenant.
And if not for the favour of Allāh upon you and His mercy: By delaying your punishment and accommodating you with repentance.
You would have been among the losers: Meaning from the perished; those who sold themselves (for) the Hellfire.
Khusrān (الخسران - loss) is losing the capital sum of wealth – entirely, or partially.
So the meaning is: You would have been from those grieved with punishment and [having] the world and the hereafter taken away. Our Lord showed them mercy with respite. Every moment we live from our lives is a mercy from Allāh.
The absolute loser is the one who loses the greatest of what he [hopes to] acquire, and that is eternal bliss, which is mentioned in His saying:
﴿ قل إن الخاسرين الذين خسروا أنفسهم وأهليهم يوم القيامة ﴾
Say, “Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection” (Az-Zumar 39:15)
ولقد علمتم الذين اعتدوا منكم في السبت فقلنا لهم كونوا قردة خاسئين
He (the Most-High) said:
﴿ ولقد علمتم الذين اعتدوا منكم في السبت فقلنا لهم كونوا قردة خاسئين ﴾
And you had already known about those who transgressed among you concerning the sabbath, and We said to them, “Be apes, despised” (Al-Baqarah 2:65)
And you had already known: You knew the state of the people of the sabbath. And when He informed them of how He dealt with the people of the sabbath, then it is as though He is saying to them, “Do you not fear that there will descend upon you, due to your rebelliousness, what descended upon them from punishment? Do not be deceived by the deferment that has been extended for you.” So the verse is built upon warning and threatening. Indeed, the word ˋilm (العلم – knowledge, from the word ˋalimtum – علمتم) is used as it is broader than maˋrifah (المعرفة - cognizance). And in it is proof of the prophethood of Muḥammad (ﷺ), for indeed, Allāh revealed knowledge to him that they did not have, plus more.
About those who transgressed: Went beyond the limitation that was set for them of not fishing on the sabbath.
And We said to them, “Be”: In our recompositing of you; for this is a cosmic command.
“Apes, despised”: Banished and distanced, as in: Become a combination between apes and despicability – which is humiliation and banishment. And whoever falls into disobedience has exposed themselves to humiliation.
So the meaning is: Indeed, you had known about the transgression of those amongst you who transgressed concerning the sabbath, so that their punishment mentioned will be recompense for this act and those who resembled them.
Using the phrase “transgressed” makes evident that what they did on the sabbath was forbidden for them, and the details of this are in sūrat al-Aˋrāf, when they circumvented (the prohibition). When [Allāh] prohibited them from fishing on the sabbath, they circumvented it by placing their fishing apparatuses (nets, lines, traps, etc.) on Friday, then retrieving their catch on Sunday. Allāh, however, cannot be deceived. In this noble verse is evidence that it is impermissible to resort to trickery to attain what is prohibited. It also makes clear the punishment of those who practice deception, and that their consequence will be extreme.
Shaykh Ibn ˋUthaymīn said, “[In it is] evidence of the Allāh’s wisdom in the relation between the sin and the punishment. The sin they committed was that they did something that resembled what was permissible, but in reality, it was not permissible. The image of the ape resembles the human, but is not a human, and this is because recompense matches the nature of the deed.”
فجعلناها نكالاً لما بين يديها وما خلفها وموعظة للمتقين
He (the Most-High) said:
﴿ فجعلناها نكالاً لما بين يديها وما خلفها وموعظة للمتقين ﴾
And We made it an exemplary punishment for those who were present and those who succeeded [them] and a mawˋiṭhah (lesson) for the muttaqīn (Al-Baqarah 2:66)
And We made it: Referring to the punishment and transformation.
An exemplary punishment: A lesson in penance and punishment. Nakāl (النكال) is a name for what has been made a deterrent to others, so that if a person sees it, they will be afraid to do it. And the origin of this usage comes from statements [of the Arabs, such]: Nakala ˋan-il-amr yankilu nukūlā (نكل عن الأمر ينكل نكولاً – He abstained from the matter an abstentious refrainment) if a person became afraid of the matter [in question]. And it is said: Nakkaltu bi fulān (نكلت بفلان – I made an example of so and so) if I punished him for something, and this punishment that came to him deterred another from committing the same – meaning he faltered and prevented himself. And nakl (النكل) is constraint because it prevents flowing. And from it is nukūl (النكول) from taking an oath – which is refusing [to take it].
For those who were present: To the nations who saw the group that was transformed – who lived during their time, and to those who were present from the nations and were informed of what happened.
And those who succeeded [them]: The nations who came afterwards so that the proof of Allāh has been established over the servants in order to prevent them from disobeying Him. This admonition, however, will only benefit the pious. As for other than them, then they will not benefit from the verses.
A mawˋiṭhah: A lesson, reminder, and deterrent. A mawˋiṭhah is what is given in speech to invoke feelings of fearing Allāh by reminding of His reward and punishment, and the human self is affected by it with (both) fear and enticement. So this story has come to frighten and terrify from committing acts of disobedience. For the muttaqīn - who are the pious believers of this nation. They were specified in mentioning here because they are the ones who benefit from admonition, as opposed to other than them.
The muttaqūn are those who protect themselves by fulfilling Allāh’s obligations and abstain from disobeying Him.
Let the believer take heed: If Allāh used the punishment of these people to deter the people of their time and everyone else after them, and he admonished the muttaqīn with it, then it is important for the servant to beware of falling into that which Allāh has prohibited. And let a person beware of making lawful the prohibitions of Allāh through trickery, for Allāh cannot be deceived.
وإذ قال موسى لقومه إنَّ الله يأمركم أنْ تذبحوا بقرة قالوا أتتخذنا هزوا قال أعوذ بالله أنْ أكون من الجاهلين
He (the Most-High) said:
﴿ وإذ قال موسى لقومه إنَّ الله يأمركم أنْ تذبحوا بقرة قالوا أتتخذنا هزوا قال أعوذ بالله أنْ أكون من الجاهلين ﴾
And [recall] when Mūsā said to his people, “Indeed, Allāh commands you to slaughter a cow.” They said, “Do you take us in jest?” He said, “I seek refuge in Allāh from being among the ignorant” (Al-Baqarah 2:67)
And [recall] when Mūsā said to his people: Meaning, remember, O Banī Isrā’īl, My favour upon you in breach of your habits concerning the cow, making clear who the killer is through it, and Allāh brining back to life the one who was murdered. This story makes clear the lack of reverence they (meaning Banī Isrā’īl) had for their Prophet, and the hardship in the matter. Their insistence in it is either because they wanted to do away with complying, or because of how little they understood from the intent. This verse is one where Allāh rebuked those being addressed from Banī Isrā’īl who broke the covenant Allāh had taken with them to obeying His prophets. This took place because a person from Banī Isrā’īl was found to be murdered, and no one knew who had killed him. So they asked Mūsā (peace and blessings be upon him and upon our Prophet) to supplicate to Allāh (the Most-High) to make [the one responsible] known to them. Mūsā then asked his Lord, and He commanded them to slaughter a cow, so Mūsā said to them: “Indeed, Allāh commands you to slaughter a cow.”
A baqarah (البقرة - cow) is the female from amongst the cattle, and is taken from the word baqar (البقر) – which means to rip or slit open. And it was called this because it slits the earth open during its tillage.
They said, “Do you take us in jest?”: What is meant by jest is that which is taken as a joke and mocked. So the meaning is, “Are you mocking us? We’re asking you about the one who was murdered, and you’re commanding us to slaughter a cow?!” They only said this because of how apparently far apart these two issues are from one another, and did not understand the wisdom behind it. And perhaps Allāh commanded them to slaughter a cow aside from anything else – and Allāh knows best – was because it is from the category of that which they worshipped before in the calf, in order to make contemptible with them that which they used to exalt, and to know from their response that what was in them [that led them to] worship it has been removed. And it is the right of Allāh that nothing is raised from this world except that He placed it.
By this, they assumed that Mūsā’s commanding them to follow the command of Allāh (Most-High is His praise) and slaughter a cow - at their inquiry to him about the one who was murdered - was that he was mocking them and toying with them. It was not befitting of them to think this regarding the Prophet of Allāh, [especially] when he is informing them that it is Allāh who is commanding them to slaughter the cow.
He said, “I seek refuge in Allāh”: I seek protection in Him from being of those who mock the believers.
“From being among the ignorant”: Those who mock. Jahl (الجهل) is not knowing, which gives indication that the one who mocks is ignorant, and that mockery is from the actions of the ignorant ones. Whoever is asked about a matter and replies with an answer that is not according to the question is ignorant.
قالوا ادع لنا ربك يبين لنا ما هي قال إنه يقول إنها بقرة لا فارض ولا بكر عوان بين ذلك فافعلوا ما تؤمرون
He (the Most-High) said:
﴿ قالوا ادع لنا ربك يبين لنا ما هي قال إنه يقول إنها بقرة لا فارض ولا بكر عوان بين ذلك فافعلوا ما تؤمرون ﴾
They said, “Call upon your Lord to make clear to us what it is.” He [Mūsā] said, "He [Allāh] says, ‘It is a cow which is not fāriḍ nor a bikr, but ˋawān between that,’ so do what you are commanded” (Al-Baqarah 2:68)
Call upon your Lord: Meaning, ask Him by means of your supplication to Him.
Make clear to us what it is: What is this cow? How does [it look]? How old is it? The “what” of a matter refers to its reality, and what likeness it is upon. This is a constraint from them against themselves, and lack of fearing God. This is because it would have sufficed them to slaughter any cow. What is general is not concise unless there is a need for clarity.
He [Mūsā] said, "He [Allāh] says, ‘It is a cow which is not fāriḍ” – meaning a cow that is old in age. It was called this because its age has been obligated – meaning it has crossed [into the category old age] and reached the end of its lifespan.
Nor a bikr: A young female.
But ˋawān: Median in age – between old in age and young in age. This [age] is the strongest from those amongst the cattle livestock, and the best of their form.
So do what you are commanded: In it is a warning against their obstinacy, and that their rigidness against themselves will harm them. In it [as well] is a renewal of commands, affirmation, and a caution to abandon obstinacy.
قالوا ادع لنا ربك يبين لنا ما لونها قال إنه يقول إنها بقرة صفراء فاقع لونها تسر الناظرين
He (the Most-High) said:
﴿ قالوا ادع لنا ربك يبين لنا ما لونها قال إنه يقول إنها بقرة صفراء فاقع لونها تسر الناظرين ﴾
They said, “Call upon your Lord to make clear to us her colour.” He said, “He says, ‘It is a yellow cow, bright in colour - pleasing to the observers’” (Al-Baqarah 2:69)
They said: Meaning, Banī Isrā’īl said to their Prophet, constraining themselves after they came to know the description of the cow by way of its age. After knowing this, they should have done what they were commanded without perplexity; afterwards however, they introduced that which only added to their confusion. And there is no confusion in this topic; rather, the confusion lays within their assuming selves who reverence for the cow flowed towards. Whoever exalts that which Allāh has not exalted has slipped.
Call upon your Lord to make clear to us her colour: They asked about the essence of her colour and category, because this is the second most thing those who desire animals are attached to.
He said: Meaning Mūsā, after beseeching Allāh and the explanation coming [to him].
He says, “It is a yellow cow, bright in colour”: This verse links the explanation to Allāh (the Mighty and Majestic) every time, to show the completeness of His help in answering what they ask with their statement, “Make clear to us.” The format of the reception is to evoke the image.
“Bright in colour”: Meaning an intense yellow, and confirmation of the yellow with fuqū’ (الفقوع) – which is an bright yellow, is because the yellow of a cow usually leans towards being reddish. So He confirmed [the yellowness] with fāqi’ (فاقع – bright yellow).
And fāqi’ is specific to yellow, just as it is said of: Black, ḥālik (حالك – pitch-black); red, qānī (قاني – deep red); white, nāṣi’ (ناصع – pure white); green, nāḍir (ناضر – fresh or flourishing green); and yellow, fāqi’.
“Delightful to the observers”: They are pleased by its beauty; this is the usual reaction to everything beautiful that is seen. Meaning, seeing it will bring joy to them. Joy is the disposition of pleasure that arises from the awareness of goodness. And what brings about [its feeling] is being amazed by something and admiring it.
This colour is from the best colour of cows; for this reason, He linked the reaction of pleasure to the [noun] cow and not to the [adjective] yellow, for the colour yellow does not necessarily invoke the absolute pleasure of observers.
Delightfulness is the pleasure of the heart when acquiring something beneficial or expecting it, or by seeing something amazingly wonderful.
“Delightful to the observers”: Means its yellow is not a yellow that brings about grief, nor is its yellow a yellow that is disliked. Rather, it is a yellow that brings about delight to the one who looks at it. So their constraint comes by way of three factors: [Firstly, it is] yellow. Secondly: It’s colour is a bright yellow. And thirdly: It brings delight to the observers.
قالوا ادع لنا ربك يبين لنا ما هي إن البقر تشابه علينا وإنا إن شاء الله لمهتدون
He (the Most-High) said:
﴿ قالوا ادع لنا ربك يبين لنا ما هي إن البقر تشابه علينا وإنا إن شاء الله لمهتدون ﴾
They said, “Call upon your Lord for us to make clear to us what it is. Indeed, the cows look alike to us. And indeed we, if Allāh wills, will be guided” (Al-Baqarah 2:70)
They said, “Call upon your Lord for us to make clear to us what it is”: Meaning, Banī Isrā’īl said to Mūsā, “Call upon your Lord for us.” This is due to Allāh’s kindness towards Mūsā and them, for Allāh gave him [the permission to ask] the question, “To make clear to us what it is” – is it a weary one, or one that labours? Here is a repeat of the first question, and an additional inquiry for new descriptions, which creates hardship for them in being able to acquire the cow with these rare features.
“Indeed, the cows”: Referring to the category of cows as a whole. “Look alike to us” – identical, and indistinguishable. Meaning their ages and their colours appear similar to us. And the reason for the repeat of the question is that the bearing of the investigation into the descriptions of this cow is [held up by the fact] that they all look alike to us. This is because many cows are similar to it in age and colour. They did not apologize the first two times, but apologized this time, because in repeating a third time there is an impact on the self, in terms of confirmation, weariness, and other than this. For this reason, there are many conditions amongst humans, and in their laws, the timing of three.
The first question was regarding it ages: Is it old, young, or somewhere in the middle?
The second question was about its colour, and the answer to this preceded.
The third question is about its characteristics: Is it lowly, habituated to work, or is it difficult and untrained? And does it have a colour that differs from the other colour of its hide?
“And indeed we, if Allāh wills, will be guided” to its description if you make it clear to us. In their guidance being dependent on the will of Allāh is [a sign] of repentance and submission, and evidence of their remorse for not adhering to the [initial] command.
Their saying, “And indeed we, if Allāh wills, will be guided,” they affirmed guidance with two affirmations, which are: Inna (إنَّ – indeed), which preceded the pronoun [we], and the [letter] lām (ل) of affirmation attached to the predicate. There is also a third affirmation coming by way of the sentence being a nominal sentence, which is more conveying than a verbal sentence. And they took it upon themselves that they will be guided, but this time, they made it dependent on the will of Allāh. By making it dependent on the will of Allāh is an admission in the ability of Allāh, the fulfillment of His will, and that He is the possessor of [all] matters and the designer of all things.
قال إنَّه يقول إنَّها بقرة لا ذلول تثير الأرض ولا تسقي الحرث مسلمة لا شية فيها قالوا الآن جئت بالحق فذبحوها وما كادوا يفعلون
He (the Most-High) said:
﴿ قال إنَّه يقول إنَّها بقرة لا ذلول تثير الأرض ولا تسقي الحرث مسلمة لا شية فيها قالوا الآن جئت بالحق فذبحوها وما كادوا يفعلون ﴾
He [Mūsā] said, “He says, ‘It is a cow not trained to plough the earth nor to irrigate the ḥarth [field], musallamah [one free from fault] with no spot upon her.’” They said, “Now you have come with the truth.” So they slaughtered her, but they could hardly do it (Al-Baqarah 2:71)
He [Mūsā] said, “He says, ‘It is a cow not trained”: Meaning not degraded by work.
“To plough the earth”: Not from those who are trained to be used in cultivation.
“Nor to irrigate the ḥarth [field]”: A ḥarth (الحرث) is land that has been prepared for agriculture. So it is not one that has been trained to irrigate the field with waterwheels.
“Musallamah [one free from fault]”: Meaning, healthy without any defects. So it must be free from any defects and signs of labour.
“With no spot upon her”: Meaning no discolouration, and no colour that differs from the rest of its colour. So it has no colour on it other than the colour of its entire hide.
They said, “Now you have come with the truth”: Meaning, with the complete description that distinguishes it from the rest of its type, and they sought it and found it. So the meaning is: Now we ascertained it, and you continue to bring the truth – meaning what is clear and leaves no room for confusion.
“So they slaughtered her”: So slaughter was a practice they had, where as both slaughter and naḥr [a means of slaughtering by inserting the blade upwards] are legislated for the nation of Muḥammad (ﷺ). And here it is summarised, and the supposition is: They acquired the described cow and slaughtered it.
But they could hardly do it: Because of its expensive price, their increased obstinance, evasiveness, and argumentativeness. Allāh (glory to unto Him, the Most-High), however, appeased them until they performed the act with dislike and displeasure.
وإذ قتلتم نفساً فادارأتم فيها والله مخرج ما كنتم تكتمون
He (the Most-High) said:
﴿ وإذ قتلتم نفساً فادارأتم فيها والله مخرج ما كنتم تكتمون ﴾
And [recall] when you slew a person and disputed over it, but Allāh was to bring out that which you were concealing (Al-Baqarah 2:72)
And [recall] when you slew a person: Meaning, remember when you murdered; this is the beginning of the story, however, it comes later in the conversation. There is wisdom in its postponement, and that is: Showing how they had delayed complying with the command to slaughter the cow, and they became over-strict concerning its description; so much so, that they were nearly unable to perform that slaughter. Furthermore, they murdered and had the audacity to kill an innocent soul, and the right of that murdered person would have been lost had Allāh not made it clear to them. So in recalling this verse here, we find affirmation that they had killed, and the killing was linked to all of them because they are one nation, like a single person. Appropriating them through the link without what had passed from their serious crimes is to show the hideousness of murder. For when they killed him, they championed [the call for justice] concerning him in order for each one of them to deter blame away from themselves. So Allāh revealed what was concealed from their affair.
And [recall] when you slew a person without just cause; rather for worldly greed. The murder was linked to the Jews present at the time of the Prophet, because they are from the lineage of those whom the killing took place amongst. This manner [of association] is used often to warn that those who came later are following the path of those who came before in deviation and misguidance. There is no salvation except with complete adherence.
And disputed over it: You differed and defended yourselves. But Allah was to bring out: Make evident. That which you were concealing: Concerning the affairs of the one who was murdered. The defence of Banī Isrā’īl concerning the affairs of the one who was murdered did not benefit them in concealing the matter; rather, Allāh exposed what they were concealing. This is a warning against what the self tries to conceal from forbidden thoughts, and insisting on the sin, for our Lord knows what is in the self, and holds accountable accordingly. In [the verse] is also an important allusion to the favour of Allāh upon us, because Allāh (the Most-High) covers for the servants many of the misdeeds.
But Allah was to bring out that which you were concealing: Meaning, Allāh makes apparent that which you concealed and covered up regarding the affair of the murder. Whoever knows the matter of the murder conceals it for self-desire and needs that distance hatred and hostility away from him.
Ibn ˋĀshūr said: The reason Allāh (the Most-High) wanted to reveal the condition of those who killed this murdered individual – though his blood was not the first blood that was spilled among nations – was to honour Mūsā (peace be upon him) and not allow blood from his people to be lost while he is amongst them with the ability to view and hear – especially when the murderers wanted to distract Mūsā and devised a plot to show they were seeking [retribution] for his blood. If Allāh (the Most-High) had not revealed [those responsible for] this [spilled] blood in the nation, then their certainty in their Prophet would weaken, and it would have led to an increase in doubt in his truthfulness causing them to become disbelievers. So revealing [those responsible for spilling] this blood was an honour to Mūsā, and a mercy to the nation so that it does not become misguided and you do not become perplexed as to why blood was lost [without retribution].
فقلنا اضربوه ببعضها كذلك يحيي الله الموتى ويريكم آياته لعلكم تعقلون
He (the Most-High) said:
﴿ فقلنا اضربوه ببعضها كذلك يحيي الله الموتى ويريكم آياته لعلكم تعقلون ﴾
So We said, “Strike the slain man with part of it.” Thus does Allāh bring the dead to life, and He shows you His signs that you might reason (Al-Baqarah 2:73)
So We said, “Strike the slain man with part of it”: The “part of it” refers to any member of this cow, and evidence of Mūsā’s prophethood is an outcome of this. It is also a matter that gives evidence to divine power. So he was struck and came back to life.
Thus does Allāh bring the dead to life: Meaning, just as He brought back to life this murdered individual.
The similarity is in bringing back to life in general, and not how brining back to life is done, so this indirectly refers to bringing back to life the one who was murdered.
In the speech is an omission that is alluded to by what comes after and what came before, which is presumed to be: They struck him, and he came back to life.
And He shows you His signs: Teaches you through His signs – signs of His ability to create life from death. The signs of Allāh are His wonders. It is said, “Such and such a person is an āyah (sign) from amongst the āyāt (signs)” – meaning a wonder amongst wonders.
And He shows you His signs: Meaning His signs and abilities.
That you might reason: So that you understand and refrain from disobeying Him. ˋAqaltu nafsī ˋan kaṫhā (عقلت نفسي عن كذا) meaning: I prevented myself from it. Maˋāqil (المعاقل) refers to strongholds. So the meaning is: So that you attain complete reason and know that that whoever is able bring a soul to life is able to bring all souls back to life.
ثم قست قلوبكم من بعد ذلك فهي كالحجارة أو أشد قسوة وإن من الحجارة لما يتفجر منه الأنهار وإن منها لما يشقق فيخرج منه الماء وإن منها لما يهبط من خشية الله وما الله بغافل عما تعملون
He (the Most-High) said:
﴿ ثم قست قلوبكم من بعد ذلك فهي كالحجارة أو أشد قسوة وإن من الحجارة لما يتفجر منه الأنهار وإن منها لما يشقق فيخرج منه الماء وإن منها لما يهبط من خشية الله وما الله بغافل عما تعملون ﴾
Then your hearts became hardened after that, so they are like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allāh. And Allāh is not unaware of what you do (Al-Baqarah 2:74)
Then your hearts became hardened - O people of the Jews. Meaning, toughened and solidified; and in this is reproach and rebuke against them.
Qaswah (القسوة - hardness) and qisāwah (القساوة - heartlessness) are used to describe bodies and describes souls that are expressed by hearts. So the meaning is encompassing of both descriptions: Unacceptance of change from a given state to a state that differs from it; meaning it has solidified against accepting the truth.
Qaswah is the departure of gentleness, mercy, and submissiveness.
After that: Meaning after the signs that preceded such as the transfiguration, raising the mountain above them, bursting the water from the stone, and bringing the dead back to life by striking a limb. And these signs are from those that they believe in.
So they are like stones – in hardness and lack of benefit; it does not soften.
The reason for comparing these hearts with the stones in hardness is because the hardness characterizing the hearts – knowing that the type of hardness differs from that of the stone – indeed shares the same trait of hardness [as that of the stone] in the sense that they will not accept change, as has preceded. The hardness of these hearts, when scrutinized, is more severe than the hardness of stones, because stones can be forced to change from its solidness through scattering and cracking – and these hearts will make no attempt.
The scholars of tafsīr said: “He [meaning Allāh] likened their hearts to stones in intensity and severity and did not say, “Like metal” though metal is more solid than stone. This is because metal softens with fire, and it had soften for Dāwūd (David) – by the permission of Allāh – until it became like dough. And because there is benefit in metal – benefits that are not found in stone. So Allāh likened their hearts to stone because of its hardness and inability to benefit from it.”
Or even harder: What is meant by this hardness is abandoning faith in Muḥammad (ﷺ) after coming to know his truthfulness, and the ability of Allāh (the Most-High) to punish them for denying him. He [meaning Allāh] then excused stones and preferred them over their hearts and said, “For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down” from a high point to a lower point, meaning: Come down from the top of the mountain to the earth and the bottom for fear of Allāh and fright.
For fear of Allāh: Mujāhid said, “Every stone wherein water gushes forth from, or split from water, or comes down from the top of a mountain, then it is from fear of Allāh (the Most-High), as revealed by the Qur’ān.”
Then He promised them and said, “And Allāh is not unaware of what you do. ” Meaning, that Allāh (the Most-High) is observant of these people who are hardhearted, safeguarding their deeds and fortifying them. For He will recompense them for it in the world and in the hereafter, just as He (the Most-High) said:
﴿ وما كان ربك نسياً ﴾
And never is your Lord forgetful (Maryam 19:64)
And in this is a great threat and frightful [reminder] to rebuke those who fall short [in being obedient to Allāh].
And in this verse is a warning to the offspring of humankind and the jinn that Allāh does not create anything uselessly; rather, everything for a benefit. This verse makes evident some of the benefits of stones and similar inanimate objects, which Allāh created, and that they conform to the command of Allāh. If humankind and the jinn rebel against divine characteristics, and are not affected by exhortation and do not accept it, then Allāh recompenses accordingly in the worldly life and the hereafter. He will authorize against those who disobey some afflictions - if they are not moved by the blessings – and punish them in Hellfire in the hereafter for their rejection of the truth and not obeying the commands of Allāh (the Most-High).
أفتطمعون أن يؤمنوا لكم وقد كان فريق منهم يسمعون كلام الله ثم يحرفونه من بعد ما عقلوه وهم يعلمون
He (the Most-High) said:
﴿ أفتطمعون أن يؤمنوا لكم وقد كان فريق منهم يسمعون كلام الله ثم يحرفونه من بعد ما عقلوه وهم يعلمون ﴾
Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allāh and then distort it after they had understood it while they know? (Al-Baqarah 2:75)
When Allāh (glory be unto Him the Most-High) made evident the hardness of their hearts, which caused them to be distant from faith, the address now changed to the believers, causing them to give up hope concerning the salvation of the Jews – a consolation to the Prophet (ﷺ) and his companions. It is known that the greater objective of the believer is propagating obedience to Allāh and calling to Allāh.
Do you covet [the hope, O believers], that they would believe for you: Gives notice of the removal of avidity in their being guided due to their arrogance towards the truth after coming to know it.
Do you covet [the hope, O believers], that they would believe for you: The hamzah (أ – do) is for inquiry and despair, meaning: The Muslims giving up hope that these Jews will believe for them, while their state is such that a group from them would hear the words of Allāh – referring to the Tawrāh - and then distort it – changing it from its true form. This is referring to those who changed the legislations of the Tawrāh, changed the verses concerning stoning [the adulterer], and description of the Muḥammad (ﷺ) after they had understood it. They did not do this out of forgetfulness or error, rather they did it intentionally while they know that it will be a cause for burden.
This gives evidence to the fact that the one who has knowledge of the truth, but opposes it, is further from guidance and closer to despair than uprightness than the one who is ignorant, because he knew the truth yet opposed it.
وإذا لقوا الذين آمنوا قالوا آمنا وإذا خلا بعضهم إلى بعض قالوا أتحدثونهم بما فتح الله عليكم ليحاجوكم به عند ربكم أفلا تعقلون
He (the Most-High) said:
﴿ وإذا لقوا الذين آمنوا قالوا آمنا وإذا خلا بعضهم إلى بعض قالوا أتحدثونهم بما فتح الله عليكم ليحاجوكم به عند ربكم أفلا تعقلون ﴾
And when they meet those who believe, they say, “We have believed.” But when they are alone with one another, they say, “Do you talk to them about what Allāh has revealed to you so they can argue with you about it before your Lord? Have you no reason?” (Al-Baqarah 2:76)
He (glory be unto Him, the Most-High) says: How do these people believe while they are imitating those forefathers; for they are the people of evil who passed before in defiance. Do not long for belief from them. And whoever is present amongst them now [is displaying nothing more than] hypocrisy towards you concerning the religion of Allāh, so there is no aspiration for belief from whoever has this characteristic.
They say, “We have believed” in Muḥammad (ﷺ), who is the truthful Prophet we find recorded in our scripture. Outwardly, they showed belief through statements of their tongue what is not in their hearts.
But when they are alone with one another: Meaning, when these hypocrites returned to their leaders, they criticized them and said, “Do you talk to them” – meaning, do you informed the Companions of Muḥammad (ﷺ) “about what Allāh has revealed to you?” - about that which He revealed to you from His knowledge in the Tawrāh: That this is the awaited Prophet, these are his characteristics and they match [him], and truly there is no doubt in him, and you are to believe in him when you come to know that he is the promised Prophet who is awaited?
So they can argue with you: Meaning, they dispute with you and quarrel with you “about it” – about what you said to them “before your Lord” in the hereafter. They [the Muslims] will say [to you, the Jews], “You disbelieved in him after you came to know his truth? So they argue with you – on the inevitable Day of Resurrection. They [the Muslims] will make this an argument against you [the Jews] before Allāh concerning the truth of their Messenger and [against] those who followed you in not believing in him.
Have you no reason? Don’t you have common sense? Don’t you know the harm this conversation that transpired between you and them will bring upon you? This is from the totality of their words. They have embraced the vice of distortion and the vice of hypocrisy.
أولا يعلمون أن الله يعلم ما يسرون وما يعلنون
He (the Most-High) said:
﴿ أولا يعلمون أن الله يعلم ما يسرون وما يعلنون ﴾
Do they not know that Allāh knows what they conceal and what they openly declare? (Al-Baqarah 2:77)
Aṭ-Ṭabarī (may Allāh have mercy upon us and upon him) said: Do these blamers from the Jews – who are their brothers in religion – not understand based on the fact that it they meet those who believe, they say, “We have believed,” and their informing the believers of that which is in their scriptures giving details of the Messenger of Allāh (ﷺ) and his being sent – those who say, “Do you talk to them about what Allāh has revealed to you so they can argue with you about it before your Lord” - that Allāh is knowledgeable in that which they conceal? They hide from the believers in their disavowal of disbelief and their blame of one another for what they showed them – what they displayed to the Messenger of Allāh (ﷺ) and to the believers from their acceptance in Muḥammad (ﷺ), saying to them, “We have believed,” and forbidding each other from informing the believers about that which Allāh has revealed to them. Their books have judged against them concerning the truthfulness of the prophethood of Muḥammad (ﷺ), his description, and His being sent. [As for that which] they openly declare, then they show [their faith] to the Muḥammad (ﷺ) and to his believing Companions when they meet them by saying to them, “We believe in Muḥammad (ﷺ) and in that which he has come with” – hypocritically and in deceitfulness to Allāh, His Messenger, and to the believers. [End quote]
Abū Ḥayyān said: This is reproach from Allāh to them; meaning, if Allāh is well-aware of all their actions – and they know this – then how can they justify being hypocrites and showing the believers what Allāh knows is opposite to this from them? The state of their hypocrisy cannot be combined with their state of knowing that Allāh is aware of this. [End quote]
I say: In this is rebuke against everyone who intentionally commits an act of disobedience. How can he do this knowing that Allāh sees [it], and that Allāh will hold him to account and asking him [about it]? What self-wronging is there greater than this?!
ومنهم أميون لا يعلمون الكتاب إلا أماني وإن هم إلا يظنون
He (the Most-High) said:
﴿ ومنهم أميون لا يعلمون الكتاب إلا أماني وإن هم إلا يظنون ﴾
And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming (Al-Baqarah 2:78)
And among them - from the Jews are unlettered ones, who do not know how to write nor read. It is said about the one who does not know how to write that he is ummī (أمي), because writing is earned, so it is as though he is upon what he was born with; meaning, he is upon the state he was when his mother bore him.
Who do not know the Scripture except in wishful thinking: Except untruths and fabricated narrations they hear from their elders. The word amānī (الأماني) is plural of umniyah (أمنية), which is recitation alone without knowing the meaning. And it is known that the second [meaning] gives cause to the first.
So the meaning of the verse is that they do not know the Scripture more than portions of it being recited without them having any knowledge concerning its authenticity.
But they are only assuming: Meaning speculative assumptions that are incorrect; so they deny your prophethood based on assumptions. Their lack of understanding led to their misguidance and reason for accepting the fabrications of the liars.
In this verse, Allāh has vilified a group from the Jews who do not do anything good, nor are they upon any insight except in that which they narrate and read without any knowledge of its meaning. And in [this verse] is incitement to learn beneficial knowledge that leads to righteous actions so that a person does not need to follow others. [And in it is also] a warning against reading something without knowing its meaning, for if people were like this, they would not comprehend; it is a climate that gives rise to those who fabricate lies against Allāh. Had they learned true knowledge, the people of falsehood would not have dared to spread their venom.
And this noble verse makes clear the state of the Jews present during the time of the Prophet (ﷺ), who can be divided into two categories: Either an evil scholar who distorts words from their proper meanings, or a dazzled ignoramus who recites his book without understanding and wants to live upon the illusion of salvation. In this is a warning to the believer from both these qualities; the path to salvation is knowledge and action.
فويل للذين يكتبون الكتاب بأيديهم ثم يقولون هذا من عند الله ليشتروا به ثمناً قليلاً فويل لهم مما كتبت أيديهم وويل لهم مما يكسبون
He (the Most-High) said:
﴿ فويل للذين يكتبون الكتاب بأيديهم ثم يقولون هذا من عند الله ليشتروا به ثمناً قليلاً فويل لهم مما كتبت أيديهم وويل لهم مما يكسبون ﴾
So, woe to those who write the scripture with their own hands, then say, “This is from Allāh,” in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn (Al-Baqarah 2:79)
So, woe: Meaning, so, a severe punishment. And wayl ( ويل- woe) for them, meaning destruction and devastation. And wayl is a word for supplicating to bring about bad circumstances. And in the Qur’ān, it is a threat of punishment and a form of reproach. So, it is a supplication used to bring about anger and to rebuke. And the slaves (i.e. human beings) spoke using this word wayl, and the Qur’ān came in their language based upon what they are able to understand.
And the letter fā’ (ف) in fa wayl (فويل) indicates sequence and causality, so, what comes after it is based upon what came before it.
However, what appears to be the case here, is that what comes after it (i.e. after the letter ف) is based upon verse seventy-five. And it is His statement (the Most-High), “While a party of them used to hear the words of Allāh and then distort it after they had understood it while they know.” Which indicates that distortions took place from them intentionally, so their being informed of bad circumstances was based upon that. And their deserving to be in a state of calamity was also based upon that.
To those who write the scripture with their own hands: In other words, from themselves without it having been something that was revealed.
So, the meaning of write the scripture with their own hands is that they write something which did not come to them from their Messengers. In fact, they fabricate it and invent it falsely and fraudulently, as was indicated by His statement: Then say, “This is from Allāh.” And the clarification came this way, in order to encompass every liar, fabricator and innovator until the Day of Resurrection.
And in mentioning the hand in His statement with their own hands is a point of benefit, and it is confirmation of the fact that they directly took part in the altering themselves, as a means of showing the despicableness of their action.
So, woe to those who write the scripture with their own hands: In other words, the altered scripture, or the deviant interpretations which they wrote.
Then say, “This is from Allāh”: Meaning: The Jews proceeded toward the description of the Prophet Muḥammad (ﷺ) and wrote his description in a way which was different than it was in the Tawrāh, and they took payment for that.
In order to exchange it for a small price: And this whole worldly life, from its beginning to its end, is a small amount. And this worldly life, no matter the amount it reaches, is a small amount. As He (the Most-High) said:
﴿ قل متاع الدنيا قليل ﴾
Say: “The enjoyment of this world is little…” (An-Nisā’ 4:77)
So, the Jews made their falsehood a form of association with Allāh by which they pursue what the people have in their hands. Therefore, they oppressed their people in two ways: By deceiving people about their religion, and by taking their wealth unjustly. In fact, they do so with the worst form of falsehood. And that is worse than them taking it by force and by stealing it.
And woe to them for what they earn: In other words, from the wreckage of this momentary worldly life. And that is like anyone who takes wealth for knowledge, while not deserving it due to not fulfilling his duties toward it, so he has consumed something forbidden.
And what is meant by “earning” is an action which brings about benefit or repels something harmful. And when someone “earns” a sin, it is merely because they rushed to benefit themselves and forgot about the harm that it would bring to them in the long run. And the Jews who wrote this committed three crimes: Altering the description of the Prophet (ﷺ) lying upon Allāh and taking bribes. Therefore, they were threatened with wayl and destruction for each crime.
And the verse includes a warning against replacing, changing and adding to the legislation of Allāh, as anyone who replaces, changes or innovates in the religion of Allāh what is not from it falls under this harsh threat and painful torment.
وقالوا لن تمسنا النار إلا أياماً معدودة قل أتخذتم عند الله عهداً فلن يخلف الله عهده أم تقولون على الله ما لا تعلمون
He (the Most-High) said:
﴿ وقالوا لن تمسنا النار إلا أياماً معدودة قل أتخذتم عند الله عهداً فلن يخلف الله عهده أم تقولون على الله ما لا تعلمون ﴾
And they say, “Never will the Fire touch us, except for a few days.” Say, “Have you taken a covenant with Allāh? For Allāh will never break His covenant. Or do you say about Allāh that which you do not know?” (Al-Baqarah 2:80) The pronoun in His statement, returns back to those who used to write the Scripture with their hands. With their exchanging the Book of Allāh and distorting it, taking unlawful wealth for it, their lying and saying it is from Allāh - they combined with these telling outright lies concerning the duration of their dwelling in the Fire. Indeed, they proclaimed this based on the excuse that they are the children of Allāh and His beloved based on the fact that they are the children of the prophets of Allāh. Indeed, they fabricated a lie against Allāh. Whoever slows the pace of his deeds will not accelerate his proportions.
Never will the Fire touch us, except for a few days: Meaning very little. And they are referring to the days when their forefathers worshipped the calf, so Allāh (glory be unto him) denied [their claim] and said, “Say to them, O Muḥammad, ‘Have you taken a covenant with Allāh?’” Have you taken, based on what you say, a covenant from Allāh?” For Allāh will never break His covenant – in other words, Allāh does not breach His agreement - or do you say about Allāh** falsehood in ignorance from you?
In His saying (the Most-High), "**Or do you say about Allāh that which you do not know” is a caution for every person to beware against speaking concerning Allāh [in falsehood], for it is the most dangerous of matters. Speaking about Allāh is the key to all evils.
بلى من كسب سيئة وأحاطت به خطيئته فأولئك أصحاب النار هم فيها خالدون
He (the Most-High) said:
﴿ بلى من كسب سيئة وأحاطت به خطيئته فأولئك أصحاب النار هم فيها خالدون ﴾
Certainly, whoever earns evil and his sin has encompassed him - those are the companions of the Fire; they will abide therein eternally (Al-Baqarah 2:81)
Certainly: Meaning the matter is not as you have mentioned, referring to their saying:
﴿ لن تمسنا النار إلا أياماً معدودة ﴾
Never will the Fire touch us, except for a few days (Al-Baqarah 2:81)
Whoever earns evil, which is shirk. Kasb (الكسب) is the acquisition of benefit, and associating it with evil is for the purpose of showing loss, because the basic principle is that a person does what he earns for his eternal life.
A sayyi’ah (السيئة) is any action that has an evil affect on people, a community, or on the individual, corrupting the expectation and having evil consequences; thus wronging himself, the people, and those around him.
And his sin has encompassed him: Closed for him the means of salvation, in that he dies upon shirk. And the meaning is that his sin encircled his good, thwarting it to the point where the encircling has become greater than that which it has encircled. A khaṭī’ah (الخطيئة – sin or offense) is an intended sinful action that is repeated - deeply engraved within the individual - to the point where the wrong becomes habitual for them, or like a habit. Evil become the product of that individual, and continues without the need to specify it - as though it takes place without intent - in a state where the soul is influenced greatly by evil.
That is, the sin took over the soul, and became as though it were a dome surrounding the sinful soul from all side. In other words, it engulfed it from all sides so no goodness remains in the person, closing for them the means to salvation.
Those are the companions of the Fire; they will abide therein eternally: Meaning those who are distant from the dwellings of goodness; the ones residing in hell eternally. Those are the ones who acquired evil, and their sins surrounded them. The companions of the Fire: Meaning those who adhere to it in the hereafter, just as they adhere to its causes in the worldly life.
They will abide therein eternally: Meaning in it forever; they will not die within it, nor with they exit it. And one should know that the believer is restrained from committing acts of disobedience by this verse, and that all acts of disobedience fall under threat, just as all acts of obedience are promised [goodness].
Indeed, Ahl-us-Sunnah wal Jamā’ah believe that eternity in the Hellfire is for the disbeliever, as it is confirmed in the recurrent sunnah that the transgressors of the monotheists [meaning Muslims] will exit the Fire. So in this verse, evil acts and sins are specifically interpreted to mean disbelief and shirk, and what strengthens this is that it was revealed against the Jews.
والذين آمنوا وعملوا الصالحات أولئك أصحاب الجنة هم فيها خالدون
He (the Most-High) said: ﴿ والذين آمنوا وعملوا الصالحات أولئك أصحاب الجنة هم فيها خالدون ﴾
But they who believe and do righteous deeds - those are the companions of Paradise; they will abide therein eternally (Al-Baqarah 2:82)
But they who believe: Meaning, believed in Allāh (the Most-High), and trusted that which was brought by Muḥammad (ﷺ).
And do righteous deeds: Meaning, obeyed Allāh (the Most-High) by fulfilling His obligations and staying away from His prohibitions. Deeds are considered righteous under two conditions: That they are dedicated solely for Allāh, and in accordance to the sunnah of His Messenger.
Those: Meaning, the ones who combined faith with righteous deeds.
Are the companions of Paradise: Meaning, those who will be inseparable from Paradise.
They will abide therein eternally: Meaning, forever in it; they will not die within it, nor will they ever leave from it.
Aṭ-Ṭabarī said: Meaning its inhabitants – they are its inhabitants who will abide therein eternally, established forever. This verse and the one before it is news from Allāh to His servants concerning the everlastingness of the Fire and the eternity of its inhabitants, and the continuity of what has been prepared by each of them for its inhabitants. It is a refutation from Allāh [magnificent be His praise] against the Jews from Banī Isrā’īl who said, “Truly the Fire will never touch us, except for a few days,” and that they will go to Paradise afterwards. So He informed them of the abidance of their disbelievers in the Fire, and the abidance of their believers in Paradise. [End quote]
So the meaning is: Those who believed in Allāh and His Messenger, believed in the Last Day, performed righteous deeds, fulfilled the obligations, and gave up transgressions, then they are deserving of entering Paradise – a recompense and fulfillment for their humbleness to their Lord, devotion to Him, and sincerity to Him – both privately and publicly.
In this is evidence that entering Paradise is conditional upon correct faith along with righteous deeds, just as the Prophet (ﷺ) said, “Say, ‘I believe in Allāh,’ and then be steadfast.” And the Qur’ān is pairs, accompanying promise with threat, taking into account wisdom in guiding the servant with hopefulness and fright, glad tidings and warnings. It is His custom (glory be unto Him, the Most-High) to accompany His promise [of goodness] with threat, in order to long for His mercy while fearing His punishment. With gentleness and coercion, a person will elevate to the level of perfection.
وإذ أخذنا ميثاق بني إسرائيل لا تعبدون إلا الله وبالوالدين إحساناً وذي القربى واليتامى والمساكين وقولوا للناس حسناً وأقيموا الصلاة وآتوا الزكاة ثم توليتم إلا قليلاً منكم وأنتم معرضون
He (the Most-High) said: ﴿ وإذ أخذنا ميثاق بني إسرائيل لا تعبدون إلا الله وبالوالدين إحساناً وذي القربى واليتامى والمساكين وقولوا للناس حسناً وأقيموا الصلاة وآتوا الزكاة ثم توليتم إلا قليلاً منكم وأنتم معرضون ﴾
And [recall] when We took the covenant from Banī Isrā’īl, [enjoining upon them], “Do not worship except Allāh; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words], and establish the prayer, and give the zakāh.” Then you turned away, except a few of you, and you were refusing (Al-Baqarah 2:83)
And [recall] when We took the covenant: Meaning in the Tawrāh. And a covenant is a severe pledge.
Do not worship except Allāh: Meaning, that you should not worship. And He began with the highest of rights and the greatest, which is the right of Allāh (blessed be He, the Most-High) – in that He should be worshipped alone without associating anything with Him. This is what was commanded for all of His creation; it was for this reason He created them.
And to parents do good: Meaning, We advised them to show goodness towards parents. So the expectation is: Show the best of goodness towards parents. Goodness entails: Living with them in kindness, being humble with them, obeying their commands, and supplicating to them for forgiveness after they die. Maintaining ties with parents means loving them.
The wisdom behind showing goodness towards parents - dealing with them in likeness, matching properness with similar to it, and fulfillment to the one who does good – is just as He (the Most-High) said:
﴿ هل جزاء الإحسان إلا الإحسان ﴾
Is the reward for good [anything] but good? (Ar-Raḥmān 55:60)
They sacrificed for their child while he was young - caring, being gentle, raising him, and looking after his affairs. So it is an obligation on the child to repay them for what they did.
Being good to them also entails not harming them at all, and to expend on them what is beneficial according to what they require. Included in this is calling them [to Islām] if they are disbelievers, and commanding them with goodness by means of gentleness if they are evil-doers.
And to relatives: Meaning relatives from kinship. Allāh (the Most-High) commanded with goodness towards relatives by way of maintaining ties of kinship, because goodness towards them mends the ties between them. For what is a nation if it is not a collective of families; so the betterment [of the nation] is through correcting their affairs. The benefits of families become apparent during times of severity and distress. During these times, empathy and cooperation become apparent, repairing that which harms and removing faults. And from amongst the greatest forms of goodness towards relatives is working to ensure their uprightness, commanding them with good, and forbidding them from evil.
One should know that the rights of relatives is like the successor to the rights of the parents, because a person is connected by his relatives through the intermediaries of the parents. Connecting with parents is given precedence over connecting with relatives, so it is for this reason Allāh delayed its mention from [the mentioning of] the parents.
[And the] orphans: Meaning those whose fathers died before they reached puberty.
And the needy: They are the ones who cannot find [what is enough] to spend on themselves. Allāh ordered kindness to the needy – the ones whose living is engrossed with need and lowliness, and this is done through charity towards them, and consoling them in bad times, times of difficulty, and when they’ve lost their possessions.
Goodness towards the orphans and the needy is done by giving charity to them in goodness, speaking to them in goodness, and alleviating their needs.
And speak to people good [words]: With faithfulness and truth concerning the affairs of Muḥammad (ﷺ). This is [specifically] an address to the Jews, but is general in perfecting the speech for all people. From amongst this is commanding the good and forbidding evil, which entails commanding them with what Allāh (the Most-High) commanded them with, and forbidding them from what Allāh forbade them from.
The commands of Allāh mentioned to Banī Isrā’īl in this verse are commands for all creation; and it is for this reason He created them. And goodness in speech has an influencing effect on individuals.
And establish the prayer: Meaning, fulfill them in accordance to their limits that are obligatory on you. Prayer is that which betters individuals, purifying them from the vices of contempt, and adorning it with varieties of excellence. Its spirit is devotion to Allāh, and submission to His exaltedness and authority.
*And give the zakāh**: Meaning, give it to those who are entitled to it, just as Allāh obligated it upon you.
Then you turned away: Meaning, you avoided the pledge and covenant; referring to their predecessors.
Except a few of you: Referring to the ones who were firm upon their religion, and then believed in Muḥammad (ﷺ), similar to ˋAbd-ul-Lāh ibn Salām.
And you were refusing the pledge entrusted to you, like you predecessors.
And you as a people were refusing: Meaning, your habit is refusing covenants and turning away just like the refusal of your forefathers. The turning away and refusal is [in reality] the same, but they were [mentioned] together for emphasis. So the encompassed meaning is: Then you turned away from fulfilling the pledge, and you refused to look and think about the consequences of that.
وإذ أخذنا ميثاقكم لا تسفكون دماءكم ولا تخرجون أنفسكم من دياركم ثم أقررتم وأنتم تشهدون
He (the Most-High) said:
﴿ وإذ أخذنا ميثاقكم لا تسفكون دماءكم ولا تخرجون أنفسكم من دياركم ثم أقررتم وأنتم تشهدون ﴾
And [recall] when We took your covenant, [saying], “Do not shed each other's blood or evict one another from your homes.” Then you acknowledged [this] while you were witnessing (Al-Baqarah 2:84)
And [recall] when We took your covenant, [saying], “Do not shed each other's blood” - that you should not kill one another without just cause.
Meaning, let none of you kill another, because if a man kills another man from amongst themselves, then he has killed himself - if their faith is one, and their religion is one. The people of the same religion are in the status of single man in looking after one another.
Or evict one another from your homes: Meaning, let none of you evict another from his home, nor force this upon him.
The benefit of phrasing it in this manner is to bring to attention that a nation that is connected by a single religion must have a strong and deep sense of unity, to the extent that if a man kills another, then he has killed himself. And a person exiting another from his home is an eviction for it.
Then you acknowledged [this]: Meaning, accepted this while you were witnessing: Meaning, while you were witnessing the acknowledgement of each other. This verse carries an additional meaning, whose harm has increased in recent decades, and that is suicide bombing by means of an explosive belt or car bomb, which is forbidden without a doubt, and is not permissible no matter what the case may be. Indeed, sharīˋah (Islamic law) courts have made evident its prohibition, and the people of knowledge have alluded to this in the past. Ibn Khuwayz Mandād (d. 390 AH) said, “And perhaps the apparent is implied: A person is not to kill himself, nor evict from his home in foolishness, just as [people in] India kill themselves, or a person kills himself due to a struggle or calamity that afflicts him, or wanders into the dessert, or takes lodging in homes out of ignorance in his religion and foolish discretion; so it is general in all of this.”
And it is a clear matter, for [the word] nafs (النفس – self or soul) is taken from nafāsah (النفاسة) which is majesty [or true worth]. For the self of a person is the most precious thing about it, just as al-Māwardī stated. And a person does not own [their self], so it is not permissible for a person to kill it under any circumstance.
ثم أنتم هؤلاء تقتلون أنفسكم وتخرجون فريقاً منكم من ديارهم تظاهرون عليهم بالإثم والعدوان وإن يأتوكم أسارى تفادوهم وهو محرم عليكم إخراجهم أفتؤمنون ببعض الكتاب وتكفرون ببعض فما جزاء من يفعل ذلك منكم إلا خزي في الحياة الدنيا ويوم القيامة يردون إلى أشد العذاب وما الله بغافل عما تعملون
He (the Most-High) said:
﴿ ثم أنتم هؤلاء تقتلون أنفسكم وتخرجون فريقاً منكم من ديارهم تظاهرون عليهم بالإثم والعدوان وإن يأتوكم أسارى تفادوهم وهو محرم عليكم إخراجهم أفتؤمنون ببعض الكتاب وتكفرون ببعض فما جزاء من يفعل ذلك منكم إلا خزي في الحياة الدنيا ويوم القيامة يردون إلى أشد العذاب وما الله بغافل عما تعملون ﴾
Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in the worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do (Al-Baqarah 2:85)
Then, you are those: Meaning, O you people. And coupling it with thumma (ثم - then) is for chronological order; in other words, all of this took place – and you are those who killed. And the address is directed to the Jews present during the time the Qur’ān was being revealed.
Killing one another: Some of you kill others.
And evicting a party of your people from their homes: You cooperate against people of your faith; and cooperation is supporting one another. Cooperation was referred to as taṭhāhur (supporting each other) because they strengthen the support of each other.
So it is a supportive reaction, to strengthen the support of each other.
In sin and aggression: Meaning in acts of disobedience and wrong. ˋUdwān (العدوان - aggression) is transgressing the truth, which is excessiveness in injustice.
Ithm (الإثم – sin) is any act where the one who performs it is deserving of blame, and it is included in wrong. So the meaning is they cooperate against them in that which is deserving of sin. And this falls under the category of generalizing the reason over what causes it.
And if they come to you as captives, you ransom them: Meaning prisoners asking to be ransomed, so you ransom them.
Asīr (الأسير) is the one who is captured by way of coercion and force.
Although their eviction was forbidden to you: Meaning evicting them from their homes is forbidden for you.
Indeed, what has preceded are matters that were made forbidden for them, such as killing a person, evicting from homes, and supporting one another, but this portion was specified in the affirmation of prohibition with His saying: Although their eviction was forbidden to you – even though all of these are forbidden. This is because evicting from homes entails a disgrace connected with the eviction and exile, whose harm does not end except with death. This is opposite to killing, because killing – even though when it comes to destroying what Allāh has built it is greater - its harm ends. And indeed, we have been evicted from our homes oppressively, and forbidden from them. So we ask Allāh to not forbid us from His mercy, and grant us from the blessings of knowledge and action what is multiplied in comparison to the blessings of the people of our lands collectively.
So do you believe in part of the Scripture: Referring to ransoming the captive. And this question is for the purpose of rebuke and disavowal. And disbelieve in part: Referring to killing, and evicting, and supporting as though it were permissible.
As-Suddī said, “Allāh (the Most-High) took up with them four pledges: Giving up killing, evicting, cooperating, and ransoming their captives. They turned away from all that they were commanded except when it came to ransoming.”
Then what is the recompense for those who do that among you except disgrace: Scandal, torment, and humiliation.
In the worldly life: The worldly life is the present life which we are currently living. It was called dunyā (الدنيا), which is the feminine form of danā (دنى – to draw near), because it is near, visible, and perceivable. The afterlife is the true eternal life wherein there is either eternal happiness or continuous wretchedness. We ask Allāh safety in this world and the hereafter.
And on the Day of Resurrection they will be sent back to the severest of punishment: Meaning a most harmful torment. In other words, after the disgrace that was made permissible against them in the worldly life, Allāh will subject them to a most severe punishment which He prepared for its recipients. Jazā’ (الجزاء - recompense) can be used for both good and evil.
The most severe of punishments is eternity in the Fire, and from its severity is that there is no interruption to it. It is of varieties, because it has different levels, valleys, and life. It is the punishment in which there is no joy to it, with desperation in wanting to be rid of it.
And Allah is not unaware of what you do: Nothing from their deeds is hidden from Allāh (the Most-High), so they will be recompensed for their deeds. In this is a great glad tiding for being obedient, because if unawareness is denied against Him (glory be unto Him) - and He is the most capable – then rights will inevitably reach those who deserve it.
Ibn Khuwayz Mandād said, “This verse implies the obligation of freeing captives, and in this we have narrations from the Prophet (ﷺ) that he freed captives and commanded them to be freed. The actions of the Muslims were according to this, and it is upon this that consensus was formed. It is obligatory to free captives from the treasury, and if there isn’t one, then it is a communal obligation upon the Muslims. Whoever from the Muslims does this drops the obligation from the remaining.”
This noble verse makes evident that Allāh punishes those who turn away from the truth with punishments in the worldly life and in the hereafter. [Truly] sins bring about destruction.
أولئك الذين اشتروا الحياة الدنيا بالآخرة فلا يخفف عنهم العذاب ولا هم ينصرون
He (the Most-High) said: ﴿ أولئك الذين اشتروا الحياة الدنيا بالآخرة فلا يخفف عنهم العذاب ولا هم ينصرون ﴾
Those are the ones who have bought the life of this world [in exchange] for the hereafter, so the punishment will not be lightened for them, nor will they be aided (Al-Baqarah 2:86)
Those are the ones who are described by what has preceded from despicable characteristics, included in this is combining evil qualities. Bought the life of this world: In other words, exchanged the worldly life for the hereafter – meaning instead of the hereafter. They relinquished the [good] of the hereafter - with their ability to acquire it -however, they chose the little that is finite over the abundant that is eternal.
They made the [worldly] life their aspiration, so it is as though they sold the afterlife and chose the pleasures of the worldly life over the pleasures of the afterlife. It is the buyer choosing what is being sold instead over price. So the meaning is: Those are the ones who chose the worldly life and exchanged it for the hereafter. They put forth their share of the worldly life over their share in the hereafter by neglecting legislations and abandoning commands.
So the punishment will not be lightened for them: Meaning, the punishment for them in the hereafter will not be lightened for them therein, because the one whose punishment will be lightened therein is the one who has a share of its blessings. These people have no share of it because of what they purchased in the world, and [the purchase] of their worldly life [in exchange] for their hereafter.
Aṭ-Ṭabarī said, “He (majestic be His praise) informed that those are the ones who purchased a leading position in the life of this world over the weak, ignorant, and foolish members of their faith, and bought the base, vile fruits therein with their faith, which, if they had put it forth instead of disbelief, they would have had eternal life in the Gardens. Allāh (majestic be His praise) described them as purchasing the life of this world with the hereafter, because they [showed] content in this world through disbelieving in Allāh in it, taking it in exchange for the blessings of the hereafter, which Allāh had prepared for the believers. He made their portion of the blessings of the hereafter, with their disbelief in Him, the price at which they bought the base things of this world.”
Nor will they be aided: He informed about them that none will be able to aid them in the hereafter in order to repel - through their aid - the punishment of Allāh – neither with strength, intercession, or other than these.
This is what Allāh (the Most-High) has relayed to us concerning Banī Isrā’īl - containing within it a warning against falling into what they fell into, and making clear their state so that we do not follow their ways.
ولقد آتينا موسى الكتاب وقفينا من بعده بالرسل وآتينا عيسى ابن مريم البينات وأيدناه بروح القدس أفكلما جاءكم رسول بما لا تهوى أنفسكم استكبرتم ففريقا كذبتم وفريقا تقتلون
He (the Most-High) said:
﴿ ولقد آتينا موسى الكتاب وقفينا من بعده بالرسل وآتينا عيسى ابن مريم البينات وأيدناه بروح القدس أفكلما جاءكم رسول بما لا تهوى أنفسكم استكبرتم ففريقا كذبتم وفريقا تقتلون ﴾
And certainly, We delivered to Mūsā the Book and followed up after him with messengers. And We delivered to ˋĪsā, the son of Maryam, clear proofs and We supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Banī Isrāˋīl], with what your souls did not desire, you sought to be arrogant? So, a party [of messengers] you denied and another party you killed (Al-Baqarah 2:87)
It beginning with an oath-taking sentence is to bring about utmost attention to it. This is because in this verse there is a clarification of some of the major flaws of Banī Isrā’īl. And it warns the believers about them and about their characteristics.
And with His (majestic be His praise) statement: We delivered to Mūsā the Book, He means: We revealed it to him. And the meaning of delivering is giving. And the Book which Allāh delivered to Mūsā, peace be upon him, is the Tawrāh.
And certainly, We delivered to Mūsā the Book and followed up after him with Messengers: Meaning, and We sent Messenger after Messenger.
Followed up: We succeeded, and We supplemented each after the other, just like a man follows another man if he follows his footsteps behind him.
And what is meant is that you were not merely left with the Book, which Mūsā left amongst you. Rather, We sent Messengers after him in succession in order for them to revive the matters of your religion, to affirm for you the covenant and to remind you of what you have forgotten.
And ar-Rusul (الرسل - Messengers) is plural for Rasūl (الرسول – Messenger), meaning someone who is sent. And Allāh (the Most-High), sent Messengers after Mūsā. Amongst them were: Dāwūd, Sulaymān, Ilyās, Alyasaˋ, Yūnus, Zakariyyā and Yaḥyā, may blessings and peace be upon them and upon our Prophet.
And We delivered to ‘Īsā, the son of Maryam, clear proofs: Meaning, the clear miracles and proofs of his Prophethood that were delivered to him.
And We supported him: Meaning, We strengthened him. And al-ayd (الأيد) and al-ād (الآد) are strength. And it is said: Ayyadahu (أيده) and āyadahu (آيده) if one strengthens someone. And āda (آد), ya’īdu (يئيد), aydan (أيداً) is used if one is strengthened. In other words, And We gave ˋĪsā amazing miracles which prove the truthfulness of his prophethood and that he received revelation from his Lord.
With the Pure Spirit: And this is a way of attributing the described to the description. In other words, Jibrīl, the Purified Spirit, goes with him wherever he goes, due to his purity. And Jibrīl was called a spirit because he is at the level of what spirits are to bodies; they are given life through the clarification that comes to them from Allāh (the Mighty and Majestic) with which His slaves are guided.
And mentioning him specifically from amongst the Messengers, peace be upon them, and describing him with what was mentioned, such as being given clear proofs and support through the Pure Spirit, was to discount the basis of their false beliefs about him. This is by clarifying his true rights and illustrating the extent of the filthiness of what they did in his regard.
But is it [not] that every time a messenger came to you, [O Banī Isrā’īl], with what your souls did not desire, you sought to be arrogant?
And this is a rebuke of them. In other words: But is it that every time a Messenger came to you with what you did not like and did not match your desires…
You sought to be arrogant?: In other words, you showed arrogance and were too proud to follow him and have faith in what he came with from Allāh. And the “seeking” here means “performed”. And the Messenger of Allāh, may the blessings and peace of Allah be upon him, explained arrogance as: “Refusing the truth and having contempt for people.” In other words: Rejecting the truth and hating people, as he said: “Arrogance means ridiculing and rejecting the Truth and despising people.”
So, a party [of Messengers] you denied: Such as ‘Īsā and Muḥammad, blessings and peace be upon them both.
And [another] party you killed: Such as Yaḥyā and Zakariyyā, blessings and peace be upon them both.
And in this verse, there is elucidation that they nullified the covenants, so sins encompassed them, so they became deserving of eternity in the Fire.
وقالوا قلوبنا غلف بل لعنهم الله بكفرهم فقليلاً ما يؤمنون
He (the Most-High) said: ﴿ وقالوا قلوبنا غلف بل لعنهم الله بكفرهم فقليلاً ما يؤمنون ﴾
And they said, “Our hearts are wrapped.” Rather, Allāh has cursed them for their disbelief, so little is it that which they believe (Al-Baqarah 2:88)
In this noble verse, Allāh (glory be unto Him, the Most-High) refers to the Jews during the time of the Prophet (ﷺ) and makes evident their misguidance in following their predecessors.
And they said, “Our hearts are wrapped”: The Jews said mockingly and in denial to that which Muḥammad (ﷺ) brought, “Our hearts are wrapped” – upon it is a veil, so it does not perceive and comprehend what you say. Everything that is in a ġilāf (غلاف - wrap) then it is aġlaf (أغلف - covered), and its plural is ġulf (غلف). Allāh (the Most-High) then proved them to be liars, and said: Rather, Allāh has cursed them. In fact, Allāh dismissed them, furthered them, humiliated them, and destroyed them for their disbelief and denial of Allāh’s signs, proofs, what His messengers were sent with, and for denying His prophets. So He (Most-High be His remembrance) informed [us] that He distanced them from Him and from His mercy for that which they used to do of these [heinous deeds]. The origin of laˋn (اللعن - curse) is eviction, distancing and dismissal.
So little is it that which they believe: Meaning, very little of what is in their hands do they believe in. And Qatādah said [concerning] Fa qalīlan mā yu’minūn: None of them believes except a few, such as ˋAbd-ul-Lāh ibn Salām.
Ibn al-Qayyim said: Rather, Allāh has cursed them for their disbelief – and in another verse: Rather, Allāh has sealed them because of their disbelief - He (glory be unto Him) informed [us] that the seal and distance from His accord and His blessings is due to their disbelief, which they chose for themselves and they gave preference to it over faith. So He punished them for this with a seal and a curse.
So the meaning is: We did not create their hearts wrapped, unable to understand and comprehend. Then We commanded them to believe, and they could not comprehend. In fact, they committed deeds We punished them for by placing a stamp upon their hearts and sealing it.
ولما جاءهم كتاب من عند الله مصدق لما معهم وكانوا من قبل يستفتحون على الذين كفروا فلما جاءهم ما عرفوا كفروا به فلعنة الله على الكافرين
He (the Most-High) said:
﴿ ولما جاءهم كتاب من عند الله مصدق لما معهم وكانوا من قبل يستفتحون على الذين كفروا فلما جاءهم ما عرفوا كفروا به فلعنة الله على الكافرين ﴾
And when there came to them a Book from Allāh confirming that which was with them - although they used to, from before, pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allāh will be upon the disbelievers (Al-Baqarah 2:89)
And when there came to them a Book from Allāh: Meaning, the Qur’ān. And He described it with His statement, “from Allāh” for the purpose of honouring and exalting, and to make evident that it is befitting of acceptance, what is in it should be followed, and one should act according to its content. For it has come from their Creator and their God, who looks after their best interests, and it comes from their Lord who raises them with blessings.
Confirming: In agreement with that which was with them, for it came in accordance with information that preceded in the Tawrāh and the Injīl. So it corroborated the preceding information that was with them in the sense that what was informed beforehand is the information in it.
Although they used to: Referring to the Jews. From before: Meaning from before the revelation of the Qur’ān.
Yastaftiḥūn (يستفتحون - Pray for victory): In other words, convey and inform of their victory – just as it is said, fataḥah ˋalā al-qāri’ (فتح على القارئ) – meaning he [the reciter] taught him the verse that he forgot. The sīn (س) and the tā’ (ت) is for emphasis, just as they are added in istaˋṣama (استعصم – preserve oneself from sinning), istaṣrakha (استصرخ – call for help), and istaˋjaba (استعجب – became amazed). And what is meant by this is that they used to inform the polytheists that a Messenger will be sent who will give aid to the believers and punish the polytheists.
Against those who disbelieved and say, “O Allāh, grant us victory with the awaited Prophet towards the end of days.” In the speech is ellipsis and conciseness. What is meant is that before this, they used to implore with it; in other words, with that Book.
But [then] when there came to them that which they recognized: Meaning the Book and the appointment of the Prophet they disbelieved in it – meaning in the Book and the appointment of the Prophet (ﷺ). This is because they read in the Tawrāh: Truly, Allāh (the Most-High) will send towards the end of days a Prophet, and will reveal to him a Qur’ān that makes matters clear. So they disbelieved intentionally, out of defiance to Allāh and His Messenger, enviously, and fearing the [loss] of their leadership – clinging to it. They changed the description of the Prophet, which is more conveying of their villainy, for a matter was known to them, established in their hearts and the hearts of those whom they taught concerning his nature and descriptions – intentionally concealing him, denying him, changing him, and replacing him.
So the curse of Allāh will be upon the disbelievers: Meaning the distancing of Allāh (glory be unto Him), and evicting them from the goodness of this world and the hereafter – referring to the Jews.
And this is a warning to all those who learn of a matter and distort it, change it, replace it, or conceal it.
بئسما اشتروا به أنفسهم أن يكفروا بما أنزل الله بغياً أن ينزل الله من فضله على من يشاء من عباده فباءوا بغضب على غضب وللكافرين عذاب مهين
He (the Most-High) said: ﴿ بئسما اشتروا به أنفسهم أن يكفروا بما أنزل الله بغياً أن ينزل الله من فضله على من يشاء من عباده فباءوا بغضب على غضب وللكافرين عذاب مهين ﴾
How wretched is that for which they sold themselves - that they would disbelieve in what Allāh has revealed through [their] envy that Allāh would send down His favour upon whom He wills from among His servants. So they returned with wrath upon wrath. And for the disbelievers is a humiliating punishment (Al-Baqarah 2:90)
How wretched is that for which they sold themselves: Meaning, how wretched it is that they sold their share of reward by disbelieving in the Qur’ān.
And the meaning of purchase here is sold. Purchasing, buying, and selling are all part of opposites. Ishtaraytuhu (اشتريته) is said to mean, “I sold it.” And istaraytuhu is said to mean, “I purchased it.” And similarly, sharaytuhu (شريته) is used in both meanings. Likewise, biˋtuhu (بعته). Allāh (the Most-High) said:
﴿ وشروه بثمن بخس ﴾
And they sold him (sharawhu) for a reduced price (Yūsuf 12:20)
Meaning, they sold him.
So the meaning of the verse is: How wretched is the thing they used to purchase for themselves disbelief. Implying that they chose disbelief and took it, expending themselves for the Fire. This is because the Jews, specifically, knew the truth concerning Muḥammad (ﷺ), and whoever denies him, then the Fire is his end. They chose disbelief, and submitted themselves to the Fire, so this is similar to selling from amongst them.
Baġyā (envy): Meaning jealousy. Baġī originally meant jealousy, then wrong was referred to as baġī, because the one who is jealous wrongs the one who is envied, exerting oneself to want the removal of Allāh’s blessing upon that person from them. Jealousy was made a wrong because wrong is acting without right, and jealousy is desiring the removal of a blessing from the one who is envied. The envious person has no right to do this, because he will not gain anything from its removal, nor will he be harmed by its remaining.
That Allāh would send down: Meaning Allāh sending down His favour upon whom He wills from among His servants. And this is because the disbelief of the Jews is not due to doubt or ambiguity; rather, it was jealousy stemming from the fact that prophethood was placed in a descendant of Ismāˋīl (peace be upon him).
And His statement “His favour” refers to the revelation. Upon whom He wills from among His servants; in other words, the One whom He desires and chooses for the Message. The one who is blissful is the one who learns the two revelations – the Qur’ān and the sunnah, acts according to what they contain, and spreads their sciences.
So they returned and departed bearing wrath. The bā’ was used [in __bi ġaḍab – with anger] to avail companionship with wrath **from Allāh upon them for abandoning the Tawrāh, **upon wrath for their disbelief in the Prophet Muḥammad (ﷺ) and the Qur’ān.
And for the disbelievers – from amongst all the people who denied the Prophethood of Muḥammad (ﷺ).
Is a humiliating punishment: A debasement causing them to be humiliated within.
Punishment is twofold:
The humiliating form from it is the punishment of the disbelievers, because it does not purify them of their sins, nor do they transfer afterwards to a state of nobility and honour.
And the second is non-humiliating, which entails purification for its companion, such as cutting the hand of the thief from the amongst the Muslims, and the [sharīˋah] prescribed punishment for the adulterer.
In this noble verse is a warning that whomever Allāh has given him knowledge from His favour, then he has to be more subservient than others. This is because Allāh (the Most-High) gave him from His favour, so His right upon him is greater than His right over others. Whenever goodness from Allāh (the mighty and majestic) becomes greater, it obligates greater thankfulness.
وإذا قيل لهم آمنوا بما أنزل الله قالوا نؤمن بما أنزل علينا ويكفرون بما وراءه وهو الحق مصدقاً لما معهم قل فلم تقتلون أنبياء الله من قبل إن كنتم مؤمنين
He (the Most-High) said:
﴿ وإذا قيل لهم آمنوا بما أنزل الله قالوا نؤمن بما أنزل علينا ويكفرون بما وراءه وهو الحق مصدقاً لما معهم قل فلم تقتلون أنبياء الله من قبل إن كنتم مؤمنين ﴾
And when it is said to them, “Believe in what Allāh has revealed," they say, "We believe [only] in what was revealed to us.” And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, “Then why did you kill the prophets of Allāh before, if you are [indeed] believers?” (Al-Baqarah 2:91)
And when it is said to them: Meaning to the Jews. The name of the speaker is omitted so that it will be inclusive of all those who say this statement to them. So it includes the Messenger of Allāh (ﷺ), and it includes other than him. And we should know that it is an obligation upon us to establish the proofs of Allāh against them in every era.
“Believe in what Allāh has revealed" through the Qur’ān, they say, "We believe [only] in what was revealed to us;” in other words, the Tawrāh. And they disbelieve in what came after it, meaning in everything else. While it is the truth – referring to the Qur’ān - confirming that which is with them, in agreement with the Tawrāh.
Then Allāh (the Most-High) exposed their lie in their statement, "We believe [only] in what was revealed to us,” with His statement, “Then why did you kill the prophets of Allāh?” Meaning, which book made permissible in it the killing of a prophet?!
By adding “Prophets” to a noble name is a great honour, and announcement that it was more befitting for the one who comes from Allāh (the Most-High) to be ennobled and aided - not to be killed.
If you are [indeed] believers: A condition whose answer is what preceded; meaning, if you are [indeed] believers in what Allāh revealed to you as you claim.
And He added the matter of killing here to those being addressed, even though it was their forefathers who had killed, because they use to support those who killed; so they are upon their conviction. And if they are upon their conviction, then they have partnered with them. The principle is: Whenever an act of disobedience takes place, whoever disavows it is innocent of it, and whoever is pleased with it, then they are like the ones who witnessed it.
ولقد جاءكم موسى بالبينات ثم اتخذتم العجل من بعده وأنتم ظالمون
He (the Most-High) said:
﴿ ولقد جاءكم موسى بالبينات ثم اتخذتم العجل من بعده وأنتم ظالمون ﴾
And certainly, Moses had brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers (Al-Baqarah 2:92)
And certainly, Moses had brought you clear proofs: The lām (ل) [in the word laqad لقد] is a foothold for taking an oath, and qad (قد – certainly or indeed) is for affirmation. So the sentence is affirmed by three affirmations: The implied oath, the lām that is a foothold for taking an oath – and it is for affirmation - and qad which is here for actualization, because it entered [a matter having to do with] the past. And what is meant by clear proofs in this verse is what He mentioned in His statement: ﴿ ولقد آتينا موسى تسع آيات بينات ﴾
And We had certainly given Moses nine evident signs (Al-Isrā’ 17:101)
And they are: The staff, hand, parting of the sea, locusts, lice, frogs, blood, raising of aṭ-Ṭūr, and resurrecting the dead with part of the cow. And they are signs that make evident his truthfulness. Allāh called them bayyināt (clear proofs) because when no human is able to produce these, [and respond only by] mocking Allāh concerning them to him, then it makes evident the truthfulness of Mūsā (peace be upon him) regarding his prophethood and his message.
Then you took the calf [in worship] after that as a god, while you were wrongdoers. And what is meant by thumma (ثم - then) here is the magnification of their disbelief along with what they saw from the signs that Mūsā (peace be upon him) came with.
وإذ أخذنا ميثاقكم ورفعنا فوقكم الطور خذوا ما آتينكم بقوة واسمعوا قالوا سمعنا وعصينا وأشربوا في قلوبهم العجل بكفرهم قل بئسما يأمركم به إيمانكم إن كنتم مؤمنين
He (the Most-High) said:
﴿ وإذ أخذنا ميثاقكم ورفعنا فوقكم الطور خذوا ما آتينكم بقوة واسمعوا قالوا سمعنا وعصينا وأشربوا في قلوبهم العجل بكفرهم قل بئسما يأمركم به إيمانكم إن كنتم مؤمنين ﴾
And [recall] when We took your covenant and raised over you the mount, [saying], “Take what We have given you with determination and listen.” They said [instead], “We hear and disobey.” And their hearts absorbed [the worship of] the calf because of their disbelief. Say, “How wretched is that which your faith enjoins upon you, if you should be believers” (Al-Baqarah 2:93)
He repeated the mentioning of raising the mountain because of the additions found in it here that were not previously mentioned. There [it was said], “and remember what is in it” while here [it states], “and listen,” affirming the greatness of the covenant.
And [recall] when We took your covenant and raised over you the mount, [saying], “Take what We have given you with determination and listen”: Recall when We took up with you the covenant that is made certain by following Mūsā and accepting what it contains, and We raised over you aṭ-Ṭūr [to instill] terror, fright, and threat. Aṭ-Ṭūr refers to a great mountain, which Allāh made a deterrent for them from being content in remaining in the depths of ignorance.
And the meaning of take what We have given you refers to the acquisition of acceptance and holding firm to what it contains, along with immediate action. And the meaning of and listen is accept what it contains from lawfulness and its prohibitions, and obey.
They said [instead], “We hear” what is in it - however, hearing is not obeying - “And disobey” what we were commanded therein. Whoever hears and disobeys, then they have indeed turned away from the covenant.
And their hearts absorbed the calf: Meaning they absorbed love for the calf and mixed with their love until matters became confusing for them. So the meaning is: The calf became beloved to them.
Because of their disbelief: Meaning, caused by their disbelief and lack of faith.
Say, “How wretched is that which your faith enjoins upon you, if you should be believers”: The is an exposure of their lie in their statement, “We believe in what was revealed to us.” This is because their fathers had claimed belief, and then they worshipped the calf. So it was said to them: How wretched is the faith; a faith which commands you with disbelief.
And the meaning is: If you were believers, you would not have worshipped the calf – referring to their fathers. As well as yourselves; if you were believers in that which was revealed to you, you would not have denied Muḥammad (ﷺ).
And in this verse is a noble implication: For in His saying, “And their hearts absorbed the calf,” is the meaning that a [person from amongst the] creation may implant in his heart a great love, and it will be like a drink, permeating the heart of the one who loves. So the Lord, the Owner, the Creator, the Provider, the Premeditator - is more deserving of full love, in all of its completeness.
قل إن كانت لكم الدار الآخرة عند الله خالصة من دون الناس فتمنوا الموت إن كنتم صادقين
He (the Most-High) said:
﴿ قل إن كانت لكم الدار الآخرة عند الله خالصة من دون الناس فتمنوا الموت إن كنتم صادقين ﴾
Say, [O Muḥammad to them], “If the home of the Hereafter with Allāh is for you alone and not the [other] people, then wish for death, if you should be truthful” (Al-Baqarah 2:94)
The Jews used to say, “None shall enter Paradise except the one who is a Jew.” So it was said to them, “If you are truthful, then desire death,” because the one who has no doubt that he is going to Paradise, Paradise is most-likely with him.
The Hereafter was called ākhirah (الآخرة) because it is delayed from the worldly life, and the last of that which will be settled.
And the meaning of khāliṣah (خالصة) is exclusive for you. And the one who is khāliṣ (خالص) is the one who is not corrupted by anything.
Wishing is having a strong desire for something.
So the meaning is: If your statement is correct, that none will enter Paradise except the one who is a Jew, then wish for death. In other words, love it and asked for it with the heart and the tongue. Say, “O Allāh, cause us to die!” This is because the one who is certain they will enter Paradise will long for it, and will wish for a speedy arrival to its blessings and an end to the near worldly life. There is no way that a person can enter it except after death, so hasten it by wishing for it.
His statement, “If you should be truthful” is regarding your statement that Paradise is for you alone; so wish for it.
Ibn al-Qayyim said: In this verse is known statements for people: They [meaning a group] said that this is a miracle given to the Prophet (ﷺ) baffling with it the Jews. He invited them to wish for death, and informed them that they will never wish for death. This is a sign from the signs of his prophethood (ﷺ), for he could never know their internal [thoughts] except through the One who has knowledge of the unseen. Allāh did not allow their tongues to utter their wishes ever.
And a group said: When the Jews claimed that for them is the abode in the Hereafter alone, exclusive of other people, and that they are His children, His beloved, and the people of His honour, Allāh exposed their lying in that which they claim and said, “If you are truthful, then wish for death,” in order to reach Paradise, the abode of blessings. Truly, the one who is loved would desire the meeting of the One who loves him.”
ولن يتمنوه أبداً بما قدمت أيديهم والله عليم بالظالمين
He (the Most-High) said:
﴿ ولن يتمنوه أبداً بما قدمت أيديهم والله عليم بالظالمين ﴾
But they will never wish for it, ever, because of what their hands have put forth. And Allāh is All-Knowing of the wrongdoers (Al-Baqarah 2:95)
But they will never wish for it: Because they know that they are disbelievers, and there is no share for them in Paradise. And His statement (the Most-High): Because of what their hands have put forth meaning, their deed of concealing the affair of Muḥammad (ﷺ) and altering his description.
The hand commissions humankinds’ general works, and it is for this reason crimes committed through it are more than other than it; so He attributed this to the hand. Because the majority of humankinds’ crimes are committed by the hands, the hand is associated with every crime, even though the hand had no part in the deed. It is said: “This is what your hand has perpetrated.” In this is an allusion, that whatever sins are committed by humankind, then their limbs, bones, flesh, and wherever their feet resign – all have a share in it. This is because they are blessings, so it is incumbent upon them to be used in obedience to Allāh.
And Allāh is All-Knowing of the wrongdoers: This is information, and it contains the meaning of a threat. For our Lord is All-Knowing of them and will hold them accountable. The purpose of this is to denounce and threaten.
So the meaning of the verse is: Truly Allāh is aware of the reasons that prevented them from desiring death, and of what they hid and kept secret in concealing the truth out of stubbornness, along with being aware that many of them are falsifiers.
And this verse is from the miracles of the Qur’ān, because He challenged them and informed them that they would not do it, after He said to them this statement; and it was just as He informed.
ولتجدنهم أحرص الناس على حياة ومن الذين أشركوا يود أحدهم لو يعمر ألف سنة وما هو بمزحزحه من العذاب أن يعمر والله بصير بما يعملون
He (the Most-High) said:
﴿ ولتجدنهم أحرص الناس على حياة ومن الذين أشركوا يود أحدهم لو يعمر ألف سنة وما هو بمزحزحه من العذاب أن يعمر والله بصير بما يعملون ﴾ And you will surely find them the most greedy of people for life - [even] more than those who associate [others with Allāh]. One of them wishes that he could be granted life a thousand years, and he is not removed in the least from the [coming] punishment that he should be granted life. And Allāh is All-Seeing of what they do (Al-Baqarah 2:96)
Wa la tajidannahum (And you will surely find them) - the lām (ل) is for taking an oath, and the nūn (ن) is for affirmation. Meaning, by Allāh, you will surely find them the most greedy of people for life, because they know that they are destined for the Fire if they die for what they did concerning the affairs of Muḥammad (ﷺ). So they dislike death due to the knowledge they have concerning what awaits them in afterlife, from humiliation and lengthy abasement.
Ḥirṣ (الحرص) is seeking greedily.
For life: Meaning long life, because of the evil fate they know awaits them; for indeed, sins became beloved to them throughout their lives.
Life is indefinite in order to encompass all life – even if it was blameworthy.
[Even] more than those who associate [others with Allāh]: Meaning, even more greedy than those who deny the resurrection, for whoever denies the resurrection loves to live long because they do not desire resurrection. So the Jews are more greedy than them, because they are aware of what they committed, and they fear the Fire.
One of them wishes - meaning of one of the Jews - that he could be granted life a thousand years, because he knows that his afterlife has become corrupted for him.
And he is not: Meaning and one of them is not removed in his distancing from the punishment that he should be granted life – meaning in his age.
Long life will not distance him from the punishment of Allāh, nor will it save him from it, because it is necessary for age to expire, and his fate will be with Allāh.
And Allāh is All-Seeing of what they do: Allāh is of sight concerning that which they do; nothing from their deeds will be concealed from Him. Rather, He is acquainted with all of it, having one who will preserve and recall, so that He will make them experience [punishment] because of it, and the punishment is its recompense.
Al-Baṣīr (All-Seeing) is the One who has knowledge of the essence of things; the One who has knowledge of all things. Meaning, He is aware of their concealed deeds, so He will recompense them for it inevitably.
So the true believer desires what is with Allāh from everlasting blessings, and for this reason will delight in meeting Allāh; he will not fear death, nor what comes after death. As for the Jews, then you will find their greediness for the worldly life, even if the life were despicable, degrading, and without beneficence.
قل من كان عدواً لجبريل فإنَّه نزّله على قلبك بإذن الله مصدقاً لما بين يديه وهدى وبشرى للمؤمنين
He (the Most-High) said:
﴿ قل من كان عدواً لجبريل فإنَّه نزّله على قلبك بإذن الله مصدقاً لما بين يديه وهدى وبشرى للمؤمنين ﴾
Say, “Whoever is an enemy to Jibrīl, then it is he who has brought it down upon your heart, [O Muḥammad], by the permission of Allāh, confirming that which was before it and as guidance and glad tidings for the believers” (Al-Baqarah 2:97)
This noble verse makes clear the stance of the Jews towards the pure angels. After the previous verse made clear their enmity towards the choicest of humankind from the Prophets, this verse mentions their enmity towards the choicest of the angels, who is Jibrīl. And it is known that whoever takes Jibrīl as an enemy, then they oppose the revelation that Allāh has sent down.
Say, “Whoever is an enemy” : An ˋadū (العدُوُّ - enemy) is the opposite of a friend – male and female alike, singular, dual, or plural. The Jews had asked the Prophet of Allāh (ﷺ) about who it is that comes to him from the angels, and he said, “Jibrīl.” They replied, “He is our enemy! Had it been Mīkā’īl, we would have believed in you.” So Allāh revealed this verse. And the meaning is: Say, “Whoever is an enemy to Jibrīl, then let him die in anger, for it is he who has brought it down - meaning brought down the Qur’ān - upon your heart by the command of Allāh. The heart was specified with remembrance because it is the place of reason, knowledge, understanding, and where information is received.
And what is meant by this is that the angel recites it for him so that he hears it from him, and the meaning of it reaches his heart after hearing it. This is what is meant by it being brought down upon his heart, as is explained by His saying (the Most-High):
﴿ لا تحرك به لسانك لتعجل به إن علينا جمعه وقرآنه فإذا قرأناه فاتبع قرآنه ثم إن علينا بيانه ﴾
Move not your tongue with it, [O Muḥammad], to hasten with it. Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation. So when We have recited it [through Jibrīl], then follow its recitation. Then upon Us is its clarification [to you] (Al-Qiyāmah 75:16-19)
And His saying: ﴿ ولا تعجل بالقرآن من قبل أن يقضى إليك وحيه وقل رب زدني علما ﴾
And do not hasten with [recitation of] the Qur'ān before its revelation is completed to you, and say, “My Lord, increase me in knowledge” (Ṭā-Ḥā 20:114)
The expression “your heart” - in other words, the revelation upon your heart - is to point to the fact that the Qur’ān is brought upon the heart to be memorized in the chests, not to be content that it is [written] as lines [on pages].
Confirming: In agreement with the Scriptures before it that Allāh (the Mighty and Majestic) sent down. And as guidance and glad tidings for the believers is a refutation against the Jews when they said, “Truly, it is Jibrīl who comes down with war and sternness.” So it was said, “Even though Jibrīl comes down with war and sternness upon the disbelievers, then truly he [also comes] with guidance and glad tidings for the believers.” For this reason, he loves the believers, and they love him. He is humble to the believers and harsh against the disbelievers.”
So the meaning of the verse is: So he is then, the Messenger of Allāh to you, O Muḥammad. And whoever opposes the Messenger, then indeed he has opposed the One who sent – glory be unto Him the Most-High. Whoever opposes Jibrīl has no recourse, because he came down with the Qur’ān upon you, O Muḥammad, by the command of Allāh. He was entrusted with what had preceded from scriptures, such as the Tawrāh and the Injīl – which were nonetheless, [sources] of guidance and glad tidings to the believers. So how can you make the reason for loving the reason for despising?
Bushrā (البشرى) and bushārah (البشارة) is pleasing news. As soon as it is conveyed, it shows on the complexion of the face.
Guidance and glad tidings were specified for the believers, because those who are other than believers do not have guidance through it, nor glad tidings.
Aṭ-Ṭabarī said: “Truly, Allāh (majestic be His praise) called [guidance] hudā (هدى) because the believer is guided by it. And being guided by it entails taking Him as a guide, adhering to Him, giving way to and following His commands and prohibitions; His lawful and His unlawful. The one who is a guide over anything, then nothing goes ahead of them. For this reason, it is said to the first ones amongst the horses: Hawādīhā (هواديها) for coming forth before them. It is also said of the neck hādī, because it is presented before the rest of the body.
As for bushrā then it is bushārah [glad tidings]. Allāh (majestic be His praise) informed His believing servants that the Qur’ān is a bushrā for them from Him, because He made them aware of what He had prepared for them from His generosity in Paradise, and what they are going to see from what has been prepared for them from His reward. And that is the bushrā; which Allāh has announced to the believers in His Book, because bushārah – in the speech of the Arabs – is making a man aware of that which he did not know, making him happy due to its goodness, before he hears it from someone else, or comes to know about it from someone else.” [End Quote]
From this noble verse, we come to acquire five descriptions of the Qur’ān: That it is sent down from Allāh, by the permission of Allāh. That it is sent down upon the heart of the Messenger. That it confirms what has preceded it from the Scriptures. That it guides the most eloquent of guidance. And that it is a glad tiding for the believers.
I will conclude my words and say: Be with the Qur’ān, just as Qatādah said regarding His statement “And as guidance and glad tidings for the believers” - this is because if the believer hears the Qur’ān, he memorizes it, understands it, benefits from it, becomes content with it and has conviction in the appointment with Allāh, which Allāh has promised, and becomes certain of this.
من كان عدواً لله وملائكته ورسله وجبريل وميكال فإنَّ الله عدو للكافرين
He (the Most-High) said:
﴿ من كان عدواً لله وملائكته ورسله وجبريل وميكال فإنَّ الله عدو للكافرين ﴾
Whoever is an enemy to Allāh and His angels and His messengers and Jibrīl and Mīkāl - then indeed, Allāh is an enemy to the disbelievers (Al-Baqarah 2:98)
Whoever is an enemy to Allāh and His angels and His messengers and Jibrīl and Mīkāl - then indeed, Allāh is an enemy to the disbelievers: Meaning, whoever is an enemy to any one of these [mentioned], then indeed, Allāh is an enemy to them. This is because whoever is an enemy to one is an enemy to all of them, and an enemy to Muḥammad (ﷺ), and an enemy to Allāh. The wāw (و - and) here comes in the meaning of aw (أو - or), just as His saying:
﴿ ومن يكفر بالله وملائكته وكتبه ورسله ﴾
“And whoever disbelieves in Allāh, and His angels, and His books, and His messengers…” (An-Nisā 4:136)
Because the one who disbelieves in one, is a disbeliever in all.
It is said of the disbeliever: Enemy of Allāh, because of Allāh’s animosity towards them, and because they undertake actions of those who oppose.
Jibrīl and Mīkāl were specified in mention from amongst the angels – with their being included in His statement, “And His angels” in preference and specification, and because of their great impact in the benefit of creation. So be devoted to having a great impact in the benefit of creation with knowledge and calling to Allāh. Our Lord commenced the statement with the mention of Allāh to magnify their status. This verse is the most desired verse in Allāh defending those under His protection; so attend to Allāh and Allāh will attend to you.
And His statement, “Then indeed, Allāh is an enemy to the disbelievers” means that He undertook this animosity Himself and sufficed His angels and His Messengers the issue of those who opposed them.
Aṭ-Ṭabarī said: “This is information from Allāh (magnificent be His praise): Whoever is an enemy to Allāh – whoever opposes Him – and opposes all His angels and His messengers - and it is an announcement from Him - that whoever is in opposition to Jibrīl then indeed, he has opposed Him and opposed Mīkā’īl, and opposed all His angels and His messengers. This is because those whom Allāh named in this verse are allies of Allāh and the people of His obedience. And whoever opposes an ally of Allāh, then he has opposed Allāh, and combatted Him in war. And whoever opposes Allāh has opposed all the people of His obedience and alliance, because the enemy to Allāh is the enemy to His allies, and the enemy to His allies is an enemy to Him. So it is for this reason that He said to the Jews who said, “Truly Jibrīl is our enemy from amongst the angels, while Mīkā’īl is our ally”: “Whoever is an enemy to Allāh and His angels and His messengers and Jibrīl and Mīkāl - then indeed, Allāh is an enemy to the disbelievers, ” because of the fact that an enemy to Jibrīl is an enemy to all allies of Allāh. So He (majestic be His praise) informed them that whoever is an enemy to Jibrīl, then he is an enemy to every one He mentioned from the angels, messengers, and Mīkāl. And similarly, the enemy of some of the messengers of Allāh is an enemy to Allāh and to every ally [of His].” [End quote]
Oh Allāh, make us from amongst Your allies, and spare us from evils of Your enemies.
ولقد أنزلنا إليك آيات بينات وما يكفر بها إلا الفاسقون
He (the Most-High) said: ﴿ ولقد أنزلنا إليك آيات بينات وما يكفر بها إلا الفاسقون ﴾
And We have certainly revealed to you āyāt [verses which are] clear proofs, and no one would deny them except the fāsiqūn (Al-Baqarah 2:99)
And We have certainly revealed to you verses [which are] clear proofs - evidences that are clear concerning the lawful, prohibited, and boundaries that make evident the truthfulness of your message [O Muḥammad (ﷺ)], the bountifulness of your religion, and the completeness of your legislation.
An āyah (الآية - singular of āyāt) is a sign that proves the truthfulness of what the Messenger (ﷺ) has come with.
Bayyināt (البينات) is the plural of bayyinah (البينة), which is the distinguishing sign between a truthful and untruthful matter, because it uncovers one of two matters from the other; so the confusion is removed due to it. It is a great clear sign that makes evident the authenticity of what the Messenger (ﷺ) came with.
And no one would deny them except the fāsiqūn – those who are apostates from their religion. The Jews left by their disbelief in Muḥammad (ﷺ) from the legislation of Mūsā (peace and blessings be upon him and upon our Prophet).
In this is an indirect reference to the harm of sins and acts of disobedience. The grave disobedience of the evil-doer is that which prevented him from turning towards the Book of Allāh; so general grave disobedience produces disbelief. If a person goes astray and continues to stray from the commands of Allāh and His Messenger, this will lead him to disavow that which Allāh has prohibited and obligated, so he will fall into disbelief.
The verse reinforces the heart of the Prophet (ﷺ), for the Qur’ān is the light which Allāh unveiled through it [what was covered by] the darkness. The disbelievers want to extinguish the light of Allāh, but Allāh will perfect His light. So take from the light of Allāh to illuminate for you the worldly life and the Hereafter. Make the Qur’ān triumphant, for it is a victory whose benefit will return to you.
أوكلما عاهدوا عهداً نبذه فريق منهم بل أكثرهم لا يؤمنون
He (the Most-High) said:
﴿ أوكلما عاهدوا عهداً نبذه فريق منهم بل أكثرهم لا يؤمنون ﴾
Is it not [true] that every time they took a covenant a party of them threw it away? In fact, most of them do not believe (Al-Baqarah 2:100)
Is it not [true] that every time they took a covenant a party of them threw it away?: Meaning those who breached it from their scholars.
The covenant is the pact that Banī Isrāˋīl had given their Lord, to act according to what is in the Tawrāh, time after time, and then some of them breached [the pact] time after time. So He (majestic be His remembrance) rebuked them for that which they used to do. And He reproached their children, for they followed their path in what He (majestic be His remembrance) took from them in covenant and pledge - by believing in the matter of Muḥammad (ﷺ) - and they denied what is in the Tawrāh from his descriptions and characteristics.
The Jews also made a covenant amongst themselves, that if Muḥammad (ﷺ) should emerge, they would believe in him and side with him against the polytheists of the Arabs. And then when he emerged, they breached the covenant and disbelieved in him.
In addition to this, they breached the covenants that were between them and the Messenger of Allāh (ﷺ), similar to what [the Jewish tribes of] Qurayṭhah and an-Naḍīr did. They made a covenant that they would not aid anyone against him, and they breached this and aided the Quraysh on the Day of Al-Khandaq [the Battle of the Ditch] against him.
And they, wherein they disbelieved by breaching the covenant, is just as they disbelieved in the āyāt [signs].
In fact, most of them do not believe, because they are either from those who breached the covenant, or a denier of the his prophethood, resistant to it.
Let a believer pay attention to the ending of the verses:
Zakariyyā al-Anṣārī said: “If you ask, why did He say here, ‘Do not believe,’ and elsewhere, ‘Do not reason,’ or “Do not understand?’
I say, ‘Because the verse here was revealed concerning disbelievers who some of them breached the covenant, and some of them denied the truth, and these two matters are not found together in any chapter other than this.’” [End quote]
ولما جاءهم رسول من عند الله مصدق لما معهم نبذ فريق من الذين أوتوا الكتاب كتاب الله وراء ظهورهم كأنهم لا يعلمون
He (the Most-High) said:
﴿ ولما جاءهم رسول من عند الله مصدق لما معهم نبذ فريق من الذين أوتوا الكتاب كتاب الله وراء ظهورهم كأنهم لا يعلمون ﴾
And when there came to them a messenger from Allāh confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allāh behind their backs as if they did not know [what it contained] (Al-Baqarah 2:101)
And when there came to them: Meaning, when there came to the Jews.
A messenger from Allāh: Referring to Muḥammad (ﷺ).
From Allāh: Connected with “there came.”
Confirming: Meaning in agreement.
That which was with them: Meaning, with what was with the Jews from the Tawrāh, in the sense that he (peace and blessings of Allāh be upon him) confirmed its authenticity, and confirmed the reality of the prophet of Mūsā (peace and blessings be upon him and upon our Prophet) in what Allāh sent to him. And in the sense that he (peace and blessings of Allāh be upon him) came in agreement with that which he was described with in it.
A party of those who had been given the Scripture threw - referring to the scholars of the Jews - the Scripture of Allāh, meaning the Tawrāh. It is said to everyone who belittles something and does not act according to it, “he threw it behind his back.”
Behind their backs: In other words, they abandoned acting according to it when they disbelieved in Muḥammad (ﷺ) and the Qur’ān.
As if they did not know: A sentence describing the current state, meaning: As though they did not know it is the truth, and that which he came with is true. This is information concerning their obstinance.
This is information from Allāh (majestic be His praise) about them, that they denied the truth while have full-knowledge of him, and they stubbornly resisted the command of Allāh and differed while knowing its obligation. So the proof of Allāh was established against them.
What should be pointed out is that when they abandoned the Book of Allāh, they replaced it with falsehood. And when they did not busy themselves with the truth, they fell into following desires. And it is known, whoever follows desires, then indeed he has perished. So let a person be cautious against abandoning the Book of Allāh, and acting according to it.
واتبعوا ما تتلو الشياطين على ملك سليمان وما كفر سليمان ولكن الشياطين كفروا يعلمون الناس السحر وما أنزل على الملكين ببابل هاروت وماروت وما يعلمان من أحد حتى يقولا إنما نحن فتنة فلا تكفر فيتعلمون منهما ما يفرقون به بين المرء وزوجه وما هم بضارين به من أحد إلا بإذن الله ويتعلمون ما يضرهم ولا ينفعهم ولقد علموا لمن اشتراه ما له في الآخرة من خلاق ولبئس ما شروا به أنفسهم لو كانوا يعلمون
He (the Most-High) said:
﴿ واتبعوا ما تتلو الشياطين على ملك سليمان وما كفر سليمان ولكن الشياطين كفروا يعلمون الناس السحر وما أنزل على الملكين ببابل هاروت وماروت وما يعلمان من أحد حتى يقولا إنما نحن فتنة فلا تكفر فيتعلمون منهما ما يفرقون به بين المرء وزوجه وما هم بضارين به من أحد إلا بإذن الله ويتعلمون ما يضرهم ولا ينفعهم ولقد علموا لمن اشتراه ما له في الآخرة من خلاق ولبئس ما شروا به أنفسهم لو كانوا يعلمون ﴾
And they followed [instead] what the devils had recited during the reign of Sulaymān (Solomon). It was not Sulaymān who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Hārūt and Mārūt. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm through it anyone except by permission of Allāh. And they learn what harms them and does not benefit them. But they certainly knew that whoever purchased it would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew (Al-Baqarah 2:102)
When they abandoned the religion of Allāh, they followed instead of it what the devils fabricated in lies against the reign of the Prophet of Allāh, Sulaymān (peace and blessings of Allāh be upon him and upon our Prophet), when the devils alleged that his reign was established with magic. Sulaymān, however, did not disbelieve by obtaining magic as the Jews alleged, but the devils disbelieved as they used to teach the people magic.
When magic became widespread at that time, Allāh sent down two angels from the heavens, who were Hārūt and Mārūt, to defend Sulaymān and make clear the difference between magic and miracles. The proofs of prophethood are an absolution for Sulaymān and a test for the servants. The angels would warn against magic, and make clear that they are a test and trial for the people, but the Jews took from the angels knowledge of magic and abandoned the advice of the angels – just as the brothers of Yūsuf did when they grasped from their father his fear of the wolf, then they used it as an excuse. His saying (the Most-High): And [yet] they learn, means they come to them and learn that by which they cause separation between a man and his wife. Each one of them takes from them [that which goes] against their companion, and [then] each one of them begins to despise the other.
But they do not (referring to the sorcerers who learned magic) harm through it (with magic) anyone - meaning anybody.
Except by permission of Allāh: By His wanting it to happen. In other words, they do not harm through magic except the one whom Allāh wants that harm to afflict them. For everything in this universe is by the permission of Allāh, and results – no matter how great they are - cannot come to be except through the permission of the One who causes them.
And they learn what harms them in the Hereafter and the worldly life and does not benefit them in the worldly life nor in the Hereafter.
But they certainly knew – referring to the Jews - that whoever purchased it, meaning whoever chose magic, would not have in the Hereafter any share from the shares of Paradise.
He then dispraised their deeds and said: And wretched is that for which they sold themselves – meaning, how wretched is a thing that they sold their fates for by choosing magic and threw away the Book of Allāh.
If they only knew the reality of what becomes of the one who loses the Hereafter [in what awaits them] from punishment.
ولو أنهم آمنوا واتقوا لمثوبة من عند الله خير لو كانوا يعلمون
He (the Most-High) said:
﴿ ولو أنهم آمنوا واتقوا لمثوبة من عند الله خير لو كانوا يعلمون ﴾
And if they had believed and feared Allāh, then the reward from Allāh would have been [far] better, if they only knew (Al-Baqarah 2:103)
And if they had believed in Muḥammad (peace be upon him) and the Qur’ān, and feared – for the origin of the word taqwā (التقوى - fear or God consciousness) is waqā (وقوى), which is taking up wiqāyah (وقاية - protection) from the punishment of Allāh. This is done by performing the commands of Allāh, staying away from His prohibitions, and being patient with what has been decreed from harm.
Then the reward from Allāh would have been [far] better, if they only knew: Meaning, if the Jews truly believed in Allāh, and feared Him, the reward of Allāh would have been better for them than what they are upon, if only they knew what benefits them.
The original meaning of thawāb (الثواب - reward) is whatever comes back to a person from earnings. And the true sense of it is: The recompense that returns to a person is a reward for what they did. Thawb (الثوب - apparel) is derived from this, because a person garments clothing after it was cotton or yarn.
The origin of it is that whoever brings something to you [from the Arabic thāba – ثاب], then it has the meaning of return. And then it is said, “Athabtuhu ilayka” – meaning, I returned it to you and restored it. So the meaning of a man recompensing [ithābah - اثابة] another man over a gift (or other than this) is: Returning to him something else in place of it, and restoring to him in compensation for it. So every person who compensates another for his deeds, gifts, or past aid is a recompense to them. And from it as well comes the recompense of Allāh (ﷻ) towards His servants for their deeds, in the sense that He gives them compensation and reward for it, so that a replacement is returned to them for the deeds they performed for Him.
So consider the verse well: “Then the reward from Allāh…,” indeed, He phrased it in the form of a nominal sentence to show certainty and settlement.
A person should not be negligent when it comes to righteous deeds; rather they should return to doing them [from the Arabic yathūb - يثوب]. For recompense was called thawab and mathūbah (مثوبة) because the one who does good returns to doing it, just as Allāh made the House a mathābah (مثابة - a place of return) and security.
In describing mathūbah, given that it is from Allāh, then there is a magnification and exaltation to it, and it will be greater than a servant can imagine. This is because what is given from the Great is great. This also brings content to a servant in acquiring it, because Allāh (glory be unto Him the Most-High) will not renege on an oath.
…if they only knew: In other words, they have nothing from correct knowledge; if they did, then outcomes in their deeds would have been apparent, and they would have believed in Prophet (ﷺ) and followed him. However, they follow doubt and intentionally follow blindly; the result of which led them to oppose the Book. They went forward following their whims and desires and fell into further misguidance.
Aṭ-Ṭabarī stated: “And it is as though Allāh, Majestic be His praise, commanded the believers to revere and glorify His Prophet, may the blessings and peace of Allāh be upon him. To the point that He, Majestic be His mention, forbid them from raising their voices above his voice or to address him in the same way that they address each other. And He scared them in that regard, by mentioning that they may have their actions voided. So, He presented to them a forbiddance that they say anything to him that contains any sort of harshness. And He commanded them to choose the best of phrases and softest of meanings to address him with. And from amongst these was their statement: ‘Rā’inā’, due to it possibly taking the meaning of ‘pay attention to us so we can pay attention to you’, as this type of interaction requires at least two, as someone may say: ‘Give us’, ‘Speak with us’ and ‘Sit with us’. Meaning, do this with us and we will do it with you. And what it means here is ‘Listen to us attentively so we may understand you and you may understand us.’ Therefore, Allāh, exalted be He, forbid the companions of Muḥammad from saying that as well, and that they should ask him by waiting for him and being patient so that they can understand him, by revering and glorifying him. And that they not ask him what they ask his as a means of being harsh and bad-tempered with him, nor with coarseness and crudeness, which is an imitation of the jews in how they address the Prophet of Allāh, may the blessings and peace of Allāh be upon him, by saying to him: ‘Hear and let you hear nothing.’ and ‘Rā’inā’.’”
{Those who disbelieve from the People of the Book and the polytheists do not wish that any good should be sent down to you from your Lord. But Allāh selects for His mercy whom He wills, and Allāh is the possessor of great bounty.} 105
He meant by His statement: {… do not wish…}; would not like. In other words, many of the People of the Book would not like.
And the meaning of the words is: Those who have disbelieved, from amongst the People of the Book and the polytheists do not like that any good be sent down to you from your Lord.
In other words: The disbelievers, from amongst the People of the Book and those who associate partners with Allāh from amongst the worshippers of idols, do not like that the good that is revealed to you from Allāh be revealed to you. So, the polytheists and the disbelievers from amongst the People of the Book wish that Allāh did not reveal the Qur’ān and that which He revealed to Muḥammad, may the blessings and peace of Allāh be upon him, from amongst His wisdom, verses, revelation and Sharī’ah. And the Jews and their followers from amongst the polytheists liked for that to be the case due to jealousy, transgression and wrongdoing from them toward the believers. And in this verse, there is a clear proof that Allāh, Blessed and Exalted be He, forbid the believers from relying upon their enemies from amongst the People of the Book and the polytheists, listening to their statements and accepting what they bring. This was an advice from Him toward them. And that is due to Him, Majestic be His Praise, seeing the malice and envy which the People of the Book and the polytheists hide for them, even if they show on their tongues the opposite of what they hide within.
{…But Allāh selects for His mercy…} He selects for His Prophethood, Message and Book {…whom He wills, and Allāh is the possessor of great bounty.}
But Allāh selects for His Prophethood and His Message whomsoever He wills, so He sends it to whomsoever He wills from amongst His creation. Then He favours with Īmān whom He wishes by guiding him. And Him selecting them for that and specifying them with it to the exclusion of others from His creation is connected to His wisdom.
As for His statement: {…and Allāh is the possessor of great bounty.} Then it is Allāh, Majestic be His praise, informing that all good which His slaves achieve in their religion and their worldly life is from Him to begin with, and is a favour from Him upon them, without them deserving it from Him.
And in His statement: {…But Allāh selects for His mercy whom He wills, and Allāh is the possessor of great bounty.} is a suggestion from Allāh, exalted be His mention, to the People of the Book, that the guidance which He gave His Prophet Muḥammad, may the blessings and peace of Allāh be upon him, and those who believed in him, is a favour from Him, and that His favours are not achieved merely by wishing. However, they are gifts from Him which He gives specifically to whom He wills from His creation.
And His statement: {… whom He wills…} Its meaning is that it is connected to His wisdom. Meaning, Him choosing His mercy for whomsoever He wills is based upon His wisdom, Glorified and Exalted be He. Therefore, whomsoever His wisdom dictates that He not select for His mercy, He does not select.
And this verse contains a notification of the favours which He bestowed upon the believers, such as the complete Sharī’ah which He legislated for them. And it should be known that envy has no effect on the cessation of favours, due to His statement: {…But Allāh selects for His mercy whom He wills, and Allāh is the possessor of great bounty.}
And this noble verse is a return to uncovering the reason which lead the Jews to refuse to have Īmān in the Qur’ān.
Shaykh Ibn ‘Uthaymīn said: “He forbid the believers from giving those disbelievers any leadership. This is because, as long as they do not want good for us, they will not lead us to any good, no matter what it is. And due to this, He forbid giving them authority over Muslims; not in planning nor in arranging nor in anything. In fact, it is obligatory that they be beneath the authority of the Muslims and under their direction as much as possible. And if we seek their help, we only seek their help in order to attain benefit for ourselves, while they are under our authority. This is because, if they were able to keep the rain and the wellsprings of the earth away from the Muslims, they would do so. Therefore, it is obligatory upon us to beware of their planning, and for us to always have bad assumptions about them. This is because having good assumptions about them is not in its place. And this only happens due to humiliation, weak personality, a loss of strength and cowardice. And due to this, He, exalted be He, stated: {Those who disbelieve from the People of the Book and the polytheists do not wish that any good should be sent down to you from your Lord…} And it includes the good of this worldly life and the Hereafter. So, the Jews envied the Muslims when they believed in Muḥammad, may the blessings and peace of Allāh be upon him, and this Book was revealed to them.”
{We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent?} 106
{We do not abrogate a verse or cause it to be forgotten…} In other words: We do not raise up a verse by way of it being abrogated, by Us invalidating the ruling in it or by causing it to be forgotten, by Us erasing it from the hearts.
And the abrogator is Allāh, glorified and exalted be He. And He is the One who makes things apparent on the tongue of His Messenger, may the blessings and peace of Allāh be upon him, and the One who causes us to understand by abrogating His Book. And no one can do that other than Him.
{… We bring forth [one] better than it…} In other words: Better for those who worship Allāh through it and more beneficial, easier and greater for them in rewards.
{…or similar to it…} in benefit and reward.
{… Do you not know that Allah is over all things…} from abrogation, replacing and the likes {…competent?}. And He, glorified and exalted be He, is the All-Able; nothing is outside of His ability.
This verse was revealed when the polytheists said: “Indeed, Muḥammad commands his companions with something, then he forbids them from it and commands them with the opposite. And today he says something and takes it back tomorrow. This Qur’ān is nothing but the words of Muḥammad.” So, Allāh, exalted be He, revealed this verse, as a refutation of the polytheists and a refutation of the Jews who said this in order to invalidate the Qur’ān and to prolong the Tawrāh. And Allāh replied to them. And that contains support for the Qur’ān.
ألم تعلم أن الله له ملك السموات والأرض وما لكم من دون الله من ولي ولا نصير
He (the Most-High) said:
﴿ ألم تعلم أن الله له ملك السموات والأرض وما لكم من دون الله من ولي ولا نصير ﴾ Do you not know that to Allāh belongs the dominion of the heavens and the earth and [that] you have not besides Allāh any protector or any helper? (Al-Baqarah 2:107)
Do you not know that to Allah belongs the dominion of the heavens and the earth is a question, meaning stoppage and confirmation.
For our Lord has the completeness of ability, and to Him belongs the dominion of the heavens and the earth; He does with them as He wants. And He is the most knowledgeable of what is better in terms of being worshipped with from that which is abrogating and what is abrogated. For He is the most knowledgeable with regard to His creation, and the most knowledgeable of what is better for them. And [that] you have not besides Allāh any protector: Meaning, a Protector who administers your affairs, and undertakes them. Or any helper who will aid you. In this is a warning against His punishment, for there is no one who can prevent it.
The difference between a protector and a helper is that a protector can weaken from being able to help, and the helper many be someone who is foreign to the one being aided. So between the two is a generality from His side.
أم تريدون أن تسألوا رسولكم كما سئل موسى من قبل ومن يتبدل الكفر بالإيمان فقد ضل سواء السبيل
He (the Most-High) said:
﴿ أم تريدون أن تسألوا رسولكم كما سئل موسى من قبل ومن يتبدل الكفر بالإيمان فقد ضل سواء السبيل ﴾
Or do you intend to ask your Messenger just as Mūsā was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way (Al-Baqarah 2:108)
Or do you intend to; in other words, rather, you want to ask your Messenger, Muḥammad (ﷺ), just as Mūsā was asked before. This is a comparison, the manner of which implies that in the questions of Banī Isrā’īl were many questions that led them to disbelief, such as their statement:
﴿ اجعل لنا إلهاً كما لهم آلهة ﴾ Make for us a god just as they have gods (Al-Aˋrāf 7:138)
Or from arrogance, such as their saying:
﴿ لن نؤمن لك حتى نرى الله جهرة ﴾
We will never believe you until we see Allah outright (Al-Baqarah 2:55)
So the warning is against continuous questions that bring about things such as these. And His going back to the questions of Banī Isrā’īl is inclusive of that which will not help them and bring about hardship, such as their statements, “What colour she is? ” and “What it is? ” as has passed in the story of the cow.
And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way: Meaning wronged the true path. And the origin of soundness is the middle.
In this verse is advice to the Muslims to act according what their Messenger (ﷺ) has commanded them with, abstain from that which he has forbidden them from, and not seek from him other than that which he has brought for them. So the prohibition is from questions that lead to rigidity; as for questions of guidance and learning, then this is praiseworthy. Indeed, Allāh has commanded this, as He (the Most-High) said:
﴿ فاسألوا أهل الذكر إن كنتم لا تعلمون ﴾
So ask the people of the Reminder if you do not know (Al-Anbiyā’ 21:7)
ود كثير من أهل الكتاب لو يردونكم من بعد إيمانكم كفاراً حسداً من عند أنفسهم من بعد ما تبين لهم الحق فاعفوا واصفحوا حتى يأتي الله بأمره إنَّ الله على كل شيء قدير
He (the Most-High) said:
﴿ ود كثير من أهل الكتاب لو يردونكم من بعد إيمانكم كفاراً حسداً من عند أنفسهم من بعد ما تبين لهم الحق فاعفوا واصفحوا حتى يأتي الله بأمره إنَّ الله على كل شيء قدير ﴾
Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allāh delivers His command. Indeed, Allāh is over all things capable (Al-Baqarah 2:109)
Many of the People of the Scripture wish: Meaning many of the Jews desired. In it is information to the Muslims concerning the eagerness of the Jews in trying them, getting them to turn back on Islām, and instilling doubts in them concerning their religion.
They could turn you back to disbelief after you have believed, out of envy from themselves: Meaning, in their legislations, their religiousness, and their doctrine. In other words, this ḥasad is a doctrine for them; they were not commanded with it. And the meaning of ḥasad in the language is peeling (القشر), because it peels away at the heart, and because it peels away at the skin and sucks the blood.
And He mentioned from themselves to affirm; for ḥasad does not take place except from within.
And the noble verse “Out of envy from themselves” gives evidence to that fact that those Jews believe in the authenticity of Islām, because a person does not become envious of another regarding a religion except if they know in themselves that it is true, and that it is the path of victory and success.
[Even] after the truth has become clear to them in the Tawrāh that the word of Muḥammad (ﷺ) is truthful and his religion is true.
So pardon and overlook the evil of their words and the malice in their hearts. Pardoning (العفو) is abandoning the blame for the misdeed, and overlooking (الصفح) is removing its traces from the self.
Until Allāh delivers His command with fighting, which was fighting Banī Qurayṭhah, the eviction of Bani an-Naḍīr, and imposing the jizyah (tax) on them.
And in the noble verse is evidence concerning the permissibility of entering into a peace treaty with the disbelievers if the Muslims do not have power, and upon the condition that the peace treaty is not absolute, and that it does not exceed ten years.
Indeed, Allāh is over all things capable: Meaning, Allāh is the One who is able to give you from strength that which diminishes all strength beyond it, and make you firm over that which you are upon from the truth – and you will overcome those who oppose you, and show you aggression, beguiled by its abundance.
And know that many from the People of the Scripture envied this nation, due to Allāh (the Most-High) specifying it with belief and following the Messenger (ﷺ), to the point where they desired it to return to disbelief just as it was before.
وأقيموا الصلاة وآتوا الزكاة وما تقدموا لأنفسكم من خير تجدوه عند الله إنَّ الله بما تعملون بصير
He (the Most-High) said:
﴿ وأقيموا الصلاة وآتوا الزكاة وما تقدموا لأنفسكم من خير تجدوه عند الله إنَّ الله بما تعملون بصير ﴾
And establish prayer and give the zakāh, and whatever you put forward from good for yourselves, you will find it with Allāh. Indeed, Allāh of what you do, is Seeing (Al-Baqarah 2:110)
Meaning: Fulfil the prayers that have been made obligatory on you with their conditions, pillars, recommended acts, and submissiveness. And pay the zakāh due on your wealth, from the goodness of yourselves, to those whom Allāh specified for it to be spent on.
The wāw (و – and) in “and establish” is a letter of conjunction, and it is coupled with His statement, “So pardon and overlook. ” Indeed, He commanded them with patience, and seeking protection with Allāh (the Most-High) with worship and piety.
The intent is to command adherence to the obedience of Allāh (the Most-High) regarding compulsory, obligatory, and voluntary [acts of worship], and doing righteous deeds. This is in association with His statement: “and whatever you put forward. ” Wa mā (وما – and whatever) is conditional; meaning, anything you do, and anything you pay, then it is for your benefit.
The scholars said: (The prayer is a means of drawing near between a servant and his Lord, combining all acts of goodness. It contains the best degree of compliance to Him, obedience when standing before Him, and salvation, bowing to Him and prostrating upon the earth, and getting its dirt on the face. So much so, that if a person from those who made his religion sincere to Allāh, if he were given what is on the earth to get dirt on his face from the earth for a person amongst the creation, he would no do so.
The zakāh is between the servant and the creation to connect hearts and unite them. It shows affection for them and mercy.) End quote.
For this reason, Allāh has magnified it status, honoured its affair, and made high it place. Based on this, He associated it with faith in all places.
And whatever you put forward from good: Meaning righteous deeds, like prayers, charity, fasting, remembering and reciting the Qur’ān – then this is for your own benefit.
You will find it: Meaning you will find its reward, recompense, and benefit – you will find it amassed for you.
With Allāh, glory be unto Him the Most-High – saved with Him in the Hereafter, so that you will find the date and the morsel in it like [the size of] Uḥud.
Goodness hear entails all acts of piety, except that He specified from amongst them the prayer and giving zakāh with remembrance in order to show the greatness of their status, and the loftiness of their value with Allāh (the Most-High). The prayer is a bodily pious action, so that the action of every limb is in thankfulness for what Allāh has blessed him with in them. And the zakāh is a monetary pious action, for the wealthy to be thankful to Allāh who favoured them in this world with the enjoyment of a pleasant life, due to their vast assortment of wealth.
In combining between the prayer and zakāh, it makes evident the joy in worshiping the creator by goodness in being obedient to Him, and goodness towards His servants.
And whatever you put forward is an indication that the original intent – and the overall wisdom in all that Allāh (the Most-High) has blessed those who are charged [with worshipping Him] in the world – is to place it amongst their provisions, and amass it for their deferred Day.
Indeed, Allāh, glory be unto Him the Most-High, of what you do from goodness, and what you spend from charity is Seeing. In other words, He knows your intentions and the emotions of your hearts. Nothing from little deeds are obscure to Him, nor from many deeds.
Aṭ-Ṭabarī said: (In this statement – though it comes in the form of information – truly, in it is a promise, threat, command, and rebuke. This is because He made the people aware that He sees all their deeds so that they work hard in obedience to Him; for this becomes stored for them with Him so that He can reward them for it, just as He said: And whatever you put forward from good for yourselves, you will find it with Allāh. And for them to be cautious against disobeying Him, for He observes the one who does it after it was preceded by the threat against it. And whatever our Lord (majestic be His praise) has threatened over it, then it is forbidden. And whatever He has promised for, then it is commanded). End quote.
In putting forth this verse after the preceding one is a caution in that just as they must observe the states of others with pardoning and overlooking, they must observe the fulfillment of their obligations from goodness, and excellence – prayers, or charity – be it compulsory or supererogatory.
He (the Most-High) said:
﴿ وقالوا لن يدخل الجنة إلا من كان هوداً أو نصارى تلك أمانيهم قل هاتوا برهانكم إن كنتم صادقين ﴾
And they said, “Never will one enter Paradise except if they were a Jew or a Christian.” That is [merely] their wishful thinking. Say, “Produce your proof, if you are truthful” (Al-Baqarah 2:111)
In this noble verse is clarity concerning the opinion of each from the Jews and the Christians regarding the other.
And they said, “Never will one enter Paradise…”: Meaning the Jews said, “Never will one enter Paradise, “except if they were a Jew. ” The Hūd (الهود) are those who are Jewish. Hādū, Yahūdūna, Hūdā – meaning those who repented. Allāh put them forth over the Christians because they chronologically preceded them.
And the Christians said, “Never will one enter except Christians.” That is [merely] their wishful thinking, which they desired over Allāh (glory be unto Him), and is baseless. So it is their baseless wishful thinking. Amānī (لأماني) in the singular is umniyyah (أمنية), and it refers to that which a person desires but does not attain it. The Arab would refer to all that has no evidence or proof for it – wishful, a delusion, an aberrance, and a dream.
Say, “Produce your proof”: Bring near your evidences over that which you say. And this, although it appears like it is requesting proof of their claimed truthfulness, in the customs of address, it is imputing their falsehood, because there is no proof for them concerning this.
“If you are truthful” – for they were not truthful; rather they were liars.
In the verse it is an indication that everyone should have more consideration and diligence and not imitate everyone in everything. For if it were permissible to imitate in all cases, the people would not have been obliged to bring forth proof for what they said.
And in the noble verse is [evidence] that whoever lives upon wishful thinking, then they have imitated the Jews and the Christians.
He (the Most-High) said:
﴿ بلى من أسلم وجهه لله وهو محسن فله أجره عند ربه ولا خوف عليهم ولا هم يحزنون ﴾
Certainly, whoever submits his face to Allāh, while being a doer of good, then he will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve (Al-Baqarah 2:112)
Certainly he will enter it. For balā (بلى - certainly) is a refutation against them and exposing their lie; meaning it is not as you say. It is a word mentioned in replies to make certain a negation of what preceded. It is a nullification of their statement. Whoever submits his face to Allāh – yielded and subjected to His commands, devoted himself to Him, and sacrificed his face to Him in prostration. The face was mentioned specifically because it is the most honoured of that which humankind sees. The Arabs would inform by the face concerning the bulk of a matter.
Submission and surrender to Allāh (the Mighty and Majestic) means yielding in obedience to Him, and accepting His commands.
While being a doer of good: A believer who believes in the Qur’ān, and does good in all his affairs, which is his descriptive goodness that follows his innate goodness. Indeed, the Prophet (ﷺ) explained this with his saying: “That you worship Allāh as though you see Him, for even though you do not see Him, He sees you.”
Then he will have his reward: An answer to the conditional “whoever.” In other words, for that Muslim who does good, his reward and recompense is upon Allāh – for complying to Allāh outwardly and inwardly, in actions and in abstinence. This is in reference to the reward He promised for the action, and is a phrase in reference to entering Paradise, which is the abode of blessedness, delight, and blissfulness.
With his Lord and the one who has dominance over his matters, manages his affairs, accords and conveys to His completeness; it will not be lost, nor decrease, nor go away. So the “with” is for nobility and honour, preservation and protection, the everlastingness of the action and the continuance of its benefit.
And no fear will there be concerning them in the Hereafter of eternity in the Fire. Rather, they will be comfortable in death. As for the worldly life, then the believer is more fearful than others due to their fear of punishments. For they fear that they will be afflicted by adversity and the horrors of the bones before them. So they worship Allāh with fear and hope, and grieve over that which passed from deeds and acts of obedience that lead to success in various forms of happiness. For the believer, just as he does not despair from the mercy of Allāh, is not spared from His anger and His punishment.
Nor will they grieve over that which they left behind in the worldly life.
I conclude the exegesis of this noble verse with what was said by Shaykh Ibn ˋUthaymīn (may Allāh have mercy on him): “His saying (the Most-High), ‘With his Lord’ – he adds the “with” to Him for two benefits:
The first benefit is that He is Great, and that which is affixed to what is great is great. For this reason, it comes in the ḥadīth of Abū Bakr, which the Messenger of Allāh (ﷺ) taught him, he said, ‘So bestow on me a forgiveness from You.’
The second benefit is that this is preserved the greatest of preservations, and will never be lost, because you will never be able to find someone who can preserve better than Allāh. Therefore, this deed will never be lost, because it is in the greatest form of safekeeping.
And He added it to His characteristic of Lordliness to make evident the perfection of Allāh in looking after deeds, and recompensing over it. So the Lordliness here is from that which is specific [to Him].” (End Quote)
He (the Most-High) said:
﴿ وقالت اليهود ليست النصارى على شيء وقالت النصارى ليست اليهود على شيء وهم يتلون الكتاب كذلك قال الذين لا يعلمون مثل قولهم فالله يحكم بينهم يوم القيامة فيما كانوا فيه يختلفون ﴾
The Jews said, “The Christians are upon nothing.” And the Christians said, “The Jews are upon nothing” – while they [both] recite the Scripture. Similar said those who do not know, like their words, so Allāh will judge between them on the Day of Resurrection concerning that over which they used to differ (Al-Baqarah 2:113)
In this noble verse is evidence of the Jews and the Christians each specifically labelling the other as being misguided, and after making clear their misguidance, then [including] everyone else who went against them in general.
The Jews said, “The Christians are upon nothing” – For each of them judged other than them to be misguided.
And the Christians said, “The Jews are upon nothing” - and the Christians met them with the same, in that every denomination of them is not upon anything from the religion.
Az-Zamakhsharī said, “Upon anything” refers to “something” that is correct and considered, and this is a great overstatement, because the hopeless and the deprived fall under the category of “something.” Because if the application of the word "something" is negated from it, then this is an extreme level of not taking something into consideration, after which there is no level. This is similar to their statement, “Less than nothing.”
As for His statement: “While they [both] recite the Scripture” - then it is a present tense sentence, meaning and they act according to what is in their Scriptures, following it.
In other words, both groups recite what Allāh has sent down, and this differing has taken place between them while they read what Allāh sent down. Indeed, ˋĪsā came entrusted with what Mūsā brought, so their differing gives evidence to their misguidance.
Similar said those who do not know: Meaning the disbelievers of the past nations, and the disbelievers of every era.
Like their words: In denying the prophets and differing with them. So the path of those who recite the Scripture is similar to the path of the one who does not know the Scripture from the polytheists in denying the religion of Allāh (glory be unto Him).
So Allāh will judge between them on the Day of Resurrection: Meaning He will visually show them who will enter Paradise, and who will enter the Fire – who will be successful, and who will be destroyed.
Concerning that over which they used to differ in matters of the religion. So for each of these groups there will be a portion of punishment according to what they deserve, and befitting for them. Al-Ḥasan al-Baṣrī said: “So Allāh exposes their lies collectively, and will enter them into the Fire.”
So the meaning of “So Allāh will judge between” is: Between the groups mentioned, the Jews, Christians, and the polytheists of the Arabs. And whoever submits his face to Allāh, and is one who does good, then He will enter the one upon the truth into Paradise, and the one who is upon falsehood into the Fire. This is the meaning that is implied by the context. In other words: He is fully knowledgeable in that which every group is upon, from truth and falsehood. He will cause the truth to triumph and enter its people in blessings, and abolish falsehood, and throw its people into the evil of Hellfire.
The mention of the Day of Resurrection is repeated throughout the Book of Allāh, and it is in reference to when the creation will rise from their graves for their Lord. So the meaning of the Day of Resurrection is the Day when the creation will rise from their graves for their resurrection. And it is the Day that a person works everyday in preparation for.
Ibn ˋĀshūr said concerning His statement (the Most-High): “So Allāh will judge” with the fā’ (ف - so) because it is a threat in that there will be judgement between them on the Day of Resurrection, and what their conscious harboured from fancies will be made apparent. Envy will be exposed from these statements, and the cause of them. It is information that is meant to rebuke and threaten. (End Quote)
In this noble verse is a warning to the nation of Muḥammad (ﷺ) in that whoever has knowledge of the Qur’ān, he should be familiar with it, act according to what is in it, saying what it entails – not differing with his statements, aware of his differing with it – otherwise, he have within him a resemblance of the Jews and the Christians.
Aṭ-Ṭabarī said: This verse announces that whoever commits an act of disobedience to Allāh, knowing that Allāh has prohibited it, then his afflicting in his religion is greater than the affliction of the one who commits it out of ignorance. This is because Allāh (Most-High be His remembrance) magnified the rebuke of the Jews and the Christians over their statements, which He rebuked them for. (End Quote).