Tafsīr of Sūrat Al-Baqarah (Chapter 2)

Which was revealed in Al-Madīnah

Qur’an 2:1–5الٓمٓ ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ أُو۟لَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

The Virtues of Sūrat Al-Baqarah

In Musnad Aḥmad, Ṣaḥīḥ Muslim, At-Tirmidhi and An-Nasā'i, it is recorded that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthلَا تَجْعَلُوا بُيُوتَكُمْ قُبُورًا فَإِنَّ الْبَيْتَ الَّذِي تُقْرَأُ فِيهِ سُورَةُ الْبَقَرَةِ لَا يَدْخُلُهُ الشَّيْطَانُ

«Do not turn your houses into graves. Verily, Shayṭān does not enter the house where Sūrat Al-Baqarah is recited.» At-Tirmidhi said, "Ḥasan Ṣaḥīḥ.^{1Aḥmad 2:284, Muslim 1:539, Tuḥfat Al-Aḥwadhi 8:180, An-Nasā'ī in Al-Kubrā 5:13.}

Also, 'Abdullāh bin Mas'ūd said, "Shayṭān flees from the house where Sūrat Al-Baqarah is heard." This Ḥadīth was collected by An-Nasā'i in Al-Yawm wal-Laylah,^{2An-Nasā'ī in Al-Kubrā 5:13.} and Al-Ḥākim recorded it in his Mustadrak, and then said that its chain of narration is authentic, although the Two Ṣaḥīḥs did not collect it.^{3Al-Ḥākim 2:260.} In his Musnad, Ad-Dārimi recorded that Ibn Mas‘ūd said, "Shayṭān departs the house where Sūrat Al-Baqarah is being recited, and as he leaves, he passes gas." Ad-Dārimi also recorded that Ash-Sha'bi said that 'Abdullāh bin Mas‘ūd said, "Whoever recites ten Ayāt from Sūrat Al-Baqarah in a night, then Shayṭān will not enter his house that night. (These ten Ayat are) four from the beginning, Ayat Al-Kursi (255), the following two Ayat (256-257) and the last three Ayāt.” In another narration, Ibn Mas‘ūd said, "Then Shayṭān will not come near him or his family, nor will he be touched by anything that he dislikes. Also, if these Ayat were to be recited over a senile person, they would wake him up."^{4Ad-Dārimi 2:322.}

Further, Sahl bin Sa'd said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ لِكُلِّ شَيْءٍ سَنَامًا، وَإِنَّ سَنَامَ الْقُرْآنِ الْبَقَرَةُ، وَإِنَّ مَنْ قَرَأَهَا فِي بَيْتِهِ لَيْلَةً لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَ لَيَالٍ، وَمَنْ قَرَأَهَا فِي بَيْتِهِ نَهَارًا لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَةَ أَيَّامٍ

«Everything has a hump (or, high peek), and Al-Baqarah is the high peek of the Qur'an. Whoever recites Al-Baqarah at night in his house, then Shayṭān will not enter that house for three nights. Whoever recites it during a day in his house, then Shayṭān will not enter that house for three days.»

This Ḥadīth was collected by Abu Al-Qāsim Aṭ-Ṭabarāni, Abu Ḥātim Ibn Ḥibbān in his Ṣaḥīḥ and Ibn Marduwyah.^{5Aṭ-Ṭabarāni 6:163 and Ibn Ḥibbān 2:78.}

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

Ḥadīthتَعَلَّمُوا الْقُرْآنَ وَاقْرَءُوهُ، فَإِنَّ مَثَلَ الْقُرْآنِ لِمَنْ تَعَلَّمَهُ فَقَرَأَ وَقَامَ بِهِ كَمَثَلِ جِرَابٍ مَحْشُوٍّ مِسْكًا يَفُوحُ رِيحُهُ فِي كُلِّ مَكَانٍ، وَمَثَلُ مَنْ تَعَلَّمَهُ فَيَرْقُدُ وَهُوَ فِي جَوْفِهِ كَمَثَلِ جِرَابٍ أُوكِيَ عَلَى مِسْكٍ

«Learn Al-Qur'ān and recite it, for the example of whoever learns the Qur'ān, recites it and adheres to it, is the example of a bag that is full of musk whose scent fills the air. The example of whoever learns the Qur'ān and then sleeps (i.e. lazy) while the Qur'ān is in his memory, is the example of a bag that has musk, but is closed tight.»

This is the wording collected by At-Tirmidhi, who said that this Ḥadīth is Ḥasan. In another narration, At-Tirmidhi recorded this same Ḥadīth in a Mursal manner, so Allāh knows best.^{6Tuḥfat Al-Aḥwadhi 8:186, An-Nasā’ī in Al-Kubrā 5:227, and Ibn Mājah 1:78.}

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

Ḥadīthتِلْكَ الْمَلَائِكَةُ دَنَتْ لِصَوْتِكَ وَلَوْ قَرَأْتَ لَأَصْبَحَتْ يَنْظُرُ النَّاسُ إِلَيْهَا، لَا تَتَوَارَى مِنْهُمْ

«They were the angels, they came close hearing your voice (reciting Sūrat Al-Baqarah), and if you had kept reading, the people would have been able to see the angels when the morning came, and the angels would not be hidden from their eyes.»^{7Fatḥ Al-Bāri 8:680}

This is the narration reported by Imām Abu Ubayd Al-Qāsim bin Salām in his book Faḍā’il Al-Qur’ān.

Virtues of Sūrat Al-Baqarah and Sūrat Āl 'Imrān

Imām Aḥmad said that Abu Nu'aym narrated to them that Bishr bin Muhājir said that 'Abdullāh bin Buraydah narrated to him from his father, "I was sitting with the Prophet ﷺ and I heard him say,

Ḥadīthتَعَلَّمُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ، وَتَرْكَهَا حَسْرَةٌ، وَلَا تَسْتَطِيعُهَا الْبَطَلَةُ

«Learn Sūrat Al-Baqarah, because in learning it there is blessing, in ignoring it there is sorrow, and the sorceresses cannot memorize it.»

He ﷺ kept silent for a while and then said,

Ḥadīthتَعَلَّمُوا سُورَةَ الْبَقَرَةِ وَآلَ عِمْرَانَ فَإِنَّهُمَا الزَّهْرَاوَانِ، يُظِلَّانِ صَاحِبَهُمَا يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ غَيَايَتَانِ أَوْ فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، وَإِنَّ الْقُرْآنَ يَلْقَى صَاحِبَهُ يَوْمَ الْقِيَامَةِ حِينَ يَنْشَقُّ عَنْهُ قَبْرُهُ كَالرَّجُلِ الشَّاحِبِ فَيَقُولُ لَهُ: هَلْ تَعْرِفُنِي؟ فَيَقُولُ: مَا أَعْرِفُكَ. فَيَقُولُ: أَنَا صَاحِبُكَ الْقُرْآنُ الَّذِي أَظْمَأْتُكَ فِي الْهَوَاجِرِ وَأَسْهَرْتُ لَيْلَكَ وَإِنَّ كُلَّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ، وَإِنَّكَ الْيَوْمَ مِنْ وَرَاءِ كُلِّ تِجَارَةٍ فَيُعْطَى الْمُلْكَ بِيَمِينِهِ وَالْخُلْدَ بِشِمَالِهِ وَيُوضَعُ عَلَى رَأْسِهِ تَاجُ الْوَقَارِ، وَيُكْسَى وَالِدَاهُ حُلَّتَانِ لَا يَقُومُ لَهُمَا أَهْلُ الدُّنْيَا، فَيَقُولَانِ: بِمَا كُسِينَا هَذَا؟ فَيُقَالُ: بِأَخْذِ وَلَدِكُمَا الْقُرْآنَ ثُمَّ يُقَالُ: اقْرَأْ وَاصْعَدْ فِي دَرَجِ الْجَنَّةِ وَغُرَفِهَا، فَهُوَ فِي صُعُودٍ مَا دَامَ يَقْرَأُ هَذَا كَانَ أَوْ تَرْتِيلًا

«Learn Sūrat Al-Baqarah and Āl 'Imrān because they are two lights and they shade their people on the Day of Resurrection, just as two clouds, two spaces of shade or two lines of (flying) birds. The Qur'ān will meet its companion in the shape of a pale-faced man on the Day of Resurrection when his grave is opened. The Qur'ān will ask him, 'Do you know me?' The man will say, 'I do not know you.' The Qur'ān will say, 'I am your ──────────────── companion, the Qur'ān, which has brought you thirst during the heat and made you stay up during the night. Every merchant has his certain trade. But, this Day, you are behind all types of trade.' Kingship will then be given to him in his right hand, eternal life in his left hand and the crown of grace will be placed on his head. His parents will also be granted two garments that the people of this life could never afford. They will say, 'Why were we granted these garments?' It will be said, 'Because your son was carrying the Qur'ān.' It will be said (to the reader of the Qur'ān), 'Read and ascend through the levels of Paradise.' He will go on ascending as long as he recites, whether reciting slowly or quickly.»"^{8Aḥmad 5:352}

Ibn Mājah also recorded part of this Ḥadīth from Bishr bin Al-Muhājir,^{9Ibn Mājah 2:1242.} and this chain of narrators is Ḥasan, according to the criteria of Imām Muslim.

A part of this Ḥadīth is also supported by other Ḥadīths. For instance, Imām Aḥmad recorded that Abu Umāmah Al-Bāhili said that he heard the Messenger of Allāh ﷺ say,

Ḥadīthاقْرَأُوا الْقُرْآنَ فَإِنَّهُ شَافِعٌ لِأَهْلِهِ يَوْمَ الْقِيَامَةِ اقْرَأُوا الزَّهْرَاوَيْنِ، الْبَقَرَةَ وَآلَ عِمْرَانَ، فَإِنَّهُمَا يَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ، أَوْ كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ عَنْ أَهْلِهِمَا يَوْمَ الْقِيَامَةِ

«Read the Qur'ān, because it will intercede on behalf of its people on the Day of Resurrection. Read the two lights, Al-Baqarah and Āl 'Imrān, because they will come in the shape of two clouds, two shades or two lines of birds on the Day of Resurrection and will argue on behalf of their people on that Day.»

The Prophet ﷺ then said,

Ḥadīthاقْرَأُوا الْبَقَرَةَ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلَا تَسْتَطِيعُهَا الْبَطَلَةُ

«Read Al-Baqarah, because in having it there is blessing, and in ignoring there is a sorrow and the sorceresses cannot memorize it.»^{10Aḥmad 5:249} ──────────────── Also, Imām Muslim narrated this Ḥadīth in the Book of Prayer^{11Muslim 1:553}

Imām Aḥmad narrated that An-Nawwās bin Sam'ān said that the Prophet ﷺ said,

Ḥadīthيُؤْتَى بِالْقُرْآنِ يَوْمَ الْقِيَامَةِ وَأَهْلِهِ الَّذِينَ كَانُوا يَعْمَلُونَ بِهِ تَقْدُمُهُمْ سُورَةُ الْبَقَرَةِ وَآلُ عِمْرَانَ

«On the Day of Resurrection the Qur'ān and its people who used to implement it will be brought forth, preceded by Sūrat Al-Baqarah and Āl 'Imrān.»

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

Ḥadīthكَأَنَّهُمَا غَمَامَتَانِ، أَوْ ظُلَّتَانِ سَوْدَاوَانِ بَيْنَهُمَا شَرْقٌ، أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ عَنْ صَاحِبِهِمَا

«They will come like two clouds, two dark shades or two lines of birds arguing on behalf of their people.»^{12Aḥmad 4:183}

It was also recorded in Ṣaḥīḥ Muslim^{13Muslim 1:554.} and At-Tirmidhi narrated this Ḥadīth, which he rendered Ḥasan Gharīb.^{14Tuḥfat Al-Aḥwadhi 8:191}

Sūrat Al-Baqarah was revealed in Al-Madīnah

There is no disagreement over the view that Sūrat Al-Baqarah was revealed in its entirety in Al-Madīnah. Moreover, Al-Baqarah was one of the first Sūrahs to be revealed in Al-Madīnah, while, Allāh's statement,

Qur’an 2:281وَٱتَّقُوا۟ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى ٱللَّهِ

«And be afraid of the Day when you shall be brought back to Allāh.» (2:281)

was the last Āyah to be revealed from the Qur'ān. Also, the Ayāt about usury were among the last Ayāt to be revealed. Khālid bin Ma'dān used to call Al-Baqarah the Fusṭāṭ (tent) of ──────────────── the Qur'ān. Some of the scholars said that it contains a thousand news incidents, a thousand commands and a thousand prohibitions. Those who count said that the number of Al-Baqarah's Ayāt is two hundred and eighty-seven, and its words are six thousand two hundred and twenty-one words. Further, its letters are twenty-five thousand five hundred. Allāh knows best.

Ibn Jurayj narrated that 'Aṭā' said that Ibn 'Abbās said, "Sūrat Al-Baqarah was revealed in Al-Madīnah."^{15Ad-Durr Al-Manthūr 1:47.} Also, Khaṣīf said from Mujāhid that 'Abdullāh bin Az-Zubayr said; "Sūrat Al-Baqarah was revealed in Al-Madīnah."^16Ibid. Several Imāms and scholars of Tafsīr issued similar statements, and there is no difference of opinion over this as we have stated.

The Two Ṣaḥīḥs recorded that Ibn Mas'ūd kept the Ka'bah on his left side and Minā on his right side and threw seven pebbles (at the Jamrah) and said, "The one to whom Sūrat Al-Baqarah was revealed (i.e. the Prophet ﷺ) performed Rami (the Ḥajj rite of throwing pebbles) similarly." The Two Ṣaḥīḥs recorded this Ḥadīth.^{17Fatḥ Al-Bāri 3:678, Muslim 2:942.}

Further, Ibn Marduwyah reported a Ḥadīth of Shu'bah from 'Aqīl bin Ṭalḥah from 'Utbah bin Marthad; "The Prophet ﷺ saw that his Companions were not in the first lines and he said,

Ḥadīthيَا أَصْحَابَ سُورَةِ الْبَقَرَةِ

«O Companions of Sūrat Al-Baqarah.» I Think that this incident occurred during the battle of Ḥunayn when the Companions retreated. Then, the Prophet ﷺ commanded Al-'Abbās (his uncle) to yell out,

Ḥadīthيَا أَصْحَابَ الشَّجَرَةِ

«O Companions of the tree!» meaning the Companions who participated in the pledge of Ar-Riḍwān (under the tree). In another narration, Al-‘Abbās cried, "O Companions of Sūrat Al-Baqarah!" encouraging them to come back, so they returned from every direction. Also, during the battle of Al-Yamāmah, against the army of Musaylimah the Liar, the Companions first retreated because of the huge number of soldiers in Musaylimah’s army. The Muhājirūn and the Anṣār called out for each other, saying; “O people of Sūrat Al-Baqarah!” Allāh then gave them victory over their enemy, may Allāh be pleased with all of the companions of all the Messengers of Allāh.^{18Al-Majma‘ 6:180.}

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ الٓمٓ

«In the Name of Allāh, the Most Gracious, the Most Merciful» «1. Alif Lām Mīm».

The Discussion of the Individual Letters

The individual letters in the beginning of some Sūrahs are among those things whose knowledge Allāh has kept only for Himself. This was reported from Abu Bakr, ‘Umar, 'Uthmān, ‘Ali and Ibn Mas‘ūd. It was said that these letters are the names of some of the Sūrahs. It was also said that they are the beginnings that Allāh chose to start the Sūrahs of the Qur’ān with. Khaṣīf stated that Mujāhid said, “The beginnings of the Sūrahs, such as Qaf, Ṣad, Ṭa Sīn Mīm and Alif Lām Rā, are just some letters of the alphabet.” Some linguists also stated that they are letters of the alphabet and that Allāh simply did not cite the entire alphabet of twenty-eight letters. For instance, they said, one might say, “My son recites Alif, Ba, Ta, Tha... ” he means the entire alphabet although he stops before mentioning the rest of it. This opinion was mentioned by Ibn Jarīr.^{19Aṭ-Ṭabari 1:208.}

The Letters at the Beginning of Sūrahs

If one removes the repetitive letters, then the number of letters mentioned at the beginning of the Sūrahs is fourteen: Alif, Lām, Mīm, Ṣād, Rā, Kāf, Hā, Yā, ‘Ayn, Ṭa, Sīn, Ḥa, Qaf, Nūn. So glorious is He Who made everything subtly reflect His wisdom. Moreover, the scholars said, “There is no doubt that Allāh did not reveal these letters for jest and play.” Some ignorant people said that some of the Qur'ān does not mean anything, (meaning, such as these letters) thus committing a major mistake. On the contrary, these letters carry a specific meaning. Further, if we find an authentic narration leading to the Prophet ﷺ that explains these letters, we will embrace the Prophet's statement. Otherwise, we will stop where we were made to stop and will proclaim,

Qur’an 3:7ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا

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

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

These Letters testify to the Miraculous Qur'ān

The wisdom behind mentioning these letters in the beginning of the Sūrahs, regardless of the exact meanings of these letters, is that they testify to the miracle of the Qur'ān. Indeed, the servants are unable to produce something like the Qur'ān, although it is comprised of the same letters with which they speak to each other. This opinion was mentioned by Ar-Rāzi in his Tafsīr who related it to Al-Mubarrid and several other scholars. Al-Qurṭubi also related this opinion to Al-Farrā' and Quṭrub. Az-Zamakhshari agreed with this opinion in his book, Al-Kashshāf. In addition, the Imām and scholar Abu Al-'Abbās Ibn Taymiyyah and our Shaykh Al-Ḥāfiẓ Abu Al-Ḥajjāj Al-Mizzi agreed with this opinion. Al-Mizzi told me that it is also the opinion of Shaykh Al-Islām Ibn Taymiyyah.

Az-Zamakhshari said that these letters, "Were not all mentioned once in the beginning of the Qur'ān. Rather, they were repeated so that the challenge (against the creation) is more daring. Similarly, several stories were mentioned repeatedly in the Qur'ān, and also the challenge was repeated in various areas (i.e., to produce something like the Qur'ān). Sometimes, one letter at a time was mentioned, such as Ṣad, Nūn and Qaf. Sometimes two letters were mentioned, such as

Qur’anحمٓ

«Ḥa Mīm» (44:1) Sometimes, three letters were mentioned, such as,

Qur’an 2:1الٓمٓ

«Alif Lām Mīm (2:1)» and four letters, such as,

Qur’an 13:1الٓمٓر

«'Alif Lām Mīm Ra» (13:1), and

Qur’an 7:1الٓمٓصٓ

«Alif Lām Mīm Ṣād» (7:1).

Sometimes, five letters were mentioned, such as,

Qur’an 19:1كٓهيعٓصٓ

«Kaf Ha Yā ‘Ayn Ṣād» (19:1), and;

Qur’an 42:1–2حمٓ عٓسٓقٓ

«Ḥa Mīm. ‘Ayn Sīn Qaf» (42:1-2).

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

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

Qur’an 2:1–2الٓمٓ ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ فِيهِ

«Alif Lām Mīm» This is the Book (the Qur'ān), wherein there is no doubt (2:1-2),

Qur’an 3:1–3الٓمٓ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ نَزَّلَ عَلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ

«Alif Lām Mīm. Allāh! Lā ilahā illa Huwa (none has the right to be worshipped but He), Al-Ḥayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists). It is He Who has sent down the Book (the Qur'ān) to you (Muḥammad ﷺ) with truth, confirming what came before it.» (3:1-3), and,

Qur’an 7:1–2الٓمٓصٓ كِتَٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ

«Alif Lām Mīm Ṣād. (This is the) Book (the Qur'ān) sent down unto you (O Muḥammad ﷺ), so let not your breast be narrow therefrom» (7:1-2).

Also, Allāh said,

Qur’an 14:1الٓر كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ لِتُخْرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِ رَبِّهِمْ

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

Qur’an 32:1–2الٓمٓ تَنزِيلُ ٱلْكِتَٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَٰلَمِينَ

«Alif Lām Mīm. The revelation of the Book (this Qur'ān) in which there is no doubt, is from the Lord of the 'Ālamīn (mankind, Jinn and all that exists)!» (32:1-2),

Qur’an 41:1–2حمٓ تَنزِيلٌ مِّنَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

«Ḥa Mīm. A revelation from (Allāh) the Most Gracious, the Most Merciful» (41:1-2), and,

Qur’an 42:1–3حمٓ عٓسٓقٓ كَذَٰلِكَ يُوحِىٓ إِلَيْكَ وَإِلَى ٱلَّذِينَ مِن قَبْلِكَ ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ

«Ḥa Mīm. ‘Aīn Sīn Qāf. Likewise Allāh, the Almighty, the Wise sends revelation to you (O Muḥammad ﷺ) as (He sent revelation to) those before you.» (42:1-3).

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

Qur’an 2:2ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ

«2. That is Book in which there is no Rayb, guidance for the Muttaqīn».

There is no Doubt in the Qur'ān

The Book, is the Qur'ān, and Rayb means doubt. As-Suddi said that Abu Mālik and Abu Ṣāliḥ narrated from Ibn 'Abbās, and Murrah Al-Hamadāni narrated from Ibn Mas'ūd and several other Companions of the Messenger of Allāh ﷺ that,

Qur’anلَا رَيْبَ فِيهِ

«In which there is no Rayb», means about which there is no doubt.^{1Aṭ-Ṭabari 1:228.} Abu Ad-Dardā', Ibn 'Abbās, Mujāhid, Sa'īd bin Jubayr, Abu Mālik, Nāfi' 'Aṭā', Abu Al-'Āliyah, Ar-Rabī' bin Anas, Muqātil bin Ḥayyān, As-Suddi, Qatādah and Ismā'īl bin Abi Khālid said similarly. In addition, Ibn Abi Ḥātim said, "I do not know of any disagreement over this explanation."^{2Ibn Abi Ḥātim 1:31.} The meaning of this is that the Book, the Qur'ān, is without a doubt revealed from Allāh. Similarly, Allāh said in Sūrat As-Sajdah,

Qur’an 32:1–2الٓمٓ تَنزِيلُ ٱلْكِتَٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَٰلَمِينَ

«Alif Lām Mīm». The revelation of the Book (this Qur'ān) in which there is no doubt, is from the Lord of all that exists» (32:1-2).

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

Qur’anلَا رَيْبَ

«there is no doubt» and they then continue;

Qur’an 2:2فِيهِ هُدًى لِّلْمُتَّقِينَ

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

Qur’anلَا رَيْبَ فِيهِ

«in which there is no doubt» because in this case,

Qur’an 2:2هُدًى

«guidance» becomes an attribute of the Qur'ān and carries a better meaning than,

Qur’an 2:2فِيهِ هُدًى

«in which there is guidance».

Guidance is granted to Those Who have Taqwā

Hidāyah - correct guidance - is only granted to those who have Taqwā - fear of Allāh. Allāh said,

Qur’an 41:44قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُو۟لَٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍ

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

Qur’an 17:82وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارًا

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

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

Qur’an 10:57يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِى ٱلصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

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

Ibn 'Abbās and Ibn Mas'ūd and other Companions of the Messenger of Allāh ﷺ said,

Qur’an 2:2هُدًى لِّلْمُتَّقِينَ

«guidance for the Muttaqīn (the pious and righteous persons», means, a light for those who have Taqwā.

The Meaning of Al-Muttaqīn

Ibn 'Abbās said about,

Qur’an 2:2هُدًى لِّلْمُتَّقِينَ

«guidance for the Muttaqīn» that it means, "They are the believers who avoid Shirk with Allāh and who work in His obedience." Ibn 'Abbās also said that Al-Muttaqīn means, "Those who fear Allāh's punishment, which would result if they abandoned the true guidance that they recognize and know. They also hope in Allāh's mercy by believing in what He revealed." Further, Qatādah said that,

Qur’anلِّلْمُتَّقِينَ

«Al-Muttaqīn», are those whom Allāh has described in His statement;

Qur’an 2:3ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ

«Who believe in the Ghayb and perform the Ṣalāh» (2:3),

and the following Ayāt. Ibn Jarīr stated that the Āyah (2:2) includes all of these meanings that the scholars have mentioned, and this is the correct view. Also, At-Tirmidhi and Ibn Mājah narrated that 'Aṭiyah As-Sa'di said that the Messenger of Allāh ﷺ said,

"لَا يَبْلُغُ الْعَبْدُ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَالَا بَأْسَ بِهِ حَذَرًا مِمَّا بِهِ بَأْسٌ»

«The servant will not acquire the status of the Muttaqīn until he abandons what is harmless out of fear of falling into that which is harmful.»^{3Tuḥfat Al-Aḥwadhi 7:147, and Ibn Mājah 2:1409.} At-Tirmidhi then said "Ḥasan Gharīb."

There are Two Types of Hidāyah (Guidance)

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

Qur’an 28:56إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ

«Verily, you (O Muḥammad ﷺ) guide not whom you like» (28:56),

Qur’an 2:272لَّيْسَ عَلَيْكَ هُدَىٰهُمْ

«Not upon you (Muḥammad ﷺ) is their guidance» (2:272),

Qur’an 7:186مَن يُضْلِلِ ٱللَّهُ فَلَا هَادِىَ لَهُۥ

«Whomsoever Allāh sends astray, none can guide him» (7:186), and,

Qur’an 18:17مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُۥ وَلِيًّا مُّرْشِدًا

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

Hudā also means to explain the truth, give direction and lead to it. Allāh, the Exalted, said,

Qur’an 42:52وَإِنَّكَ لَتَهْدِىٓ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«And verily, you (O Muḥammad ﷺ) are indeed guiding (mankind) to the straight path (i.e. Allāh's religion of Islāmic Monotheism)» (42:52),

Qur’an 13:7إِنَّمَآ أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ

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

Qur’an 41:17وَأَمَّا ثَمُودُ فَهَدَيْنَٰهُمْ فَٱسْتَحَبُّوا۟ ٱلْعَمَىٰ عَلَى ٱلْهُدَىٰ

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

testifying to this meaning. Also, Allāh said,

Qur’an 90:10وَهَدَيْنَٰهُ ٱلنَّجْدَيْنِ

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

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

Meaning of Taqwā

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

Qur’an 2:3ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ

«3.Those Who have faith in the Ghayb».

The Meaning of Īmān

Abu Ja'far Ar-Rāzi said that Al-'Alā' bin Al-Musayyib bin Rāfi' narrated from Abu Isḥāq that Abu Al-Aḥwaṣ said that 'Abdullāh said, "Īmān is to trust.".^{1Aṭ-Ṭabari 1:235.} 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said,

Qur’anيُؤْمِنُونَ

«who have faith» means they trust.^2Ibid. Also, Ma'mar said that Az-Zuhri said, "Īmān is the deeds."^3Ibid. In addition, Abu Ja'far Ar-Rāzi said that Ar-Rabī' bin Anas said that, 'They have faith', means, they fear (Allāh).^4Ibid.

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

Linguistically, in the absolute sense, Īmān merely means trust, and it is used to mean that sometimes in the Qur'ān, for instance, Allāh the Exalted said,

Qur’an 9:61يُؤْمِنُ بِٱللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ

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

Prophet Yūsuf's brothers said to their father,

Qur’an 12:17وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَٰدِقِينَ

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

Further, the word Īmān is sometimes mentioned along with deeds, such as Allāh said,

Qur’anإِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ

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

However, when Īmān is used in an unrestricted manner, it includes beliefs, deeds, and statements of the tongue.^{5See the Tafsīr of Ibn Abi Ḥātim 1:35} We should state here that Īmān increases and decreases.

There are many narrations and Ḥadīths on this subject, and we discussed them in the beginning of our explanation of Ṣaḥīḥ Al-Bukhāri, all favors are from Allāh. Some scholars explained that Īmān means Khashyah (fear of Allāh). For instance, Allāh said;

Qur’an 67:12إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ

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

Qur’an 50:33مَّنْ خَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ وَجَآءَ بِقَلْبٍ مُّنِيبٍ

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

Fear is the core of Īmān and knowledge, just as Allāh the Exalted said,

Qur’an 35:28إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟

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

The Meaning of Al-Ghayb

As for the meaning of Ghayb here, the Salaf have different explanations of it, all of which are correct, indicating the same general meaning. For instance, Abu Ja'far Ar-Rāzi quoted Ar- Rabī' bin Anas, reporting from Abu Al-'Āliyah about Allāh's statement,

Qur’an 2:3يُؤْمِنُونَ بِٱلْغَيْبِ

«(Those who) have faith in the Ghayb»,

"They believe in Allāh, His angels, Books, Messengers, the Last Day, His Paradise, Fire and in the meeting with Him. They also believe in life after death and in Resurrection. All of this is the Ghayb." Qatādah bin Di'āmah said similarly.^{6Aṭ-Ṭabari 1:236.}

Sa'īd bin Manṣūr reported from 'Abdur-Raḥmān bin Yazīd who said, "We were sitting with 'Abdullāh bin Mas'ūd when we mentioned the Companions of the Prophet ﷺ and their deeds being superior to our deeds. 'Abdullāh said, 'The matter of Muḥammad ﷺ was clear for those who saw him. By He other than Whom there is no God, no person will ever acquire a better type of faith than believing in Al-Ghayb.' He then recited,

Qur’an 2:1–3الٓمٓ ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ

«Alif Lām Mīm. This is the Book, wherein there is no doubt, a guidance for the Muttaqīn. Those who believe in the Ghayb», until,

Qur’anٱلْمُفْلِحُونَ

«the successful»."^{7Sa'īd bin Manṣūr 2:544.} Ibn Abi Ḥātim, Ibn Marduwyah and Al- Ḥākim, in his Mustadrak,^{8Ibn Abi Ḥātim 1:34 and Al-Ḥākim 2:260.} recorded this Ḥadīth. Al-Ḥākim commented that this Ḥadīth is authentic and that the Two Shaykhs - Al-Bukhāri and Muslim - did not collect it, although it meets their criteria.

Aḥmad recorded a Ḥadīth with similar meaning from Ibn Muḥayrīz who said: I said to Abu Jumu'ah, "Narrate a Ḥadīth for us that you heard from the Messenger of Allāh." He said, "Yes. I will narrate a good Ḥadīth for you. Once we had lunch with the Messenger of Allāh ﷺ. Abu 'Ubaydah, who was with us, said, 'O Messenger of Allāh! Are people better than us? We embraced Islām with you and performed Jihād with you.' He ﷺ said,

Ḥadīthنَعَمْ قَوْمٌ مِنْ بَعْدِكُمْ يُؤْمِنُونَ بِي وَلَمْ يَرَوْنِي

«Yes, those who will come after you, who will believe in me although they did not see me.»"^{9Aḥmad 4:106.}

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

Ḥadīthمَا يَمْنَعُكُمْ مِنْ ذَلِكَ وَرَسُولُ اللهِ بَيْنَ أَظْهُرِكُمْ يَأْتِيكُمْ بِالْوَحْيِ مِنَ السَّمَاءِ، بَلْ قَوْمٌ بَعْدَكُمْ يَأْتِيهِمْ كِتَابٌ مِنْ بَيْنِ لَوْحَيْنِ يُؤْمِنُونَ بِهِ وَيَعْمَلُونَ بِمَا فِيهِ، أُولٰئِكَ أَعْظَمُ مِنْكُمْ أَجْرًا مَرَّتَيْنِ

«What prevents you from doing so, while the Messenger of Allāh is among you, bringing you the revelation from heaven? There are people who will come after you and who will be given a book between two covers (the Qur'ān), and they will believe in it and implement its commands. They have a greater reward than you, even twice as much.»"^{10Ibn 'Asākir 6:368.}

Qur’an 2:3وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ

«And perform Ṣalāh, and spend out of what we have provided for them»

Meaning of Iqāmat Aṣ-Ṣalāh

Ibn 'Abbās said that,

Qur’an 2:3وَيُقِيمُونَ ٱلصَّلَوٰةَ

«And perform the Ṣalāh», means, "Perform the prayer with all of the obligations that accompany it."^{11Aṭ-Ṭabari 1:241.} Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said, “Iqāmat Aṣ-Ṣalāh means to complete the bowings, prostrations, recitation, humbleness and attendance for the prayer."^12Ibid. Qatādah said, “Iqāmat Aṣ-Ṣalāh means to preserve punctuality, and the ablution, bowings, and prostrations of the prayer."^{13Ibn Abi Ḥātim 1:37.} Muqātil bin Ḥayyān said Iqāmat Aṣ-Ṣalāh means "To preserve punctuality for it, as well as completing ones purity for it, and completing the bowings, prostrations, recitation of the Qur'ān, Tashahhud and blessings for the Prophet ﷺ. This is Iqāmat Aṣ-Ṣalāh.”^14Ibid.

The Meaning of "Spending" in this Āyah

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said,

Qur’an 2:3وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ

«And spend out of what We have provided for them» means, "The Zakāh due on their wealth."^{15Aṭ-Ṭabari 1:243.} As-Suddi said that Abu Mālik and Abu Ṣāliḥ narrated from Ibn 'Abbās, as well as Murrah from Ibn Mas'ūd and other Companions of the Messenger of Allāh ﷺ, that,

Qur’an 2:3وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ

«And spend out of what We have provided for them» means, "A man's spending on his family. This was before the obligation of Zakāh was revealed."^16Ibid. Juwaybir narrated from Aḍ-Ḍaḥḥāk, "General spending (in charity) was a means of drawing nearer to Allāh, according to one's discretion and capability. Until the obligation of charity was revealed in the seven Ayāt of Sūrat Barā'ah (chapter 9), were revealed. These abrogated the previous case."^17Ibid. In many instances, Allāh mentioned prayer and spending wealth together. Prayer is a right of Allāh as well as a form of worshipping Him. It includes singling Him out for one's devotion, praising Him, glorifying Him, supplicating to Him, invoking Him, and it displays one's dependence upon Him. Spending is form of kindness towards creatures by giving them what will benefit them, and those people most deserving of this charity are the relatives, the wife, the servants and then the rest of the people. So all types of required charity and required spending are included in Allāh's saying,

Qur’an 2:3وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ

«And spend out of what we have provided for them». The Two Ṣaḥīḥs recorded that Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthبُنِيَ الْإِسْلَامُ عَلَىٰ خَمْسٍ: شَهَادَةِ أَنْ لَا إِلٰهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَصَوْمِ رَمَضَانَ، وَحَجِّ الْبَيْتِ

«Islām is built upon five (pillars): Testifying that there is no deity worthy of worship except Allāh and that Muḥammad is the Messenger of Allāh, establishing the prayer, giving Zakāh, fasting Ramaḍān and Ḥajj to the House.»^{18Fatḥ Al-Bāri 1:64 and Muslim 1:45.}

There are many other Ḥadīths on this subject.

The Meaning of Ṣalāh

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

Qur’an 2:4وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ

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

Ibn 'Abbās said that,

Qur’an 2:4وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ

«And who have faith in what is revealed to you and in what was revealed before you.» means, "They believe in what Allāh sent you with, and in what the previous Messengers were sent with, they do not distinguish between (believing) them, nor do they reject what they brought from their Lord."^{1Aṭ-Ṭabari 1:244.}

Qur’an 2:4وَبِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ

«And in the Hereafter they are certain» that is the resurrection, the standing (on the Day of Resurrection), Paradise, the Fire, the reckoning and the Scale that weighs the deeds (the Mīzān).^{2Ibn Abi Ḥātim 1:39.} The Hereafter is so named because it comes after this earthly life.

Attributes of the Believers

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

Qur’an 2:3ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ

«Those who have faith in the Ghayb and perform Ṣalāh, and spend out of what we have provided for them.»

Mujāhid once stated, "Four Ayāt at the beginning of Sūrat Al-Baqarah describe the believers, two describe the disbelievers, and thirteen describe the hypocrites."^{3Aṭ-Ṭabari 1:239.} The four Ayāt mentioned in this statement are general and include every believer, whether an Arab, non-Arab, or a person of a previous Scripture, whether they are Jinns or humans. All of these attributes complement each other and require the existence of the other attributes. For instance, it is not possible that one believes in the Unseen, performs the prayer and gives Zakāh without believing in what the Messenger of Allāh ﷺ and the previous Messengers were sent with. The same with certainty in the Hereafter, this is not correct without that, for Allāh has commanded the believers,

Qur’an 4:136يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ

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

Qur’an 29:46وَلَا تُجَٰدِلُوٓا۟ أَهْلَ ٱلْكِتَٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَٰحِدٌ

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

Qur’an 4:47يَٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم

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

Qur’an 5:68قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ حَتَّىٰ تُقِيمُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ

«Say (O Muḥammad ﷺ): "O People of the Book (Jews and Christians)! You have nothing until you act according to the Tawrāh (Torah), the Injīl (Gospel), and what has (now) been revealed to you from your Lord (the Qur'ān)."» (5:68).

Also, Allāh the Exalted described the believers;

Qur’an 2:285ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ

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

Qur’an 4:152وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَلَمْ يُفَرِّقُوا۟ بَيْنَ أَحَدٍ مِّنْهُمْ

«And those who believe in Allāh and His Messengers and make no distinction between any of them (Messengers)» (4:152), This is a sample of the Ayat that indicate that the true believers all believe in Allāh, His Messengers and His Books. The faithful among the People of the Book, have a special significance here, since they believe in their Books and in all of the details related to that, so when such people embrace Islam and sincerely believe in the details of the religion, then they will get two rewards. As for the others, they can only believe in the previous religious teachings in a general way. For instance, the Prophet ﷺ stated,

Ḥadīthإِذَا حَدَّثَكُمْ أَهْلُ الْكِتَابِ فَلَا تُكَذِّبُوهُمْ وَلَا تُصَدِّقُوهُمْ وَلٰكِنْ قُولُوا: آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ

«When the People of the Book narrate to you, neither reject nor affirm what they say. Rather, say, 'We believe in what was revealed to us and what was revealed to you.'»^{4Abu Dāwud 4:59.}

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

Qur’an 2:5أُو۟لَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

«5. They are on guidance from their Lord, and they are the successful.»

Guidance and Success are awarded to the Believers

Allāh said,

Qur’anأُو۟لَٰٓئِكَ

«They are» refers to those who believe in the Unseen, establish the prayer, spend from what Allāh has granted them, believe in what Allāh has revealed to the Messenger and the Messengers before him, believe in the Hereafter with certainty, and prepare the necessary requirements for the Hereafter by performing

Qur’an 2:6–16إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ يُخَٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ ٱللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْذِبُونَ وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓا۟ أَنُؤْمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُ أَلَآ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ وَلَٰكِن لَّا يَعْلَمُونَ وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ إِلَىٰ شَيَٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَٰلَةَ بِٱلْهُدَىٰ فَمَا رَبِحَت تِّجَٰرَتُهُمْ وَمَا كَانُوا۟ مُهْتَدِينَ

good deeds and avoiding the prohibitions. Allāh then said,

Qur’anعَلَىٰ هُدًى

«On guidance» meaning, they are (following) a light, guidance, and have insight from Allāh,

Qur’anوَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

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

Qur’an 2:6إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

«6. Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.» Allāh said,

Qur’anإِنَّ ٱلَّذِينَ كَفَرُوا۟

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

Qur’an 10:96–97إِنَّ ٱلَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟

Qur’an 10:97ٱلْعَذَابَ ٱلْأَلِيمَ

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

About the rebellious People of the Book, Allāh said,

Qur’an 2:145وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُوا۟ قِبْلَتَكَ

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

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

Qur’an 13:40فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ وَعَلَيْنَا ٱلْحِسَابُ

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

Qur’an 11:12إِنَّمَآ أَنتَ نَذِيرٌ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ

«But you are only a warner. And Allāh is a Wakīl (Disposer of affairs, Trustee, Guardian) over all things» (11:12).

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said about Allāh's statement,

Qur’an 2:6إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

«Verily, those who disbelieve, it is the same to them whether you (O Muḥammad ﷺ) warn them or do not warn them, they will not believe»

"That the Messenger of Allāh ﷺ was eager for all the people to believe and follow the guidance he was sent with. Allāh informed him that none would believe except for those whom He decreed happiness for in the first place, and none would stray except those who Allāh has decreed to do so in the first place."^{1Aṭ-Ṭabari 1 :252.}

Qur’an 2:7خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ

«7. Allāh has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment».

Meaning of Khatama

As-Suddi said that,

Qur’an 2:7خَتَمَ ٱللَّهُ

«Khatama Allāh» means, "Allāh has sealed."^{1Ibn Abi Ḥātim 1 :44.} Qatādah said that this Āyah means, "Shayṭān controlled them when they obeyed him. Therefore, Allāh sealed their hearts, hearing and sight, and they could neither see the guidance nor hear, comprehend or understand."^2Ibid. Ibn Jurayj said that Mujāhid said,

Qur’an 2:7خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ

«Allāh has set a seal on their hearts», "A stamp. It occurs when sin resides in the heart and surrounds it from all sides, and this submersion of the heart in sin constitutes a stamp, meaning a seal."^{3Ibn Abi Ḥātim 1 :44.} Ibn Jurayj also said that the seal is placed on the heart and the hearing.^{4Aṭ-Ṭabari 1 :259.} In addition, Ibn Jurayj said, that 'Abdullāh bin Kathīr narrated that Mujāhid said, "The stain is not as bad as the stamp, the stamp is not as bad as the lock which is the worst type."^5Ibid. Al-A'mash said, "Mujāhid demonstrated with his hand while saying, They used to say that the heart is just like this - meaning the open palm. When the servant commits a sin, a part of the heart will be rolled up - and he rolled up his index finger. When the servant commits another sin, a part of the heart will be rolled up' - and he rolled up another finger, until he rolled up all of his fingers. Then he said, 'Then, the heart will be sealed.' Mujāhid also said that this is the description of the Rān (refer to 83:14)."^{6Aṭ-Ṭabari 1:258.} Al-Qurṭubi said, "The Ummah has agreed that Allāh has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief. Similarly, Allāh said,

Qur’an 4:155بَلْ طَبَعَ ٱللَّهُ عَلَيْهَا بِكُفْرِهِمْ

«Nay, Allāh has set a seal upon their hearts because of their disbelief» (4:155)."^{7Al-Qurṭubi 1:187.}

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

Ḥadīthيَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قُلُوبَنَا عَلَىٰ دِينِكَ

«O You Who changes the hearts, make our hearts firm on Your religion.»

He also mentioned the Ḥadīth by Ḥudhayfah recorded in the Ṣaḥīḥ, in which the Messenger of Allāh ﷺ said,

Ḥadīthتُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا، فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيهِ نُكْتَةٌ سَوْدَاءُ وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ حتى تَصِيرَ عَلَىٰ قَلْبَيْنِ: عَلَىٰ أَبْيَضَ مِثْلِ الصَّفَا، فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ وَالْآخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا

«The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil.»^{8Muslim 1:128.}

Ibn Jarīr said, "The truth regarding this subject is what the authentic Ḥadīth from the Messenger of Allāh ﷺ stated. Abu Hurayrah narrated that the Messenger of Allāh ﷺ said,

إِنَّ الْمُؤْمِنَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةً سَوْدَاءَ فِي قَلْبِهِ، فَإِنْ تَابَ وَنَزَعَ وَاسْتَعْتَبَ

Qur’an 83:14كَلَّا بَلْ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا۟ يَكْسِبُونَ

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

Qur’an 83:14كَلَّا بَلْ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا۟ يَكْسِبُونَ

«Nay! But on their hearts is the Rān (stain) which they used to earn»" (83:14).

At-Tirmidhi, An-Nasā'i and Ibn Mājah recorded this Ḥadīth, and At-Tirmidhi said that it is Ḥasan Ṣaḥīḥ.^{9Tuḥfat Al-Aḥwadhi 9:254, An-Nasā'i in Al-Kubrā 6:509, and Ibn Mājah 2:1418.}

The Meaning of Ghishāwah

Reciting the Āyah,

Qur’an 2:7خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ

«Allāh has set a seal on their hearts and on their hearing», then pausing, then continuing with,

Qur’an 2:7وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌ

«And on their eyes there is a Ghishāwah (covering)» is accurate, for the stamp is placed on the heart and the hearing while the Ghishāwah, the covering, is appropriately placed on the eyes. In his Tafsīr, As-Suddi said that Ibn 'Abbās and Ibn Mas'ūd said about Allāh's statement,

Qur’an 2:7خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ

«Allāh has set a seal on their hearts and on their hearing», "So that they neither understand nor hear. Allāh also said that He placed a covering on their sight, meaning eyes, and so, they do not see."^{10Aṭ-Ṭabari 1:266.}

The Hypocrites

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

Qur’an 2:8–9وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ يُخَٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ

«8. And of mankind, there are some who say: "We believe in Allāh and the Last Day" while in fact they do not believe».

«9. They try to deceive Allāh and those who believe, while they only deceive themselves, and perceive (it) not!»

Meaning of Nifāq

Nifāq means to show conformity - or agreement - and to conceal evil. Nifāq has several types: Nifāq in the creed that causes its people to reside in Hell for eternity, and Nifāq in deed, which is one of the major sins, as we will explain soon, Allāh willing. Ibn Jurayj said of the hypocrite that, "His actual deeds are different from what he publicizes, what he conceals is different from what he utters, his entrance and presence are not the same as his exit and absence."^{1Aṭ-Ṭabari 1:270.}

The Beginning of Hypocrisy

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

The Tafsīr of Āyah 2:8

Muḥammad bin Isḥāq narrated that Ibn 'Abbās said that,

وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ

﴿And of mankind, there are some who say: “We believe in Allāh and the Last Day” while in fact they do not believe ﴾ “This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did.”^{2Aṭ-Ṭabari 1:269.}

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

Qur’an 2:8وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ

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

Qur’an 63:1إِذَا جَآءَكَ ٱلْمُنَٰفِقُونَ قَالُوا۟ نَشْهَدُ إِنَّكَ لَرَسُولُ ٱللَّهِ وَٱللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُۥ

«When the hypocrites come to you (O Muḥammad ﷺ), they say: "We bear witness that you are indeed the Messenger of Allāh." Allāh knows that you are indeed His Messenger» (63:1).

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

Qur’an 63:1وَٱللَّهُ يَشْهَدُ إِنَّ ٱلْمُنَٰفِقِينَ لَكَٰذِبُونَ

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

Qur’an 2:8وَمَا هُم بِمُؤْمِنِينَ

«while in fact they believe not »

Allāh said,

Qur’an 2:9يُخَٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟

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

Qur’an 58:18يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُۥ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَىْءٍ أَلَآ إِنَّهُمْ هُمُ ٱلْكَٰذِبُونَ

«On the Day when Allāh will resurrect them all together; then they will swear to Him as they swear to you. And they think that they have something (to stand upon). Verily, they are liars!» (58:18).

Hence, Allāh refuted their way by saying,

Qur’an 2:9وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ

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

Qur’an 4:142إِنَّ ٱلْمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمْ

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

Also, Ibn Abi Ḥātim narrated that Ibn Jurayj commented on Allāh's statement,

Qur’an 4:142إِنَّ ٱلْمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمْ

«Verily, the hypocrites seek to deceive Allāh, but it is He Who deceives them»,

“The hypocrites pronounce, ‘There is no deity worthy of worship except Allāh’ seeking to ensure the sanctity of their blood and money, all the while concealing disbelief.”^{3Ibn Abi Ḥātim 1:46.} Sa‘īd said that Qatādah said,

Qur’an 2:8–9وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ يُخَٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ

Qur’an 2:9ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ

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

“This is the description of a hypocrite. He is devious, he says the truth with his tongue and defies it with his heart and deeds. He wakes up in a condition other than the one he goes to sleep in, and goes to sleep in a different condition than the one he wakes up in. He changes his mind just like a ship that moves about whenever a wind blows.”^{4Ibn Abi Ḥātim 1:47.}

Qur’an 2:10فِى قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ ٱللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْذِبُونَ

«10. In their hearts is a disease and Allāh has increased their disease. A painful torment is theirs because they used to tell lies.»

The Meaning of ‘Disease’ in this Āyah

As-Suddi narrated from Abu Mālik and (also) from Abu Ṣāliḥ, from Ibn ‘Abbās, and (also) Murrah Al-Hamdāni from Ibn Mas‘ūd and other Companions that this Āyah,

Qur’an 2:10فِى قُلُوبِهِم مَّرَضٌ

«In their hearts is a disease» means, ‘doubt’, and,

Qur’an 2:10فَزَادَهُمُ ٱللَّهُ مَرَضًا

«And Allāh has increased their disease» also means ‘doubt’.^{1Aṭ-Ṭabari 1:280} Mujāhid, ‘Ikrimah, Al-Ḥasan Al-Baṣri, Abu Al-‘Āliyah, Ar-Rabī' bin Anas and Qatādah also said similarly. ^{2Ibn Abi Ḥātim 1:48.}‘Abdur-Raḥmān bin Zayd bin Aslam commented on,

Qur’an 2:10فِى قُلُوبِهِم مَّرَضٌ

«In their hearts is a disease», “A disease in the religion, not a physical disease. They are the hypocrites and the disease is the doubt that they brought to Islām.

Qur’an 2:10فَزَادَهُمُ ٱللَّهُ مَرَضًا

«And Allāh has increased their disease» meaning, increased them in shameful behavior.”^{3Aṭ-Ṭabari 1:280.} He also recited,

Qur’an 9:124–125فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَٰنًا وَهُمْ يَسْتَبْشِرُونَ وَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ

«As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add disgrace to their disgrace.» (9:124-125)

and commented, “Evil to their evil and deviation to their deviation.” This statement by ‘Abdur-Raḥmān is true, and it constitutes a punishment that is compatible to the sin, just as the earlier scholars stated. Similarly, Allāh said,

Qur’an 47:17وَٱلَّذِينَ ٱهْتَدَوْا۟ زَادَهُمْ هُدًى وَءَاتَىٰهُمْ تَقْوَىٰهُمْ

«While as for those who accept guidance, He increases their guidance and grants them their piety» (47:17).

Allāh said next,

Qur’an 2:10بِمَا كَانُوا۟ يَكْذِبُونَ

«Because they used to tell lies». The hypocrites have two characteristics, they lie and they deny the Unseen.

The scholars who stated that the Prophet ﷺ knew the hypocrites of his time have only the Ḥadīth of Ḥudhayfah bin Al-Yamān as evidence. In it the Prophet ﷺ gave him the names of fourteen hypocrites during the battle of Tabūk. These hypocrites plotted to assassinate the Prophet ﷺ during the night on a hill in that area. They planned to excite the Prophet’s camel, so that she would throw him down the hill. Allāh informed the Prophet ﷺ about their plot, and the Prophet ﷺ told Ḥudhayfah their names.

As for the other hypocrites, Allāh said about them,

Qur’an 9:101وَمِمَّنْ حَوْلَكُم مِّنَ ٱلْأَعْرَابِ مُنَٰفِقُونَ وَمِنْ أَهْلِ ٱلْمَدِينَةِ مَرَدُوا۟ عَلَى ٱلنِّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ

«And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madīnah who persist in hypocrisy; you (O Muḥammad ﷺ) know them not, We know them» (9:101), and,

Qur’an 33:60–61لَّئِن لَّمْ يَنتَهِ ٱلْمُنَٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَٱلْمُرْجِفُونَ فِى ٱلْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَآ إِلَّا قَلِيلًا مَّلْعُونِينَ أَيْنَمَا ثُقِفُوٓا۟ أُخِذُوا۟ وَقُتِّلُوا۟ تَقْتِيلًا

«If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people in Al-Madīnah do not cease, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but a little while. Accursed, they shall be seized wherever found, and killed with a (terrible) slaughter» (33:60-61).

These Ayāt prove that the Prophet ﷺ was not informed about each and everyone among the hypocrites of his time. Rather, the Prophet ﷺ was only informed about their characteristics, and he used to assume that some people possessed these characteristics. Similarly, Allāh said,

Qur’an 47:30وَلَوْ نَشَآءُ لَأَرَيْنَٰكَهُمْ فَلَعَرَفْتَهُم بِسِيمَٰهُمْ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ ٱلْقَوْلِ

«Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech!» (47:30).

The most notorious hypocrite at that time was ‘Abdullāh bin Ubayy bin Salūl; Zayd bin Arqam - the Companion - gave truthful testimony to that effect. In addition, ‘Umar bin Al-Khaṭṭāb once mentioned the matter of Ibn Salūl to the Prophet ﷺ, who said,

Ḥadīthإِنِّي أَكْرَهُ أَنْ تَتَحَدَّثَ الْعَرَبُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ

«I would not like the Arabs to say to each other that Muḥammad ﷺ is killing his Companions.»^{4Al-Bukhāri 4905, Muslim 2584.}

Yet, when Ibn Salūl died, the Prophet ﷺ performed the funeral prayer for him and attended his funeral just as he used to do with other Muslims. It was recorded in the Ṣaḥīḥ that the Prophet ﷺ said,

Ḥadīthإِنِّي خُيِّرْتُ فَاخْتَرْتُ

«I was given the choice (to pray for him or not), so I chose. »

In another narration, the Prophet ﷺ said,

Ḥadīthلَوْ أَعْلَمُ أَنِّي لَوْ زِدْتُ عَلَى السَّبْعِينَ يُغْفَرُ لَهُ لَزِدْتُ

«If I knew that by asking (Allāh to forgive Ibn Salūl) more than seventy times that He would forgive him, then I would do that.»^{5Fatḥ Al-Bāri 8:184, Muslim 4:2141.}

Qur’an 2:11–12وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ

«11. And when it is said to them: "Do not make mischief on the earth," they say: "We are only peacemakers."»

«12. Verily, they are the ones who make mischief, but they perceive not.»

Meaning of Mischief

In his Tafsīr, As-Suddi said that Ibn 'Abbās and Ibn Mas'ūd commented,

Qur’an 2:11وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ

«And when it is said to them: "Do not make mischief on the earth," they say: "We are only peacemakers."»

"They are the hypocrites. As for,

Qur’an 2:11لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ

«"Do not make mischief on the earth"», that is disbelief and acts of disobedience."^{1Aṭ-Ṭabari 1:288.} Abu Ja'far said that Ar-Rabī' bin Anas said that Abu Al-'Āliyah said that Allāh's statement,

Qur’an 2:11وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ

«And when it is said to them: "Do not make mischief on the earth,"», means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allāh, because whoever disobeys Allāh on the earth, or commands that Allāh be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allāh)."^{2Ibn Abi Ḥātim 1:50.} Ar-Rabī' bin Anas and Qatādah said similarly.^{3Ibn Abi Ḥātim 1:51.}

Types of Mischief that the Hypocrites commit

Ibn Jarīr said, "The hypocrites commit mischief on earth by disobeying their Lord on it and continuing in the prohibited acts. They also abandon what Allāh made obligatory and doubt His religion, even though He does not accept a deed from anyone except with faith in His religion and certainty of its truth. The hypocrites also lie to the believers by saying contrary to the doubt and hesitation their hearts harbor. They give as much aid as they can, against Allāh's loyal friends, and support those who deny Allāh, His Books and His Messengers. This is how the hypocrites commit mischief on earth, while thinking that they are doing righteous work on earth."^{4Aṭ-Ṭabari 1:289}

The statement by Ibn Jarīr is true, taking the disbelievers as friends is one of the categories of mischief on the earth. Allāh said,

Qur’an 8:73وَٱلَّذِينَ كَفَرُوا۟ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِى ٱلْأَرْضِ وَفَسَادٌ كَبِيرٌ

«And those who disbelieve are allies of one another, if you do not do this (help each other), there will be turmoil and oppression on the earth, and great mischief.» (8:73),

In this way Allāh severed the loyalty between the believers and the disbelievers. Similarly, Allāh said,

Qur’an 4:144يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُوا۟ لِلَّهِ عَلَيْكُمْ سُلْطَٰنًا مُّبِينًا

«O you who believe! Do not take disbelievers as Awliyā' (protectors or helpers or friends) instead of believers. Do you wish to offer Allāh a manifest proof against yourselves?» (4:144).

Allāh then said,

Qur’an 4:145إِنَّ ٱلْمُنَٰفِقِينَ فِى ٱلدَّرْكِ ٱلْأَسْفَلِ مِنَ ٱلنَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا

«Verily, the hypocrites will be in the lowest depth of the Fire; no helper will you find for them» (4:145).

Since the outward appearance of the hypocrite displays belief, he confuses the true believers. Hence, the deceitful behavior of the hypocrites is an act of mischief, because they deceive the believers by claiming what they do not believe in, and because they give support and loyalty to the disbelievers against the believers.

If the hypocrite remains a disbeliever (rather than pretending to be Muslim), the evil that results from him would be less. Even better, if the hypocrite becomes sincere with Allāh and makes the statements that he utters conform to his deeds, he will gain success. Allāh said,

Qur’an 2:11وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ

«And when it is said to them: "Do not make mischief on the earth," they say: "We are only peacemakers."» meaning, "We seek to be friends with both parties, the believers and the disbelievers, and to have peace with both parties." Similarly, Muḥammad bin Isḥāq reported that Ibn 'Abbās said,

Qur’an 2:11وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ

«And when it is said to them: "Do not make mischief on the earth," they say: "We are only peacemakers."» means, "We seek to make amends between the believers and the People of the Book."^{5Ibn Abi Ḥātim 1:52.} Allāh said,

Qur’an 2:12أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ

«Verily, they are the ones who make mischief, but they perceive not.». This Āyah means that the hypocrites' behavior, and their claim that it is for peace, is itself mischief, although in their ignorance, they do not see it to be mischief.

Qur’an 2:13وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓا۟ أَنُؤْمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُ أَلَآ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ وَلَٰكِن لَّا يَعْلَمُونَ

«13. And when it is said to them: Believe as the people believe," They say: "Shall we believe as the fools have believed?" Verily, they are the fools, but they do not know.»

Allāh said that if the hypocrites are told,

Qur’an 2:13ءَامِنُوا۟ كَمَآ ءَامَنَ ٱلنَّاسُ

«"Believe as the people believe,"», meaning, 'Believe just as the believers believe in Allāh, His angels, His Books, His Messengers, Resurrection after death, Paradise and Hellfire, etc. And obey Allāh and His Messenger by heeding the commandments and avoiding the prohibitions.' Yet the hypocrites answer by saying,

Qur’an 2:13قَالُوٓا۟ أَنُؤْمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُ

«"Shall we believe as the fools have believed?"» they meant (may Allāh curse the hypocrites) the Companions of the Messenger of Allāh ﷺ. This is the same Tafsīr given by Abu Al-'Āliyah and As-Suddi in his Tafsīr, with a chain of narration to Ibn 'Abbās, Ibn Mas'ūd and other Companions.^{1Aṭ-Ṭabari 1:293.} This is also the Tafsīr of Ar-Rabī' bin Anas and 'Abdur-Raḥmān bin Zayd bin Aslam.^{2Aṭ-Ṭabari 1:294.} The hypocrites said, "Us and them having the same status, following the same path, while they are fools?!” The fool' is the ignorant, simple-minded person who has little knowledge in areas of benefit and harm. This is why, according to the majority of the scholars, Allāh used the term foolish to include children, when He said,

Qur’an 4:5وَلَا تُؤْتُوا۟ ٱلسُّفَهَآءَ أَمْوَٰلَكُمُ ٱلَّتِى جَعَلَ ٱللَّهُ لَكُمْ قِيَٰمًا

«And do not give your property, which Allāh has made a means of support for you, to the foolish» (4:5).

Allāh answered the hypocrites in all of these instances. For instance, Allāh said here,

Qur’an 2:13أَلَآ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ

«Verily, they are the fools». Allāh thus affirmed that the hypocrites are indeed the fools, yet,

Qur’an 2:13وَلَٰكِن لَّا يَعْلَمُونَ

«But they know not». Since they are so thoroughly ignorant, the hypocrites are unaware of their degree of deviation and ignorance, and such situation is more dangerous, a severer case of blindness, and further from the truth than one who is aware.

Qur’an 2:14–15وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ إِلَىٰ شَيَٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ

«14. And when they meet those who believe, they say: "We believe," but when they are alone with their Shayāṭīn (devils), they say: "Truly, we are with you; verily, we were but mocking."»

«15. Allāh mocks at them and leaves them increasing in their deviation to wander blindly.»

The Hypocrites' Cunning and Deceit

Allāh said that when the hypocrites meet the believers, they proclaim their faith and pretend to be believers, loyalists and friends. They do this to misdirect, mislead and deceive the believers. The hypocrites also want to have a share of the benefits and gains that the believers might possibly acquire. Yet,

Qur’an 2:14وَإِذَا خَلَوْا۟ إِلَىٰ شَيَٰطِينِهِمْ

«But when they are alone with their Shayāṭīn», meaning, if they are alone with their devils, such as their leaders and masters among the rabbis of the Jews, hypocrites and idolators.

Human and Jinn Devils

Ibn Jarīr said, "The devils of every creation are the mischievous among them. There are both human devils and Jinn devils. Allāh said,

Qur’an 6:112وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا شَيَٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ ٱلْقَوْلِ غُرُورًا

«And so We have appointed for every Prophet enemies – Shayāṭīn (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)» (6:112).

The Meaning of 'Mocking'

Allāh said,

Qur’an 2:14قَالُوٓا۟ إِنَّا مَعَكُمْ

«They say: "Truly, we are with you"». Muḥammad bin Isḥāq reported that Ibn 'Abbās said that the Āyah means, "We are with you,

Qur’an 2:14إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ

«Verily, we were but mocking», meaning, we only mock people (the believers) and deceive them."^{1Aṭ-Ṭabari 1:300.} Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said that the Āyah,

Qur’an 2:14إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ

«Verily, we were but mocking», means, "We (meaning the hypocrites) were mocking the Companions of Muḥammad."^2Ibid. Also, Ar-Rabī' bin Anas and Qatādah said similarly.^3Ibid. Allāh's statement,

Qur’an 2:15ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ

«Allāh mocks at them and leaves them increasing in their deviation to wander blindly» answers the hypocrites and punishes them for their behavior. Ibn Jarīr commented, "Allāh mentioned what He will do to them on the Day of Resurrection, when He said,

Qur’an 57:13يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ

«On the Day when the hypocrites — men and women — will say to the believers: "Wait for us! Let us get something from your light!" It will be said: "Go back to your rear! Then seek a light!" So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.﴿ (57:13), and,

Qur’an 3:178وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُوٓا۟ إِثْمًا

«And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness.﴿ (3:178)."

He then said, "This, and its like, is Allāh's mockery of the hypocrites and the people of Shirk."

The Hypocrites suffering for their Plots

Allāh stated that He will punish the hypocrites for their mockery, using the same terms to describe both the deed and its punishment, although the meaning is different. Similarly, Allāh said,

Qur’an 42:40وَجَزَٰٓؤُا۟ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُۥ عَلَى ٱللَّهِ

«The recompense for an offense is an offense equal to it; but whoever forgives and makes reconciliation, his reward is with Allāh﴿ (42:40), and,

Qur’an 2:194فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُوا۟ عَلَيْهِ

«Then whoever transgresses (the prohibition) against you, transgress likewise against him﴿ (2:194).

The first act is an act of injustice, while the second act is an act of justice. So both actions carry the same name, while being different in reality. This is how the scholars explain deceit, cunning and mocking when attributed to Allāh in the Qur'ān. Surely, Allāh exacts revenge for certain evil acts with a punishment that is similar in nature to the act itself. We should affirm here that Allāh does not do these things out of joyful play, according to the consensus of the scholars, but as a just form of punishment for certain evil acts.

Meaning of 'Leaves them increasing in their deviation to wander blindly

' Allāh said,

Qur’an 2:15وَيَمُدُّهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ

«Allāh mocks at them and leaves them increasing in their deviation to wander blindly». As-Suddi reported that Ibn 'Abbās, Ibn Mas'ūd and several other Companions of the Messenger of Allāh ﷺ said that,

Qur’an 2:15وَيَمُدُّهُمْ

«and leaves them increasing» means, He gives them respite.^{4Aṭ-Ṭabari 1:311.} Also, Mujāhid said, "He (causes their deviation) to increase."^{5Ibn Abi Ḥātim 1:57.} Allāh said;

Qur’an 23:55–56أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِى ٱلْخَيْرَٰتِ بَل لَّا يَشْعُرُونَ

«Do they think that by the wealth and the children with which We augment them. (That) We hasten to give them with good things. Nay, but they perceive not.» (23:55-56).

Ibn Jarīr commented, "The correct meaning of this Āyah is 'We give them increase from the view of giving them respite and leaving them in their deviation and rebellion.' Similarly, Allāh said,

Qur’an 6:110وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ

«And We shall turn their hearts and their eyes away (from guidance), as they refused to believe in it the first time, and We shall leave them in their trespass to wander blindly»." (6:110).^{6Aṭ-Ṭabari 1:307}

Ṭughyān used in this Āyah means to transgress the limits, just as Allāh said in another Āyah,

Qur’an 69:11إِنَّا لَمَّا طَغَا ٱلْمَآءُ حَمَلْنَٰكُمْ فِى ٱلْجَارِيَةِ

«Verily, when the water Ṭaghā (rose) beyond its limits, We carried you in the ship» (69:11).

Also, Ibn Jarīr said that the term 'Amah, in the Āyah means, 'deviation'. He also said about Allāh's statement,

Qur’an 2:15فِى طُغْيَٰنِهِمْ يَعْمَهُونَ

«in their deviation to wander», "In the misguidance and disbelief that has encompassed them, causing them to be confused and unable to find a way out of it. This is because Allāh has stamped their hearts, sealed them, and blinded their vision. Therefore, they do not recognize guidance or find the way out of their deviation."^{7Aṭ-Ṭabari 1:309.}

Qur’an 2:16أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَٰلَةَ بِٱلْهُدَىٰ فَمَا رَبِحَت تِّجَٰرَتُهُمْ وَمَا كَانُوا۟ مُهْتَدِينَ

«16. These are they who have purchased error with guidance, so their commerce was profitless. And they were not guided.»

In his Tafsīr, As-Suddi reported that Ibn 'Abbās and Ibn Mas'ūd commented on;

Qur’anأُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَٰلَةَ بِٱلْهُدَىٰ

«These are they who have purchased error with guidance» saying it means, "They pursued misguidance and abandoned guidance." Mujāhid said, "They believed and then disbelieved," while Qatādah said, "They preferred deviation to guidance." Qatādah's statement is similar in meaning to Allāh's statement about Thamūd,

Qur’an 41:17وَأَمَّا ثَمُودُ فَهَدَيْنَٰهُمْ فَٱسْتَحَبُّوا۟ ٱلْعَمَىٰ عَلَى ٱلْهُدَىٰ

«And as for Thamūd, We granted them guidance, but they preferred blindness to guidance» (41:17).

In summary, the statements that we have mentioned from the scholars of Tafsīr indicate that the hypocrites deviate from the true guidance and prefer misguidance, substituting wickedness in place of righteousness. This meaning explains Allāh's statement,

Qur’anأُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَٰلَةَ بِٱلْهُدَىٰ

«These are they who have purchased error with guidance», meaning, they exchanged guidance to buy misguidance. This meaning includes those who first believed, then later disbelieved, whom Allāh described, الجزء الأول ٤ سورة البقرة

Qur’an 2:17–24مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًا فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِى ظُلُمَٰتٍ لَّا يُبْصِرُونَ صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَرْجِعُونَ أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَٰفِرِينَ يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ يَٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍ مِّن مِّثْلِهِۦ وَٱدْعُوا۟ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَٰدِقِينَ فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ أُعِدَّتْ لِلْكَٰفِرِينَ

Qur’an 63:3ذَٰلِكَ بِأَنَّهُمْ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ فَطُبِعَ عَلَىٰ قُلُوبِهِمْ

«That is because they believed, and then disbelieved; therefore their hearts are sealed» (63:3).

The Āyah also includes those who preferred deviation over guidance. The hypocrites fall into several categories. This is why Allāh said,

Qur’an 2:16فَمَا رَبِحَت تِّجَٰرَتُهُمْ وَمَا كَانُوا۟ مُهْتَدِينَ

«So their commerce was profitless. And they were not guided», meaning their trade did not succeed nor were they righteous or rightly guided throughout all this. In addition, Ibn Jarīr narrated that Qatādah commented on the Āyah,

Qur’an 2:16فَمَا رَبِحَت تِّجَٰرَتُهُمْ وَمَا كَانُوا۟ مُهْتَدِينَ

«So their commerce was profitless. And they were not guided», "By Allāh! I have seen them leaving guidance for deviation, leaving the Jamā'ah (the community of the believers) for the sects, leaving safety for fear, and the Sunnah for innovation."^{1Aṭ-Ṭabari 1:316.} Ibn Abi Ḥātim also reported other similar statements.^{2Ibn Abi Ḥātim 1:60.}

Qur’an 2:17مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًا فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِى

Qur’an 2:17–18ظُلُمَٰتٍ لَّا يُبْصِرُونَ صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَرْجِعُونَ

«17. Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him, Allāh removed their light and left them in darkness. (So) they could not see». «18. They are deaf, dumb, and blind, so they return not (to the right path).»

The Example of the Hypocrites

Allāh likened the hypocrites when they bought deviation with guidance, thus acquiring utter blindness, to the example of a person who started a fire. When the fire was lit, and illuminated the surrounding area, the person benefited from it and felt safe. Then the fire was suddenly extinguished. Therefore, total darkness covered this person, and he became unable to see anything or find his way out of it. Further, this person could not hear or speak and became so blind that even if there were light, he would not be able to see. This is why he cannot return to the state that he was in before this happened to him. Such is the case with the hypocrites who preferred misguidance over guidance, deviation over righteousness. This parable indicates that the hypocrites first believed, then disbelieved, just as Allāh stated in other parts of the Qur'ān. Allāh's statement,

Qur’an 2:17ذَهَبَ ٱللَّهُ بِنُورِهِمْ

«Allāh removed their light» means, Allāh removed what benefits them, and this is the light, and He left them with what harms them, that is, the darkness and smoke. Allāh said,

Qur’an 2:17وَتَرَكَهُمْ فِى ظُلُمَٰتٍ

«And left them in darkness», that is their doubts, disbelief and hypocrisy.

Qur’an 2:17لَّا يُبْصِرُونَ

«(So) they could not see» meaning, they are unable to find the correct path or find its direction. In addition, they are,

Qur’anصُمٌّۢ

«deaf» and thus cannot hear the guidance,

Qur’an 2:18بُكْمٌ

«dumb» and cannot utter the words that might benefit them,

Qur’anعُمْىٌ

«and blind» in total darkness and deviation. Similarly, Allāh said,

Qur’an 22:46فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَٰرُ وَلَٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ

«Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind» (22:46) and this why they cannot get back to the state of guidance that they were in, since they sold it for misguidance.

Qur’an 2:19–20أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَٰفِرِينَ يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«19. Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allāh ever encompasses the disbelievers. » «20. The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allāh willed, He could have taken away their hearing and their sight. Certainly, Allāh has power over all things.»

Another Parable of the Hypocrites

This is another parable which Allāh gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are,

Qur’an 2:19كَصَيِّبٍ

«Like a Ṣayyib», meaning, "The rain", as Ibn Mas'ūd, Ibn 'Abbās, and several other Companions have confirmed^{1Aṭ-Ṭabari 1:334.} as well as Abu Al-'Āliyah, Mujāhid, Sa'īd bin Jubayr, 'Aṭā', Al-Ḥasan Al-Baṣri, Qatādah, 'Aṭiyah Al-'Awfi, 'Aṭā' Al-Khurāsāni, As-Suddi and Ar-Rabī' bin Anas.^{2Ibn Abi Ḥātim 1:66.} Aḍ-Ḍaḥḥāk said "It is the clouds."^{3Ibn Abi Ḥātim 1:67.} However, the most accepted opinion is that it means the rain that comes down during,

Qur’an 2:19ظُلُمَٰتٌ

«darkness», meaning, here, the doubts, disbelief and hypocrisy.

Qur’an 2:19وَرَعْدٌ

«thunder» that shocks the hearts with fear. The hypocrites are usually full of fear and anxiety, just as Allāh described them,

Qur’an 63:4يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ

«They think that every cry is against them» (63:4), and,

Qur’an 9:56–57وَيَحْلِفُونَ بِٱللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ لَوْ يَجِدُونَ مَلْجَـًٔا أَوْ مَغَٰرَٰتٍ أَوْ مُدَّخَلًا لَّوَلَّوْا۟ إِلَيْهِ وَهُمْ يَجْمَحُونَ

«They swear by Allāh that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush» (9:56-57).

Qur’an 2:20ٱلْبَرْقُ

«The lightning», is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites,

Qur’an 2:19يَجْعَلُونَ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَٰفِرِينَ

«They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allāh ever encompasses the disbelievers», meaning, their cautiousness does not benefit them because they are bound by Allāh's all-encompassing will and decision. Similarly, Allāh said,

Qur’an 85:17–20هَلْ أَتَىٰكَ حَدِيثُ ٱلْجُنُودِ فِرْعَوْنَ وَثَمُودَ بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى تَكْذِيبٍ وَٱللَّهُ مِن وَرَآئِهِم مُّحِيطٌۢ

«Has the story reached you of two hosts. Of Fir'awn (Pharaoh) and Thamūd? Nay! The disbelievers (persisted) in denying. And Allāh encompasses them from behind!» (85:17-20). Allāh then said,

Qur’an 2:20يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ

«The lightning almost snatches away their sight» meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith. Also, 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented on the Āyah,

Qur’an 2:20يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ

«The lightning almost snatches away their sight», "The Qur'ān mentioned almost all of the secrets of the hypocrites."^{4Aṭ-Ṭabari 1:349.} 'Ali bin Abi Ṭalḥah also narrated that Ibn 'Abbās said,

Qur’an 2:20كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ

«Whenever it flashes for them, they walk therein», "Whenever the hypocrites acquire a share in the victories of Islām, they are content with this share. Whenever Islām suffers a calamity, they are ready to revert to disbelief.".^5Ibid. Similarly, Allāh said,

Qur’an 22:11وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ

«And among mankind is he who worships Allāh on the edge: If good befalls him, he is content with that.» (22:11). Also, Muḥammad bin Isḥāq reported that Ibn 'Abbās said,

Qur’an 2:20كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟

«Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still», "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbelief, they again fall into confusion."^{6Aṭ-Ṭabari 1:346.} This was also said by Abu Al-'Āliyah, Al-Ḥasan Al-Baṣri, Qatādah, Ar-Rabī' bin Anas and As-Suddi, who narrated it from the Companions, and it is the most obvious and most correct view, and Allāh knows best.^{7Ibn Abi Ḥātim 1:75.} Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith. Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Ṣirāṭ (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allāh described when He said,

Qur’an 57:13يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا

«On the Day when the hypocrites - men and women — will say to the believers: "Wait for us! Let us get something from your light!" It will be said to them; "Go back to you rear! Then seek a light!"» (57:13). Allāh described the believers,

Qur’an 57:12يَوْمَ تَرَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَٰنِهِم بُشْرَىٰكُمُ ٱلْيَوْمَ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ

«On the Day you shall see the believing men and the believing women — their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise)» (57:12), and,

Qur’an 66:8يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«The Day that Allāh will not disgrace the Prophet (Muḥammad ﷺ) and those who believe with him. Their Light will run forward before them and (with their Records — Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Ṣirāṭ (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things"» (66:8). Ibn Abi Ḥātim narrated that 'Abdullāh bin Mas'ūd commented on,

Qur’an 66:8نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ

«Their Light will run forward before them», "They will pass on the Ṣirāṭ. according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times."^{8Aṭ-Ṭabari 23:3179.} Ibn Abi Ḥātim also reported that Ibn 'Abbās said, "Every person among the people of Tawḥīd (Islāmic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished. When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate,

Qur’an 66:8رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا

«Our Lord! Keep perfect our Light for us».”^{9Al-Ḥākim 2:495.} Aḍ-Ḍaḥḥāk bin Muzāḥim said, "On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Ṣirāṭ, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate,

Qur’an 66:8رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا

«Our Lord! Keep perfect our Light for us»."

Types of Believers and Types of Disbelievers

Consequently, there are several types of people. There are the believers whom the first four Ayāt (2:2-5) in Sūrat Al-Baqarah describe. There are the disbelievers who were described in the next two Ayāt. And there are two categories of hypocrites: the complete hypocrites who were mentioned in the parable of the fire, and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category. This is similar to the parables that were given in Sūrat An-Nūr (chapter 24). Like the example of the believer and the faith that Allāh put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allāh willing.

Allāh gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance. Allāh said,

Qur’an 24:39وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ يَحْسَبُهُ ٱلظَّمْـَٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُۥ لَمْ يَجِدْهُ شَيْـًٔا

«As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing» (24:39).

Allāh then gave the example of ignorant disbelievers, simple in their ignorance. He said;

Qur’an 24:40أَوْ كَظُلُمَٰتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَىٰهُ مَوْجٌ مِّن فَوْقِهِۦ مَوْجٌ مِّن فَوْقِهِۦ سَحَابٌ ظُلُمَٰتٌۢ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُۥ لَمْ يَكَدْ يَرَىٰهَا وَمَن لَّمْ يَجْعَلِ ٱللَّهُ لَهُۥ نُورًا فَمَا لَهُۥ مِن نُّورٍ

«Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allāh has not appointed light, for him there is no light» (24:40).

Therefore, Allāh divided the camp of the disbelievers into two groups, advocates and followers. Allāh mentioned these two groups in the beginning of Sūrat Al-Ḥajj,

Qur’an 22:3وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَٰنٍ مَّرِيدٍ

«And among mankind is he who disputes about Allāh, without knowledge, and follows every rebellious (disobedient to Allāh) Shayṭān (devil) (devoid of every kind of good)» (22:3), and,

Qur’anوَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَٰبٍ مُّنِيرٍ

«And among men is he who disputes about Allāh, without knowledge or guidance, or a Book giving light (from Allāh)» (22:8).

Furthermore, Allāh has divided the group of the believers in the beginning of Sūrat Al-Wāqi'ah (56) and at the end. He also divided them in Sūrat Al-Insān (76) into two groups, the Sābiqūn (those who preceded), they are the "near ones" (Muqaribūn) and Aṣḥāb Al-Yamīn (the companions of the right), and they are righteous (Abrār). In summary, these Ayāt divide the believers into two categories, the near ones and righteous. Also, the disbelievers are of two types, advocates and followers. In addition, the hypocrites are divided into two types, pure hypocrites and those who have some hypocrisy in them. The Two Ṣaḥīḥs record that 'Abdullāh bin 'Amr said that the Prophet ﷺ said,

Ḥadīthثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا، وَمَنْ كَانَتْ فِيهِ وَاحِدَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّىٰ يَدَعَهَا: مَنْ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ

«Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up. Whenever he speaks, he tells a lie. Whenever he makes a covenant, he proves treacherous. Whenever he is entrusted, he breaches the trust»^{10Fatḥ Al-Bāri 1:111, Muslim 1:78.} Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this Ḥadīth stipulates, or in the creed, as the Āyah (2:20) stipulates.

Types of Hearts

Imām Aḥmad recorded Abu Sa'īd saying that the Messenger of Allāh ﷺ said

Ḥadīthالْقُلُوبُ أَرْبَعَةٌ: قَلْبٌ أَجْرَدُ فِيهِ مِثْلُ السِّرَاجِ يَزْهَرُ وَقَلْبٌ أَغْلَفُ مَرْبُوطٌ عَلَىٰ غِلَافِهِ وَقَلْبٌ مَنْكُوسٌ وَقَلْبٌ مُصْفَحٌ، فَأَمَّا الْقَلْبُ الْأَجْرَدُ فَقَلْبُ الْمُؤْمِنِ فَسِرَاجُهُ فِيهِ نُورُهُ، وَأَمَّا الْقَلْبُ الْأَغْلَفُ فَقَلْبُ الْكَافِرِ، وَأَمَّا الْقَلْبُ الْمَنْكُوسُ فَقَلْبُ الْمُنَافِقِ الْخَالِصِ عَرَفَ ثُمَّ أَنْكَرَ وَأَمَّا الْقَلْبُ الْمُصْفَحُ فَقَلْبٌ فِيهِ إِيمَانٌ وَنِفَاقٌ وَمَثَلُ الْإِيمَانِ فِيهِ كَمَثَلِ الْبَقْلَةِ يَمُدُّهَا الْمَاءُ الطَّيِّبُ وَمَثَلُ النِّفَاقِ فِيهِ كَمَثَلِ الْقُرْحَةِ يَمُدُّهَا الْقَيْحُ وَالدَّمُ فَأَيُّ الْمَادَّتَيْنِ غَلَبَتْ عَلَى الْأُخْرَىٰ غَلَبَتْ عَلَيْهِ

«The hearts are four (types): polished as shiny as the radiating lamp, a sealed heart with a knot tied around its seal, a heart that is turned upside down and a wrapped heart. As for the polished heart, it is the heart of the believer and the lamp is the light of faith. The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it. As for the wrapped heart, it is a heart that contains belief and hypocrisy. The example of faith in this heart, is the example of the herb that is sustained by pure water. The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart». This Ḥadīth has a Jayid Ḥasan (good) chain of narration.^{11Aḥmad 3:17.}

Allāh said,

Qur’an 2:20وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«And if Allāh willed, He would have taken away their hearing and their sight. Certainly, Allāh has power over all things». Muḥammad bin Isḥāq reported that Ibn 'Abbās commented on Allāh's statement,

Qur’an 2:20وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ

«And if Allāh willed, He would have taken away their hearing and their sight», "Because they abandoned the truth after they had knowledge in it."

Qur’an 2:20إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«Certainly, Allāh has power over all things». Ibn 'Abbās said, "Allāh is able to punish or pardon His servants as He wills."^{12Ibn Abi Ḥātim 1:76} Ibn Jarīr commented, "Allāh only described Himself with the ability to do everything in this Āyah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight."^{13Aṭ-Ṭabari 1:361.}

Ibn Jarīr and several other scholars of Tafsīr stated that these two parables are about the same kind of hypocrite. So the 'or' mentioned in,

Qur’an 2:19أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ

«Or like a rainstorm from the sky» means 'and', just as the Āyah,

Qur’an 76:24وَلَا تُطِعْ مِنْهُمْ ءَاثِمًا أَوْ كَفُورًا

«And obey neither a sinner nor a disbeliever among them». Therefore, 'or' in the Āyah includes the choice of using either example for the hypocrites. Also, Al-Qurtubi said that 'or' means, "To show compatibility of the two choices, just as when one says, 'Sit with Al-Ḥasan or Ibn Sīrīn.' According to the view of Az- Zamakhshari, 'so it means each of these persons is the same as the other, so you may sit with either one of them.' The meaning of 'or' thus becomes 'either.' Allāh gave these two examples of the hypocrites, because they both perfectly describe them."

I (Ibn Kathīr) say, these descriptions are related to the type of hypocrite, because there is a difference between them as we stated. For instance, Allāh mentioned these types in Sūrat Barā'ah (chapter 9) when He repeated the statement, "And among them" three times, describing their types, characteristics, statements and deeds. So the two examples mentioned here describe two types of hypocrites whose characteristics are similar. For instance, Allāh gave two examples in Sūrat An-Nūr, one for the advocates of disbelief and one for the followers of disbelief, He said,

Qur’an 24:39وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ

«As for those who disbelieved, their deeds are like a mirage in a desert» (24:39), until,

Qur’an 24:40أَوْ كَظُلُمَٰتٍ فِى بَحْرٍ لُّجِّىٍّ

«Or (the state of a disbeliever) is like the darkness in a vast deep sea» (24:40).

The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance. Allāh knows best.

Qur’an 2:21–22يَٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ فَلَا

Qur’an 2:22تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

«21. O mankind! Worship your Lord (Allāh), Who created you and those who were before you so that you may acquire Taqwā.»

«22. Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allāh (in worship) while you know (that He alone has the right to be worshipped).»

Tawḥīd Al-Ulūhiyyah

Allāh next mentioned His Oneness in divinity and stated that He has favored His servants by bringing them to life after they did not exist. He also surrounded them with blessings, both hidden and apparent. He made the earth a resting place for them, just like the bed, stable with the firm mountains.

Qur’an 2:22وَٱلسَّمَآءَ بِنَآءً

«And the sky as a canopy» meaning, 'a ceiling'. Similarly, Allāh said in another Āyah,

Qur’an 21:32وَجَعَلْنَا ٱلسَّمَآءَ سَقْفًا مَّحْفُوظًا وَهُمْ عَنْ ءَايَٰتِهَا مُعْرِضُونَ

«And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs (i.e. sun, moon, winds, clouds)» (21:32).

Qur’an 27:60وَأَنزَلَ لَكُم مِّنَ ٱلسَّمَآءِ مَآءً

«And sends down for you water (rain) from the sky» meaning, through the clouds, when they need the rain. Hence, Allāh caused the various types of vegetation and fruits to grow as a means of sustenance for people and their cattle. Allāh reiterated this bounty in various parts of the Qur'ān.

There is another Āyah that is similar to this Āyah (2:22), that is, Allāh's statement,

ٱللَّهُ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ قَرَارًا وَٱلسَّمَآءَ بِنَآءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ فَتَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ

Qur’an 40:64ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ قَرَارًا وَٱلسَّمَآءَ بِنَآءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ فَتَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ

«It is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allāh, your Lord, so Blessed be Allāh, the Lord of all that exists» (40:64).

The meaning that is reiterated here is that Allāh is the Creator, the Sustainer, the Owner and Provider of this life, all that is in and on it. Hence, He alone deserves to be worshipped, and no one and nothing is to be associated with Him. This is why Allāh said next,

Qur’an 2:22فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

«Then do not set up rivals unto Allāh (in worship) while you know (that He alone has the right to be worshipped)» (2:22).

The Two Ṣaḥīḥs record that Ibn Mas'ūd said, "I said to the Messenger of Allāh ﷺ, 'Which evil deed is the worst with Allāh?' He said,

Ḥadīthأَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهُوَ خَلَقَكَ

«To take an equal with Allāh, while He alone created you.»"^{1Fatḥ Al-Bāri 8:350 and Muslim 1:90.}

Also, Mu'ādh narrated the Prophet's statement,

Ḥadīthأَتَدْرِي مَا حَقُّ اللهِ عَلَى عِبَادِهِ؟ أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا

«Do you know Allāh's right on His servants? They must worship Him alone and refrain from associating anything with Him in worship.»^{2Fatḥ Al-Bāri 13:359 and Muslim 1:59.} Another Ḥadīth states,

Ḥadīthلَا يَقُولَنَّ أَحَدُكُمْ مَا شَاءَ اللهُ وَشَاءَ فُلَانٌ، وَلَٰكِنْ لِيَقُلْ: مَا شَاءَ اللهُ ثُمَّ شَاءَ فُلَانٌ

«None of you should say, 'What Allāh and so-and-so person wills. Rather, let him say, 'What Allāh wills, and then what so-and-so person wills.»^{3Aḥmad 5:384, 394, 398.}

A Ḥadīth with the same Meaning

Imām Aḥmad narrated that Al-Ḥārith Al-Ash'ari said that the Prophet of Allāh ﷺ said,

Ḥadīthإِنَّ اللَّهَ عَزَّ وَجَلَّ أَمَرَ يَحْيَى بْنَ زَكَرِيَّا عَلَيْهِ السَّلَامُ بِخَمْسِ كَلِمَاتٍ أَنْ يَعْمَلَ بِهِنَّ، وَأَنْ يَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ وَأَنَّهُ كَادَ أَنْ يُبْطِيءَ بِهَا، فَقَالَ لَهُ عِيسَى عَلَيْهِ السَّلَامُ: إِنَّكَ قَدْ أُمِرْتَ بِخَمْسِ كَلِمَاتٍ أَنْ تَعْمَلَ بِهِنَّ وَتَأْمُرَ بَنِي إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ فَإِمَّا أَنْ تُبَلِّغَهُمْ وَإِمَّا أَنْ أُبَلِّغَهُنَّ، فَقَالَ: يَا أَخِي إِنِّي أَخْشَى إِنْ سَبَقْتَنِي أَنْ أُعَذَّبَ أَوْ يُخْسَفَ بِي قَالَ: فَجَمَعَ يَحْيَى بْنُ زَكَرِيَّا بَنِي إِسْرَائِيلَ فِي بَيْتِ الْمَقْدِسِ حَتَّى امْتَلَأَ الْمَسْجِدُ، فَقَعَدَ عَلَى الشَّرَفِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ اللَّهَ أَمَرَنِي بِخَمْسِ كَلِمَاتٍ أَنْ أَعْمَلَ بِهِنَّ وَآمُرَكُمْ أَنْ تَعْمَلُوا بِهِنَّ أَوَّلُهُنَّ: أَنْ تَعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا، فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ اشْتَرَى عَبْدًا مِنْ خَالِصِ مَالِهِ بِوَرِقٍ أَوْ ذَهَبٍ فَجَعَلَ يَعْمَلُ وَيُؤَدِّي غَلَّتَهُ إِلَىٰ غَيْرِ سَيِّدِهِ، فَأَيُّكُمْ يَسُرُّهُ أَنْ يَكُونَ عَبْدُهُ كَذَلِكَ، وَإِنَّ اللَّهَ خَلَقَكُمْ وَرَزَقَكُمْ فَاعْبُدُوهُ وَلَا تُشْرِكُوا بِهِ شَيْئًا. وَآمُرُكُمْ بِالصَّلَاةِ فَإِنَّ اللَّهَ يَنْصِبُ وَجْهَهُ لِوَجْهِ عَبْدِهِ مَا لَمْ يَلْتَفِتْ فَإِذَا صَلَّيْتُمْ فَلَا تَلْتَفِتُوا. وَآمُرُكُمْ بِالصِّيَامِ فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ مَعَهُ صُرَّةٌ مِنْ مِسْكٍ فِي عِصَابَةٍ كُلُّهُمْ يَجِدُ رِيحَ الْمِسْكِ وَإِنَّ خَلُوفَ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ. وَآمُرُكُمْ بِالصَّدَقَةِ فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ أَسَرَهُ الْعَدُوُّ فَشَدُّوا يَدَيْهِ إِلَىٰ عُنُقِهِ وَقَدَّمُوهُ لِيَضْرِبُوا عُنُقَهُ فَقَالَ لَهُمْ: هَلْ لَكُمْ أَنْ أَفْتَدِيَ نَفْسِي مِنْكُمْ فَجَعَلَ يَفْتَدِي نَفْسَهُ مِنْهُمْ بِالْقَلِيلِ وَالْكَثِيرِ حَتَّى فَكَّ نَفْسَهُ. وَآمُرُكُمْ بِذِكْرِ اللَّهِ كَثِيرًا وَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ طَلَبَهُ الْعَدُوُّ سِرَاعًا فِي أَثَرِهِ فَأَتَىٰ حِصْنًا حَصِينًا فَتَحَصَّنَ فِيهِ وَإِنَّ الْعَبْدَ أَحْصَنَ مَا يَكُونُ مِنَ الشَّيْطَانِ إِذَا كَانَ فِي ذِكْرِ اللَّهِ

«Allāh commanded Yaḥyā bin Zakariyā to implement five commands and to order the Children of Israel to implement them, but Yaḥyā was slow in carrying out these commands. 'Īsā said to Yaḥyā, 'You were ordered to implement five commands and to order the Children of Israel to implement them. So either order, or I will do it.' Yaḥyā said, 'My brother! I fear that if you do it before me, I will be punished or the earth will be shaken under my feet.' Hence, Yaḥyā bin Zakariyā called the Children of Israel to Bayt Al-Maqdis (Jerusalem), until they filled the Masjid. He sat on the balcony, thanked Allāh and praised him and then said, 'Allāh ordered me to implement five commandments and that I should order you to adhere to them. The first is that you worship Allāh alone and not associate any with Him. The example of this command is the example of a man who bought a servant from his money with paper or gold. The servant started to work for the master, but was paying the profits to another person. Who among you would like his servant to do that? Allāh created you and sustains you. Therefore, worship Him alone and do not associate anything with Him. I also command you to pray, for Allāh directs His Face towards His servant's face, as long as the servant does not turn away. So when you pray, do not turn your heads to and fro. I also command you to fast. The example of it is the example of a man in a group of men and he has some musk wrapped in a piece of cloth, and consequently, all of the group smells the scent of the wrapped musk. Verily, the odor of the mouth of a fasting person is better before Allāh than the scent of musk. I also command you to give charity. The example of this is the example of a man who was captured by the enemy. They tied his hands to his neck and brought him forth to cut off his neck. He said to them, 'Can I pay a ransom for myself?' He kept ransoming himself with small and large amounts until he liberated himself. I also command you to always remember Allāh. The example of this deed is that of a man who the enemy is tirelessly pursuing. He takes refuge in a fortified fort. When the servant remembers Allāh, he will be resorting to the best refuge from Satan.»

Al-Ḥārith then narrated that the Messenger of Allāh ﷺ said,

Ḥadīthوَأَنَا آمُرُكُمْ بِخَمْسٍ اللَّهُ أَمَرَنِي بِهِنَّ: الْجَمَاعَةِ وَالسَّمْعِ وَالطَّاعَةِ وَالْهِجْرَةِ وَالْجِهَادِ فِي سَبِيلِ اللَّهِ. فَإِنَّهُ مَنْ خَرَجَ مِنَ الْجَمَاعَةِ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رِبْقَةَ الْإِسْلَامِ مِنْ عُنُقِهِ إِلَّا أَنْ يُرَاجِعَ وَمَنْ دَعَا بِدَعْوَى جَاهِلِيَّةٍ فَهُوَ مِنْ جُثَى جَهَنَّمَ

قَالُوا: يَا رَسُولَ اللَّهِ وَإِنْ صَامَ وَصَلَّى؟ فَقَالَ:

Ḥadīthوَإِنْ صَلَّى وَصَامَ وَزَعَمَ أَنَّهُ مُسْلِمٌ، فَادْعُوا الْمُسْلِمِينَ بِأَسْمَائِهِمْ عَلَى مَا سَمَّاهُمُ اللَّهُ عَزَّ وَجَلَّ الْمُسْلِمِينَ الْمُؤْمِنِينَ عِبَادَ اللَّهِ

«And I order you with five commandments that Allāh has ordered me. Stick to the Jamāʿah (community of the faithful), listen and obey (your leaders) and perform Hijrah (migration) and Jihād for the sake of Allāh. Whoever abandons the Jamāʿah, even the distance of a hand span, will have removed the tie of Islām from his neck, unless he returns. Whoever uses the slogans of Jahiliyah (the pre-Islamic period of ignorance) he will be among those kneeling in [illegible]ahannam (Hellfire).» They said, "O Messenger of Allāh! Even if he prays and fasts?" He said, «Even if he prays, fasts and claims to be Muslim. So call the Muslims with their names] that Allāh has called them: 'The Muslims, the believing sects of Allāh.'»^{4Aḥmad 4:130.}

This is a Ḥasan Ḥadīth, and it contains the statement, "Allāh has created and sustains you, so worship Him and do not associate anything with Him in worship." This statement is relevant in the Ayāt (2:21-22) we are discussing here and supports singling Allāh in worship, without partners.

Signs of Allāh's Existence

Several scholars of Tafsīr, like Ar-Rāzi and others, used these Ayāt as an argument for the existence of the Creator, and it is a most worthy method of argument. Indeed, whoever ponders over the things that exist, the higher and lower creatures, their various shapes, colors, behavior, benefits and ecological roles, then he will realize the ability, wisdom, knowledge, perfection and majesty of their Creator. Once a bedouin was asked about the evidence to Allāh's existence, he responded, "All praise is due to Allāh! The camel's dung testifies to the existence of the camel, and the track testifies to the fact that someone was walking. A sky that holds the giant stars, a land that has fairways and a sea that has waves, does not all of this testify that the Most Kind, Most Knowledgeable exists?"^{5Ar-Rāzi 2:91.}

Hence, whoever gazes at the sky in its immensity, its expanse, and the various kinds of planets in it, some of which appear stationary in the sky - whoever gazes at the seas that surround the land from all sides, and the mountains that were placed on the earth to stabilize it, so that whoever lives on land, whatever their shape and color, are able to live and thrive - whoever reads Allāh's statement,

Qur’an 35:27–28وَمِنَ ٱلْجِبَالِ جُدَدٌۢ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَٰنُهَا وَغَرَابِيبُ سُودٌ وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلْأَنْعَٰمِ مُخْتَلِفٌ أَلْوَٰنُهُۥ كَذَٰلِكَ إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟

«And among the mountains are streaks white and red, of varying colours and (others) very black. And likewise, men and Ad-Dawābb (moving (living) creatures, beasts) and cattle are of various colours. It is only those who have knowledge among His servants that fear Allāh» (35:27-28).

Whoever thinks about the running rivers that travel from area to area bringing benefit, whoever ponders over what Allāh has created on earth; various animals and plants of different tastes, scents, shapes and colors that are a result of unity between land and water, whoever thinks about all of this then he will realize that these facts testify to the existence of the Creator, His perfect ability, wisdom, mercy, kindness, generosity and His overall compassion for His creation. There is no deity worthy of worship except Allāh, nor is there a Lord besides Him, upon Him we rely and to Him we turn in repentance. There are numerous Ayāt in the Qur'ān on this subject.

Qur’an 2:23–24وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍ مِّن مِّثْلِهِۦ وَٱدْعُوا۟ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَٰدِقِينَ فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ أُعِدَّتْ لِلْكَٰفِرِينَ

«23. And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'ān) to Our servant (Muḥammad ﷺ), then produce a Sūrah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allāh, if you are truthful».

«24. But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.»

The Message of Messenger of Allāh ﷺ is True

Allāh begins to prove the truth of prophethood after He stated that there is no deity worthy of worship except Him. Allāh said to the disbelievers,

Qur’an 2:23وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا

«And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'ān) to Our servant» meaning, Muḥammad ﷺ,

Qur’an 2:23فَأْتُوا۟ بِسُورَةٍ

«then produce a Sūrah (chapter)» meaning, similar to what he brought to you. Hence, if you claim that what he was sent with did not come from Allāh, then produce something similar to what he has brought to you, using the help of anyone you wish instead of Allāh. However, you will not be able to succeed in this quest. Ibn 'Abbās said that,

Qur’an 2:23شُهَدَآءَكُم

«your witnesses» means "Aids."^{1Aṭ-Ṭabari 1:376.} Also, As-Suddi reported that Abu Mālik said the Āyah means, "Your partners, meaning, some other people to help you in that. Meaning then go and seek the help of your deities to support and aid you."^{2Ibn Abi Ḥātim 1:84.} Also, Mujāhid said that,

Qur’an 2:23وَٱدْعُوا۟ شُهَدَآءَكُم

«and call your witnesses» means, "People, meaning, wise and eloquent men who will provide the testimony that you seek."^{3Ibn Abi Ḥātim 1:85.}

The Challenge

Allāh challenged the disbelievers in various parts of the Qur'ān. For instance, Allāh said in Sūrat Al-Qaṣaṣ (28:49),

Qur’an 28:49قُلْ فَأْتُوا۟ بِكِتَٰبٍ مِّنْ عِندِ ٱللَّهِ هُوَ أَهْدَىٰ مِنْهُمَآ أَتَّبِعْهُ إِن كُنتُمْ صَٰدِقِينَ

«Say (to them, O Muḥammad ﷺ): "Then bring a Book from Allāh, which is a better guide than these two (the Tawrāh (Torah) and the Qur'ān), that I may follow it, if you are truthful"». Also, Allāh said in Sūrat Al-Isrā' (17:88),

Qur’an 17:88قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱلْجِنُّ عَلَىٰٓ أَن يَأْتُوا۟ بِمِثْلِ هَٰذَا ٱلْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِۦ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

«Say: "If mankind and the Jinn were together to produce the like of this Qur'ān, they could not produce the like thereof, even if they helped one another."» Allāh said in Sūrat Hūd (11:13),

Qur’an 11:13أَمْ يَقُولُونَ ٱفْتَرَىٰهُ قُلْ فَأْتُوا۟ بِعَشْرِ سُوَرٍ مِّثْلِهِۦ مُفْتَرَيَٰتٍ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَٰدِقِينَ

«Or they say, "He (Prophet Muḥammad ﷺ) forged it (the Qur'ān)." Say: "Bring you then ten forged Sūrahs (chapters) like it, and call whomsoever you can, other than Allāh (to your help), if you speak the truth!"», and in Sūrat Yūnus (10:37-38),

Qur’an 10:37–38وَمَا كَانَ هَٰذَا ٱلْقُرْءَانُ أَن يُفْتَرَىٰ مِن دُونِ ٱللَّهِ وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ ٱلْكِتَٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَٰلَمِينَ أَمْ يَقُولُونَ ٱفْتَرَىٰهُ قُلْ فَأْتُوا۟ بِسُورَةٍ مِّثْلِهِۦ وَٱدْعُوا۟ مَنِ ٱسْتَطَعْتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَٰدِقِينَ

«And this Qur'ān is not such as could ever be produced by other than Allāh (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it (i.e. the Tawrāh, and the Injīl), and a full explanation of the Book (i.e. Laws decreed for mankind) — wherein there is no doubt - from the Lord of all that exists.»

«Or do they say: "He (Muḥammad ﷺ) has forged it?" Say: "Bring then a Sūrah (chapter) like it, and call upon whomsoever you can besides Allāh, if you are truthful!"». All of these Ayāt were revealed in Makkah.

Allāh also challenged the disbelievers in the Ayāt that were revealed in Al-Madīnah. In this Āyah, Allāh said,

Qur’an 2:23وَإِن كُنتُمْ فِى رَيْبٍ

«And if you (Arab pagans, Jews, and Christians) are in Rayb» meaning, doubt.

Qur’an 2:23مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا

«Concerning that which We have sent down (i.e. the Qur'ān) to Our servant» meaning, Muḥammad ﷺ,

Qur’an 2:23فَأْتُوا۟ بِسُورَةٍ مِّن مِّثْلِهِۦ

«then produce a Sūrah (chapter) the like thereof» meaning, similar to the Qur'ān. This is the Tafsīr of Mujāhid, Qatādah, Ibn Jarīr Aṭ-Ṭabari, Az-Zamakhshari and Ar-Rāzi. Ar-Rāzi said that this is the Tafsīr of 'Umar, Ibn Mas'ūd, Ibn 'Abbās, Al-Ḥasan Al-Baṣri and the majority of the scholars. And he gave preference to this view and mentioned the fact that Allāh has challenged the disbelievers as individuals and as groups, whether literate or illiterate, thus making the challenge truly complete. This type of challenge is more daring than simply challenging the disbelievers who might not be literate or knowledgeable. This is why Allāh said,

Qur’an 11:13فَأْتُوا۟ بِعَشْرِ سُوَرٍ مِّثْلِهِۦ

«Bring you then ten forged Sūrahs (chapters) like it» (11:13), and,

Qur’an 17:88لَا يَأْتُونَ بِمِثْلِهِۦ

«They could not produce the like thereof» (17:88).

Therefore, this is a general challenge to the Arab disbelievers, the most eloquent among all nations. Allāh challenged the Arab disbelievers both in Makkah and Al-Madīnah several times, especially since they had tremendous hatred and enmity for the Prophet ﷺ and his religion. Yet, they were unable to succeed in answering the challenge, and this is why Allāh said,

Qur’an 2:24فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟

«But if you do it not, and you can never do it», indicating that they will never be able to answer the challenge. This is another miracle, in that, Allāh clearly stated without doubt that the Qur'ān will never be opposed or challenged by anything similar to it, for eternity. This is a true statement that has not been changed until the present and shall never change. How can anyone be able to produce something like the Qur'ān, when the Qur'ān is the Word of Allāh Who created everything? How can the words of the created ever be similar to the Words of the Creator?

Examples of the Miracle of the Qur'ān

Whoever reads through the Qur'ān will realize that it contains various levels of superiority through both the apparent and hidden meanings that it mentions. Allāh said,

Qur’an 11:1الٓر كِتَٰبٌ أُحْكِمَتْ ءَايَٰتُهُۥ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

﴿Alif Lām Ra. (This is) a Book, the verses whereof are perfect (in every sphere of knowledge, etc.), and then explained in detail from One (Allāh), Who is Wise and well-acquainted (with all things)﴾ (11:1)

So the expressions in the Qur’ān are perfect and its meanings are explained. Further, every word and meaning in the Qur’ān is eloquent and cannot be surpassed. The Qur’ān also mentioned the stories of the people of the past; and these accounts and stories occurred exactly as the Qur’ān stated. Also, the Qur’ān commanded every type of righteousness and forbade every type of evil, just as Allāh stated,

وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا

﴿And the Word of your Lord has been fulfilled in truth and in justice﴾ (6:115).

meaning, true in the stories it narrates and just in its Laws. The Qur’ān is true, just and full of guidance. It does not contain exaggerations, lies or falsehood, unlike Arabic and other types of poems that contained lies. These poems, conform with the popular statement, “The most eloquent speech is the one that contains the most lies!” Sometimes, one would find a long poem that mainly contains descriptions of women, horses or alcohol. Or, the poem might contain praise or the description of a certain person, horse, camel, war, incident, fear, lion, or other types of items and objects. Such praise or descriptions do not bring any benefit, except shed light on the poet’s ability to clearly and eloquently describe such items. Yet, one will only be able to find one or two sentences in many long poems that elaborate on the main theme of the poem, while the rest of the poem contains insignificant descriptions and repetitions.

As for the Qur’ān, it is entirely eloquent in the most perfect manner, as those who have knowledge in such matters and understand Arabic methods of speech and expressions concur. When one reads through the stories in the Qur’ān, he will find them fruitful, whether they were in extended or short forms, repeated or not. The more these stories are repeated, the more fruitful and beautiful they become. The Qur’ān does not become old when one repeats reciting it, nor do the scholars ever get bored with it. When the Qur’ān mentions the subject of warning and promises, it presents truths that would make solid, firm mountains shake, so what about the comprehending, understanding hearts? When the Qur'ān promises, it opens the hearts and the ears, making them eager to attain the abode of peace - Paradise - and to be the neighbors of the Throne of the Most Beneficent. For instance, on the subject of promises and encouragement, the Qur'ān said,

Qur’an 32:17فَلَا تَعْلَمُ نَفْسٌ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ

«No person knows what is kept hidden for them of joy as a reward for what they used to do» (32:17), and,

Qur’an 43:71وَفِيهَا مَا تَشْتَهِيهِ ٱلْأَنفُسُ وَتَلَذُّ ٱلْأَعْيُنُ وَأَنتُمْ فِيهَا خَٰلِدُونَ

«(There will be) therein all that inner selves could desire, and all that eyes could delight in and you will abide therein forever» (43:71).

On the subject of warning and discouragement;

Qur’an 17:68أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ ٱلْبَرِّ

«Do you then feel secure that He will not cause a side of the land to swallow you up» (17:68), and,

Qur’an 67:16–17ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا هِىَ تَمُورُ أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ

«Do you feel secure that He, Who is over the heaven (Allāh), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allāh), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My warning» (67:16-17).

On the subject of threats, the Qur'ān said,

Qur’an 29:40فَكُلًّا أَخَذْنَا بِذَنۢبِهِۦ

«So We punished each (of them) for his sins» (29:40). Also, on the subject of soft advice, the Qur'ān said,

Qur’an 26:205–207أَفَرَءَيْتَ إِن مَّتَّعْنَٰهُمْ سِنِينَ ثُمَّ جَآءَهُم مَّا كَانُوا۟ يُوعَدُونَ مَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يُمَتَّعُونَ

«Tell Me, (even) if We do let them enjoy for years. And afterwards comes to them that (punishment) which they had been promised. All that with which they used to enjoy shall not avail them» (26:205-207).

There are many other examples of the eloquence, beauty, and benefits of the Qur'ān.

When the Qur'ān is discussing Laws, commandments and prohibitions, it commands every type of righteous, good, pleasing and beneficial act. It also forbids every type of evil, disliked and amoral act. Ibn Mas'ūd and other scholars of the Salaf said, "When you hear what Allāh said in the Qur'ān, such as,

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟

«O you who believe!», then listen with full attention, for it either contains a type of righteousness that Allāh is enjoining, or an evil that He is forbidding." For instance, Allāh said,

Qur’an 7:157يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيْهِمُ

«He (Muḥammad ﷺ) commands them for Al-Ma'rūf (i.e. Islāmic Monotheism and all that Islām has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islām has forbidden); he allows them as lawful At-Tayyibāt(i.e. all good and lawful things), and prohibits them as unlawful Al-Khabā'ith (i.e. all evil and unlawful things), he releases them from their heavy burdens and from the fetters (bindings) that were upon them» (7:157).

When the Ayāt mention Resurrection and the horrors that will occur on that Day, and Paradise and the Fire and the joys and safe refuge that Allāh prepared for His loyal friends, or torment and Hell for His enemies, these Ayāt contain glad tidings or warnings. The Ayāt then call to perform good deeds and avoid evil deeds, making the life of this world less favorable and the Hereafter more favorable. They also establish the correct methods and guide to Allāh's straight path and just legislation, all the while ridding the hearts of the evil of the cursed devil.

The Qur'ān is the Greatest Miracle given to the Prophet ﷺ

The Two Ṣaḥīḥs record that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthمَا مِنْ نَبِيٍّ مِنَ الْأَنْبِيَاءِ إِلَّا قَدْ أُعْطِيَ مِنَ الْآيَاتِ مَا آمَنَ عَلَى مِثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ

«Every Prophet was given a miracle, the type of which brings mankind to faith. What I was given is a revelation that Allāh sent down to me. Yet, I hope that I will have the most following on the Day of Resurrection.»^{4Fatḥ Al-Bāri 8:619 and Muslim 1:134.}

This is the wording narrated by Muslim. The Prophet ﷺ stated that among the Prophets he was given a revelation, meaning, he was especially entrusted with the miraculous Qur'ān that challenged mankind to produce something similar to it. As for the rest of the divinely revealed Books, they were not miraculous according to many scholars. Allāh knows best. The Prophet ﷺ was also aided with innumerable signs and indications that testify to the truth of his prophethood and what he was sent with, all thanks and praise is due to Allāh.

Meaning of 'Stones'

Allāh said,

Qur’an 2:24فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ أُعِدَّتْ لِلْكَٰفِرِينَ

«Then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers» (2:24).

'Fuel' is wood, or similar substances, used to start and feed a fire. Similarly, Allāh said,

Qur’an 72:15وَأَمَّا ٱلْقَٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبًا

«And as for the Qāsiṭūn (disbelievers who deviated from the right path), they shall be firewood for Hell» (72:15), and,

Qur’an 21:98–99إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ لَوْ كَانَ هَٰٓؤُلَآءِ ءَالِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَٰلِدُونَ

«Certainly you (disbelievers) and that which you are worshipping now besides Allāh, are (but) fuel for Hell! (Surely) you enter it. Had these (idols) been ālihah (gods), they would not have entered there (Hell), and all of them will abide therein» (21:98-99).

The stones mentioned here are the giant, rotten, black, sulfuric stones that become the hottest when heated, may Allāh save us from this evil end. It was also reported that the stones mentioned here are the idols and rivals that were worshipped instead of Allāh, just as Allāh said,

Qur’an 21:98إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ

«Certainly you (disbelievers) and that which you are worshipping now besides Allāh, are (but) fuel for Hell!» (21:28).

Allāh's statement,

Qur’anأُعِدَّتْ لِلْكَٰفِرِينَ

«prepared for the disbelievers»

It appears most obvious that it refers to the Fire that is fueled by men and stones, and it also may refer to the stones themselves. There is no contradiction between these two views, because they are dependent upon each other. 'Prepared' means, it is 'kept' and will surely touch those who disbelieve in Allāh and His Messenger ﷺ. Ibn Isḥāq narrated that Muḥammad said that 'Ikrimah or Sa'īd bin Jubayr said that Ibn 'Abbās said,

Qur’anأُعِدَّتْ لِلْكَٰفِرِينَ

«prepared for the disbelievers»,

"For those who embrace the disbelief that you (disbelievers) have embraced."^{5Aṭ-Ṭabari 1:383.}

Jahannam (Hellfire) exists now

Many of the Imāms of the Sunnah used this Āyah to prove that the Fire exists now. This is because Allāh said,

Qur’anأُعِدَّتْ

«prepared» meaning, prepared and kept. There are many Ḥadīths on this subject. For instance, the Prophet ﷺ said,

Ḥadīthتَحَاجَّتِ الْجَنَّةُ وَالنَّارُ

«Paradise and the Fire had an argument..»^{6Muslim 4:2186.}

Also, the Prophet ﷺ said,

Ḥadīthاسْتَأْذَنَتِ النَّارُ رَبَّهَا فَقَالَتْ: رَبِّ أَكَلَ بَعْضِي بَعْضًا فَأَذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ فِي الشِّتَاءِ وَنَفَسٍ فِي الصَّيْفِ

«The Fire sought the permission of her Lord. She said, 'O my Lord! Some parts of me consumed the other parts.' And Allāh allowed her two periods to exhale, one in winter and one in summer.»^{7Al-Bukhāri no. 527, Tuḥfat Al-Aḥwadhi 7:317.}

Also, there is a Ḥadīth recorded from Ibn Mas'ūd that the Companions heard the sound of a falling object. When they asked about it, the Messenger of Allāh ﷺ said,

Ḥadīthهَذَا حَجَرٌ أُلْقِيَ بِهِ مِنْ شَفِيرِ جَهَنَّمَ مُنْذُ سَبْعِينَ سَنَةً، الْآنَ وَصَلَ إِلَى قَعْرِهَا

«This is a stone that was thrown from the top of Jahannam seventy years ago, but only now reached its bottom.» This Ḥadīth is in Ṣaḥīḥ Muslim. ^{8Muslim 4:2184.}There are many Ḥadīths that are Mutawātir (narrated by many different chains of narrations) on this subject, such as the Ḥadīths about the eclipse prayer, the night of Isrā' etc.

Allāh's statements,

Qur’an 2:23فَأْتُوا۟ بِسُورَةٍ مِّن مِّثْلِهِۦ

«Then produce a Sūrah (chapter) of the like thereof» (2:23), and,

Qur’an 10:38بِسُورَةٍ مِّثْلِهِۦ

«A Sūrah (chapter) like it» (10:38) this includes the short and long Sūrahs of the Qur'ān. Therefore, the challenge to creation stands with regards to both the long and short Sūrahs, and

Qur’an 2:25–29وَبَشِّرِ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ كُلَّمَا رُزِقُوا۟ مِنْهَا مِن ثَمَرَةٍ رِّزْقًا قَالُوا۟ هَٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُوا۟ بِهِۦ مُتَشَٰبِهًا وَلَهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ وَهُمْ فِيهَا خَٰلِدُونَ إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًا يُضِلُّ بِهِۦ كَثِيرًا وَيَهْدِى بِهِۦ كَثِيرًا وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَٰسِقِينَ ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

there is no disagreement that I know of on this fact between the scholars of old and new. Before he became Muslim, 'Amr bin Al-‘Āṣ met Musaylimah the Liar who asked him, "What has recently been revealed to your fellow (meaning Muḥammad ﷺ) in Makkah?" 'Amr said, "A short, yet eloquent Sūrah." He asked, "What is it?" He said,

«

Qur’an 103:1–2وَٱلْعَصْرِ إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ

»

«By Al-'Aṣr (the time). Verily, man is in loss,» (103:1-2)

Musaylimah thought for a while and said, "A similar Sūrah was also revealed to me." 'Amr asked, "What is it?" He said, "O Wabr, O Wabr (i.e. a wild cat), you are but two ears and a chest, and the rest of you is unworthy and thin." 'Amr said, "By Allāh! You know that I know that you are lying."

Qur’an 2:25وَبَشِّرِ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ كُلَّمَا رُزِقُوا۟ مِنْهَا مِن ثَمَرَةٍ رِّزْقًا قَالُوا۟ هَٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُوا۟ بِهِۦ مُتَشَٰبِهًا وَلَهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ وَهُمْ فِيهَا خَٰلِدُونَ

«25. And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise). Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before," and they will be given things in resemblance (i.e. in the same form but different in taste) and they shall have therein Azwājun Muṭahharatun (purified mates or wives), and they will abide therein forever.»

Rewards of Righteous Believers

After mentioning the torment that Allāh has prepared for His miserable enemies who disbelieve in Him and in His Messengers, He mentions the condition of His happy, loyal friends who believe in Him and in His Messengers, adhere to the faith and perform the good deeds. This is the reason why the Qur'ān was called Mathāni, based on the correct opinion of the scholars. We will elaborate upon this subject later. Mathāni means to mention faith and then disbelief, or vice versa. Or, Allāh mentions the miserable and then the happy, or vice versa. As for mentioning similar things, it is called Tashabbuh, as we will come to know, Allāh willing. Allāh said,

Qur’an 2:25وَبَشِّرِ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ

«And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise)». Consequently, Allāh stated that Paradise has rivers that run beneath it, meaning, underneath its trees and rooms. From Ḥadīths it is learned that the rivers of Paradise do not run in valleys, and that the banks of Al-Kawthar (the Prophet's lake in Paradise) are made of domes of hollow pearls, the sand of Paradise is made of scented musk while its stones are made from pearls and jewels. We ask Allāh to grant Paradise to us, for verily, He is the Most Beneficent, Most Gracious.

Ibn Abi Ḥātim reported that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthأَنْهَارُ الْجَنَّةِ تَفَجَّرُ تَحْتَ تِلَالٍ أَوْ مِنْ تَحْتِ جِبَالِ الْمِسْكِ

«The rivers of Paradise spring from beneath hills, or mountains of musk.»^{1Ibn Abi Ḥātim 1:87.}

He also reported from Masrūq that 'Abdullāh said, "The rivers of Paradise spring from beneath mountains of musk."^{2Ibn Abi Ḥātim 1:88.}

The similarity between the Fruits of Paradise

Allāh said next,

Qur’an 2:25كُلَّمَا رُزِقُوا۟ مِنْهَا مِن ثَمَرَةٍ رِّزْقًا قَالُوا۟ هَٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ

«Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before"».

Ibn Abi Ḥātim reported that Yaḥyā bin Abi Kathīr said, "The grass of Paradise is made of saffron, its hills from musk and the boys of everlasting youth will serve the believers with fruits which they will eat. They will then be brought similar fruits, and the people of Paradise will comment, 'This is the same as what you have just brought us.' The boys will say to them, 'Eat, for the color is the same, but the taste is different. Hence Allāh's statement,

Qur’an 2:25وَأُتُوا۟ بِهِۦ مُتَشَٰبِهًا

«and they will be given things in resemblance».^{3Ibn Abi Ḥātim 1:90} Abu Ja'far Ar-Rāzi narrated that Ar-Rabī' bin Anas said that Abu Al-'Āliyah said that,

Qur’an 2:25وَأُتُوا۟ بِهِۦ مُتَشَٰبِهًا

«and they will be given things in resemblance» means, "They look like each other, but the taste is different."^{4Ibn Abi Ḥātim 1:90} Also, 'Ikrimah said,

Qur’an 2:25وَأُتُوا۟ بِهِۦ مُتَشَٰبِهًا

«and they will be given things in resemblance» "They are similar to the fruits of this life, but the fruits of Paradise taste better."^{5Aṭ-Ṭabari 1:391.} Sufyān Ath-Thawri reported from Al-A'mash, from Abu Thubyān, that Ibn 'Abbās said, "Nothing in Paradise resembles anything in the life of this world, except in name." In another narration, Ibn 'Abbās said, "Only the names are similar between what is in this life and what is in Paradise."^{6Aṭ-Ṭabari 1:392.}

The Wives of the People of Paradise are Pure

Allāh said,

Qur’an 2:25وَلَهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ

«and they shall have therein Azwājun Muṭahharatun». Ibn Abi Ṭalḥah reported that Ibn 'Abbās said, "Purified from filth and impurity."^{7Aṭ-Ṭabari 1:295.} Also, Mujāhid said, "From menstruation, relieving the call of nature, urine, spit, semen and pregnancies."^{8Aṭ-Ṭabari 1:396.} Also, Qatādah said, "Purified from impurity and sin." In another narration, he said, "From menstruation and pregnancies."^{9Ibn Abi Ḥātim 1:91.} Further, 'Aṭā', Al-Ḥasan, Aḍ-Ḍaḥḥāk, Abu Ṣāliḥ, 'Aṭiyah and As-Suddi were reported to have said similarly.^{10Ibn Abi Ḥātim 1:92.}

Allāh's statement,

Qur’an 2:25وَهُمْ فِيهَا خَٰلِدُونَ

«and they will abide therein forever» meaning ultimate happiness, for the believers will enjoy everlasting delight, safe from death and disruption of their bliss, for it never ends or ceases. We ask Allāh to make us among these believers, for He is the Most Generous, Most Kind and Most merciful.

Qur’an 2:26–27إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًا يُضِلُّ بِهِۦ كَثِيرًا وَيَهْدِى بِهِۦ كَثِيرًا وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَٰسِقِينَ ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

«26. Verily, Allāh is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the truth from their Lord, but as for those who disbelieve, they say: "What did Allāh intend by this parable?" By it He misleads many, and many He guides thereby. And He misleads thereby only the Fāsiqīn (the rebellious, disobedient to Allāh».

«27. Those who break Allāh's covenant after ratifying it, and sever what Allāh has ordered to be joined and do mischief on earth, it is they who are the losers.»

In his Tafsīr, As-Suddi reported that Ibn 'Abbās, Ibn Mas'ūd, and some Companions said; "When Allāh gave these two examples of the hypocrites" meaning Allāh's statements,

Qur’an 2:17مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًا

«Their likeness is as the likeness of one who kindled a fire», and,

Qur’an 2:19أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ

«Or like a rainstorm from the sky», "The hypocrites said, 'Allāh's far more exalted than for Him to make such examples.' So Allāh revealed these Ayāt (2:26-27) up to:

Qur’anهُمُ ٱلْخَٰسِرُونَ

«Who are the losers﴾".^{1Aṭ-Ṭabari 1:398.} Sa'īd said that Qatādah said, "Allāh does not shy away from the truth when He mentions a matter as a parable, whether this matter is significant or not. When Allāh mentioned the flies and the spider in His Book, the people of misguidance said, 'Why did Allāh mention these things.' So Allāh revealed;

Qur’an 2:26إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا

«Verily, Allāh is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it»."^{2Aṭ-Ṭabari 1:399.}

A Parable about the Life of This World

Abu Ja'far Ar-Rāzi reported that Ar-Rabī' bin Anas commented on this Āyah (2:26); "This is an example that Allāh has given for the life of this world. The mosquito lives as long as it needs food, but when it gets fat, it dies. This is also the example of people whom Allāh mentioned in the Qur'ān: when they acquire (and collect the delights of) the life of this world, Allāh then takes them away." Afterwards, he recited,

Qur’an 6:44فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦ فَتَحْنَا عَلَيْهِمْ أَبْوَٰبَ كُلِّ شَىْءٍ

«So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing» (6:44)^{3Aṭ-Ṭabari 1:398.}

In this Āyah (2:26) Allāh stated that He does not shy away or hesitate in making an example or parable of anything, whether the example involves a significant or an insignificant matter.

Allāh's statement,

Qur’an 2:26فَمَا فَوْقَهَا

«Or so much more when it is bigger than it» Famā fawqahā means, something bigger than the mosquito, which is one of the most insignificant and tiniest of creatures. Muslim narrated that Āishah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا مِنْ مُسْلِمٍ يُشَاكُ شَوْكَةً فَمَا فَوْقَهَا إِلَّا كُتِبَتْ لَهُ بِهَا دَرَجَةٌ، وَمُحِيَتْ عَنْهُ بِهَا خَطِيئَةٌ

«No Muslim is harmed by a thorn, Famā fawqahā (or something larger), but a good deed will be written for him and an evil deed will be erased from his record.»^{4Muslim 4:1991.}

So Allāh has informed us that there is no matter that is too small that is exempt from being used as an example, even if it was as insignificant as a mosquito or a spider. Allāh said,

Qur’an 22:73يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌ فَٱسْتَمِعُوا۟ لَهُۥٓ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ

«O mankind! A similitude has been coined, so listen to it (carefully): Verily, those on whom you call besides Allāh, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.» (22:73),

Qur’an 29:41مَثَلُ ٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ أَوْلِيَآءَ كَمَثَلِ ٱلْعَنكَبُوتِ ٱتَّخَذَتْ بَيْتًا وَإِنَّ أَوْهَنَ ٱلْبُيُوتِ لَبَيْتُ ٱلْعَنكَبُوتِ لَوْ كَانُوا۟ يَعْلَمُونَ

«The likeness of those who take (false deities as) Awliyā' (protectors, helpers) other than Allāh is the likeness of a spider who builds (for itself) a house; but verily, the frailest (weakest) of houses is the spider's house – if they but knew.» (29:41), and,

Qur’an 14:24–27أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى ٱلسَّمَآءِ تُؤْتِىٓ أُكُلَهَا كُلَّ حِينٍۭ بِإِذْنِ رَبِّهَا وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ ٱجْتُثَّتْ مِن فَوْقِ ٱلْأَرْضِ مَا لَهَا مِن قَرَارٍ يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ بِٱلْقَوْلِ ٱلثَّابِتِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْـَٔاخِرَةِ وَيُضِلُّ ٱللَّهُ ٱلظَّٰلِمِينَ وَيَفْعَلُ ٱللَّهُ مَا يَشَآءُ

«See you not how Allāh sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high). Giving its fruit at all times, by the leave of its Lord, and Allāh sets forth parables for mankind in order that they may remember. And the parable of an evil word is that of an evil tree uprooted from the surface of earth, having no stability. Allāh will keep firm those who believe, with the word that stands firm in life of this world (i.e. they will keep on worshipping Allāh alone and none else), and in the Hereafter. And Allāh will cause the Ẓālimīn (polytheists and wrongdoers) to go astray those and Allāh does what He wills.» (14:24-27). Allāh said,

Qur’an 16:75ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَىْءٍ

«Allāh puts forward the example of (two men – a believer and a disbeliever); a servant under the possession of another, he has no power of any sort» (16:75). He then said,

Qur’an 16:76وَضَرَبَ ٱللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَىْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَىٰهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِٱلْعَدْلِ

«And Allāh puts forward (another) example of two men, one of them dumb, who has no power over anything, and he is a burden on his master; whichever way he directs him, he brings no good. Is such a man equal to one who commands justice?» (16:76). Also, Allāh said,

Qur’an 30:28ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ

«He sets forth for you a parable from your own selves: Do you have partners among those whom your right hands possess (i.e. your servants) to share as equals in the wealth we have bestowed on you?» (30:28).

Mujāhid commented on Allāh's statement,

Qur’an 2:26إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا

«Verily, Allāh is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger than it.» "The believers believe in these parables, whether they involve large matters or small, because they know that they are the truth from their Lord, and Allāh guides the believers by these parables."^{5Ibn Abi Ḥātim 1:93.}

In his Tafsīr, As-Suddi reported that Ibn 'Abbās, Ibn Mas'ūd and other people among the Companions said,

Qur’an 2:26يُضِلُّ بِهِۦ كَثِيرًا

«By it He misleads many», "Meaning the hypocrites. Allāh guides the believers with these parables, and the straying of the hypocrites increases when they reject the parables that Allāh mentioned for them which they know are true. This is how Allāh misleads them."^{6Aṭ-Ṭabari 1:408.}

Qur’an 2:26وَيَهْدِى بِهِۦ

«And He guides thereby» meaning, with the parables,

Qur’anكَثِيرًا

«many» from among the people of faith and conviction. Allāh adds guidance to their guidance, and faith to their faith, because they firmly believe in what they know to be true, that is, the parables that Allāh has mentioned. This is guidance that Allāh grants them;

Qur’an 2:26وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَٰسِقِينَ

«And He misleads thereby only the Fāsiqīn (the rebellious, disobedient to Allāh)», meaning, the hypocrites. The Arabs say that the date has Fasaqat, when it comes out of its skin, and they call the mouse a Fuwaysiqah, because it leaves its den to cause mischief. The Two Ṣaḥīḥs recorded 'Ā'ishah saying that the Messenger of Allāh ﷺ said,

Ḥadīthخَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحِلِّ وَالْحَرَمِ: الْغُرَابُ وَالْحِدَأَةُ وَالْعَقْرَبُ وَالْفَأْرَةُ وَالْكَلْبُ الْعَقُورُ

«Five animals are Fawasiq, and they must be killed during Iḥrām and otherwise: the crow, the kite, the scorpion, the mouse and the rabid dog.»^{7Fatḥ Al-Bāri 6:408 and Muslim 2:856.}

Fāsiq, includes the disbeliever and the disobedient. However, the Fisq of the disbeliever is worse, and this is the type of Fāsiq that the Āyah is describing here, because Allāh described them as,

Qur’an 2:27ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

«Those who break Allāh's covenant after ratifying it, and sever what Allāh has ordered to be joined and do mischief on earth, it is they who are the losers.»

These are the characteristics of the disbelievers and they contradict the qualities of the believers. Similarly, Allāh said in Sūrat Ar-Ra'd,

Qur’an 13:19–21أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ كَمَنْ هُوَ أَعْمَىٰٓ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَٰبِ ٱلَّذِينَ يُوفُونَ بِعَهْدِ ٱللَّهِ وَلَا يَنقُضُونَ ٱلْمِيثَٰقَ وَٱلَّذِينَ يَصِلُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوٓءَ ٱلْحِسَابِ

«Shall he then, who knows that what has been revealed unto you (O Muḥammad ﷺ) from your Lord is the truth, be like him who is blind? But it is only the men of understanding that pay heed. Those who fulfill the covenant of Allāh and break not the Mīthāq (bond, treaty, covenant). And those who join that which Allāh has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), and fear their Lord, and dread the terrible reckoning.» (13:19-21)» until,

Qur’an 13:25وَٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ أُو۟لَٰٓئِكَ لَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ

«And those who break the covenant of Allāh, after its ratification, and sever that which Allāh has commanded to be joined (i.e. they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e. they will be far away from Allāh's mercy), and for them is the unhappy (evil) home (i.e. Hell).» (13:25)

The covenant that these deviant people broke is Allāh's covenant with His creation, that is, to obey Him and avoid the sins that He prohibited. This covenant was reiterated in Allāh's Books and by the words of His Messengers. Ignoring this covenant constitutes breaking it.

It was said that the Āyah (2:27) is about the disbelievers and the hypocrites among the People of the Book. In this case, the covenant that they broke is the pledge that Allāh took from them in the Tawrāh to follow Muḥammad ﷺ when he is sent as a Prophet, and to believe in him, and in what he was sent with. Breaking Allāh's covenant in this case occured when the People of the Book rejected the Prophet ﷺ after they knew the truth about him, and they hid this truth from people, even though they swore to Allāh that they would do otherwise. Allāh informed us that they threw the covenant behind their backs and sold it for a miserable price.

It was also reported that the Āyah (2:27) refers to all disbelievers, idol worshippers and hypocrites. Allāh took their pledge to believe in His Oneness, showing them the signs that testify to His Lordship. He also took a covenant from them to obey His commands and refrain from His prohibitions, knowing that His Messengers would bring proofs and miracles that none among the creation could ever produce. These miracles testified to the truth of Allāh's Messengers. The covenant was broken when the disbelievers denied what was proven to them to be authentic and rejected Allāh's Prophets and Books, although they knew that they were the truth. This Tafsīr was reported from Muqātil bin Ḥayyān, and it is very good. It is also the view that Az-Zamakhshari held.

Allāh's statement next,

Qur’anوَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ

«And sever what Allāh has ordered to be joined»

is in reference to keeping the relations with the relatives, as Qatādah asserted. This Āyah is similar to Allāh's statement,

Qur’an 47:22فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا۟ فِى ٱلْأَرْضِ وَتُقَطِّعُوٓا۟ أَرْحَامَكُمْ

«Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship?» (47:22)^{8Aṭ-Ṭabari 1:416.}

Ibn Jarīr Aṭ-Ṭabari preferred this opinion. However, it has been said that the meaning of the Āyah (2:27) here is more general. Hence, everything that Allāh has commanded to nurture, and the people severed, is included in its meaning.

The Meaning of 'Loss'

Muqātil bin Ḥayyān commented on Allāh's statement,

Qur’anأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

«It is they who are the losers» "In the Hereafter."^{9Ibn Abi Ḥātim 1:101} Similarly, Allāh said,

Qur’an 13:25أُو۟لَٰٓئِكَ لَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ

«On them is the curse (i.e. they will be far away from Allāh's mercy), and for them is the unhappy (evil) home (i.e. Hell)» (13:25).

Also, Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said, "Every characteristic that Allāh describes those other than the people of Islām - such as being losers - then it refers to disbelief. However, when they are attributed to the people of Islām, then these terms refer to sin."^{10Aṭ-Ṭabari 1:417.} Ibn Jarīr commented on Allāh's statement,

Qur’an 2:27أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ

«It is they who are the losers,»

"Losers is plural for loser, this word refers to whoever decreased his own share of Allāh's mercy by disobeying Him, just as the merchant loses in his trade by sustaining capital loss. Such is the case with the hypocrite and the disbeliever who lose their share of the mercy that Allāh has in store for His servants on the Day of Resurrection. And that is when the disbeliever and the hypocrite most desperately need Allāh's mercy."^11Ibid.

Qur’an 2:28كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ

«28. How can you disbelieve in Allāh seeing that you were dead and He gave you life? Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.»

Allāh testifies to the fact that He exists and that He is the Creator and the Sustainer Who has full authority over His servants,

Qur’an 2:28كَيْفَ تَكْفُرُونَ بِٱللَّهِ

«How can you disbelieve in Allāh?»

How can anyone deny Allāh's existence or worship others with Him while;

Qur’an 2:28وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ

«You were dead and He gave you life» meaning, He brought them from the state of non-existence to life. Similarly, Allāh said,

Qur’an 52:35–36أَمْ خُلِقُوا۟ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ ٱلْخَٰلِقُونَ أَمْ خَلَقُوا۟ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بَل لَّا يُوقِنُونَ

«Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief» (52:35-36) and,

Qur’an 76:1هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا

«Has there not been over man a period of time, when he was not a thing worth mentioning?» (76:1). There are many other Ayāt on this subject. Ibn Jarīr reported from 'Aṭā' that Ibn 'Abbās said that,

Qur’an 2:28وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ

«Seeing that you were dead and He gave you life» means, "You did not exist beforehand. You were nothing until Allāh created you; He will bring death to you and then bring you back to life during Resurrection." Ibn 'Abbās then said, "This is similar to Allāh's statement;

Qur’an 40:11قَالُوا۟ رَبَّنَآ أَمَتَّنَا ٱثْنَتَيْنِ وَأَحْيَيْتَنَا ٱثْنَتَيْنِ

«They will say: "Our Lord! You have made us to die twice and You have given us life twice."» (40:11)"^{1Aṭ-Ṭabari 1:419.}

Qur’an 2:29هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

«29. He it is Who created for you all that is on earth. Then He Istawā ilā the heaven and made them seven heavens and He is the Knower of everything.»

Evidence of Allāh's Ability

After Allāh mentioned the proofs of His creating them, and what they can witness in themselves as proof of that, He mentioned another proof that they can witness, that is, the creation of the heavens and earth. Allāh said,

Qur’an 2:29هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ

«He it is Who created for you all that is on earth. Then He Istawā ilā the heaven and made them seven heavens» meaning, He turned towards the heaven,

Qur’an 2:29فَسَوَّىٰهُنَّ

«And made them» meaning, that He made the heaven, seven heavens. Allāh said,

Qur’an 2:29فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

«And made them seven heavens and He is the Knower of everything» meaning, His knowledge encompasses all His creation, just as He said in another Āyah,

Qur’an 67:14أَلَا يَعْلَمُ مَنْ خَلَقَ

«Should not He Who has created know?» (67:14).

The Beginning of the Creation

This Āyah (2:29) is explained in detail in Sūrat As-Sajdah where Allāh said;

Qur’an 41:9–12قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِٱلَّذِى خَلَقَ ٱلْأَرْضَ فِى يَوْمَيْنِ وَتَجْعَلُونَ لَهُۥٓ أَندَادًا ذَٰلِكَ رَبُّ ٱلْعَٰلَمِينَ وَجَعَلَ فِيهَا رَوَٰسِىَ مِن فَوْقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقْوَٰتَهَا فِىٓ أَرْبَعَةِ أَيَّامٍ سَوَآءً لِّلسَّآئِلِينَ ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِىَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ٱئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَآ أَتَيْنَا طَآئِعِينَ فَقَضَىٰهُنَّ سَبْعَ سَمَٰوَاتٍ فِى يَوْمَيْنِ وَأَوْحَىٰ فِى كُلِّ سَمَآءٍ أَمْرَهَا وَزَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَحِفْظًا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

«Say (O Muḥammad ﷺ): "Do you verily disbelieve in Him Who created the earth in two Days? And you set up rivals (in worship) with Him? That is the Lord of all that exists. He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance (for its dwellers) in four Days equal (i.e. all these four 'days' were equal in the length of time) for all those who ask (about its creation). Then He Istawā ilā the heaven when it was smoke, and said to it and to the earth: "Come both of you willingly or unwillingly." They both said: "We come willingly." Then He finished them (as) seven heavens in two Days and He made in each heaven its affair. And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard (from the devils by using them as missiles against the devils). Such is the decree of the Almighty, the Knower» (41:9-12). These Ayāt indicate that Allāh started creation by creating earth, then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors, as the scholars of Tafsīr reiterated, as we will come to know, Allāh willing. Allāh also said,

Qur’an 79:27–33ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ بَنَىٰهَا رَفَعَ سَمْكَهَا فَسَوَّىٰهَا وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا وَٱلْجِبَالَ أَرْسَىٰهَا مَتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ

«Are you more difficult to create or is the heaven that He constructed? He raised its height, and has perfected it. Its night He covers with darkness and its forenoon He brings out (with light). And the earth, after that, He spread it out. And brought forth therefrom its water and its pasture. And the mountains He has fixed firmly. (To be) a provision and benefit for you and your cattle» (79:27-33).

It is said that "Then" in the Āyah (2:29) relates only to the order of reciting the information being given, it does not relate to the order that the events being mentioned took place, this was reported from Ibn 'Abbās by 'Ali bin Abi Ṭalḥah.^{1Aṭ-Ṭabari 1:437.}

The Earth was created before Heaven

Mujāhid commented on Allāh's statement,

Qur’an 2:29هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا

«He it is Who created for you all that is on earth»

"Allāh created the earth before heaven, and when He created the earth, smoke burst out of it. This is why Allāh said,

Qur’an 41:11ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِىَ دُخَانٌ

«Then He Istawā ilā (turned towards) the heaven when it was smoke.» (41:11)

Qur’an 2:29فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ

«And made them seven heavens» means, one above the other, while the 'seven earths' means, one below the other."^{2Aṭ-Ṭabari 1:436.}

Qur’an 2:30–37وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ قَالُوا۟ سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَٰفِرِينَ وَقُلْنَا يَٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ فَأَزَلَّهُمَا ٱلشَّيْطَٰنُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَٰعٌ إِلَىٰ حِينٍ فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٍ فَتَابَ عَلَيْهِ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

This Āyah testifies to the fact that the earth was created before heaven, as Allāh has indicated in the Ayāt in Sūrat As-Sajdah.

Spreading the Earth out after the Heavens were created

Ṣaḥīḥ Al-Bukhāri records that when Ibn 'Abbās was question about this matter, he said that the earth was created before heaven, and the earth was spread out only after the creation of the heaven.^{3Fatḥ Al-Bāri 8:417.} Several Tafsīr scholars of old and recent times also said similarly, as we have elaborated on in the Tafsīr of Sūrat An-Nāzi'āt (chapter 79). The result of that discussion is that the word Daḥā (translated above as "spread") is mentioned and explained in Allāh's statement,

Qur’an 79:30–32وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا وَٱلْجِبَالَ أَرْسَىٰهَا

«And the earth, after that, He spread it out. And brought forth therefrom its water and its pasture. And the mountains He has fixed firmly.» (79:30-32)

Therefore, Daḥā means that the earth's treasures were brought to its surface after finishing the job of creating whatever will reside on earth and heaven. When the earth became Daḥā, the water burst out to its surface and the various types, colors, shapes and kinds of plants grew. The stars started rotating along with the planets that rotate around them. And Allāh knows best.

Qur’an 2:30وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

«30. And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, — while we glorify You with praises and thanks and sanctify You." He (Allāh) said: "I know that which you do not know."»

Ādam and His Children inhabited the Earth, Generation after Generation

Allāh reiterated His favor on the Children of Ādam when He stated that He mentioned them in the highest of heights before He created them. Allāh said,

Qur’an 2:30وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ

«And (remember) when your Lord said to the angels.»

This Āyah means, "O Muḥammad ﷺ! Mention to your people what Allāh said to the angels,

Qur’an 2:30إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً

«Verily, I am going to place a Khalīfah on earth».

Meaning people reproducing generation after generation, century after century, just as Allāh said,

Qur’an 6:165وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَٰٓئِفَ ٱلْأَرْضِ

«And it is He Who has made you (Khalā'if) generations coming after generations, replacing each other on the earth» (6:165),

Qur’an 27:62وَيَجْعَلُكُمْ خُلَفَآءَ ٱلْأَرْضِ

«And makes you (Khulafā') inheritors of the earth» (27:62),

Qur’an 43:60وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُم مَّلَٰٓئِكَةً فِى ٱلْأَرْضِ يَخْلُفُونَ

«And if it were Our will, We would have (destroyed you (mankind all, and) made angels to replace you (Yakhlufūn) on the earth.» (43:60) and,

Qur’anفَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ

«Then after them succeeded an (evil) generation (Khalf)» (7:169).

It appears that Allāh was not refering to Ādam specifically as Khalīfah, otherwise he would not have allowed the angels' statement,

Qur’an 2:30أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ

«Will You place therein those who will make mischief therein and shed blood».

The angels meant that this type of creature usually commits the atrocities they mentioned. The angels knew of this fact, according to their understanding of human nature, for Allāh stated that He would create man from clay. Or, the angels understood this fact from the word Khalīfah, which also means the person who judges disputes that occur between people, forbidding them from injustice and sin, as Al-Qurṭubi said.

The statement the angels uttered was not a form of disputing with Allāh's, nor out of envy for the Children of Ādam, as some mistakenly thought. Allāh has described them as those who do not precede Him in speaking, meaning that they do not ask Allāh anything without His permission. When Allāh informed them that He was going to create a creation on the earth, and they had knowledge that this creation would commit mischief on it, as Qatādah mentioned, they said,

Qur’an 2:30أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ

«Will You place therein those who will make mischief therein and shed blood?»

This is only a question for the sake of learning about the wisdom of that, as if they said, Our Lord! What is the wisdom of creating such creatures since they will cause trouble in the earth and spill blood? ^{1Aṭ-Ṭabari 1:464.}"If the wisdom behind this action is that You be worshipped, we praise and glorify You (meaning we pray to You) we never indulge in mischief, so why create other creatures?"

Allāh said to the angels in answer to their inquiry,

Qur’an 2:30إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

«I know that which you do not know.»

meaning, "I know that the benefit of creating this type of creature outweighs the harm that you mentioned, that which you have no knowledge of. I will create among them Prophets and send Messengers. I will also create among them truthful, martyrs, righteous believers, worshippers, the modest, the pious, the scholars who implement their knowledge, humble people and those who love Allāh and follow His Messengers."

The Ṣaḥīḥ recorded that when the angels ascend to Allāh with the records of the servant's deeds, Allāh asks them, while having better knowledge, "How did you leave My servants?" They will say, "We came to them while they were praying and left them while they were praying.”^{2Fatḥ Al-Bāri 13:426.} This is because the angels work in shifts with mankind, and they change shifts during the Fajr and 'Aṣr prayers. The angels who descended will remain with us, while the angels who have remained with us ascend with our deeds. The Messenger of Allāh ﷺ said,

Ḥadīthيُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ وَعَمَلُ النَّهَارِ قَبْلَ اللَّيْلِ

«The deeds of the night are elevated to Allāh before the morning, and the deeds of the morning before the night falls.»^{3Muslim no. 179, Musnad Abi 'Awānah 1:145.}

Hence, the angels' statement, "We came to them while they were praying and left them while they were praying," explains Allāh's statement,

Qur’an 2:30إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

«I know that which you do not know.»

It was said that the meaning of Allāh's statement,

Qur’an 2:30إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

«I know that which you do not know.»

is, "I have a specific wisdom in creating them, which you do not have knowledge of." It was also said that it is in answer to,

Qur’an 2:30وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ

«While we glorify You with praises and thanks and sanctify You» after which Allāh said,

Qur’an 2:30إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

«I know that which you do not know». Meaning, "I know that Iblīs is not as you are, although he is among you." Others said,

Qur’an 2:30أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ

"«Will You place therein those who will make mischief therein and shed blood, – while we glorify you with praises and thanks and sanctify You.»

is their request that they should be allowed to inhabit the earth, instead of the Children of Ādam. So Allāh said to them,

Qur’an 2:30إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

«I know that which you do not know» if your inhabiting the heavens is better, or worse for you." Ar-Rāzi as well as others said this. Allāh knows best.

The Obligation of appointing a Khalīfah and some related Issues

Al-Qurṭubi, as well as other scholars, said that this Āyah (2:30) proves the obligation of appointing a Khalīfah to pass judgements on matters of dispute between people, to aid the oppressed against the oppressor, to implement the Islāmic penal code and to forbid evil. There are many other tasks that can only be fulfilled by appointing the Imām, and what is necessary in performing an obligation, is an obligation itself. We should state here that Imāmah occurs by either naming a successor, as a group among Ahl As-Sunnah scholars said occurred - by the Prophet ﷺ - in the case of Abu Bakr, or hinting to a successor. Or, the current Khalīfah names a certain person as Khalīfah after him, as Abu Bakr did with 'Umar. Or, the Khalīfah might leave the matter in the hands of the Muslim consultative council, or a group of righteous men, just as 'Umar did. Or, the people of authority could gather around a certain person to whom they give the pledge of allegiance, or they could select one among them to choose the candidate, according to the majority of the scholars.

The Khalīfah must be a responsible adult Muslim male, able to perform Ijtihād (independent legal judgments), bodily able, righteous, with knowledge of warfare, politics. He also must be from the tribe of Quraysh, according to the correct view, but it is not necessary that he be from the tribe of Bani Hāshim, or that he be immune from error, as the Rāfiḍah (Shiites) falsely claim.

When the Khalīfah becomes an immoral person (Fāsiq), should he be impeached? There is disagreement over this matter, but the correct view is that he is not to be removed, because the Messenger of Allāh ﷺ said,

Ḥadīthإِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا عِنْدَكُمْ مِنَ اللّهِ فِيهِ بُرْهَانٌ

«Unless you witness a clear Kufr regarding which you have clear proof from Allāh.»^{4Al-Bukhāri no. 7056, Aṭ-Ṭabari 1:477.}

Does the Khalīfah have the right to resign from his post? There is a difference on this issue. It is a fact that Al-Ḥasan bin 'Ali removed himself from the position of Khalīfah and surrendered it to Mu'āwiyah. However, this occurred because of a necessity, and Al-Ḥasan was praised for this action.

It is not permissible to appoint two Imāms for the world or more at the same time. This is not allowed because the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ جَاءَكُمْ وَأَمْرُكُمْ جَمِيعٌ يُرِيدُ أَنْ يُفَرِّقَ بَيْنَكُمْ فَاقْتُلُوهُ كَائِنًا مَنْ كَانَ

«Whoever came to you while you are united and tried to divide you, then execute him, no matter who he is.»^{5Muslim 3:1470.}

This is the view of the majority of scholars. Imām Al-Ḥaramayn stated that Abu Isḥāq allowed the appointment of two or more Imāms when the various provinces are far away from each other. However, Imām Al-Ḥaramayn himself was indecisive about this view.

Qur’an 2:31–33وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ قَالُوا۟ سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

31. And He taught Ādam all the names (of everything), then He showed them to the angels and said, "Tell Me the names of these if you are truthful."»

«32. They (angels) said: "Glory is to You, we have no knowledge except what you have taught us. Verily, You are the Knower, the Wise."»

«33. 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 Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?"»

The Virtue of Ādam over the Angels

Allāh stated the virtue of Ādam above the angels, because He taught Ādam, rather than them, the names of everything. This occurred after they prostrated to him. This discussion precedes that event here, only to show the importance of his position, and the absence of the angels' knowledge about creating the Khalīfah when they asked about it. So Allāh informed the angels that He knows what they do not know, and then He mentioned this to show them Ādam's superiority over them in knowledge. Allāh said,

Qur’an 2:31وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا

«And He taught Ādam all the names (of everything)».

Aḍ-Ḍaḥḥāk said that Ibn 'Abbās commented on the Āyah;

Qur’an 2:31وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا

«And He taught Ādam all the names (of everything)»

"Meaning, the names that people use, such as human, animal, sky, earth, land, sea, horse, donkey, and so forth, including the names of the other species."^{1Aṭ-Ṭabari 1:458.} Ibn Abi Ḥātim and Ibn Jarīr reported that 'Āṣim bin Kulayb narrated from Sa'īd bin Ma'bad that Ibn 'Abbās was questioned,

Qur’an 2:31وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا

«And He taught Ādam all the names (of everything)»

"Did Allāh teach him the names of the plate and the pot?" He said, "Yes, and even the terms for breaking wind!"^{2Aṭ-Ṭabari 1:475.}

Allāh taught Ādam the names of everything, their proper names, the names of their characteristics, and what they do, just as Ibn 'Abbās stated about the terms for passing gas.

In his Ṣaḥīḥ, Al-Bukhāri explained this Āyah in the Book of Tafsīr with a report from Anas bin Mālik who said that the Messenger of Allāh ﷺ said,

Ḥadīthيَجْتَمِعُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ فَيَقُولُونَ: لَوِ اسْتَشْفَعْنَا إِلَىٰ رَبِّنَا فَيَأْتُونَ آدَمَ فَيَقُولُونَ: أَنْتَ أَبُو النَّاسِ خَلَقَكَ اللَّهُ بِيَدِهِ وَأَسْجَدَ لَكَ مَلَائِكَتَهُ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ، فَاشْفَعْ لَنَا عِنْدَ رَبِّكَ حَتَّى يُرِيحَنَا مِنْ مَكَانِنَا هَذَا، فَيَقُولُ: لَسْتُ هُنَاكُمْ - وَيَذْكُرُ ذَنْبَهُ فَيَسْتَحْيِي - ائْتُوا نُوحًا فَإِنَّهُ أَوَّلُ رَسُولٍ بَعَثَهُ اللَّهُ إِلَى أَهْلِ الْأَرْضِ، فَيَأْتُونَه، فَيَقُولُ: لَسْتُ هُنَاكُمْ - وَيَذْكُرُ سُؤَالَهُ رَبَّهُ مَا لَيْسَ لَهُ بِهِ عِلْمٌ فَيَسْتَحْيِي - فَيَقُولُ: ائْتُوا خَلِيلَ الرَّحْمٰنِ فَيَأْتُونَهُ فَيَقُولُ: لَسْتُ هُنَاكُمْ فَيَقُولُ: ائْتُوا مُوسَى عَبْدًا كَلَّمَهُ اللَّهُ وَأَعْطَاهُ التَّوْرَاةَ، فَيَقُولُ: لَسْتُ هُنَاكُم - فَيَذْكُرُ قَتْلَ النَّفْسِ بِغَيْرِ نَفْسٍ فَيَسْتَحْيِي مِنْ رَبِّهِ - فَيَقُولُ: ائْتُوا عِيسَى عَبْدَ اللَّهِ وَرَسُولَهُ وَكَلِمَةَ اللَّهِ وَرُوحَهُ، فَيَأْتُونَهُ فَيَقُولُ: لَسْتُ هُنَاكُمْ هُنَاكُمْ ائْتُوا مُحَمَّدًا عَبْدًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ، فَيَأْتُونِي فَأَنْطَلِقُ حَتَّى أَسْتَاذِنَ عَلَى رَبِّي فَيَأْذَنُ لِي، فَإِذَا رَأَيْتُ رَبِّي وَقَعْتُ سَاجِدًا فَيَدَعُنِي مَا شَاءَ اللَّهُ ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ وَسَلْ تُعْطَهْ وَقُلْ يُسْمَعْ وَاشْفَعْ تُشَفَّعْ، فَأَرْفَعُ رَأْسِي فَأَحْمَدُهُ بِتَحْمِيدٍ يُعَلِّمُنِيهِ ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُودُ إِلَيْهِ فَإِذَا رَأَيْتُ رَبِّي - مِثْلَهُ - ثُمَّ أَشْفَعُ فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُودُ الثَّالِثَةَ ثُمَّ أَعُودُ الرَّابِعَةَ فَأَقُولُ: مَا بَقِيَ فِي النَّارِ إِلَّا مَنْ حَبَسَهُ الْقُرْآنُ وَوَجَبَ عَلَيْهِ الْخُلُودُ

«The believers will gather on the Day of Resurrection and will say, 'We should seek a means of intercession with our Lord’ They will go to Ādam and say, 'O Ādam! You are the father of all mankind, Allāh created you with His Own Hand, ordered the angels to prostrate for you and taught you the names of everything. Will you not intercede for us with your Lord, so that he relieve us from this gathering place?' On that Ādam will reply, 'I cannot do what you have asked'. He will have remembered his error and will be embarrassed, saying, 'Go to Nūḥ, for he is the first of Allāh's Messengers whom Allāh sent to the people of the earth.' They will go to Nūḥ and ask him. He will say, 'I cannot do what you have asked.' He will recall asking Allāh what he was not to know, and will also be embarrassed. He will say, 'Go to Khalīl Ar-Raḥmān.' They will go to Ibrāhīm and he will also say, 'I cannot do what you have asked.' He will say, 'Go to Mūsā, a servant to whom Allāh spoke directly and gave the Tawrāh.' Mūsā will say, 'I cannot do what you have asked.' He will remember that he killed a person without justification and will be embarrassed before his Lord. He will say, 'Go to 'Īsā, Allāh's servant and Messenger and His Word and a spirit of His.'^{3Allāh's Word and spirit; the meaning here is that Allāh created him with a word, "Be" and he was, and that he is a spirit from the spirits that Allāh created, as Ibn Kathīr discusses later.} They will go to 'Īsā and he will say, 'I will not do what you asked. Go to Muḥammad, a servant whose previous and latter errors were forgiven.' They will come to me, and I will go to Allāh and seek His permission and He will give me His permission. When I gaze at my Lord, I will prostrate myself and Allāh will allow me to remain like that as much as He will. Then I will be addressed, 'O Muḥammad! Raise your head; ask, for you will be given what you ask, and intercede, for your intercession will be accepted.' I will raise my head and thank and praise Allāh with such praise as He will inspire me. I will intercede and He will grant me a quantity of people that He will admit into Paradise. I will go back to Him, and when I see my Lord, I will intercede and He will allow me a quantity that He will admit into Paradise. I will do that for a third and then a fourth time. I will say, 'There are no more people left in Hell except those whom the Qur'ān has incarcerated and have thus acquired eternity in Hell.'^{4Fatḥ Al-Bāri 8:10.} This Ḥadīth was collected by Muslim, An- Nasā'i^{5Muslim 1:181, and An-Nasā'i in Al-Kubrā 6:284.} and Ibn Mājah. The reason why we mentioned this Ḥadīth here is the Prophet's statement,

Ḥadīthفَيَأْتُونَ آدَمَ فَيَقُولُونَ: أَنْتَ أَبُو النَّاسِ خَلَقَكَ اللَّهُ بِيَدِهِ وَأَسْجَدَ لَكَ مَلَائِكَتَهُ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ

«They will go to Ādam and say, 'O Ādam! You are the father of all mankind, and Allāh created you with His Own Hand, ordered the angels to prostrate for you, and taught you the names of everything».^{6Muslim 1:181, An-Nasā'i in Al-Kubrā 6:364, and Ibn Mājah 2:1442.} This part of the Ḥadīth testifies to the fact that Allāh taught Ādam the names of all creatures. This is why Allāh said,

Qur’an 2:31ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ

«Then He showed them to the angels» meaning, the objects or creations. 'Abdur-Razzāq narrated that Ma'mar said that Qatādah said, "Allāh paraded the objects before the angels,

Qur’an 2:31فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ

«And said, "Tell Me the names of these if you are truthful"»."^{7'Abdur-Razzāq 1:42.}

Allāh's statement means, "Tell Me the names of what I paraded before you, O angels who said,

Qur’an 2:30أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ

«Will You place therein those who will make mischief therein and shed blood». You asked, 'Are You appointing a Khalīfah from us or from other creations? We praise and glorify You. Therefore, Allāh said, "If you say the truth, that if I appoint a non-angel Khalīfah on the earth, he and his offspring will disobey Me, commit mischief and shed blood, but if I designate you the Khalīfahs you will obey Me, follow My command and honor and glorify Me. However, since you do not know the names of the objects I paraded before you, then you have even less knowledge of what will occur on the earth that does not exist yet."

Qur’an 2:32قَالُوا۟ سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ

«They (angels) said: "Glory is to You, we have no knowledge except what you have taught us. Verily, it is You, the Knower, the Wise."».

Here the angels are praising Allāh's holiness, and perfection above every kind of deficiency, affirming that no creature could ever acquire any part of Allāh's knowledge, except by His permission, nor could anyone know anything except what Allāh teaches them. This is why they said,

Qur’an 2:32سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ

«"Glory is to You, we have no knowledge except what you have taught us. Verily You are the Knower, the Wise»

meaning, Allāh is knowledgeable of everything, Most Wise about His creation, and He makes the wisest decisions, and He teaches and deprives whom He wills from knowledge. Verily, Allāh's wisdom and justice in all matters is perfect.

Ādam's Virtue of Knowledge is demonstrated

Allāh said,

Qur’an 2:33قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

«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 Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?"»

Zayd bin Aslam said, "You are Jibrīl, you are Mīkā'īl, you are Isrāfīl, until he mentioned the name of the crow."^{8Ibn Abi Ḥātim 1:118.} Mujāhid said that Allāh's statement,

Qur’an 2:33قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ

«He said: "O Ādam! Inform them of their names,"» "The name of the pigeon, the crow and everything."^{9Ibn Abi Ḥātim 1:119.} Statements of a similar meaning were reported from Sa'īd bin Jubayr, Al-Ḥasan, and Qatādah.^10Ibid. When Ādam's virtue over the angels became apparent, as he mentioned the names that Allāh taught him, Allāh said to the angels,

Qur’an 2:33أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

«Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?» This means, "Did I not state that I know the seen and unseen matters." Similarly, Allāh said,

Qur’an 20:7وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى

«And if you (O Muḥammad ﷺ) speak (the invocation) aloud, then verily, He knows the secret and that which is yet more hidden» (20:7). Also, Allāh said about the hoopoe, that it said to Sulaymān;

Qur’an 27:25–26أَلَّا يَسْجُدُوا۟ لِلَّهِ ٱلَّذِى يُخْرِجُ ٱلْخَبْءَ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

«[As Shayṭān (Satan) has barred them from Allāh's way] so they do not prostrate before Allāh, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allāh, Lā ilāha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!» (27:25-26). They also have comments other than what we have said about the meaning of Allāh's statement,

Qur’an 2:33وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

«And I know what you reveal and what you have been concealing». It is reported from Aḍ-Ḍaḥḥāk that Ibn 'Abbās said that,

Qur’an 2:33وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

«And I know what you reveal and what you have been concealing» means, "I know the secrets, just as I know the apparent things, such as, what Iblīs concealed in his heart of arrogance and pride."^{11Aṭ-Ṭabari 1:498.} Abu Ja'far Ar-Rāzi narrated that Ar-Rabī' bin Anas said that,

Qur’an 2:33وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

«And I know what you reveal and what you have been concealing» means, "The apparent part of what they said was: 'Do you create in it that which would commit mischief and shed blood?' The hidden meaning was: 'We have more knowledge and honor than any creation our Lord would create.' But they came to know that Allāh favored Ādam above them regarding knowledge and honor."

Qur’an 2:34وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَٰفِرِينَ

«34. And (remember) when We said to the angels: "Prostrate yourselves before Ādam." And they prostrated except Iblīs (Shayṭān), he refused and was proud and was one of the disbelievers (disobedient to Allāh).»

Honoring Ādam when the Angels prostrated before Him

This Āyah mentions the great honor that Allāh granted Ādam, and Allāh reminded Ādam's offspring of this fact. Allāh commanded the angels to prostrate before Ādam, as this Āyah and many Ḥadīths testify, such as the Ḥadīth about the intercession that we discussed. There is a Ḥadīth about the supplication of Mūsā, "O my Lord! Show me Ādam who caused us and himself to be thrown out of Paradise." When Mūsā met Ādam, he said to him, "Are you Ādam whom Allāh created with His Own Hands, blew life into and commanded the angels to prostrate before?"^{1Abu Dāwud 5:28.} Iblīs was among Those ordered to prostrate before Ādam, although He was not an Angel

When Allāh commanded the angels to prostrate before Ādam, Iblīs was included in this command. Although Iblīs was not an angel, he was trying - and pretending - to imitate the angels' behavior and deeds, and this is why he was also included in the command to the angels to prostrate before Ādam. Satan was criticized for defying that command, as we will explain with detail, Allāh willing, when we mention the Tafsīr of Allāh's statement,

Qur’an 18:50إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ

«Except Iblīs (Satan). He was one of the Jinn; he disobeyed the command of his Lord.» (18:50)

Similarly, Muḥammad bin Isḥāq reported that Ibn 'Abbās said, "Before he undertook the path of sin, Iblīs was with the angels and was called 'Āzāzīl.' He was among the residents of the earth and was one of the most active worshippers and knowledgeable persons among the angels. This fact caused him to be arrogant. Iblīs was from a genus called Jinn."^{2Aṭ-Ṭabari 1:502.}

The Prostration was before Ādam but the Obedience was to Allāh

Qatādah commented on Allāh's statement,

Qur’an 2:34وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ

«And (remember) when We said to the angels: "Prostrate yourselves before Ādam."»

"The obedience was for Allāh and the prostration was before Ādam. Allāh honored Ādam and commanded the angels to prostrate before him."^{3Aṭ-Ṭabari 1:512.} Some people said that this prostration was just a prostration of greeting, peace and honor, hence Allāh's statement,

Qur’an 12:100وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا

«And he (Prophet Yusuf) raised his parents to the throne and they fell down before him prostrate. And he said: "O my father! This is the interpretation of my dream aforetime! My Lord has made it come true!"» (12:100)

The practice of prostrating was allowed for previous nations, but was repealed for ours. Mu'ādh said to the Prophet ﷺ, "I visited Ash-Shām and found that they used to prostate before their priests and scholars. You, O Messenger of Allāh, are more deserving of prostration." The Prophet ﷺ said,

Ḥadīthلَا لَوْ كُنْتُ آمِرًا بَشَرًا أَنْ يَسْجُدَ لِبَشَرٍ لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا مِنْ عِظَمِ حَقِّهِ عَلَيْهَا

«No. If I was to command any human to prostrate before another human, I would command the wife to prostrate before her husband because of the enormity of his right on her.»^{4At-Tirmidhi no.1109, Majma' Az-Zawā'id 4:310.}

Ar-Rāzi agreed with this view. Also, Qatādah said about Allāh's statement,

Qur’an 2:34فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَٰفِرِينَ

«And they prostrated except Iblīs (Shayṭān), he refused and was proud and was one of the disbelievers (disobedient to Allāh).»

"Iblīs, the enemy of Allāh, envied Ādam because Allāh honored Ādam. He said, 'I was created from fire, and he was created from clay.' Therefore, the first error ever committed was arrogance, for the enemy of Allāh was too arrogant to prostrate before Ādam."^{5Ibn Abi Ḥātim 1:123.} I - Ibn Kathīr - say, the following is recorded in the Ṣaḥīḥ,

Ḥadīthلَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ

«No person who has the weight of a mustard seed of arrogance in his heart shall enter Paradise.»^{6Muslim 1:93.}

Iblīs had disbelief, arrogance, and rebellion, all of which caused him to be expelled from the holy presence of Allāh, and His mercy.

Qur’an 2:35–36وَقُلْنَا يَٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ فَأَزَلَّهُمَا ٱلشَّيْطَٰنُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَٰعٌ إِلَىٰ حِينٍ

«35. And We said: "O Ādam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the Ẓālimīn (wrongdoers)."» «36. Then the Shayṭān made them slip therefrom (the Paradise), and got them out from that in which they were. We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time."»

Ādam was honored again

Allāh honored Ādam by commanding the angels to prostrate before him, so they all complied except for Iblīs. Allāh then allowed Ādam to live and eat wherever and whatever he wished in Paradise. Al-Ḥāfiẓ Abu Bakr bin Marduwyah reported Abu Dharr saying, "I said, 'O Messenger of Allāh! Was Ādam a Prophet?' He said,

Ḥadīthنَعَمْ نَبِيًّا رَسُولًا كَلَّمَهُ اللَّهُ قُبُلًا

«Yes. He was a Prophet and a Messenger to whom Allāh spoke directly», meaning

Qur’an 2:35ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ

«(O Ādam!) Dwell you and your wife in the Paradise.»"^{1Al-Aẓamah 5:1553.}

Ḥawwā' was created before Ādam entered Paradise

The Āyah (2:35) indicates that Ḥawwā' was created before Ādam entered Paradise, as Muḥammad bin Isḥāq stated. Ibn Isḥāq said, "After Allāh finished criticizing Iblīs, and after teaching Ādam the names of everything, He said,

Qur’an 2:33يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ

«O Ādam! Inform them of their names» until, إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ «Verily, You are the Knower, the Wise.» Then Ādam fell asleep, as the People of the Book and other scholars such as Ibn 'Abbās have stated, Allāh took one of Ādam's left ribs and made flesh grow in its place, while Ādam was asleep and unaware. Allāh then created Ādam's wife, Ḥawwā', from his rib and made her a woman, so that she could be a comfort for him. When Ādam woke up and saw Ḥawwā' next to him, it was claimed, he said, ‘My flesh and blood, my wife.’ Hence, Ādam reclined with Ḥawwā'. When Allāh married Ādam to Ḥawwā' and gave him comfort, Allāh said to him directly,

يَٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ

«“O Ādam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the Zālimīn (wrongdoers).”».^{2Aṭ-Ṭabari 1:514.}

Allāh tests Ādam Allāh's statement to Ādam,

وَلَا تَقْرَبَا هَٰذِهِ ٱلشَّجَرَةَ

«but come not near this tree» is a test for Ādam. There are conflicting opinions over the nature of the tree mentioned here. Some said that it was the grape tree, barley, date tree, fig tree, and so forth. Some said that it was a certain tree, and whoever eats from it will be relieved of the call of nature. It was also said that it was a tree from which the angels eat so that they live for eternity. Imām Abu Ja'far bin Jarīr said, “The correct opinion is that Allāh forbade Ādam and his wife from eating from a certain tree in Paradise, but they ate from it. We do not know which tree that was, because Allāh has not mentioned anything in the Qur’ān or the authentic Sunnah about the nature of this tree. It was said that it was barley, grape, or a fig tree. It is possible that it was one of those trees. Yet, this is knowledge that does not bring any benefit, just as being ignorant in its nature does no harm. Allāh knows best."^{3Aṭ-Ṭabari 1:520.} This is similar to what Ar-Rāzi stated in his Tafsīr, and this is the correct opinion.

Allāh's statement,

Qur’an 2:36فَأَزَلَّهُمَا ٱلشَّيْطَٰنُ عَنْهَا

«Then the Shayṭān made them slip therefrom»

either refers to Paradise, and in this case, it means that Shayṭān led Ādam and Ḥawwā' away from it, as 'Āṣim bin Abi An-Najūd recited it.^{4Ibn Abi Ḥātim 1:128.} It is also possible that this Āyah refers to the forbidden tree. In this case, the Āyah would mean, as Al-Ḥasan and Qatādah stated, "He tripped them."^{5Ibn Abi Ḥātim 1:128, 129.} In this case,

Qur’an 2:36فَأَزَلَّهُمَا ٱلشَّيْطَٰنُ عَنْهَا

«Then the Shayṭān made them slip therefrom»

means, "Because of the tree", just as Allāh said,

Qur’an 51:9يُؤْفَكُ عَنْهُ مَنْ أُفِكَ

«Turned aside therefrom (i.e. from Muḥammad ﷺ and the Qur'ān) is he who is turned aside (by the decree and preordainment of Allāh)» (51:9)

meaning, the deviant person becomes turned aside - or slips - from the truth because of so and so reason. This is why then Allāh said,

Qur’an 2:36فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ

«And got them out from that in which they were»

meaning, the clothes, spacious dwelling and comfortable sustenance.

Qur’an 2:36وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَٰعٌ إِلَىٰ حِينٍ

«We said: "Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time."»

meaning, dwelling, sustenance and limited life, until the commencement of the Day of Resurrection

Ādam was very Tall

Ibn Abi Ḥātim narrated that Ubayy bin Ka'b said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللَّهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ كَأَنَّهُ نَخْلَةٌ سَحُوقٌ، فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَٰنُ: يَا آدَمُ مِنِّي تَفِرُّ؟ فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَٰنِ قَالَ: يَا رَبِّ لَا وَلَكِنِ اسْتِحْيَاءً

«Allāh created Ādam tall, with thick hair, just as a date tree with full branches. When Ādam ate from the forbidden tree, his cover fell off, and the first thing that appeared was his private area. When he saw his private area, he ran away in Paradise and his hair got caught in a tree. He tried to free himself and Ar-Raḥmān called him, 'O Ādam! Are you running away from Me?' When Ādam heard the words of Ar-Raḥmān (Allāh), he said, 'No, O my Lord! But I am shy.'»^{6Ibn Abi Ḥātim 1:129.}

Ādam remained in Paradise for an Hour

Al-Ḥākim recorded that Ibn 'Abbās said, "Ādam was allowed to reside in Paradise during the time period between the 'Aṣr (Afternoon) prayer, until sunset." Al-Ḥākim then commented this is "Ṣaḥīḥ according to the Two Shaykhs (Al-Bukhāri and Muslim), but they did not include it in their collections."^{7Al-Ḥākim 2:542.} Also, Ibn Abi Ḥātim recorded Ibn 'Abbās saying, "Allāh sent Ādam to earth to an area called, Daḥnā, between Makkah and Aṭ-Ṭā'if."^{8Ibn Abi Ḥātim 1:131.} Al-Ḥasan Al-Baṣri said that Ādam was sent down to India, while Ḥawwā' was sent to Jeddah. Iblīs was sent down to Dustumaysan, several miles from Baṣra. Further, the snake was sent down to Asbahān. This was reported by Ibn Abi Ḥātim.^{9Ibn Abi Ḥātim 1:132.} Also, Muslim and An-Nasā'i recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthخَيْرُ يَوْمٍ طَلَعَتْ فِيهِ الشَّمْسُ يَوْمُ الْجُمُعَةِ فِيهِ خُلِقَ آدَمُ وَفِيهِ أُدْخِلَ الْجَنَّةَ وَفِيهِ أُخْرِجَ مِنْهَا

«Friday is the best day on which the sun has risen. On Friday, Allāh created Ādam, admitted him into Paradise, and expelled him from it.»^{10Muslim 2:585, and An-Nasā'i 3:90.}

A Doubt and a Rebuttal

If one asks, "If the Paradise that Ādam was thrown out of was in heaven, as the majority of the scholars assert, then is it possible for Iblīs to enter Paradise, although he was expelled from it by Allāh's decision (when he refused to prostrate before Ādam)?"

Basically, the response to this would be that the Paradise which Ādam was in, was in the heavens, not on the earth, as we explained in the beginning of our book Al-Bidāyah wan-Nihāyah.

The majority of scholars said that Shayṭān was originally prohibited from entering Paradise, but there were times when he sneaked into it in secret. For instance, the Tawrāh stated that Iblīs hid inside the snake's mouth and entered Paradise. Some scholars said that it is possible that Shayṭān led Ādam and Ḥawwā' astray on his way out of Paradise. Some scholars said that he led Ādam and Ḥawwā' astray when he was on earth, while they were still in heaven, as stated by Az-Zamakhshari. Al-Qurṭubi mentioned several beneficial Ḥadīths here about snakes and the ruling on killing them.

Qur’an 2:37فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٍ فَتَابَ عَلَيْهِ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

«37. Then Ādam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful.»

Ādam repents and supplicates to Allāh

It was reported that the above Āyah is explained by Allāh's statement,

Qur’an 7:23قَالَا رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ ٱلْخَٰسِرِينَ

«37. They said: "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers."» (7:23)

as Mujāhid, Sa'īd bin Jubayr, Abu Al-'Āliyah, Ar-Rabī' bin Anas, Al-Ḥasan, Qatādah, Muḥammad bin Ka'b Al-Quraẓi, Khālid bin Ma'dān, 'Aṭā' Al-Khurāsāni and 'Abdur-Raḥmān bin Zayd bin Aslam have stated.^{1Ibn Abi Ḥātim 1:136 and Aṭ-Ṭabari 1:543, 546.} As-Suddi said that Ibn 'Abbās commented on,

Qur’an 2:37فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٍ

«Then Ādam received from his Lord Words»

"Ādam said, 'O Lord! Did You not created me with Your Own Hands?' He said, 'Yes.' He said, 'And blow life into me?' He said, 'Yes.' He said, 'And when I sneezed, You said, 'May Allāh grant you His mercy.' Does not Your mercy precede Your anger?' He was told, 'Yes.' Ādam said, 'And You destined me to commit this evil act?' He was told, 'Yes.' He said, 'If I repent, will You send me back to Paradise?' Allāh said, 'Yes.'"^{2Aṭ-Ṭabari 1:543:} Similar is reported from Al-'Awfi, Sa'īd bin Jubayr, Sa'īd bin Ma'bad, and Ibn 'Abbās.^{3Aṭ-Ṭabari 1:542.} Al-Ḥākim recorded this Ḥadīth in his Mustadrak^42:545. from Ibn Jubayr, who narrated it from Ibn 'Abbās. Al-Ḥākim said, "Its chain is Ṣaḥīḥ and they (Al-Bukhāri and Muslim) did not record it."

Allāh's statement,

Qur’anإِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

«Verily, He is the One Who forgives (accepts repentance), the Most Merciful» (2:37)

means that Allāh forgives whoever regrets his error and

Qur’an 2:38–48قُلْنَا ٱهْبِطُوا۟ مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّٰىَ فَٱرْهَبُونِ وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا وَإِيَّٰىَ فَٱتَّقُونِ وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَٰشِعِينَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا شَفَٰعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ

returns to Him in repentance. This meaning is similar to Allāh's statements,

Qur’an 9:104أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ هُوَ يَقْبَلُ ٱلتَّوْبَةَ عَنْ عِبَادِهِۦ

«Know they not that Allāh accepts repentance from His servants» (9:104),

Qur’an 4:110وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ

«And whoever does evil or wrongs himself» (4:110) and

Qur’an 25:71وَمَن تَابَ وَعَمِلَ صَٰلِحًا

«And whosoever repents and does righteous good deeds» (25:71).

The Ayāt mentioned above, testify to the fact that Allāh forgives the sins of whoever repents, demonstrating His kindness and mercy towards His creation and servants. There is no deity worthy of worship except Allāh, the Most Forgiving, the Most Merciful.

«

Qur’an 2:38–39قُلْنَا ٱهْبِطُوا۟ مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ

«38. We said: "Get down all of you from this place (the Paradise), then whenever there comes to you Hudan (guidance) from Me, and whoever follows My guidance, there shall be no fear on them, nor shall they grieve.»

«39. But those who disbelieve and belie Our Ayāt (proofs, evidences, verses, lessons, signs, revelations, etc.) — such are the dwellers of the Fire. They shall abide therein forever."» Allāh stated that when He sent Ādam, Ḥawwā', and Shayṭān to earth from Paradise, He warned them that He will reveal Books and send Prophets and Messengers to them, i.e., to their offspring. Abu Al-'Āliyah said, "Al-Hudā, refers to the Prophets, Messengers, the clear signs and plain explanation."^{1Ibn Abi Ḥātim 1:139.}

Qur’an 2:38فَمَن تَبِعَ هُدَاىَ

«And whoever follows My guidance» meaning, whoever accepts what is contained in My Books and what I send the Messengers with,

Qur’an 2:38فَلَا خَوْفٌ عَلَيْهِمْ

«There shall be no fear on them» regarding the Hereafter,

Qur’anوَلَا هُمْ يَحْزَنُونَ

«nor shall they grieve» regarding the life of this world. Similarly, in Sūrat Ṭa Ha, Allāh said,

Qur’an 20:123قَالَ ٱهْبِطَا مِنْهَا جَمِيعًۢا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ

«He (Allāh) said: "Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My guidance, he shall neither go astray, nor shall he be distressed.» (20:123)

Ibn 'Abbās commented, "He will not be misguided in this life or miserable in the Hereafter."^{2Aṭ-Ṭabari 18:389.} The Āyah,

Qur’an 20:124وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ

«But whosoever turns away from My Reminder (i.e. neither believes in this Qur'ān nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.» (20:124) is similar to what Allāh stated here,

Qur’an 2:39وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ

«But those who disbelieve and belie Our Ayāt – such are the dwellers of the Fire. They shall abide therein forever», meaning, they will remain in Hell for eternity and will not find a way out of it.

Qur’an 2:40–41يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّٰىَ فَٱرْهَبُونِ وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا وَإِيَّٰىَ فَٱتَّقُونِ

«40. O Children of Israel! Remember My favor which I bestowed upon you, and fulfill (your obligations to) My covenant (with you) so that I fulfill (My obligations to) your covenant (with Me), and fear none but Me.»

«41. And believe in what I have sent down (this Qur'ān), confirming that which is with you (the Tawrāh and the Injīl), and be not the first to disbelieve therein, and buy not with My verses (the Tawrāh and the Injīl) a small price (i.e. getting a small gain by selling My verses), and fear Me and Me alone.»

Encouraging the Children of Israel to embrace Islām

Allāh commanded the Children of Israel to embrace Islām and to follow Muḥammad ﷺ. He also reminded them with the example of their father Israel, Allāh's Prophet Ya'qūb, as if saying, "O children of the pious, righteous servant of Allāh who obeyed Allāh! Be like your father, following the truth." This statement is similar to one's saying, "O you son of that generous man! Do this or that" or, "O son of the brave man, engage the strong fighters," or "O son of the scholar, seek the knowledge," and so forth. Similarly, Allāh said,

Qur’an 17:3ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُۥ كَانَ عَبْدًا شَكُورًا

«O offspring of those whom We carried (in the ship) with Nūḥ (Noah)! Verily, he was a grateful servant» (17:3).

Israel is Prophet Ya'qūb (Jacob)

Israel is Prophet Ya'qūb, for Abu Dāwud Aṭ-Ṭayālisi recorded that 'Abdullāh Ibn 'Abbās said, "A group of Jews came to the Prophet ﷺ and he said to them,

Ḥadīthهَلْ تَعْلَمُونَ أَنَّ إِسْرَائِيلَ يَعْقُوبُ؟

«Do you know that Israel is Jacob?» They said, "Yes, by Allāh." He said,

«اللَّهُمَّ اشْهَدْ»

«O Allāh! Be witness.»"^{1Musnad Aṭ-Ṭayālisi no. 356.}

Aṭ-Ṭabari recorded that 'Abdullāh Ibn 'Abbās said that 'Israel' means, 'the servant of Allāh.'^{2Aṭ-Ṭabari 1 :553.}

Allāh's Blessings for the Children of Israel

Allāh said,

Qur’anٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ

«Remember My favor which I bestowed upon you».

Mujāhid commented, "Allāh's favor that He granted the Jews is that He made water gush from stones, sent down manna and quails for them, and saved them from being enslaved by Pharaoh."^{3Aṭ-Ṭabari 1 :556} Abu Al-'Āliyah also said, "Allāh's favor mentioned here is His sending Prophets and Messengers among them, and revealing Books to them."^4Ibid. I - Ibn Kathīr - say that this Āyah is similar to what Mūsā said to the Children of Israel,

Qur’an 5:20يَٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ ٱلْعَٰلَمِينَ

«O my people! Remember the favor of Allāh to you : when He made Prophets among you, made you kings, and gave you what He had not given to any other among the nations (of their time)» (5:20)

meaning, during their time. Also, Muḥammad bin Isḥāq said that Ibn 'Abbās said,

Qur’anٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ

«Remember My favor which I bestowed upon you,»

means, "My support for you and your fathers," that is saving them from Pharaoh and his people.

Reminding the Children of Israel of Allāh's Covenant with Them

Allāh's statement,

Qur’an 2:40وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ

«And fulfill (your obligations to) My covenant (with you) so that I fulfill (My obligations to) your covenant (with Me),»

means, 'My covenant that I took from you concerning Prophet Muḥammad ﷺ, when he is sent to you, so that I grant you what I promised you if you believe in him and follow him. I will then remove the chains and restrictions that were placed around your necks, because of the errors that you committed.'^{5Aṭ-Ṭabari 1:555 & 557.} Also, Al-Ḥasan Al-Baṣri^{6Aṭ-Ṭabari 1:109.} said, "The 'covenant' is in reference to Allāh's statement,

Qur’an 5:12وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًا وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ

«Indeed, Allāh took the covenant from the Children of Israel (Jews), and We appointed twelve leaders among them. And Allāh said: "I am with you if you perform Aṣ-Ṣalāh and give Zakāh and believe in My Messengers; honor and assist them, and lend a good loan to Allāh, verily, I will expiate your sins and admit you to Gardens under which rivers flow (in Paradise)» (5:12)."

Other scholars said, "The covenant is what Allāh took from them in the Tawrāh, in that, He will send a great Prophet - meaning Muḥammad ﷺ - from among the offspring of Ismā'īl, who will be obeyed by all peoples. Therefore, whoever obeys him, then Allāh will forgive his sins, enter him into Paradise and award him two rewards." We should mention here that Ar-Rāzi mentioned several cases of information brought by the earlier Prophets regarding the coming of Muḥammad ﷺ. Further, Abu Al-'Āliyah said that,

Qur’an 2:40وَأَوْفُوا۟ بِعَهْدِىٓ

«And fulfill (your obligations to) My covenant (with you)»

means, "His covenant with His servants is to embrace Islām and to adhere to it.”^{7Aṭ-Ṭabari 1:558.} Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said, “ 'I fulfill My obligations to you' means, 'I (Allāh) will be pleased with you and admit you into Paradise.'"^{8Ibn Abi Ḥātim 1:143.} As-Suddi, Aḍ-Ḍaḥḥāk, Abu Al-'Āliyah and Ar-Rabī' bin Anas said similarly.

Ibn 'Abbās said that Allāh's statement,

Qur’an 2:40وَإِيَّٰىَ فَٱرْهَبُونِ

«And fear Me and Me alone.»

means, "Fear the torment that I might exert on you, just as I did with your fathers, like the mutation, etc."^{9Ibn Abi Ḥātim 1:144.} This Āyah contains encouragement, followed by warning. Allāh first called the Children of Israel, using encouragement, then He warned them, so that they might return to the Truth, follow the Messenger ﷺ, heed the Qur'ān's prohibitions and commands and believe in its content. Surely, Allāh guides whom He wills to the straight path.

Allāh said next,

Qur’an 2:41وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ

«And believe in what I have sent down, confirming that which is with you (the Tawrāh and the Injīl)»

meaning, the Qur'ān that Allāh sent down to Muḥammad ﷺ, the unlettered Arab Prophet, as bringer of glad tidings, a warner and a light. The Qur'ān contains the Truth from Allāh and affirms what was revealed beforehand in the Tawrāh and the Injīl (the Gospel). Abu Al-'Āliyah said that Allāh's statement,

Qur’an 2:41وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ

«And believe in what I have sent down (this Qur'ān), confirming that which is with you (the Tawrāh and the Injīl)»

"means, 'O People of the Book! Believe in what I sent down that conforms to what you have.' This is because they find the description of Muḥammad ﷺ recorded in the Tawrāh and the Injīl." Similar statements were attributed to Mujāhid, Ar-Rabī' bin Anas and Qatādah.^{10Ibn Abi Ḥātim 1:145.}

Allāh said,

Qur’an 2:41وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ

«and be not the first to disbelieve therein».

Ibn 'Abbās commented, "Do not become the first to disbelieve in the Qur'ān (or Muḥammad ﷺ), while you have more knowledge in it than other people."^11Ibid. Abu Al-'Āliyah commented, "Do not become the first to disbelieve in Muḥammad,' meaning from among the People of the Book, 'after you hear that he was sent as a Prophet.'"^12Ibid. Similar statements were attributed to Al-Ḥasan, As-Suddi and Ar-Rabī' bin Anas.^13Ibid. Ibn Jarīr stated that the Āyah (disbelieve therein 2:41) refers to the Qur'ān, mentioned earlier in the Āyah,

Qur’an 2:41بِمَآ أَنزَلْتُ

«in what I have sent down (this Qur'ān),»

Both statements are correct because they are inter-related. For instance, whoever disbelieves in the Qur'ān will have disbelieved in Muḥammad ﷺ, and whoever disbelieves in Muḥammad ﷺ will have disbelieved in the Qur'ān. Allāh's statement,

Qur’an 2:41أَوَّلَ كَافِرٍۭ بِهِۦ

«the first to disbelieve therein»

means, do not become the first among the Children of Israel to disbelieve in it, for there were people from Quraysh and the Arabs in general who rejected Muḥammad ﷺ before the People of the Book disbelieved in him. We should state here that the Āyah is talking about the Children of Israel in specific, because the Jews in Al-Madīnah were the first among the Children of Israel to be addressed by the Qur'ān. Hence, their disbelief in the Qur'ān means that they were the first among the People of the Book to disbelieve in it. Allāh's statement,

Qur’an 2:41وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا

«and buy not with My verses a small price,»

means, "Do not substitute faith in My Ayāt and belief in My Prophet with the life of this world and its lusts which are minute and bound to end." Allāh said,

Qur’an 2:41وَإِيَّٰىَ فَٱتَّقُونِ

«and have Taqwā of Me and Me alone».

Ibn Abi Ḥātim reported that Ṭalq bin Ḥabīb said, "Taqwā is to work in Allāh's obedience, on a light from Allāh, hoping in Allāh's mercy, and to avoid Allāh's disobedience, on a light from Allāh, fearing Allāh's punishment."^{14Ibid. 1:147.} Allāh's statement,

Qur’an 2:41وَإِيَّٰىَ فَٱتَّقُونِ

«and fear Me and Me alone»

means, that Allāh warns the People of the Book against intentionally hiding the truth and spreading the opposite of it, as well as, against defying the Messenger ﷺ.

Qur’an 2:42–43وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ

«42. And mix not truth with falsehood, nor conceal the truth while you know (the truth).»

«43. And perform Aṣ-Ṣalāh, and give Zakāh, and bow down along with Ar-Rāki'īn.»

The Prohibition of hiding the Truth and distorting It with Falsehood

Allāh forbade the Jews from intentionally distorting the truth with falsehood and from hiding the truth and spreading falsehood,

Qur’an 2:42وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ

«And mix not truth with falsehood, nor conceal the truth while you know (the truth)».

So Allāh forbade them from two things; He ordered them to make the truth known, as well as explaining it. Aḍ-Ḍaḥḥāk said that Ibn 'Abbās mentioned the Āyah,

Qur’an 2:42وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ

«And mix not truth with falsehood» and said; "Do not mix the truth with falsehood and the facts with lies."^{1Aṭ-Ṭabari 1:569.} Qatādah said that,

Qur’an 2:42وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ

«And mix not truth with falsehood» means, "Do not mix Judaism and Christianity with Islām,

Qur’anوَأَنتُمْ تَعْلَمُونَ

«while you know (the truth).»

that the religion of Allāh is Islām, and that Judaism and Christianity are innovations that did not come from Allāh."^{2Ibn Abi Ḥātim 1:147.} It was reported that Al-Ḥasan Al-Baṣri said similarly.^3Ibid.

Also, Muḥammad bin Isḥāq narrated that Ibn 'Abbās said that,

Qur’an 2:42وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ

«nor conceal the truth while you know (the truth).»

means, "Do not hide the knowledge that you have of My Messenger and what he was sent with. His description, which you know about, can be found written in the Books that you have."^{4Ibn Abi Ḥātim 1:148.}

It is possible that it means, "..although you know the tremendous harm that this evil will cause people, misguiding them and leading them to the Fire, because they will follow the falsehood that you mixed with the truth in your claims."

Qur’an 2:43وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ

«And perform Aṣ-Ṣalāt and give Zakāh, and bow down along with Ar-Rāki'īn.» Muqātil said, “Allāh’s statement to the People of the Book,

Qur’anوَأَقِيمُوا۟ ٱلصَّلَوٰةَ

«And perform Aṣ-Ṣalāh» commands them to perform the prayer behind the Prophet ﷺ,

Qur’anوَءَاتُوا۟ ٱلزَّكَوٰةَ

«and give Zakāh» commands them to pay the Zakāh to the Prophet ﷺ, and

Qur’an 2:43وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ

«and bow down along with Ar-Rāki'īn» commands them to bow down with those who bow down among the Ummah of Muḥammad ﷺ. Allāh therefore commands the People of the Book to be with, and among the Ummah of Muḥammad ﷺ.”^{5Al-Kashāf 1:133.} In addition, Allāh’s statement,

Qur’an 2:43وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ

«And bow down along with Ar-Rāki'īn» means, “And be among the believers performing the best deeds they perform, such as, and foremost, the prayer.” Many scholars said that this Āyah (2:43) is proof for the obligation of performing the prayer in congregation (for men only). I will explain this ruling in detail in Kitāb Al-Aḥkam Al-Kabīr, Allāh willing.

Qur’an 2:44أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

«44. Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allāh) on the people and you forget (to practise it) yourselves, while you recite the Scripture (Tawrāh))! Have you then no sense?»

The Condemnation of commanding Others to observe Righteousness while ignoring Righteousness

Allāh said, “How is it, O People of the Book, that you command people to perform Al-Birr, which encompasses all types of righteousness, yet forget yourselves and do not heed what you call others to? And you read Allāh’s Book (the Tawrāh) and know what it promises to those who do not fulfill Allāh's commandments.

Qur’anأَفَلَا تَعْقِلُونَ

«Have you then no sense?»

of what you are doing to yourselves, so that you might become aware of your slumber and restore your sight from blindness?” 'Abdur-Razzāq said that Ma'mar stated that Qatādah commented on Allāh's statement,

Qur’an 2:44أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ

«Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allāh) on the people and you forget (to practise it) yourselves,»

“The Children of Israel used to command people to obey Allāh, fear Him and perform Al-Birr. Yet, they contradicted these orders, so Allāh reminded them of this fact.”^{1'Abdur-Razzāq 1:44.} As-Suddi said similarly. Ibn Jurayj said that the Āyah:

Qur’an 2:44أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ

«Enjoin you Al-Birr on the people» “Is about the People of the Book and the hypocrites. They used to command people to pray and fast. However, they did not practice what they commanded others. Allāh reminded them of this behavior. So whoever commands people to do righteousness, let him be among the first of them to implement that command.”^{2Aṭ-Ṭabari 2:8.} Also, Muḥammad bin Isḥāq narrated that Ibn 'Abbās said that,

Qur’an 2:44وَتَنسَوْنَ أَنفُسَكُمْ

«And you forget yourselves,»

means, “You forget to practice it yourselves,

Qur’an 2:44وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

«While you recite the Scripture (Tawrāh)! Have you then no sense?»

You forbid the people from rejecting the prophethood and the covenant that you have mentioned with you in the Tawrāh, while you yourselves have forgotten it, meaning that ‘you have forgotten the covenant that I made with you that you will accept My Messenger. You have breeched My covenant, and rejected what you know is in My Book.’ ”^{3Aṭ-Ṭabari 2:7.}

Therefore, Allāh admonished the Jews for this behavior and alerted them to the wrongs that they were perpetrating against themselves by ordering righteousness, yet refraining themselves from righteousness. We should state that Allāh is not criticizing the People of the Book for ordering righteousness, because enjoining good is a part of righteousness and is an obligation for the scholars. However, the scholar is himself required to heed, and adhere to, what he invites others to. For instance, Prophet Shu‘ayb said,

Qur’an 11:88وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَٰحَ مَا ٱسْتَطَعْتُ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

«I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allāh, in Him I trust and unto Him I repent» (11:88).

Therefore, enjoining righteousness and performing righteousness are both required. Neither category is rendered not necessary by the practice of the other, according to the most correct view of the scholars among the Salaf (predecessors) and the Khalaf.^{4The scholars who came after the first three generations of Islām.}

Imām Aḥmad reported that Abu Wā’il said, “While I was riding behind Usāmah, he was asked, ‘Why not advise ‘Uthmān?’ He said, ‘Do you think that if I advise him I should allow you to hear it? I advise him in secret, and I will not start something that I would hate to be the first to start. I will not say to a man, ‘You are the best man,’ even if he was my leader, after what I heard from the Messenger of Allāh ﷺ.’ They said, ‘What did he say?’ He said, ‘I heard him say,

يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامَةِ فَيُلْقَى فِي النَّارِ فَتَنْدَلِقُ بِهِ أَقْتَابُهُ فَيَدُورُ بِهَا فِي النَّارِ كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ فَيُطِيفُ بِهِ أَهْلُ النَّارِ فَيَقُولُونَ: يَا فُلَانُ مَا أَصَابَكَ؟ أَلَمْ تَكُنْ تَأْمُرُنَا بِالْمَعْرُوفِ وَتَنْهَانَا عَنِ الْمُنْكَرِ؟ فَيَقُولُ: كُنْتُ آمُرُكُمْ بِالْمَعْرُوفِ وَلَا آتِيهِ وَأَنْهَاكُمْ عَنِ الْمُنْكَرِ وَآتِيهِ»

«A man will be brought on the Day of Resurrection and thrown in the Fire. His intestines will fall out and he will continue circling pulling them behind him, just as the donkey goes around the pole. The people of the Fire will go to that man and ask him, 'What happened to you? Did you not used to command us to do righteous acts and forbid us from committing evil?' He will say, 'Yes. I used to enjoin righteousness, but refrained from performing righteousness, and I used to forbid you to perform from evil while I myself did it.’».’” This Ḥadīth was also recorded by Al-Bukhāri and Muslim.^{5Fatḥ Al-Bāri 6:381 and Muslim 4:2291, Aḥmad 5:205.} Also, Ibrāhīm An-Nakha‘i said, “I hesitate in advising people because of three Ayāt:

Qur’an 2:44أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ

«Enjoin you Al-Birr on the people and you forget (to practise it) yourselves».

Qur’an 61:2–3يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتًا عِندَ ٱللَّهِ أَن تَقُولُوا۟ مَا لَا تَفْعَلُونَ

«O you who believe! Why do you say that which you do not do? Most hateful it is to Allāh that you say that which you do not do» (61:2-3).”^{6Al-Qurṭubi 1:367.} And Allāh informed us that the Prophet Shu‘ayb said,

Qur’an 11:88وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَٰحَ مَا ٱسْتَطَعْتُ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

«I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allāh, in Him I trust and unto Him I repent» (11:88).

Qur’an 2:45–46وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَٰشِعِينَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ

«45. And seek help in patience and Aṣ-Ṣalāt (the prayer) and truly, it is extremely heavy and hard except for Al-Khāshi'īn.»

«46 (They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return.»

The Support that comes with Patience and Prayer

Allāh commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter. Muqātil bin Ḥayyān said that this Āyah means, "Utilize patience and the obligatory prayer in seeking the Hereafter. As for patience (here), they say that it means fasting."^{1Ibn Abi Ḥātim 1:154.} There are similar texts reported from Mujāhid. Al-Qurṭubi and other scholars commented, "This is why Ramaḍān is called the month of patience,"^{2Al-Qurṭubi 1:372} as is mentioned in the Ḥadīth literature. It was also said that 'patience' in the Āyah means, refraining from evil, and this is why 'patience' was mentioned along with practicing acts of worship, especially and foremost, the prayer. Also, Ibn Abi Ḥātim narrated that 'Umar bin Al-Khaṭṭāb said, "There are two types of patience: good patience when the disaster strikes, and a better patience while avoiding the prohibitions of Allāh." Ibn Abi Ḥātim said that Al-Ḥasan Al-Baṣri was reported to have said similarly.^{3Ibn Abi Ḥātim 1:155.}

Allāh then said,

Qur’anوَٱلصَّلَوٰةِ

«And Aṣ-Ṣalāh (the prayer).»

The prayer is one of the best means of assistance for firmly adhering to Allāh's orders, just as Allāh said;

Qur’an 29:45ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَٰبِ وَأَقِمِ ٱلصَّلَوٰةَ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَلَذِكْرُ ٱللَّهِ أَكْبَرُ

«Recite (O Muḥammad ﷺ) what has been revealed to you of the Book (the Qur'ān), and perform Aṣ-Ṣalāh. Verily, Aṣ-Ṣalāh (the prayer) prevents from Al-Faḥshā' (i.e. great sins of every kind), and Al-Munkar and the remembrance of (praising) of (you by) Allāh is greater indeed» (29:45). The personal pronoun in the Āyah,

Qur’an 2:45وَإِنَّهَا لَكَبِيرَةٌ

«And truly, it is extremely heavy and hard» refers to prayer, as Mujāhid is reported to have said, and it was also the choice of Ibn Jarīr. It is possible that the pronoun might be referring to the advice - to observe patience and the prayer - mentioned in the same Āyah. Similarly, Allāh said about Qārūn (Korah),

Qur’an 28:80وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَيْلَكُمْ ثَوَابُ ٱللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا وَلَا يُلَقَّىٰهَآ إِلَّا ٱلصَّٰبِرُونَ

«But those who had been given (religious) knowledge said: “Woe to you! The reward of Allāh (in the Hereafter) is better for those who believe and do righteous good deeds, and this, none shall attain except Aṣ-Ṣābirūn (the patient).”» (28:80). Also, Allāh said,

Qur’an 41:34–35وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ

«The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter and) in this world.» (41:34-35) meaning, this advice is only implemented by those who are patient and the fortunate. In any case, Allāh’s statement here means, prayer is 'heavy and burdensome’,

Qur’an 2:45إِلَّا عَلَى ٱلْخَٰشِعِينَ

«except for Al-Khāshi'īn.» Ibn Abi Ṭalḥah reported that Ibn 'Abbās commented on this Āyah, "They (Al-Khāshi'īn) are those who believe in what Allāh has revealed."^{4Aṭ-Ṭabari 2:16.}

Allāh's statement,

Qur’an 2:46ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ

«They are those who are certain that they are going to meet their Lord, and that unto Him they are going to return.»

continues the subject that was started in the previous Āyah. Therefore, the prayer, or the advice to observe it is heavy,

Qur’an 2:45–46إِلَّا عَلَى ٱلْخَٰشِعِينَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ

«except for Al-Khāshi'īn. (They are those) who are certain (Yaẓunnūna) that they are going to meet their Lord,»

meaning, they know that they will be gathered and face their Lord on the Day of Resurrection,

Qur’an 2:46وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ

«and that unto Him they are going to return.»

meaning, their affairs are all subject to His will and He justly decides what He wills. Since they are certain that they will be returned to Allāh and be reckoned, it is easy for them to perform the acts of obedience and refrain from the prohibitions. Ibn Jarīr commented on Allāh's statement;

Qur’an 2:46يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ

«Yaẓunnūna that they are going to meet their Lord»

Ibn Jarīr said; "The Arabs call certainty as well as doubt, Ẓann. There are similar instances in the Arabic language where a subject as well as its opposite share the same name. For instance, Allāh said,

Qur’an 18:53وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوٓا۟ أَنَّهُم مُّوَاقِعُوهَا

«And the Mujrimūn (criminals, polytheists, sinners), shall see the Fire and Ẓannū (apprehend) that they have to fall therein»"(18:53).

It is recorded in the Ṣaḥīḥ that on the Day of Resurrection, Allāh will say to a servant, "Have I not allowed you to marry, honored you, made the horses and camels subservient to you and allowed you to become a chief and a master?" He will say, "Yes." Allāh will say, "Did you have Ẓann (think) that you will meet Me?" He will say, "No." Allāh will say, "This Day, I will forget you, just as you forgot Me."^{5Muslim 4:2279.} If Allāh wills, we will further elaborate on this subject when we explain Allāh's statement,

Qur’an 9:67نَسُوا۟ ٱللَّهَ فَنَسِيَهُمْ

«They have forgotten Allāh, so He has forgotten them» (9:67).

Qur’an 2:47يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ

«47. O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the 'Ālamīn (nations)»

Reminding the Children of Israel that They were preferred above the Other Nations

Allāh reminds the Children of Israel of the favors that He granted their fathers and grandfathers, how He showed preference to them by sending them Messengers from among them and revealing Books to them, more so than any of the other previous nations. Similarly, Allāh said,

Qur’an 44:32وَلَقَدِ ٱخْتَرْنَٰهُمْ عَلَىٰ عِلْمٍ عَلَى ٱلْعَٰلَمِينَ

«And We chose them (the Children of Israel) over the 'Ālamīn, (nations) with knowledge.» (44:32) and,

Qur’an 5:20وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ ٱلْعَٰلَمِينَ

«And (remember) when Mūsā (Moses) said to his people: "O my people! Remember the favor of Allāh to you : when He made Prophets among you, made you kings, honored you above the 'Ālamīn (nations)."» (5:20).

Abu Ja'far Ar-Rāzi reported that Ar-Rabī' bin Anas said that Abu Al-'Āliyah said that Allāh's statement,

Qur’anوَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ

«and that I preferred you over the 'Ālamīn» means, "The kingship, Messengers and Books that were granted to them, instead of granting such to the other kingdoms that existed during their time, for every period there is a nation."^{1Aṭ-Ṭabari 2:24.} It was also reported that Mujāhid, Ar-Rabī' bin Anas, Qatādah and Ismā'īl bin Abi Khālid said similarly.^{2Ibn Abi Ḥātim 1:158.}

The Ummah of Muḥammad ﷺ is Better than the Children of Israel

This is the only way the Āyah can be understood, because this Ummah is better than theirs, as Allāh said;

Qur’an 3:110كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِٱلْمَعْرُوفِ وَتَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَتُؤْمِنُونَ بِٱللَّهِ وَلَوْ ءَامَنَ أَهْلُ ٱلْكِتَٰبِ لَكَانَ خَيْرًا لَّهُم

«You are the best of people ever raised up for mankind; you enjoin good and forbid evil, and you believe in Allāh. And had the People of the Book (Jews and Christians) believed, it would have been better for them» (3:110).

Also, the Musnad and Sunan Collections of Ḥadīth recorded that Mu'āwiyah bin Ḥaydah Al-Qushayri said that the Messenger of Allāh ﷺ said,

Ḥadīthأَنْتُمْ تُوَفُّونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى اللَّهِ

«You (Muslims) are the seventieth nation, but you are the best and most honored of them according to Allāh.»^{3Aḥmad 5:3, Tuḥfat Al-Aḥwadhi 8:352, and Ibn Mājah 2:1433.}

There are many Ḥadīths on this subject, and they will be mentioned when we discuss Allāh's statement,

Qur’an 3:110كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

«You are the best of peoples ever raised up for mankind» (3:110).

Qur’an 2:48وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا شَفَٰعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ

Qur’an 2:48يُنصَرُونَ

«48. And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him, nor will compensation be taken from him, nor will they be helped.»

After Allāh reminded the Children of Israel of the favors that He has granted them, He warned them about the duration of the torment which He will punish them with on the Day of Resurrection. He said,

Qur’anوَٱتَّقُوا۟ يَوْمًا

«And fear a Day» meaning, the Day of Resurrection,

Qur’anلَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا

«When a person shall not avail another» meaning, on that Day, no person shall be of any help to another. Similarly, Allāh said,

Qur’anوَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

«And no bearer of burdens shall bear another's burden» (35:18)

Qur’an 80:37لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

«Every man that Day will have enough to make him careless of others.» (80:37) and,

Qur’an 31:33يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ وَٱخْشَوْا۟ يَوْمًا لَّا يَجْزِى وَالِدٌ عَن وَلَدِهِۦ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِۦ شَيْـًٔا

«O mankind! Have Taqwā of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father» (31:33).

This indeed should serve as a great warning that both the father and the son will not be of help to each other on that Day.

Neither Intercession, Ransom, or Assistance will be accepted on behalf of the Disbelievers

Allāh said,

Qur’an 2:48وَلَا يُقْبَلُ مِنْهَا شَفَٰعَةٌ

«nor will intercession be accepted from him» meaning, from the disbelievers. Similarly, Allāh said,

Qur’an 74:48فَمَا تَنفَعُهُمْ شَفَٰعَةُ ٱلشَّٰفِعِينَ

«So no intercession of intercessors will be of any use to them» (74:48) and described the people of the Fire saying,

Qur’an 26:100–101فَمَا لَنَا مِن شَٰفِعِينَ وَلَا صَدِيقٍ حَمِيمٍ

«Now we have no intercessors. Nor a close friend (to help us)» (26:100-101).

Allāh's statement here (2:48)

Qur’an 2:48وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ

«nor will compensation be taken from him» means, that Allāh does not accept the disbelievers to ransom themselves. Similarly, Allāh said,

Qur’an 3:91إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ ٱلْأَرْضِ ذَهَبًا وَلَوِ ٱفْتَدَىٰ بِهِۦٓ

«Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom» (3:91)

Qur’an 5:36إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لِيَفْتَدُوا۟ بِهِۦ مِنْ عَذَابِ يَوْمِ ٱلْقِيَٰمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

«Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment» (5:36)

Qur’an 6:70وَإِن تَعْدِلْ كُلَّ عَدْلٍ لَّا يُؤْخَذْ مِنْهَآ

«And even if he offers every ransom, it will not be accepted from him» (6:70) and,

Qur’an 57:15فَٱلْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ ٱلَّذِينَ كَفَرُوا۟ مَأْوَىٰكُمُ ٱلنَّارُ هِىَ مَوْلَىٰكُمْ

«So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved. Your abode is the Fire. That is your Mawlā (friend – proper place)» (57:15). Allāh stated that if the people do not believe in His Messenger ﷺ and follow what He sent him with, then when they meet Him on the Day of Resurrection, after remaining on the path of disbelief, their family lineage and/or the intercession of their masters will not help them at all. It will not be accepted of them, even if they paid the earth's fill of gold as ransom. Similarly, Allāh said,

Qur’an 2:254مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَٰعَةٌ

«Before a Day comes when there will be no bargaining, nor friendship, nor intercession» (2:254) and,

Qur’an 14:31لَّا بَيْعٌ فِيهِ وَلَا خِلَٰلٌ

«On which there will be neither mutual bargaining nor befriending» (19:31). Allāh's statement next,

Qur’anوَلَا هُمْ يُنصَرُونَ

«nor will they be helped.» means, "no person shall get angry - or anxious - on their behalf and offer them any help, or try to save them from Allāh's punishment." As stated earlier on that Day, neither the relative, nor persons of authority will feel pity for the disbelievers, nor will any ransom be accepted for them. Consequently, they will receive no help from others and they will be helpless themselves. Allāh said,

Qur’an 23:88وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ

«While He (Allāh) grants refuge (or protection), but none grants refuge from Him» (23:88)

Qur’an 89:25–26فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٌ وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ

«So on that Day none will punish as He will punish. And none will bind (the wicked, disbelievers and polytheists) as He will bind» (89:25-26)

Qur’an 37:25–26مَا لَكُمْ لَا تَنَاصَرُونَ بَلْ هُمُ ٱلْيَوْمَ مُسْتَسْلِمُونَ

«"What is the matter with you? Why do you not help one another (as you used to do in the world)?" Nay, but that Day they shall surrender» (37:25-26) and,

Qur’an 46:28فَلَوْلَا نَصَرَهُمُ ٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ قُرْبَانًا ءَالِهَةًۢ بَلْ ضَلُّوا۟ عَنْهُمْ

⦗

Qur’an 2:49–57وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَٰكُمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ وَإِذْ وَٰعَدْنَا مُوسَىٰٓ أَرْبَعِينَ لَيْلَةً ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَٰلِمُونَ ثُمَّ عَفَوْنَا عَنكُم مِّنۢ بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ وَإِذْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَٱلْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهْرَةً فَأَخَذَتْكُمُ ٱلصَّٰعِقَةُ وَأَنتُمْ تَنظُرُونَ ثُمَّ بَعَثْنَٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ

«Then why did those whom they had taken for ālihah (gods) besides Allāh, as a way of approach (to Allāh) not help them? Nay, but they vanished completely from them» (46:28).

Also, Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said that Allāh's statement,

«

Qur’an 37:25مَا لَكُمْ لَا تَنَاصَرُونَ

»

«“What is the matter with you? Why do you not help one another?"» (37:25) means, "This Day, you shall not have a refuge from Us. Not this Day."^{1Aṭ-Ṭabari 2:36} Ibn Jarīr said that Allāh's statement,

«

Qur’anوَلَا هُمْ يُنصَرُونَ

»

«nor will they be helped.»

meaning, on that Day, they shall neither be helped by any helper, nor shall anyone intercede on their behalf. No repeal or ransom will be accepted for them, all courtesy towards them will have ceased, along with any helpful intercession. No type of help or cooperation will be available for them on that Day. The judgment will, on that Day, be up to the Most Great, the Most Just, against whom no intercessor or helper can ever assist. He will then award the evil deed its kind and will multiply the good deeds. This is similar to Allāh's statement,

«

Qur’an 37:24–26وَقِفُوهُمْ إِنَّهُم مَّسْـُٔولُونَ مَا لَكُمْ لَا تَنَاصَرُونَ بَلْ هُمُ ٱلْيَوْمَ مُسْتَسْلِمُونَ

» «But stop them, verily, they are to be questioned. "What is the matter with you? Why do you not help one another?" Nay, but that Day they shall surrender» (37:24-26).^{2Aṭ-Ṭabari 2:35.}

Qur’an 2:49–50وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَٰكُمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

«49. And (remember) when We delivered you from Fir'awn's (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women, and therein was a mighty trial from your Lord.»

«50. And (remember) when We separated the sea for you and saved you and drowned Fir'awn's (Pharaoh) people while you were watching.»

The Children of Israel were saved from Pharaoh and His Army Who drowned

Allāh said to the Children of Israel, "Remember My favor on you

Qur’an 2:49وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ

«And (remember) when We delivered you from Fir'awn's (Pharaoh) people, who were afflicting you with a horrible torment,»

meaning, 'I - Allāh - saved you from them and delivered you from their hands in the company of Mūsā, after they subjected you to horrible torture.' This favor came after the cursed Pharaoh had a dream in which he saw a fire emerge from Bayt Al-Maqdis (Jerusalem), and then the fire entered the houses of the Coptics in Egypt, with the exception of the Children of Israel. Its purport was that his kingship would be toppled by a man among the Children of Israel. It was also said that some of Pharaoh's entourage said that the Children of Israel were expecting a man among them to arise who would establish a state for them. We will mention the Ḥadīth on this subject when we explain Sūrat Ṭa Ha (20), Allāh willing. After the dream, Pharaoh ordered that every newborn male among the Children of Israel be killed and that the girls be left alone. He also commanded that the Children of Israel be given tasks of hard labor and assigned the most humiliating jobs.

The torment here refers to killing the male infants. In Sūrat Ibrāhīm (14) this meaning is clearly mentioned,

Qur’an 14:6يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ

«Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live.» (14:6).

We will explain this Āyah in the beginning of Sūrat Al-Qaṣaṣ (28), Allāh willing, and our reliance and trust are with Him.

The meaning of,

Qur’an 2:49يَسُومُونَكُمْ

«who were afflicting you» is, "They humiliated you," as Abu 'Ubaydah stated. It was also said that it means, "They used to exaggerate in tormenting you" according to Al-Qurṭubi. As for Allāh saying,

Qur’an 2:49يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ

«killing your sons and sparing your women» that explains His statement,

Qur’an 2:49يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ

«who were afflicting you with horrible torment» then it explains the meaning of the favor He gave them, as mentioned in His statement,

Qur’anٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ

«Remember My favor which I bestowed upon you». As for what Allāh said in Sūrat Ibrāhīm,

Qur’an 14:5وَذَكِّرْهُم بِأَيَّىٰمِ ٱللَّهِ

«And remind them of the annals of Allāh» (14:5) meaning, the favors and blessing He granted them, He then said,

Qur’an 14:6يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ

«Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live.» (14:6) So Allāh mentioned saving their children from being slaughtered in order to remind them of the many favors that He granted them. We should state here that 'Pharaoh' (Fir'awn) is a title that was given to every disbelieving king who ruled Egypt, whether from the 'Amālīq (Canaanites) or otherwise, just as Caesar (Qayṣar) is the title of the disbelieving kings who ruled Rome and Damascus. Also, Khosrau (Kisrā) is the title of the kings who ruled Persia, while Tubb'a is the title of the kings of Yemen, and the kings of Abyssinia (Ethiopia) were called Negus (An-Najāshi). Allāh said,

Qur’anوَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ

«And therein was a mighty trial from your Lord.» Ibn Jarīr commented that this part of the Āyah means, "Our saving your fathers from the torment that they suffered by the hand of Pharaoh, is a great blessing from your Lord."^{1Aṭ-Ṭabari 2:48.} We should mention that in the blessing there a is test, the same as with hardship, for Allāh said,

Qur’an 21:35وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً

«And We shall make a trial of you with evil and with good» (21:35) and,

Qur’an 7:168وَبَلَوْنَٰهُم بِٱلْحَسَنَٰتِ وَٱلسَّيِّـَٔاتِ لَعَلَّهُمْ يَرْجِعُونَ

«And We tried them with good (blessings) and evil (calamities) in order that they might turn (to obey Allāh.)» (7:168). Allāh's statement next,

Qur’an 2:50وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَٰكُمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

«And (remember) when We separated the sea for you and saved you and drowned Fir'awn's (Pharaoh) people while you were watching» means, 'After We saved you from Fir'awn and you escaped with Mūsā; Fir'awn went out in your pursuit and We parted the sea for you.' Allāh mentioned this story in detail, as we will come to know, Allāh willing. One of the shortest references to this story is Allāh's statement,

Qur’an 2:50فَأَنجَيْنَٰكُمْ

«And saved you» meaning, "We saved you from them, drowning them while you watched, bringing relief to your hearts and humiliation to your enemy."

Fasting the Day of 'Āshūrā'

It was reported that the day the Children of Israel were saved from Fir'awn was called the day of 'Ashūrā'. Imām Aḥmad reported that Ibn 'Abbās said that the Messenger of Allāh came to Al-Madīnah and found that the Jews were fasting the day of 'Ashūrā'. He asked them, "What is this day that you fast?" They said, "This is a good day during which Allāh saved the Children of Israel from their enemy, and Mūsā used to fast this day." The Messenger of Allāh ﷺ said,

Ḥadīthأَنَا أَحَقُّ بِمُوسَىٰ مِنكُمْ

«I have more right to Mūsā than you have.»

So the Messenger of Allāh ﷺ fasted that day and ordered that it be fasted. This Ḥadīth was collected by Al-Bukhāri, Muslim, An-Nasā'ī and Ibn Mājah.^{2Aḥmad 1:291, Fatḥ Al-Bāri 4:287, Muslim 2:796, An-Nasā'ī in Al-Kubrā 2:157, and Ibn Mājah 1:553.}

Qur’an 2:51وَإِذْ وَٰعَدْنَا مُوسَىٰٓ أَرْبَعِينَ لَيْلَةً ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَٰلِمُونَ

Qur’an 2:52ثُمَّ عَفَوْنَا عَنكُم مِّنۢ بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ

Qur’an 2:53وَإِذْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَٱلْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ

«51. And (remember) when We appointed for Mūsā (Moses) forty nights, and (in his absence) you took the calf (for worship), and you were Ẓālimūn (polytheists and wrongdoers).» «52. Then after that We forgave you so that you might be grateful.» «53. And (remember) when We gave Mūsā the Scripture (the Tawrāh)) and the criterion (of right and wrong) so that you may be guided aright.»

The Children of Israel worshipped the Calf

Allāh then said, "Remember My favor on you when I forgave you for worshipping the calf." This happened after Mūsā went to the meeting place with his Lord at the end of that period which was forty days. These forty days were mentioned in Sūrat Al-A'rāf, when Allāh said,

Qur’an 7:142وَوَٰعَدْنَا مُوسَىٰ ثَلَٰثِينَ لَيْلَةً وَأَتْمَمْنَٰهَا بِعَشْرٍ

«And We appointed for Mūsā thirty nights and added (to the period) ten (more)» (7:142).

It was said that these days were during the month of Dhul-Qa'dah plus the first ten days in Dhul-Ḥijjah, after the Children of Israel were delivered from Fir'awn and they safely crossed the sea. Allāh's statement,

Qur’an 2:53وَإِذْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ

«And (remember) when We gave Mūsā the Scripture» means, the Tawrāh,

Qur’an 2:53وَٱلْفُرْقَانَ

«And the criterion» that is that which differentiates between truth and falsehood, guidance and deviation.

Qur’anلَعَلَّكُمْ تَهْتَدُونَ

«So that you may be guided aright», after escaping the sea, as another Āyah in Sūrat Al-A'rāf clearly stated,

Qur’an 28:43وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ مِنۢ بَعْدِ مَآ أَهْلَكْنَا ٱلْقُرُونَ ٱلْأُولَىٰ بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ

«And indeed We gave Mūsā — after We had destroyed the generations of old — the Scripture (the Tawrāh) as an enlightenment for mankind, and a guidance and a mercy, that they might remember (or receive admonition)» (28:43).

Qur’an 2:54وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

«54. And (remember) when Mūsā said to his people: "O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Creator." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.»

The Children of Israel kill each other in Repentance

This was the repentance required from the Children of Israel for worshipping the calf. Commenting on Allāh's statement;

Qur’an 2:54وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ

«And (remember) when Mūsā said to his people: "O my people! Verily, you have wronged yourselves by worshipping the calf...», Al-Ḥasan Al-Baṣri said, "When their hearts thought of worshipping the calf,

Qur’an 7:149وَلَمَّا سُقِطَ فِىٓ أَيْدِيهِمْ وَرَأَوْا۟ أَنَّهُمْ قَدْ ضَلُّوا۟ قَالُوا۟ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا

«And when they regretted and saw that they had gone astray, they (repented and) said: "If our Lord does not have mercy upon us and forgive us"» (7:149). This is when Mūsā said to them,

Qur’an 2:54يَٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ

«O my people! Verily, you have wronged yourselves by worshipping the calf...»."^{1Ibn Abi Ḥātim 1:167.} Abu 'Al-'Āliyah, Sa'īd bin Jubayr and Ar-Rabī' bin Anas commented on,

Qur’an 2:54فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ

«So turn in repentance to your Bāri'» that it means, "To your Creator."^{2Ibn Abi Ḥātim 1:167,168.} Allāh's statement,

Qur’an 2:54إِلَىٰ بَارِئِكُمْ

«to your Bāri' (Creator)» alerts the Children of Israel to the enormity of their error and means, "Repent to He Who created you after you associated others with Him in worship." An-Nasā'i, Ibn Jarīr and Ibn Abi Ḥātim recorded Ibn 'Abbās saying, "Allāh told the Children of Israel that their repentance would be to slay by the sword every person they meet, be he father or son. They should not care whom they kill. Those were guilty whom Mūsā and Hārūn were not aware of their guilt, they admitted their sin and did as they were ordered. So Allāh forgave both the killer and the one killed."^{3An-Nasā'ī in Al-Kubrā 6:404, Aṭ-Ṭabari 18:306, and Ibn Abi Ḥātim 1:168.} This is part of the Ḥadīth about the trials that we will mention in Sūrat Ṭa Ha, (20) Allāh willing.

Ibn Jarīr narrated that Ibn 'Abbās said, "Mūsā said to his people,

Qur’an 2:54فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

«"So turn in repentance to your Creator and kill each other (the innocent kill the wrongdoers among you), that will be better for you with your Creator." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.»

Allāh ordered Mūsā to command his people to kill each other. He ordered those who worshipped the calf to sit down and those who did not worship the calf to stand holding knives in their hands. When they started killing them, a great darkness suddenly overcame them. After the darkness lifted, they had killed seventy thousand of them. Those who were killed among them were forgiven, and those who remained alive were also forgiven."^{4Aṭ-Ṭabari 2:73.}

Qur’an 2:55وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهْرَةً فَأَخَذَتْكُمُ ٱلصَّٰعِقَةُ وَأَنتُمْ تَنظُرُونَ

«55.

Qur’an 2:56ثُمَّ بَعَثْنَٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

«55.And (remember) when you said: "O Mūsā! We shall never believe in you until we see Allāh plainly." But you were seized with a bolt of lightning while you were looking». «56.Then We raised you up after your death, so that you might be grateful.» The Best among the Children of Israel ask to see Allāh; their subsequent Death and Resurrection

Allāh said, 'Remember My favor on you for resurrecting you after you were seized with lightning when you asked to see Me directly, which neither you nor anyone else can bear or attain.' This was said by Ibn Jurayj. Ibn 'Abbās said that the Āyah

Qur’an 2:55وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهْرَةً

«And (remember) when you said: "O Mūsā ! We shall never believe in you until we see Allāh plainly."» means, "Publicly",^{1Aṭ-Ṭabari 2:81.} "So that we gaze at Allāh."^{2Ibn Abi Ḥātim 1:170.} Also, 'Urwah bin Ruwaym said that Allāh's statement,

Qur’anوَأَنتُمْ تَنظُرُونَ

«While you were looking» means, "Some of them were struck with lightning while others were watching."^{3Ibn Abi Ḥātim 1:172.} Allāh resurrected those, and struck the others with lightning. As-Suddi commented on,

Qur’an 2:55فَأَخَذَتْكُمُ ٱلصَّٰعِقَةُ

«But you were seized with a bolt of lightning» saying; "They died, and Mūsā stood up crying and supplicating to Allāh, 'O Lord! What should I say to the Children of Israel when I go back to them after You destroyed the best of them,

Qur’an 7:155لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّٰىَ أَتُهْلِكُنَا بِمَا فَعَلَ ٱلسُّفَهَآءُ مِنَّآ

«If it had been Your will, You could have destroyed them and me before; would You destroy us for the deeds of the foolish ones among us?»' Allāh revealed to Mūsā that these seventy men were among those who worshipped the calf. Afterwards, Allāh brought them back to life one man at a time, while the rest of them were watching how Allāh was bringing them back to life. That is why Allāh's said,

Qur’an 2:56ثُمَّ بَعَثْنَٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

«Then We raised you up after your death, so that you might be grateful.﴾”^{4Ibn Abi Ḥātim 1:173.} Ar-Rabīʿ bin Anas said, “Death was their punishment, and they were resurrected after they died so they could finish out their lives.” Qatādah said similarly.^{5Ibn Abi Ḥātim 1:173.} ʿAbdur-Raḥmān bin Zayd bin Aslam commented on this Āyah, “Mūsā returned from meeting with his Lord carrying the Tablets on which He wrote the Tawrāh. He found that they had worshipped the calf in his absence. Consequently, he commanded them to kill themselves, and they complied, and Allāh forgave them. He said to them, ‘These Tablets have Allāh's Book, containing what He commanded you and what He forbade for you.’ They said, ‘Should we believe this statement because you said it? By Allāh, we will not believe until we see Allāh in the open, until He shows us Himself and says: This is My Book, therefore, adhere to it. Why does He not talk to us as He talked to you, O, Mūsā?’” Then he ('Abdur-Raḥmān bin Zayd) recited Allāh's statement, لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهْرَةً ﴿We shall never believe in you until we see Allāh plainly﴾ and said, “So Allāh's wrath fell upon them, a thunderbolt struck them, and they all died. Then Allāh brought them back to life after He killed them.” Then he ('Abdur-Raḥmān) recited Allāh's statement, ثُمَّ بَعَثْنَٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ ﴿Then We raised you up after your death, so that you might be grateful﴾, and said, “Mūsā said to them, ‘Take the Book of Allāh.' They said, ‘No.’ He said, ‘What is the matter with you?’ They said, ‘The problem is that we died and came back to life.’ He said, ‘Take the Book of Allāh.' They said, ‘No.’ So Allāh sent some angels who made the mountain topple over them.”^{6Aṭ-Ṭabari 2:88.} This shows that the Children of Israel were required to fulfill the commandments after they were brought back to life. However, Al-Māwardy said that there are two opinions about this matter. The first opinion is that since the Children of Israel witnessed these miracles, they were compelled to believe, so they did not have to fulfill the commandments. The second opinion states that they were required to adhere to the commandments, so that no responsible adult is free of such responsibilities. Al-Qurṭubi said that this is what is correct, because, he said, although the Children of Israel witnessed these tremendous calamities and incidents, that did not mean that they were not responsible for fulfilling the commandments any more. Rather they are responsible for that, and this is clear. Allāh knows best.

Qur’an 2:57وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ

«57. And We shaded you with clouds and sent down on you Al-Manna and the quail, (saying): "Eat of the good lawful things We have provided for you," (but they rebelled). And they did not wrong Us but they wronged themselves.»

The Shade, the Manna and the Quail

After Allāh mentioned the calamities that He saved the Children of Israel from, He mentioned the favors that He granted them, saying,

Qur’an 2:57وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ

«And We shaded you with clouds». This Āyah mentions the white clouds that provided shade for the Children of Israel, protecting them from the sun's heat during their years of wandering. In the Ḥadīth about the trials, An-Nasā'i recorded Ibn 'Abbās saying, "Allāh shaded the Children of Israel with clouds during the years of wandering."^{1An-Nasā'ī in Al-Kubrā 6:405.} Ibn Abi Ḥātim said, "Narrations similar to that of Ibn 'Abbās were reported from Ibn 'Umar, Ar-Rabī' bin Anas, Abu Mijlaz, Aḍ-Ḍaḥḥāk, and As-Suddi."^{2Ibn Abi Ḥātim 1:174.} Al-Ḥasan and Qatādah said that,

Qur’an 2:57وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ

«And We shaded you with clouds» "This happened when they were in the desert and the clouds shielded them from the sun."^{3Ibn Abi Ḥātim 1:174.} Ibn Jarīr said that several scholars said that the type of cloud the Āyah mentioned, "was cooler and better than the type we know."^{4Aṭ-Ṭabari 2:91.}

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented on Allāh's statement,

Qur’an 2:57وَأَنزَلْنَا عَلَيْكُمُ ٱلْمَنَّ

«And sent down on you Al-Manna», "The manna used to descend to them to the trees, and they used to eat whatever they wished of it." Also, Qatādah said, "The manna, which was whiter than milk and sweeter than honey, used to rain down on the Children of Israel, just as the snow falls, from dawn until sunrise. One of them would collect enough for that particular day, for if it remained more than that, it would spoil. On the sixth day, Friday, one would collect enough for the sixth and the seventh day, which was the Sabbath during which one would not leave home to seek his livelihood, or for anything else. All this occurred in the wilderness."^{5Ibn Abi Ḥātim 1:176.} The type of manna that we know provides sufficient food when eaten alone, because it is nutritious and sweet. When manna is mixed with water, it becomes a sweet drink. It also changes composition when mixed with other types of food. However, this is not the only type. The evidence to this fact is that Al-Bukhāri narrated, that Sa'īd bin Zayd said that the Messenger of Allāh ﷺ said,

Ḥadīthالْكَمْأَةُ مِنَ الْمَنِّ وَمَاؤُهَا شِفَاءٌ لِلْعَيْنِ

«Kam'ah (truffles) is a type of manna, and its liquid is a remedy for the eyes.»^{6Fatḥ Al-Bāri 8:14.}

This Ḥadīth was also collected by Imām Aḥmad.^{7Aḥmad 1:187.} The group of Ḥadīth compilers, with the exception of Abu Dāwud, also collected it, and At-Tirmidhi graded it Ḥasan Ṣaḥīḥ.^{8Fatḥ Al-Bāri 8:14, Muslim 3:1619, Tuḥfat Al-Aḥwadhi 6:235, An-Nasā'i in Al-Kubrā 4:370, and Ibn Mājah 2:1143.} At-Tirmidhi recorded Abu Hurayrah saying that the Messenger of Allāh ﷺ said,

Ḥadīthالْعَجْوَةُ مِنَ الْجَنَّةِ وَفِيهَا شِفَاءٌ مِنَ السُّمِّ وَالْكَمْأَةُ مِنَ الْمَنِّ وَمَاؤُهَا شِفَاءٌ لِلْعَيْنِ

«The 'Ajwah (pressed, dried date) is from Paradise and it cures poison, Al-Kam'ah (truffles) is a form of manna, and its liquid heals the eye."» At-Tirmidhi is the only one of them who recorded this Ḥadīth.^{9Tuḥfat Al-Aḥwadhi 6:233 & 235.}

As for the quail (Salwā) in question, 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "The (Salwā) is a bird that looks like the quail."^{10Aṭ-Ṭabari 2:96.} This is the same opinion reported from Mujāhid, Ash-Sha'bi, Aḍ-Ḍaḥḥāk, Al-Ḥasan, 'Ikrimah and Ar-Rabī' bin Anas, may Allāh have mercy upon them.^{11Ibn Abi Ḥātim 1:178.} Also, 'Ikrimah said that the Salwā is a bird in Paradise about the size of a sparrow.^{12Ibn Abi Ḥātim 1:179.} Qatādah said "The Salwā is a bird that is similar to a sparrow. During that time, an Israelite could catch as many quails as was sufficient for that particular day, otherwise the meat would spoil. On the sixth day, Friday, he would collect what is enough for the sixth and the seventh day, the Sabbath, during which one was not allowed to depart his home to seek anything."^13Ibid.

Allāh said,

Qur’anكُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ

«Eat of the good lawful things We have provided for you,» (7:160) this form of command is a simple order of allowance, guiding to what is good. Allāh said,

Qur’an 2:57وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ

«And they did not wrong Us but they wronged themselves» means, 'We commanded them to eat from what We gave them, and to perform the acts of worship (but they rebelled).' This Āyah is similar to Allāh's statement,

Qur’an 34:15كُلُوا۟ مِن رِّزْقِ رَبِّكُمْ وَٱشْكُرُوا۟ لَهُۥ

«Eat of the provision of your Lord, and be grateful to Him» (34:15).

Yet, the Children of Israel rebelled, disbelieved and committed injustice against themselves, even though they saw the clear signs, tremendous miracles and extraordinary events.

The Virtue of Muḥammad's Companions over the Companions of all Other Prophets

Here it is important to point out the virtue of Muḥammad's Companions over the companions of the other Prophets. This includes firmness in the religion, patience and the lack of arrogance, may Allāh be pleased with them. Although the Companions accompanied the Prophet ﷺ in his travels and battles, such as during the battle of Tabūk, in intense heat and hardship, they did not ask for a miracle, though this was easy for the Prophet ﷺ by Allāh's leave. And when the Companions became hungry, they merely asked the Prophet ﷺ - to invoke Allāh - for an increase in the amount of food. They collected whatever food they had and brought it to the Prophet ﷺ, and he asked Allāh to bless it, told each of them to take some food, and they filled every pot they had. Also, when they needed rain, the Prophet ﷺ asked Allāh to send down rain, and a rain cloud came. They drank, gave water to their camels and filled their water skins. When they looked around, they found that the cloud had only rained on their camp. This is the best example of those who were willing to accept Allāh's decision and follow the Messenger of Allāh ﷺ.

Qur’an 2:58–59وَإِذْ قُلْنَا ٱدْخُلُوا۟ هَٰذِهِ ٱلْقَرْيَةَ فَكُلُوا۟ مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا وَقُولُوا۟ حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَٰيَٰكُمْ وَسَنَزِيدُ ٱلْمُحْسِنِينَ فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى ٱلَّذِينَ ظَلَمُوا۟ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ

«58. And (remember) when We said: "Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) and say: 'Forgive us,' and We shall forgive you your sins and shall increase (reward) for the good-doers."»

«59. But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrongdoers Rijz (a punishment) from the heaven because of

Qur’an 2:58–61وَإِذْ قُلْنَا ٱدْخُلُوا۟ هَٰذِهِ ٱلْقَرْيَةَ فَكُلُوا۟ مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا وَقُولُوا۟ حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَٰيَٰكُمْ وَسَنَزِيدُ ٱلْمُحْسِنِينَ فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى ٱلَّذِينَ ظَلَمُوا۟ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ ٱلْحَقِّ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ

their rebellion.﴾

The Jews were Rebellious instead of Appreciative when They gained Victory

Allāh admonished the Jews for avoiding Jihād and not entering the holy land as they had been ordered to do when they came from Egypt with Mūsā. They were also commanded to fight the disbelieving 'Amāliq (Canaanites) dwelling in the holy land at that time. But they did not want to fight, because they were weak and exhausted. Allāh punished them by causing them to become lost, and to continue wandering, as Allāh has stated in Sūrat Al-Mā'idah (5). The correct opinion about the meaning of, 'the holy land' mentioned here is that it was Bayt Al-Maqdis (Jerusalem), as As-Suddi, Ar-Rabī' bin Anas,^{1Ibn Abi Ḥātim 1:181.} Qatādah and Abu Muslim Al-Aṣfahāni, as well as others have stated. Mūsā said,

Qur’an 5:21يَٰقَوْمِ ٱدْخُلُوا۟ ٱلْأَرْضَ ٱلْمُقَدَّسَةَ ٱلَّتِى كَتَبَ ٱللَّهُ لَكُمْ وَلَا تَرْتَدُّوا۟

«O people! Enter the holy land which Allāh has assigned to you and turn not back (in flight).» (5:21)^{2Ar-Rāzi 3:82.}

However, some scholars said that the holy land is Jericho, (Arihā') and this opinion was mentioned from Ibn 'Abbās and 'Abdur-Raḥmān bin Zayd. After the years of wandering ended forty years later, in the company of Yūwsha' (Joshua) bin Nūn, Allāh allowed the Children of Israel to conquer the holy land on the eve of a Friday. On that day, the sun was kept from setting for a little more time, until victory was achieved. When the Children of Israel conquered the holy land, they were commanded to enter its gate while,

Qur’an 2:58سُجَّدًا

«prostrating» in appreciation to Allāh for making them victorious, triumphant, returning them to their land and saving them from being lost and wandering. Al-'Awfi said that Ibn 'Abbās said that,

Qur’an 2:58وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا

«and enter the gate Sujjadān» means, "While bowing".^{3Aṭ-Ṭabari 2:113.} Ibn Jarīr reported Ibn 'Abbās saying,

Qur’an 2:58وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا

«and enter the gate in prostration» means, "Through a small door while bowing." Al-Ḥākim narrated it, and Ibn Abi Ḥātim added, "And they went through the door backwards!" Al-Ḥasan Al-Baṣri said that they were ordered to prostrate on their faces when they entered the city, but Ar-Rāzi discounted this explanation. It was also said that the Sujūd mentioned here means, 'submissiveness', for actually entering while prostrating is not possible. Khaṣīf said that 'Ikrimah said that Ibn 'Abbās said, "The door mentioned here was facing the Qiblah." Ibn 'Abbās, Mujāhid, As-Suddi, Qatādah and Aḍ-Ḍaḥḥāk said that the door is the door of Ḥiṭṭah in Iylyā', which is Jerusalem. Ar-Rāzi also reported that some of them said that it was a door in the direction of the Qiblah". Khaṣīf said that 'Ikrimah said that Ibn 'Abbās said that the Children of Israel entered the door sideways. As-Suddi said that Abu Sa'īd Al-Azdy said that Abu Al-Kanūd said that 'Abdullāh bin Mas'ūd said that they were commanded to,

Qur’an 2:58وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا

«enter the gate in prostration (or bowing with humility)» but instead, they entered while their heads were raised in defiance.^{4Ibn Abi Ḥātim 1:183.}

Allāh said next,

Qur’an 2:58وَقُولُوا۟ حِطَّةٌ

«and say: 'Ḥiṭṭah'». Ibn 'Abbās commented, "Seek Allāh's forgiveness."^5Ibid. Al-Ḥasan and Qatādah said that it means, "Say, 'Relieve us from our errors.'"^{6Ibn Abi Ḥātim 1:185.}

Qur’an 2:58نَّغْفِرْ لَكُمْ خَطَٰيَٰكُمْ وَسَنَزِيدُ ٱلْمُحْسِنِينَ

«and We shall forgive you your sins and shall increase (reward) for the good-doers» Here is the reward for fulfilling Allāh's commandment. This Āyah means, "If you implement what We commanded you, We will forgive your sins and multiply your good deeds." In summary, upon achieving victory, the Children of Israel were commanded to submit to Allāh in tongue and deed and, to admit to their sins and seek forgiveness for them, to be grateful to Allāh for the blessings He gave them, hastening to do the deeds that Allāh loves, as He said,

Qur’an 110:1–3إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًا فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ إِنَّهُۥ كَانَ تَوَّابًۢا

«When there comes the help of Allāh (to you, O Muḥammad ﷺ against your enemies) and the conquest (of Makkah). And you see that the people enter Allāh's religion (Islām) in crowds. So glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance.» (110).

Allāh said,

Qur’an 2:59فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ

«But those who did wrong changed the word from that which had been told to them for another». Al-Bukhāri recorded Abu Hurayrah saying that the Prophet ﷺ said,

Ḥadīthقِيلَ لِبَنِي إِسْرَائِيلَ ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا: حِطَّةٌ، فَدَخَلُوا يَزْحَفُونَ عَلَىٰ أَسْتَاهِهِمْ فَبَدَّلُوا وَقَالُوا، حَبَّةٌ فِي شَعْرَةٍ

«The Children of Israel were commanded to enter the door while bowing and to say 'Ḥiṭṭah'. Yet, they entered the door on their behinds, distorting the words. They said; 'Ḥabbah (seed), in Sha'rah (a hair).'»^{7Fatḥ Al-Bāri 8:14.}

An-Nasā'i recorded this part of it from Abu Hurayrah only, but he has a chain from the Prophet ﷺ, explaining Allāh's statement,

Qur’an 2:58حِطَّةٌ

«'Ḥiṭṭah'», saying, "So they deviated and said 'Ḥabbah."^{8An-Nasā'ī in Al-Kubrā 6:286.} Similar was recorded by 'Abdur-Razzāq, and his route was also collected by Al-Bukhāri. Muslim and At-Tirmidhi narrated similar versions of this Ḥadīth, At-Tirmidhi said, "Ḥasan Ṣaḥīḥ."^{9Tuḥfat Al-Aḥwadhi 8 : 291.}

The summary of what the scholars have said about this subject is that the Children of Israel distorted Allāh's command to them to submit to Him in tongue and deed. They were commanded to enter the city while bowing down, but they entered while sliding on their rear ends and raising their heads! They were commanded to say, 'Ḥiṭṭah' meaning, "Relieve us from our errors and sins." However, they mocked this command and said, "Ḥinṭah (grain seed) in Sha'īrah (barley)." This demonstrates the worst type of rebellion and disobedience, and it is why Allāh released His anger and punishment upon them, all because of their sinning and defying His commands. Allāh said,

Qur’an 2:59فَأَنزَلْنَا عَلَى ٱلَّذِينَ ظَلَمُوا۟ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ

«So We sent upon the wrongdoers Rijz (a punishment) from the heaven because of their rebellion.» Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said, "Every word in Allāh's Book that says Rijz means, 'a punishment.' "^{10Aṭ-Ṭabari 2:118.} Mujāhid, Abu Mālik, As-Suddi, Al-Ḥasan and Qatādah were reported to have said that Rijz means 'Torment.'^{11Ibn Abi Ḥātim 1:187.} Ibn Abi Ḥātim narrated that Sa'd bin Mālik, Usāmah bin Zayd and Khuzaymah bin Thābit said that the Messenger of Allāh ﷺ said,

Ḥadīthالطَّاعُونُ رِجْزٌ. عَذَابٌ عُذِّبَ بِهِ مَنْ كَانَ قَبْلَكُمْ

«The plague is a Rijz, a punishment with which Allāh punished those before you.»^{12Ibn Abi Ḥātim 1: 186.}

This is also how An-Nasā'i recorded this Ḥadīth.^{13An-Nasā'ī in Al-Kubrā 4:362.} In addition, the basis of this Ḥadīth was collected in the Two Ṣaḥīḥs,

Ḥadīthإِذَا سَمِعْتُمُ الطَّاعُونَ بِأَرْضٍ فَلَا تَدْخُلُوهَا

«If you hear of the plague in a land, then do not enter it.»^{14Fatḥ Al-Bāri 10:189, and Muslim 4:1739.}

Ibn Jarīr recorded Usāmah bin Zayd saying that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ هَذَا الْوَجَعَ وَالسَّقَمَ رِجْزٌ عُذِّبَ بِهِ بَعْضُ الْأُمَمِ قَبْلَكُمْ

«This calamity and sickness (i.e. the plague) is a Rijz, a punishment with which some nations who were before you were punished.»^{15Aṭ-Ṭabari 2:116.}

The basis of this Ḥadīth was also collected in the Two Ṣaḥīḥs.^{16Fatḥ Al-Bāri 6:512, Muslim 4:1737.}

Qur’an 2:60وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ

«60. And (remember) when Mūsā asked for water for his people, We said: "Strike the stone with your stick." Then gushed forth therefrom twelve springs. Each (group of) people knew its own place for water. "Eat and drink of that which Allāh has provided and do not act corruptly, making mischief on the earth."»

Twelve Springs gush forth

Allāh said, “Remember My favor on you when I answered the supplication of your Prophet, Mūsā, when he asked Me to provide you with water. I made the water available for you, making it gush out through a stone. Twelve springs burst out of that stone, a designated spring for each of your tribes. You eat from the manna and the quails and drink from the water that I provided for you, without any effort or hardship for you. So worship the One Who did this for you.

وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ

«And do not act corruptly, making mischief on the earth» meaning, “Do not return the favor by committing acts of disobedience that cause favors to disappear.”

Ibn 'Abbās said that the Children of Israel, “Had a square stone that Mūsā was commanded to strike with his staff and, as a result, twelve springs burst out of that stone, three on each side. Each tribe was, therefore, designated a certain spring, and they used to drink from their springs. They never had to travel from their area, they would find the same bounty in the same manner they had in the first area.”^{1Aṭ-Ṭabari 2:120.} This narration is part of the long Ḥadīth that An-Nasā’i, Ibn Jarīr and Ibn Abi Ḥātim recorded about the trials.

This story is similar to the story in Sūrat Al-‘Arāf (Chapter 7) although the latter was revealed in Makkah. In Sūrat Al- A‘rāf, Allāh used the third person when He mentioned the Children of Israel to the Prophet ﷺ and narrated what He favored them with. In this Sūrat Al-Baqarah, which was revealed in Al-Madīnah, Allāh directed His Speech at the Children of Israel. Further, Allāh said in Sūrat Al-A‘rāf,

فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا «And there gushed forth out of it twelve springs» (7:160), describing what first occurred when the water begins to gush out. In the Āyah in Sūrat Al-Baqarah, Allāh described what happened later on, meaning when the water burst out in full force. Allāh knows best.

Qur’an 2:61وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ

«61. And (remember) when you said, "O Mūsā ! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumber its Fūm, its lentils and its onions." He said, "Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want!"»

The Children of Israel preferred Foods inferior to Manna and Quails

Allāh said, “And remember My favor on you when I sent down the manna and quails to you, a good, pure, beneficial, easily acquired food. And remember your ungratefulness for what We granted you. Remember how you asked Mūsā to exchange this type of food for an inferior type that consists of vegetation, and so forth.” Al-Ḥasan Al-Baṣri said about the Children of Israel, “They were bored and impatient with the type of food they were provided. They also remembered the life they used to live, when their diet consisted of lentils, onions, garlic and herbs.” They said,

Qur’an 2:61يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا

«O Mūsā ! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fūm, its lentils and its onions». They said,

Qur’an 2:61عَلَىٰ طَعَامٍ وَٰحِدٍ

«One kind of food» meaning, the manna and quails, because they ate the same food day after day. The Āyah mentioned lentils, onions and herbs, which are all known types of foods. As for the Fūm, Ibn Mas'ūd read it, Thūm (garlic). Also, Ibn Abi Ḥātim narrated that Al-Ḥasan said about the Āyah,

Qur’an 2:61وَفُومِهَا

«Its Fūm», "Ibn 'Abbās said that Fūm means, garlic."^{1Ibn Abi Ḥātim 1:193.}

He also said that the expression, 'Fumū-lannā' means, 'bake for us', according to the languages of old. Ibn Jarīr commented, "If this is true, then 'Fūm' is one of the words whose pronunciation were altered, the letter 'fa' was replaced by the letter 'tha', since they are similar in sound."^{2Aṭ-Ṭabari 2:130.} And Allāh knows best. Others said that Fūm is wheat, the kind used for bread. Al-Bukhāri said, "Some of them said that Fūm includes all grains or seeds that are eaten."

Allāh's statement,

Qur’an 2:61قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ

«He said, "Would you exchange that which is better for that which is lower?"» criticized the Jews for asking for inferior foods, although they were living an easy life, eating tasty, beneficial and pure food. Allāh's statement,

Qur’an 2:61ٱهْبِطُوا۟ مِصْرًا

«Go you down to any Miṣr» means, 'any city', as Ibn 'Abbās said.^{3Ibn Abi Ḥātim 1:194} Ibn Jarīr also reported that Abu Al-'Āliyah and Ar-Rabī' bin Anas said that the Āyah refers to Miṣr, the Egypt of Fir'awn.^{4Aṭ-Ṭabari 2:134.} The truth is that the Āyah means any city, as Ibn 'Abbās and other scholars stated. Therefore, the meaning of Mūsā's statement to the Children of Israel becomes, "What you are asking for is easy, for it is available in abundance in any city that you might enter. So since what you asked for is available in all of the villages and cities, I will not ask Allāh to provide us with it, especially when it is an inferior type of food." This is why Mūsā said to them,

Qur’an 2:61أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ

«Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want!»

Since their request was the result of boredom and arrogance and since fulfilling it was unnecessary, their request was denied. Allāh knows best.

Qur’an 2:61وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ ٱلْحَقِّ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ

«61. And they were covered with humiliation and misery, and they drew on themselves the wrath of Allāh. That was because they used to disbelieve in the Ayāt (proofs, evidence) of Allāh and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allāh, i.e. commit crimes and sins.)» (2:61)

Covering the Jews in Humiliation and Misery

Allāh said,

Qur’an 2:61وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ

«And they were covered with humiliation and misery». This Āyah indicates that the Children of Israel were plagued with humiliation, and that this will continue, meaning that it will never cease. They will continue to suffer humiliation at the hands of all who interact with them, along with the disgrace that they feel inwardly. Al-Ḥasan commented, "Allāh humiliated them, and they shall have no protector. Allāh put them under the feet of the Muslims, who appeared at a time when the Majūs (Zoroastrians) were taking the Jizyah (tax) from the Jews."^{5Ibn Abi Ḥātim 1:195, 196.} Also, Abu Al-'Āliyah, Ar-Rabī' bin Anas and As-Suddi said that 'misery' used in the Āyah means, 'poverty.'^{6Ibn Abi Ḥātim 1:196.} 'Aṭiyah Al-'Awfi said that 'misery' means, 'paying the tilth (tax).'^{7Ibn Abi Ḥātim 1:196.} In addition, Aḍ-Ḍaḥḥāk commented on Allāh's statement,

Qur’anوَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ

«and they drew on themselves the wrath of Allāh», "They deserved Allāh's anger."^{8Aṭ-Ṭabari 2:138} Also, Ibn Jarīr said that,

Qur’anوَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ

«and they drew on themselves the wrath of Allāh» means, "They went back with the wrath. Similarly, Allāh said,

Qur’an 5:29إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثْمِى وَإِثْمِكَ

«Verily, I intend to let you draw my sin on yourself as well as yours» (Al-Mā'idah 5:29) meaning, 'You will end up carrying my, and your, mistakes instead of me'. Thus, the meaning of the Āyah becomes, 'They went back carrying Allāh's anger; Allāh's wrath descended on them; they deserved Allāh's anger.' "^9Ibid.

Allāh's statement,

Qur’an 2:61ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ ٱلْحَقِّ

«That was because they used to disbelieve in the Ayāt (proofs, evidences, etc.) of Allāh and killed the Prophets wrongfully.» means, "This is what We rewarded the Children of Israel with: humiliation and misery." Allāh's anger that descended on the Children of Israel was a part of the humiliation they earned, because of their defiance of the truth, disbelief in Allāh's Ayāt and belittling the carriers of Allāh's Law i.e. the Prophets and their following. The Children of Israel rejected the Messengers and even killed them. Surely, there is no form of disbelief worse than disbelieving in Allāh's Ayāt and murdering the Prophets of Allāh.

Meaning of Kibr

Similarly, in a Ḥadīth recorded in the Two Ṣaḥīḥs the Messenger of Allāh ﷺ said,

Ḥadīthالْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

«'Kibr, is refusing the truth and degrading (belittling) people.»^{10Muslim 1:93.} Imām Aḥmad recorded, ‘Abdullāh bin Mas‘ūd saying that the Messenger of Allāh ﷺ said,

Ḥadīthأَشَدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ قَتَلَهُ نَبِيٌّ أَوْ قَتَلَ نَبِيًّا: وَإِمَامُ ضَلَالَةٍ وَمُمَثِّلٌ مِنَ الْمُمَثِّلِينَ

«The people who will receive the most torment on the Day of Resurrection are: a man who was killed by a Prophet or who killed a Prophet, an unjust ruler and one who mutilates (the dead).»^{11Aḥmad 1:407.} Allāh's statement,

Qur’anذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ

«That was because they disobeyed and used to transgress the bounds» mentions another reason why the Children of Israel were punished in this manner, for they used to disobey and transgress the limits. Disobedience is to do what is prohibited, while transgression entails overstepping the set limits of what is allowed and what is prohibited. Allāh knows best.

Qur’an 2:62إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلنَّصَٰرَىٰ وَٱلصَّٰبِـِٔينَ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَعَمِلَ صَٰلِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

«62. Verily, those who believe and those who are Jews and Christians, and Sabians (Ṣābi'īn), whoever believes in Allāh and the Last Day and does righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.»

Faith and doing Righteous Deeds equals Salvation in all Times

After Allāh described the condition - and punishment - of those who defy His commands, fall into His prohibitions and transgress set limits by committing prohibited acts, He stated that the earlier nations who were righteous and obedient received the rewards for their good deeds. This shall be the case, until the Day of Judgment. Therefore, whoever follows the unlettered Messenger and Prophet shall acquire eternal happiness and shall neither fear from what will happen in the future nor become sad for what has been lost in the past.

Qur’an 2:62–69إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلنَّصَٰرَىٰ وَٱلصَّٰبِـِٔينَ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَعَمِلَ صَٰلِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ خُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ثُمَّ تَوَلَّيْتُم مِّنۢ بَعْدِ ذَٰلِكَ فَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَكُنتُم مِّنَ ٱلْخَٰسِرِينَ وَلَقَدْ عَلِمْتُمُ ٱلَّذِينَ ٱعْتَدَوْا۟ مِنكُمْ فِى ٱلسَّبْتِ فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ فَجَعَلْنَٰهَا نَكَٰلًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦٓ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا۟ بَقَرَةً قَالُوٓا۟ أَتَتَّخِذُنَا هُزُوًا قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَٰهِلِينَ قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌۢ بَيْنَ ذَٰلِكَ فَٱفْعَلُوا۟ مَا تُؤْمَرُونَ قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَآءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ ٱلنَّٰظِرِينَ

Similarly, Allāh said,

Qur’an 10:62أَلَآ إِنَّ أَوْلِيَآءَ ٱللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

«No doubt! Verily, the Awliyā' of Allāh^{1The obedient believers.}, no fear shall come upon them nor shall they grieve» (10:62). The angels will proclaim to the dying believers, as mentioned,

Qur’an 41:30إِنَّ ٱلَّذِينَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَٰمُوا۟ تَتَنَزَّلُ عَلَيْهِمُ ٱلْمَلَٰٓئِكَةُ أَلَّا تَخَافُوا۟ وَلَا تَحْزَنُوا۟ وَأَبْشِرُوا۟ بِٱلْجَنَّةِ ٱلَّتِى كُنتُمْ تُوعَدُونَ

«Verily, those who say: "Our Lord is Allāh (alone)," and then they stand firm, on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!"». (41:30)

The Meaning of Mu'min, or Believer

'Ali bin Abi Ṭalḥah narrated from Ibn 'Abbās, about,

Qur’an 2:62إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلنَّصَٰرَىٰ وَٱلصَّٰبِـِٔينَ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ

«Verily, those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allāh and the Last Day»^{2Ibn Abi Ḥātim 1:198.} that Allāh revealed the following Āyah afterwards,

Qur’an 3:85وَمَن يَبْتَغِ غَيْرَ ٱلْإِسْلَٰمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِى ٱلْـَٔاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

«And whoever seeks religion other than Islām, it will never be accepted of him, and in the Hereafter he will be one of the losers» (3:85).

This statement by Ibn ‘Abbās indicates that Allāh does not accept any deed or work from anyone, unless it conforms to the Law of Muḥammad ﷺ that is, after Allāh sent Muḥammad ﷺ. Before that, every person who followed the guidance of his own Prophet was on the correct path, following the correct guidance and was saved.

Why the Jews were called ‘Yahūd’

The Jews are the followers of Prophet Mūsā, who used to refer to the Tawrāh for judgment. Yahūd is a word that means, ‘repenting’, just as Mūsā said,

Qur’an 7:156إِنَّا هُدْنَآ إِلَيْكَ

«Certainly we have Hudna to You» meaning, we repent to You. This indicates that they were first called Yahūd, because they repented and, because they were kind to each other. It was also said that they were called Yahūd in reference to Yahūdā (Judah) the eldest son of Prophet Ya‘qūb. Abu ‘Amr bin Al-‘Alā’ said that they were called Yahūd, because they swayed when they read the Tawrāh.

Why the Christians were called ‘Naṣārā’

When ‘Īsā was sent, the Children of Israel were required to follow and obey him. The followers of ‘Īsā and his companions are called An-Naṣārā, because they gave aid and support to each other. They are also called Anṣār (helpers), as ‘Īsā said,

Qur’an 3:52مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ

«"Who will be my helpers in Allāh's cause?" Al-Ḥawāriyyūn said: "We are the helpers of Allāh."» (61:14)

It was said that they were called ‘Naṣara’, because they inhabited a land called An-Nāṣirah (Nazareth), as Qatādah, Ibn Jurayj and Ibn ‘Abbās were reported to have said,^{3Ar-Rāzi 3:97.} Allāh knows best. Naṣārā is certainly plural for Naṣrān.

When Allāh sent Muḥammad as the Last and Final Prophet and Messenger to all of the Children of Ādam, mankind was required to believe in him, obey him and refrain from what he prohibited them; those who do this are true believers. The Ummah of Muḥammad ﷺ was called ‘Mu’minīn’ (believers), because of the depth of their faith and certainty, and because they believe in all of the previous Prophets and matters of the Unseen.

The Ṣābi’ūn or Sabians

There is a difference of opinion over the identity of the Sabians. Sufyān Ath-Thawri said that Layth bin Abu Sulaym said that Mujāhid said that, “The Sabians are between the Majūs, the Jews and the Christians. They do not have a specific religion.”^{4Aṭ-Ṭabari 2:146.} Similar is reported from Ibn Abi Najīḥ.^5Ibid. Similar statements were attributed to ‘Aṭā’ and Sa‘īd bin Jubayr.^{6Ibn Abi Ḥātim 1:199-200.} They (others) say that the Sabians are a sect among the People of the Book who used to read the Zabūr (Psalms), others say that they are a people who worshipped the angels or the stars. It appears that the closest opinion to the truth, and Allāh knows best, is Mujāhid's statement and those who agree with him like Wahb bin Munabbih, that the Sabians are neither Jews nor Christians nor Majūs nor polytheists. Rather, they did not have a specific religion that they followed and enforced, because they remained living according to their Fiṭrah (instinctual nature). This is why the idolators used,to call whoever embraced Islām a ‘Sabi’, meaning, that he abandoned all religions that existed on the earth. Some scholars stated that the Sabians are those who never received a message by any Prophet. And Allāh knows best.

Qur’an 2:63–64وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ خُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ثُمَّ تَوَلَّيْتُم مِّنۢ بَعْدِ ذَٰلِكَ فَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَكُنتُم مِّنَ

Qur’an 2:64ٱلْخَٰسِرِينَ

﴿63. And (O Children of Isrā'īl, remember) when We took your covenant and We raised above you the Mount (saying): "Hold fast to that which We have given you, and remember that which is therein so that you may acquire Taqwā.﴾

﴿64. Then after that you turned away. Had it not been for the grace and mercy of Allāh upon you, indeed you would have been among the losers.﴾

Taking the Covenant from the Jews

Allāh reminded the Children of Israel of the pledges, covenants and promises that He took from them to believe in Him alone, without a partner, and follow His Messengers. Allāh stated that when He took their pledge from them, He raised the mountain above their heads, so that they affirm the pledge that they gave Allāh and abide by it with sincerity and seriousness. Hence, Allāh's statement,

Qur’an 7:171وَإِذْ نَتَقْنَا ٱلْجَبَلَ فَوْقَهُمْ كَأَنَّهُۥ ظُلَّةٌ وَظَنُّوٓا۟ أَنَّهُۥ وَاقِعٌۢ بِهِمْ خُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

﴿And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): "Hold firmly to what We have given you (Tawrāh), and remember that which is therein (act on its commandments), so that you may fear Allāh and obey Him."﴾ (7:171).

The mount mentioned here is Aṭ-Ṭūr, just as it was explained in Sūrat Al-A'rāf, according to the Tafsīr of Ibn 'Abbās, Mujāhid, 'Aṭā', 'Ikrimah, Al-Ḥasan, Aḍ-Ḍaḥḥāk, Ar-Rabī' bin Anas and others.^{1Ibn Abi Ḥātim 1 :203} This is more obvious. There is another report from Ibn 'Abbās saying; 'The Ṭūr is a type of mountain that vegetation grows on, if no vegetation grows on it, it is not called Ṭūr.'^2Ibid. And in the Ḥadīth about the trials, Ibn 'Abbās said; "When they (the Jews) refused to obey, Allāh raised the mountain above their heads so that they would listen."^{3An-Nasā'ī in Al-Kubrā 6 :396.}

Al-Ḥasan said that Allāh's statement,

Qur’anخُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍ

﴿Hold fast to that which We have given you﴾ means, the Tawrāh.^{4Ibn Abi Ḥātim 1 :204} Mujāhid said that the Āyah commanded, "Strictly adhere to it."^{5Ibn Abi Ḥātim 1 :205.} Abu Al-'Āliyah and Ar-Rabī' said that,

Qur’an 2:63وَٱذْكُرُوا۟ مَا فِيهِ

﴿and remember that which is therein﴾ means, "Read the Tawrāh and implement it."^6Ibid. Allāh's statement,

Qur’an 2:64ثُمَّ تَوَلَّيْتُم مِّنۢ بَعْدِ ذَٰلِكَ فَلَوْلَا فَضْلُ ٱللَّهِ

﴿Then after that you turned away. Had it not been for the grace of Allāh﴾ means, "Yet, after the firm pledge that you gave, you still deviated and broke your pledge";

Qur’an 2:64فَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ

﴿Had it not been for the grace and mercy of Allāh upon you﴾, meaning, by forgiving you and by sending the Prophets and Messengers to you,

Qur’an 2:64لَكُنتُم مِّنَ ٱلْخَٰسِرِينَ

﴿Indeed you would have been among the losers﴾ meaning, in this life and the Hereafter due to their breach of the covenant.

Qur’an 2:65–66وَلَقَدْ عَلِمْتُمُ ٱلَّذِينَ ٱعْتَدَوْا۟ مِنكُمْ فِى ٱلسَّبْتِ فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ فَجَعَلْنَٰهَا نَكَٰلًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ

﴿65. And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: "Be you monkeys, despised and rejected."﴾

﴿66. So We made this punishment an example for those in front of it and those behind it, and a lesson for Al-Muttaqīn (the pious.﴾ The Jews breach the Sanctity of the Sabbath Allāh said,

Qur’an 2:65وَلَقَدْ عَلِمْتُمُ

«And indeed you knew». This Āyah means, O Jews! Remember that Allāh sent His torment on the village that disobeyed Him and broke their pledge and their covenant to observe the sanctity of the Sabbath. They began using deceitful means to avoid honoring the Sabbath by placing nets, ropes and artificial pools of water for the purpose of fishing before the Sabbath. When the fish came in abundance on Saturday as usual, they were caught in the ropes and nets for the rest of Saturday. During the night, the Jews collected the fish after the Sabbath ended. When they did that, Allāh changed them from humans into monkeys, the animals having the form closest to humans. Their evil deeds and deceit appeared lawful on the surface, but they were in reality wicked. This is why their punishment was compatible with their crime. This story is explained in detail in Sūrat Al-A'rāf, where Allāh said (7:163),

Qur’an 7:163وَسْـَٔلْهُمْ عَنِ ٱلْقَرْيَةِ ٱلَّتِى كَانَتْ حَاضِرَةَ ٱلْبَحْرِ إِذْ يَعْدُونَ فِى ٱلسَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ لَا تَأْتِيهِمْ كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا۟ يَفْسُقُونَ

«And ask them (O Muḥammad ﷺ) about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel (disobey Allāh).»(7:163)

In his Tafsīr, Al-'Awfi reported from Ibn 'Abbās that he said,

Qur’an 2:65فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ

«We said to them: "Be you monkeys, despised and rejected"» means, "Allāh changed their bodies into those of monkeys and swines. The young people turned into monkeys while the old people turned into swine."^{1Ibn Abi Ḥātim 1:210.} Shaybān An-Naḥwi reported that Qatādah commented on,

Qur’an 2:65فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ

«We said to them: "Be you monkeys, despised and rejected"»,

"These people were turned into howling monkeys with tails, after being men and women."^{2Ibn Abi Ḥātim 1:209}

The Monkeys and Swine that exist now are not the Descendants of Those that were transformed

Ibn Abi Ḥātim recorded that Ibn 'Abbās said, "Those who violated the sanctity of the Sabbath were turned into monkeys, then they perished without offspring."^3Ibid. Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said, "Allāh turned them into monkeys because of their sins. They only lived on the earth for three days, for no transformed person ever lives more than three days. They did not eat, drink or have offspring. Allāh transformed their shapes into monkeys, and He does what He wills, with whom He wills and He changes the shape of whomever He wills. On the other hand, Allāh created the monkeys, swines and the rest of the creation in the six days (of creation) that He mentioned in His Book."^{4Aṭ-Ṭabari 2:167.}

Allāh's statement,

Qur’an 2:66فَجَعَلْنَٰهَا نَكَٰلًا

«So We made this punishment an example» means, Allāh made the people of this village, who violated the sanctity of the Sabbath,

Qur’anنَكَٰلًا

«an example» via the way they were punished. Similarly, Allāh said about Pharaoh,

Qur’an 79:25فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلْـَٔاخِرَةِ وَٱلْأُولَىٰٓ

«So Allāh, seized him with punishing example for his last and first transgression» (79:25).

Allāh's statement,

Qur’an 2:66لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا

«for those in front of it and those behind it» meaning, for the other villages. Ibn 'Abbās commented, "Meaning, 'We made this village an example for the villages around it by the manner in which We punished its people.'" Similarly, Allāh said,

Qur’an 46:27وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُم مِّنَ ٱلْقُرَىٰ وَصَرَّفْنَا ٱلْـَٔايَٰتِ لَعَلَّهُمْ يَرْجِعُونَ

«And indeed We have destroyed towns (populations) round about you, and We have (repeatedly) shown (them) the Ayāt (proofs, evidences, verses, lessons, signs, revelations, etc.) in various ways that they might return (to the truth and believe in the Oneness of Allāh - Islāmic Monotheism)».(46:27)

Therefore, Allāh made them an example for those who lived during their time as well as a reminder for those to come, by preserving their story. This is why Allāh said,

Qur’anوَمَوْعِظَةً لِّلْمُتَّقِينَ

«and a lesson for Al-Muttaqīn (the pious)», meaning, a reminder. This Āyah means, "The torment and punishment that this village suffered was a result of indulging in Allāh's prohibitions and their deceit. Hence, those who have Taqwā should be aware of their evil behavior, so that what occurred to this village does not befall them as well." Also, Imām Abu 'Abdullāh bin Baṭṭah reported that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا تَرْتَكِبُوا مَا ارْتَكَبَتِ الْيَهُودُ فَتَسْتَحِلُّوا مَحَارِمَ اللَّهِ بِأَدْنَى الْحِيَلِ

«Do not commit what the Jews committed, breaching what Allāh has forbidden, by resorting to the lowest types of deceit.»^{5Irwā' Al-Ghalīl 5:375.}

This Ḥadīth has a good (Jayid) chain of narration. Allāh knows best.

Qur’an 2:67وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦٓ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا۟ بَقَرَةً قَالُوٓا۟ أَتَتَّخِذُنَا هُزُوًا قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَٰهِلِينَ

«67. And (remember) when Mūsā said to his people: "Verily, Allāh commands you that you slaughter a cow." They said, "Do you make fun of us?" He said, "I take Allāh's refuge from being among Al-Jāhilīn (the ignorant or the foolish)."}

The Story of the murdered Israeli Man and the Cow

Allāh said, ‘O Children of Israel! Remember how I blessed you with miracle of the cow that was the means for discovering the identity of the murderer, when the murdered man was brought back to life.’

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

إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا۟ بَقَرَةً قَالُوٓا۟ أَتَتَّخِذُنَا هُزُوًا قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَٰهِلِينَ

«“Verily, Allāh commands you that you slaughter a cow.” They said, “Do you make fun of us?” He said, “I take Allāh's refuge from being among Al-Jāhilīn (the ignorant or the foolish)}.”

“Had they not disputed, it would have been sufficient for them to slaughter any cow. However, they disputed, and the matter was made more difficult for them, until they ended up looking for the specific cow that they were later ordered to slaughter. They found the designated cow with a man, only who owned that cow. He said, ‘By Allāh! I will only sell it for its skin’s fill of gold.’ So they paid the cow’s fill of its skin in gold, slaughtered it and touched the dead man with a part of it. He stood up, and they asked him, 'Who killed you?’ He said, ‘Tnat man,’ and pointed to his nephew. He died again, and his nephew was not allowed to inherit him. Thereafter, whoever committed murder for the purpose of gaining inheritance was not allowed to inherit.”^{1Ibn Abi Ḥātim 1:114.} Ibn Jarīr reported something similar to that. Allāh

Qur’an 2:70–76قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ إِنَّ ٱلْبَقَرَ تَشَٰبَهَ عَلَيْنَا وَإِنَّآ إِن شَآءَ ٱللَّهُ لَمُهْتَدُونَ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ ٱلْأَرْضَ وَلَا تَسْقِى ٱلْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا قَالُوا۟ ٱلْـَٰٔنَ جِئْتَ بِٱلْحَقِّ فَذَبَحُوهَا وَمَا كَادُوا۟ يَفْعَلُونَ وَإِذْ قَتَلْتُمْ نَفْسًا فَٱدَّٰرَْٰٔتُمْ فِيهَا وَٱللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ وَيُرِيكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱلْأَنْهَٰرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ ٱلْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ ٱللَّهِ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ أَفَتَطْمَعُونَ أَن يُؤْمِنُوا۟ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ أَفَلَا تَعْقِلُونَ

knows best.^{2Aṭ-Ṭabari 2:183.}

Qur’an 2:68–71قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌۢ بَيْنَ ذَٰلِكَ فَٱفْعَلُوا۟ مَا تُؤْمَرُونَ قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَآءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ ٱلنَّٰظِرِينَ قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ إِنَّ ٱلْبَقَرَ تَشَٰبَهَ عَلَيْنَا وَإِنَّآ إِن شَآءَ ٱللَّهُ لَمُهْتَدُونَ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ ٱلْأَرْضَ وَلَا تَسْقِى ٱلْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا قَالُوا۟ ٱلْـَٰٔنَ جِئْتَ بِٱلْحَقِّ فَذَبَحُوهَا وَمَا كَادُوا۟ يَفْعَلُونَ

«68. They said, "Call upon your Lord for us that He may make plain to us what it is!" He said, "He says, 'Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded."»

«69. They said, "Call upon your Lord for us to make plain to us its colour." He said, "He says, 'It is a yellow cow, bright in its colour, pleasing the beholders.' "»

«70. They said, "Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allāh wills, we will be guided."»

«71. He (Mūsā) said, "He says, 'It is a cow neither trained to till the soil nor water the fields, sound, having no blemish in it.' " They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it.»

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

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

Qur’anٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ

«Call upon your Lord for us that He may make plain to us what it is!», meaning, "What is this cow and what is its description?" Mūsā said,

Qur’an 2:68إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ

«He says, 'Verily, it is a cow neither too old nor too young'», meaning, that it is neither old nor below the age of breeding. This is the opinion of Abu Al-'Āliyah, As-Suddi, Mujāhid, 'Ikrimah, 'Aṭiyah Al-'Awfi, 'Aṭā', Al-Khurāsāni, Wahb bin Munabbih, Aḍ-Ḍaḥḥāk, Al-Ḥasan, Qatādah and Ibn 'Abbās.^{1Ibn Abi Ḥātim 1:216.} Aḍ-Ḍaḥḥāk reported that Ibn 'Abbās said that,

Qur’an 2:68عَوَانٌۢ بَيْنَ ذَٰلِكَ

«But (it is) between the two conditions» means, "Neither old nor young. Rather, she was at the age when the cow is strongest and fittest."^{2Ibn Abi Ḥātim 1:217.} In his Tafsīr Al-'Awfi reported from Ibn 'Abbās that,

Qur’an 2:69فَاقِعٌ لَّوْنُهَا

«bright in its colour» "A deep yellowish white."^{3Ibn Abi Ḥātim 1:221.} As-Suddi said,

Qur’an 2:69تَسُرُّ ٱلنَّٰظِرِينَ

«pleasing the beholder» meaning, that it pleases those who see it.^{4Ibn Abi Ḥātim 1:222.} This is also the opinion of Abu Al-'Āliyah, Qatādah and Ar-Rabī' bin Anas.^5Ibid. Furthermore, Wahb bin Munabbih said, "If you look at the cow's skin, you will think that the sun's rays radiate through its skin."^{6Aṭ-Ṭabari 2:202} The modern version of the Tawrāh mentions that the cow in the Āyah was red, but this is an error. Or, it might be that the cow was so yellow that it appeared blackish or reddish in color. Allāh's knows best.

Qur’an 2:70إِنَّ ٱلْبَقَرَ تَشَٰبَهَ عَلَيْنَا

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

Qur’an 2:70وَإِنَّآ إِن شَآءَ ٱللَّهُ

«And surely, if Allāh wills» and if you further describe it to us,

Qur’an 2:70لَمُهْتَدُونَ

«we will be guided.»

Qur’an 2:71قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ ٱلْأَرْضَ وَلَا تَسْقِى ٱلْحَرْثَ

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

Qur’an 2:71مُسَلَّمَةٌ

«sound» means, "The cow does not suffer from any defects."^{7Aṭ-Ṭabari 2:214.} This is also the opinion of Abu Al-'Āliyah and Ar-Rabī'. Mujāhid also said that the Āyah means the cow is free from defects.^{8Aṭ-Ṭabari 2:225.} Further, 'Aṭā' Al-Khurāsāni said that the Āyah means that its legs and body are free of physical defects.^{9Aṭ-Ṭabari 2:226.} Also, Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said that the Āyah,

Qur’an 2:71فَذَبَحُوهَا وَمَا كَادُوا۟ يَفْعَلُونَ

«So they slaughtered it though they were near to not doing it» means, "They did not want to slaughter it."^{10Aṭ-Ṭabari 2:219.}

This means that even after all the questions and answers about the cow's description, the Jews were still reluctant to slaughter the cow. This part of the Qur'ān criticized the Jews for their behavior, because their only goal was to be stubborn, and this is why they nearly did not slaughter the cow. Also, 'Ubaydah, Mujāhid, Wahb bin Munabbih, Abu Al-'Āliyah and 'Abdur-Raḥmān bin Zayd bin Aslam said, "The Jews bought the cow with a large amount of money."^{11Aṭ-Ṭabari 2:221.} There is a difference of opinion over this.

Qur’an 2:72–73وَإِذْ قَتَلْتُمْ نَفْسًا فَٱدَّٰرَْٰٔتُمْ فِيهَا وَٱللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ وَيُرِيكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ

«72. And (remember) when you killed a man and disagreed among yourselves as to the crime. But Allāh brought forth that which you were Taktumūn.»

«73. So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allāh brings the dead to life and shows you His Ayāt (proofs, evidences, etc.) so that you may understand.»

Bringing the murdered Man back to Life

Al-Bukhāri said that,

Qur’an 2:72فَٱدَّٰرَْٰٔتُمْ فِيهَا

«And disagreed among yourselves as to the crime» means, "Disputed."^{1Fatḥ Al-Bāri 6:506}

This is also the Tafsīr of Mujāhid. 'Aṭā' Al-Khurāsāni and Aḍ-Ḍaḥḥāk said, "Disputed about this matter."^{2Ibn Abi Ḥātim 1:229.} Also, Ibn Jurayj said that,

Qur’an 2:72وَإِذْ قَتَلْتُمْ نَفْسًا فَٱدَّٰرَْٰٔتُمْ فِيهَا

«And (remember) when you killed a man and disagreed among yourselves as to the crime» means, some of them said, "You killed him," while the others said, "No you killed him."^{3Aṭ-Ṭabari 2:225.} This is also the Tafsīr of 'Abdur-Raḥmān bin Zayd bin Aslam.^{4Aṭ-Ṭabari 2:225.} Mujāhid said that,

Qur’an 2:72وَٱللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ

«But Allāh brought forth that which you were Taktumūn» means, "what you were hiding."^{5Ibn Abi Ḥātim 1:229.} Allāh said,

Qur’an 2:73فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا

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

Qur’an 2:73كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ

«Thus Allāh brings the dead to life» means, "They struck him with it, and he came back to life." This Āyah demonstrates Allāh's ability in bringing the dead back to life. Allāh made this incident proof against the Jews that the Resurrection shall occur, and ended their disputing and stubbornness over the dead person. Allāh mentioned His bringing the dead back to life in five instances in Sūrat Al-Baqarah. First Allāh said,

Qur’an 2:56ثُمَّ بَعَثْنَٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ

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

Qur’an 36:33–35وَءَايَةٌ لَّهُمُ ٱلْأَرْضُ ٱلْمَيْتَةُ أَحْيَيْنَٰهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ وَجَعَلْنَا فِيهَا جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُونِ لِيَأْكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ

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

Qur’an 2:74ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱلْأَنْهَٰرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ ٱلْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ ٱللَّهِ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

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

The Harshness of the Jews

Allāh criticized the Children of Israel because they witnessed the tremendous signs and the Ayāt of Allāh, including bringing the dead back to life, yet,

Qur’an 2:74ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ

«Then after that your hearts were hardened».

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

Qur’an 57:16أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلْحَقِّ وَلَا يَكُونُوا۟ كَٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ ٱلْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَٰسِقُونَ

«Has not the time come for the hearts of those who believe (in the Oneness of Allāh – Islāmic Monotheism) to be affected by Allāh's Reminder (this Qur'ān), and that which has been revealed of the truth, lest they become as those who received the Scripture (the Tawrāh) and the Injīl (Gospel)) before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fāsiqūn (the rebellious, the disobedient to Allāh)» (57:16).

In his Tafsīr, Al-'Awfi said that Ibn 'Abbās said, "When the dead man was struck with a part of the cow, he stood up and became more alive than he ever was. He was asked, 'Who killed you?' He said, 'My nephews killed me.' He then died again. His nephews said, after Allāh took his life away, 'By Allāh! We did not kill him' and denied the truth while they knew it. Allāh said,

Qur’an 2:74فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

«And became as stones or even worse in hardness»."^{1Aṭ-Ṭabari 2:234.}

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

Qur’an 2:74وَإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱلْأَنْهَٰرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ ٱلْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ ٱللَّهِ

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

Qur’anوَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

«And Allāh is not unaware of what you do»."^{2Ibn Abi Ḥātim 1:233.}

Solid Inanimate Objects possess a certain Degree of Awareness

Some claimed that the Ayāt mentioned the stones being humble as a metaphor. However, Ar-Rāzi, Al-Qurṭubi and other Imāms said that there is no need for this explanation, because Allāh creates this characteristic - humbleness - in stones. For instance, Allāh said,

Qur’an 33:72إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا

«Truly, We did offer Al-Amānah (the trust) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allāh's torment)» (33:72),

Qur’an 17:44تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ

«The seven heavens and the earth and all that is therein, glorify Him» (17:44),

Qur’an 55:6وَٱلنَّجْمُ وَٱلشَّجَرُ يَسْجُدَانِ

«And the stars and the trees both prostrate themselves (to Allāh)» (55:6),

Qur’an 16:48أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍ يَتَفَيَّؤُا۟ ظِلَٰلُهُۥ

«Have they not observed things that Allāh has created: (how) their shadows incline» (16:48),

Qur’an 41:11قَالَتَآ أَتَيْنَا طَآئِعِينَ

«They both said: "We come willingly."» (41:11),

Qur’an 59:21لَوْ أَنزَلْنَا هَٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍ

«Had We sent down this Qur'ān on a mountain» (59:21), and,

Qur’an 41:21وَقَالُوا۟ لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا قَالُوٓا۟ أَنطَقَنَا ٱللَّهُ

«And they will say to their skins, "Why do you testify against us?" They will say: "Allāh has caused us to speak."» (41:21).

It is recorded in the Ṣaḥīḥ that the Prophet ﷺ said,

Ḥadīthهَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ

«This (Mount Uḥud) is a mount that loves us and that we love.»^{3Fatḥ Al-Bāri 6:98.}

Similarly, the compassion of the stump of the palm tree for the Prophet ﷺ as confirmed in authentic narrations. In Ṣaḥīḥ Muslim it is recorded that the Prophet ﷺ said,

Ḥadīthإِنِّي لَأَعْرِفُ حَجَرًا بِمَكَّةَ كَانَ يُسَلِّمُ عَلَيَّ قَبْلَ أَنْ أُبْعَثَ إِنِّي لَأَعْرِفُهُ الْآنَ

«I know a stone in Makkah that used to greet me with the Salām before I was sent. I recognize this stone now.»^{4Muslim 3:1782.}

He said about the Black Stone that,

Ḥadīthإِنَّهُ يَشْهَدُ لِمَنِ اسْتَلَمَ بِحَقٍّ يَوْمَ الْقِيَامَةِ

«On the Day of Resurrection it will testify for those who kiss it.»^{5Aḥmad 1:266.}

There are several other texts with this meaning. The scholars of the Arabic language disagreed over the meaning of Allāh's statement,

Qur’an 2:74فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

«And became as stones or even worse in hardness» after agreeing that 'or' here is not being used to reflect doubt. Some scholars said that 'or' here means, 'and'. So the meaning becomes, "As hard as stones, and harder." For instance, Allāh said,

Qur’an 76:24وَلَا تُطِعْ مِنْهُمْ ءَاثِمًا أَوْ كَفُورًا

«And obey not a sinner or a disbeliever among them» (76:24), and,

Qur’an 77:6عُذْرًا أَوْ نُذْرًا

«To cut off all excuses or to warn» (77:6).

Some other scholars said that 'or' here means, 'rather'. Hence, the meaning becomes, 'As hard as stones. Rather, harder.' For instance, Allāh said,

Qur’an 4:77إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً

«A section of them fear men as they fear Allāh or even more» (4:77),

Qur’an 37:147وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ

«And We sent him to a hundred thousand (people) or even more» (37:147), and,

Qur’an 53:9فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

«And was at a distance of two bows' length or (even) nearer» (53:9).

Some other scholars said that this Āyah means their hearts are only of two types, as hard as stone or harder than stone. Further, Ibn Jarīr commented that this Tafsīr means that some of their hearts are as hard as stone and some hearts are harder than stone.^{6Aṭ-Ṭabari 2:236.} Ibn Jarīr said that he favored this last Tafsīr, although the others are plausible. I - Ibn Kathīr - say that the last Tafsīr is similar to Allāh's statement,

Qur’an 2:17مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًا

«Their likeness is as the likeness of one who kindled a fire» (2:17), and then His statement,

Qur’an 2:19أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ

«Or like a rainstorm from the sky» (2:19).

It is also similar to Allāh's statement,

Qur’an 24:39وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ

«As for those who disbelieved, their deeds are like a mirage in a desert» (24:39), and then His statement,

Qur’an 24:40أَوْ كَظُلُمَٰتٍ فِى بَحْرٍ لُّجِّىٍّ

«Or (the state of a disbeliever) is like the darkness in a vast deep sea» (24:40).

This then means that some of them are like the first example, and some others are like the second example. Allāh knows best.

Qur’an 2:75–77أَفَتَطْمَعُونَ أَن يُؤْمِنُوا۟ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ أَفَلَا تَعْقِلُونَ أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

«75. Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allāh (the Tawrāh), then they used to change it knowingly after they understood it?»

«76. And when they (Jews) meet those who believe (Muslims), they say, "We believe," but when they meet one another in private, they say, "Shall you (Jews) tell them (Muslims) what Allāh has revealed to you that they (Muslims) may argue with you (Jews) about it before your Lord?" Have you (Jews) then no understanding?»

«77. Know they (Jews) not that Allāh knows what they conceal and what they reveal?»

There was little Hope that the Jews Who lived during the Time of the Prophet ﷺ could have believed

Allāh said,

Qur’an 2:75أَفَتَطْمَعُونَ

«Do you covet» O believers,

Qur’an 2:75أَن يُؤْمِنُوا۟ لَكُمْ

«That they will believe in your religion» meaning, that these people would obey you? They are the deviant sect of Jews whose fathers witnessed the clear signs but their hearts became hard afterwards. Allāh said next,

Qur’an 2:75وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ

Qur’an 2:77–83أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًا قَلِيلًا فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَنَّةِ هُمْ فِيهَا خَٰلِدُونَ وَإِذْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًا وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ

«Inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allāh (the Tawrāh), then they used to change it» meaning, distort its meaning,

Qur’an 2:75مِنۢ بَعْدِ مَا عَقَلُوهُ

«after they understood it». They understood well, yet they used to defy the truth,

Qur’anوَهُمْ يَعْلَمُونَ

«knowingly», being fully aware of their erroneous interpretations and corruption. This statement is similar to Allāh's statement,

Qur’an 5:13فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ

«So, because of their violation of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places» (5:13).

Qatādah commented that Allāh's statement;

Qur’an 2:75ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ

«Then they used to change it knowingly after they understood it» "They are the Jews who used to hear Allāh's Words and then alter them after they understood and comprehended them."^{1Ibn Abi Ḥātim 1 :236.} Also, Mujāhid said, "Those who used to alter it and conceal its truths; they were their scholars."^{2Aṭ-Ṭabari 2:245.} Also, Ibn Wahb said that Ibn Zayd commented,

Qur’an 2:75يَسْمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ

«used to hear the Word of Allāh (the Tawrāh), then they used to change it» "They altered the Tawrāh that Allāh revealed to them, making it say that the lawful is unlawful and the prohibited is allowed, and that what is right is false and that what is false is right. So when a person seeking the truth comes to them with a bribe, they judge his case by the Book of Allāh, but when a person comes to them seeking to do evil with a bribe, they take out the other (distorted) book, in which it is stated that he is in the right. When someone comes to them who is not seeking what is right, nor offering them bribe, then they enjoin righteousness on him. This is why Allāh said to them,

Qur’an 2:44أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ أَفَلَا تَعْقِلُونَ

«Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allāh) on the people and you forget (to practise it) yourselves, while you recite the Scripture (the Tawrāh)! Have you then no sense?» (2:44)"^{3Aṭ-Ṭabari 2:246.}

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

Allāh said next,

Qur’an 2:76وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ

«And when they (Jews) meet those who believe (Muslims), they say, "We believe", but when they meet one another in private..». Muḥammad bin Isḥāq reported that Ibn 'Abbās commented,

Qur’anوَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا

«And when they (Jews) meet those who believe (Muslims), they say, "We believe"» "They believe that Muḥammad ﷺ is the Messenger of Allāh, 'But he was only sent for you (Arabs)"'^{4Aṭ-Ṭabari 2:250} However, when they meet each other they say, "Do not convey the news about this Prophet to the Arabs, because you used to ask Allāh to grant you victory over them when he came, but he was sent to them (not to you)." Allāh then revealed,

Qur’an 2:76وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ

«And when they (Jews) meet those who believe (Muslims), they say, "We believe," but when they meet one another in private, they say, "Shall you (Jews) tell them (Muslims) what Allāh has revealed to you, that they (Muslims) may argue with you (Jews) about it before your Lord?"»

meaning, "If you admit to them that he is a Prophet, knowing that Allāh took the covenant from you to follow him, they will know that Muḥammad is the Prophet that we were waiting for and whose coming we find foretold of in our Book. Therefore, do not believe in him and deny him." Allāh said,

Qur’an 2:77أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

«Know they (Jews) not that Allāh knows what they conceal and what they reveal?».

Al-Ḥasan Al-Baṣri said, "When the Jews met the believers they used to say, 'We believe.' When they met each other, some of them would say, 'Do not talk to the companions of Muḥammad about what Allāh has foretold in your Book, so that the news (that Muḥammad is the Final Messenger) does not become a proof for them against you with your Lord, and, thus, you will win the dispute.'"^{5Ibn Abi Ḥātim 1:239.} Further, Abu Al-'Āliyah said about Allāh's statement,

Qur’an 2:77أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

«Know they (Jews) not that Allāh knows what they conceal and what they reveal?», "Meaning their secret denial and rejection of Muḥammad, ﷺ although they find his coming recorded in their Book." This is also the Tafsīr of Qatādah. Al-Ḥasan commented on,

Qur’an 2:77أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ

«That Allāh knows what they conceal», "What they concealed refers to when they were alone with each other away from the Companions of Muḥammad ﷺ. Then they would forbid each other from conveying the news that Allāh revealed to them in their Book to the Companions of Muḥammad ﷺ, fearing that the Companions would use this news (about the truth of Muḥammad ﷺ) against them before their Lord."^{6Ibn Abi Ḥātim 1:240.}

Qur’an 2:77وَمَا يُعْلِنُونَ

«And what they reveal?» meaning, when they said to the Companions of Muḥammad ﷺ,

Qur’an 2:76ءَامَنَّا

«We believe», as Abu Al-'Āliyah, Ar-Rabī' and Qatādah stated.^7Ibid.

Qur’an 2:78–79وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًا قَلِيلًا فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ

«78. And there are among them (Jews) 'Ummyyun (unlettered) people, who know not the Book, but they trust upon Amāni (false desires) and they but guess.»

«79. Then woe to those who write the book with their own hands and then say, "This is from Allāh," to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.»

The Meaning of 'Ummi'

Allāh said,

Qur’an 2:78وَمِنْهُمْ أُمِّيُّونَ

«And there are among them Ummyyun people» meaning, among the People of the Book, as Mujāhid stated. Ummyyun, is plural for Ummi, that is, a person who does not write, as Abu Al-'Āliyah, Ar-Rabī', Qatādah, Ibrāhīm An-Nakha'ī and others said. This meaning is clarified by Allāh's statement,

Qur’an 2:78لَا يَعْلَمُونَ ٱلْكِتَٰبَ

«Who know not the Book» meaning, are they not aware of what is in it.^{1Ibn Abi Ḥātim 1:241.}

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

Qur’an 29:48وَمَا كُنتَ تَتْلُوا۟ مِن قَبْلِهِۦ مِن كِتَٰبٍ وَلَا تَخُطُّهُۥ بِيَمِينِكَ إِذًا لَّٱرْتَابَ ٱلْمُبْطِلُونَ

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

Also, the Prophet ﷺ said,

Ḥadīthإِنَّا أُمَّةٌ أُمِّيَّةٌ لَا نَكْتُبُ وَلَا نَحْسِبُ، الشَّهْرُ هَكَذَا وَهَكَذَا وَهَكَذَا

«We are an Ummi nation, neither writing nor calculating. The (lunar) month is like this, this and this (i.e. thirty or twenty-nine days.»^{2Fatḥ Al-Bāri 4:151.}

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

Qur’an 62:2هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّـۧنَ رَسُولًا مِّنْهُمْ

«He it is Who sent among the Ummiyyin ones a Messenger (Muḥammad ﷺ) from among themselves» (62:2).

The Explanation of Amāni

Aḍ-Ḍaḥḥāk said that Ibn 'Abbās said that Allāh's statement,

Qur’an 2:78إِلَّآ أَمَانِىَّ

«But they trust upon Amāni» means, "It is just a false statement that they utter with their tongues."^{3Aṭ-Ṭabari 2:261.} It was also said that Amāni means 'wishes and hopes'. Mujāhid commented, "Allāh described the Ummiyyin as not understanding any of the Book that Allāh sent down to Mūsā, yet they create lies and falsehood."^{4Aṭ-Ṭabari 2:262.} Therefore, the word Amāni mentioned here refers to lying and falsehood. Mujāhid said that Allāh's statement,

Qur’an 2:78وَإِنْ هُمْ إِلَّا يَظُنُّونَ

«And they but guess» means, "They lie."^{5Ibn Abi Ḥātim 1:242.} Qatādah, Abu Al-'Āliyah and Ar-Rabī' said that it means, "They have evil false ideas about Allāh."^6Ibid.

Woe unto Those Criminals among the Jews

Allāh said,

Qur’an 2:79فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًا قَلِيلًا

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

This is another category of people among the Jews who called to misguidance with falsehood and lies about Allāh, thriving on unjustly amassing people's property. 'Waylun (woe)' carries meanings of destruction and perishing, and it is a well-known word in the Arabic language. Az-Zuhri said that 'Ubadydullah bin 'Abdullāh narrated that Ibn 'Abbās said, "O Muslims! How could you ask the People of the Book about anything, while the Book of Allāh (Qur'ān) that He revealed to His Prophet ﷺ is the most recent Book from Him and you still read it fresh and young? Allāh told you that the People of the Book altered the Book of Allāh, changed it and wrote another book with their own hands. They then said, 'This book is from Allāh,' so that they acquired a small profit by it. Hasn't the knowledge that came to you prohibited you from asking them? By Allāh! We have not seen any of them asking you about what was revealed to you."^{7Ibn Abi Ḥātim 1:245.} This Ḥadīth was also collected by Al-Bukhāri.^{8Fatḥ Al-Bāri 5:244, 13:345 & 555.} Al-Ḥasan Al-Baṣri said, "The little amount here means this life and all that it contains."^{9Ibn Abi Ḥātim 1 :247.}

Allāh's statement,

Qur’an 2:79فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ

«Woe to them for what their hands have written and woe to them for that they earn thereby» means, "Woe to them because of what they have written with their own hands, the lies, falsehood and alterations. Woe to them because of the property that they unjustly acquired." Aḍ-Ḍaḥḥāk said that Ibn 'Abbās commented,

Qur’an 2:79فَوَيْلٌ لَّهُم

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

Qur’an 2:79وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ

«And woe to them for that they earn thereby», which they unjustly acquired from people, be they commoners or otherwise."^{10Aṭ-Ṭabari 2:273.}

Qur’an 2:80وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

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

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

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

Qur’an 2:80قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا

«Say (O Muḥammad ﷺ to them): "Have you taken a covenant from Allāh?'». Hence, the Āyah proclaims, 'if you had a promise from Allāh for that, then Allāh will never break His promise. However, such promise never existed. Rather, what you say, about Allāh, you have no knowledge of and you thus utter a lie about Him.' Al-'Awfi said that Ibn 'Abbās said about the Āyah,

Qur’an 2:80وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً

«And they (Jews) say, "The Fire shall not touch us but for a few numbered days."».

"The Jews said, The Fire will only touch us for forty days.'"^{1Aṭ-Ṭabari 2:276.} Others added that this was the period during which the Jews worshipped the calf.

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

لَمَّا فُتِحَتْ خَيْبَرُ أُهْدِيَتْ لِرَسُولِ اللهِ ﷺ شَاةٌ فِيهَا سُمٌّ، فَقَالَ رَسُولُ اللهِ ﷺ:

Ḥadīthاجْمَعُوا لِي مَنْ كَانَ مِنَ الْيَهُودِ هَهُنَا

. فَقَالَ لَهُمْ رَسُولُ اللهِ ﷺ: «مَنْ أَبُوكُمْ؟» قَالُوا: فُلَانٌ قَالَ:

Ḥadīthكَذَبْتُمْ بَلْ أَبُوكُمْ فُلَانٌ

. فَقَالُوا: صَدَقْتَ وَبَرَرْتَ ثُمَّ قَالَ لَهُمْ:

Ḥadīthهَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَيْءٍ إِنْ سَأَلْتُكُمْ عَنْهُ؟

قَالُوا: نَعَمْ يَا أَبَا الْقَاسِمِ وَإِنْ كَذَبْنَاكَ عَرَفْتَ كَذِبَنَا كَمَا عَرَفْتَهُ فِي أَبِينَا فَقَالَ لَهُمْ رَسُولُ اللهِ ﷺ:

Ḥadīthمَنْ أَهْلُ النَّارِ

؟ فَقَالُوا: نَكُونُ فِيهَا يَسِيرًا ثُمَّ تَخْلُفُونَنَا فِيهَا فَقَالَ لَهُمْ رَسُولُ اللهِ ﷺ:

Ḥadīthاخْسَئُوا وَاللهِ لَا نَخْلُفُكُمْ فِيهَا أَبَدًا

. ثُمَّ قَالَ لَهُمْ رَسُولُ اللهِ ﷺ:

Ḥadīthهَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَيْءٍ إِنْ سَأَلْتُكُمْ عَنْهُ؟

قَالُوا: نَعَمْ يَا أَبَا الْقَاسِمِ، قَالَ:

Ḥadīthهَلْ جَعَلْتُمْ فِي هَذِهِ الشَّاةِ سُمًّا؟

فَقَالُوا: نَعَمْ قَالَ:

Ḥadīthفَمَا حَمَلَكُمْ عَلَى ذَلِكَ؟

فَقَالُوا: أَرَدْنَا إِنْ كُنْتَ كَاذِبًا أَنْ نَسْتَرِيحَ مِنْكَ وَإِنْ كُنْتَ نَبِيًّا لَمْ يَضُرَّكَ.

«When Khaybar was conquered, a roasted poisoned sheep was presented to the Prophet ﷺ as a gift (by the Jews). The Messenger of Allāh ﷺ ordered, 'Assemble before me all the Jews who were here.' The Jews were summoned and the Prophet ﷺ said (to them), 'Who is your father?' They replied, 'So-and-so.' He said, 'You have lied; your father is so-and-so.' They said, 'You have uttered the truth.' He said, 'Will you now tell me the truth, if I ask you about something?' They replied, 'Yes, O Abul-Qāsim; and if we should tell a lie, you will know our lie as you have about our fathers.' On that he asked, 'Who are the people of the (Hell) Fire?' They said, 'We shall remain in the (Hell) Fire for a short period, and after that you will replace us in it.' The Prophet ﷺ said, 'May you be cursed and humiliated in it! By Allāh, we shall never replace you in it.' Then he asked, 'Will you tell me the truth if I ask you a question?' They said, 'Yes, O Abul-Qāsim.' He asked, 'Have you poisoned this sheep?' They said, 'Yes.' He asked, 'What made you do so?' They said, 'We wanted to know if you were a liar, in which case we would get rid of you, and if you were a Prophet then the poison would not harm you.'»^{2Dalā'il An-Nubuwwah 4:256.} Imām Aḥmad, Al-Bukhāri and An-Nasā'i recorded similarly.^{3Aḥmad 2:451, Fatḥ Al-Bāri 6:314, and An-Nasā'ī in Al-Kubrā 6:413.}

Qur’an 2:81–82بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَنَّةِ هُمْ فِيهَا خَٰلِدُونَ

«81. Yes! Whosoever earns evil and his sin has surrounded him, they are dwellers of the Fire (i.e. Hell); they will dwell therein forever».

«82. And those who believe and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever.»

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

Qur’anوَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ

«And those who believe and do righteous good deeds» meaning, "They believe in Allāh and His Messenger ﷺ and perform the good deeds that conform with the Islāmic Law. They shall be among the people of Paradise." Allāh said in a similar statement,

Qur’an 4:123–124لَّيْسَ بِأَمَانِيِّكُمْ وَلَآ أَمَانِىِّ أَهْلِ ٱلْكِتَٰبِ مَن يَعْمَلْ سُوٓءًا يُجْزَ بِهِۦ وَلَا يَجِدْ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا

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

Also, Abu Hurayrah, Abu Wā'il, 'Aṭā', and Al-Ḥasan said that,

Qur’an 2:81وَأَحَٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ

«And his sin has surrounded him» means, "His Shirk (polytheism) has surrounded him."^{1Ibn Abi Ḥātim 1:252.} Also, Al-A'mash reported from Abu Razīn that Ar-Rabī' bin Khuthaym said,

Qur’an 2:81وَأَحَٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ

«And his sin has surrounded him», "Whoever dies before repenting from his wrongs."^{2Ibn Abi Ḥātim 1:252.} As-Suddi and Abu Razīn said similarly.^{3Ibn Abi Ḥātim 1:253.} Abu Al-'Āliyah, Mujāhid, Al-Ḥasan, Qatādah and Ar-Rabī' bin Anas said that,

Qur’an 2:81وَأَحَٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ

«And his sin has surrounded him» refers to major sins.^{4Ibn Abi Ḥātim 1:253.} All of these statements carry similar meanings, and Allāh knows best.

When Small Sins gather, They bring about Destruction

Here we should mention the Ḥadīth that Imām Aḥmad recorded, in which 'Abdullāh bin Mas'ūd said that the Messenger of Allāh ﷺ said,

Ḥadīthإِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ فَإِنَّهُنَّ يَجْتَمِعْنَ عَلَى الرَّجُلِ حَتَّى يُهْلِكْنَهُ

«Beware of the belittled sins, because they gather on a person until they destroy him.»

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

Ḥadīthكَمَثَلِ قَوْمٍ نَزَلُوا بِأَرْضِ فَلَاةٍ، فَحَضَرَ صَنِيعُ الْقَوْمِ فَجَعَلَ الرَّجُلُ يَنْطَلِقُ فَيَجِيءُ بِالْعُودِ وَالرَّجُلُ يَجِيءُ بِالْعُودِ، حَتَّى جَمَعُوا سَوَادًا وَأَجَّجُوا نَارًا فَأَنْضَجُوا مَا قَذَفُوا فِيهَا

«This is the example of people who set up camp on a flat land, and then their servants came. One of them collected some wood and another man collected some wood until they collected a great deal. They then started a fire and cooked what they put on it.»^{5Aḥmad 1:204.}

Muḥammad bin Isḥāq reported that Ibn 'Abbās said that,

Qur’an 2:82وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَنَّةِ هُمْ فِيهَا خَٰلِدُونَ

«And those who believe and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever»

"Whoever believes in what you (Jews) did not believe in and implements what you refrained from implementing of Muḥammad's religion, shall acquire Paradise for eternity. Allāh stated that the recompense for good or evil works shall remain with its people for eternity."^{6Ibn Abi Ḥātim 1:254.}

Qur’an 2:83وَإِذْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًا وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ

«83. And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allāh (alone) and be dutiful and good to parents, and to kindred, and to orphans and (the poor), and speak good to people and perform Aṣ-Ṣalāh and give Zakāh. Then you slid back, except a few of you, while you are backsliders.﴿

The Covenant that Allāh took from the Children of Israel

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

Qur’an 21:25وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ

«And We did not send any Messenger before you (O Muḥammad ﷺ) but We revealed to him (saying): Lā ilāha illa Ana [none has the right to be worshipped but I (Allāh)], so worship Me (alone and none else)» (21:25), and,

Qur’an 16:36وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ

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

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

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

Qur’an 31:14أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ

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

Qur’an 17:23وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا

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

Qur’an 17:26وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ

«And give to the kinsman his due and to the Miskīn (poor) and to the wayfarer» (17:26). The Two Ṣaḥīḥs record that Ibn Mas'ūd said,

قُلْتُ: «يَا رَسُولَ اللهِ أَيُّ الْعَمَلِ أَفْضَلُ؟ قَالَ: «الصَّلَاةُ عَلَىٰ وَقْتِهَا، قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: «بِرُّ الْوَالِدَيْنِ» قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ:

Ḥadīthالْجِهَادُ فِي سَبِيلِ اللهِ

«I said, 'O Messenger of Allāh! What is the best deed?' He said, 'Performing the prayer on time.' I said, 'Then what?' He said, 'Being kind to one's parents.' I said, ‘Then what?’ He said, 'Jihād in the cause of Allāh.'»^{1Fatḥ Al-Bāri 6: 5, and Muslim 1:89.}

Allāh then said,

Qur’anوَٱلْيَتَٰمَىٰ

«and to orphans» meaning, the young who have no fathers to fend for them.

Qur’anوَٱلْمَسَٰكِينِ

«and Al-Masākīn (the poor)», plural for Miskīn, the one who does not find what he needs to spend on himself and his family. We will discuss these categories when we explain the Āyah of Sūrat An-Nisā' where Allāh said,

Qur’an 4:36وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا

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

Allāh's statement,

Qur’an 2:83وَقُولُوا۟ لِلنَّاسِ حُسْنًا

«and speak good to people» meaning, say good words to them and be lenient with them, this includes commanding good and forbidding evil. Al-Ḥasan Al-Baṣri commented on Allāh's statement,

Qur’an 2:83وَقُولُوا۟ لِلنَّاسِ حُسْنًا

«and speak good to people», " 'The good saying' means commanding good and forbidding evil, and being patient and forgiving. The 'good words to people', as Allāh commanded, also includes every good type of behavior that Allāh is pleased with."^{2Ibn Abi Ḥātim 1:258.} Imām Aḥmad narrated that Abu Dharr said that the Prophet ﷺ said,

Ḥadīthلَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَإِنْ لَمْ تَجِدْ فَالْقَ أَخَاكَ بِوَجْهٍ مُنْطَلِقٍ

«Do not belittle any form of righteousness, and even if you did not find any good deed except meeting your brother with a smiling face, then do so.»

This Ḥadīth was also collected by Muslim in his Ṣaḥīḥ and At-Tirmidhi, who graded it Ṣaḥīḥ.^{3Aḥmad 5:173, Muslim 4:2026, Tuḥfat Al-Aḥwadhi 5:526.}

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

Qur’anوَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ

«and perform Aṣ-Ṣalāh and give Zakāh». Allāh informed us that the People of the Book, except for a few among them, ignored these orders, that is, they knowingly and intentionally abandoned them. Allāh ordered this Ummah similarly in Sūrat An-Nisā' when He said,

Qur’an 4:36وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَٰنُكُمْ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

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

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

Qur’an 2:84–85وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ

Qur’an 2:84–88وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنصَرُونَ وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ

«84. And (remember) when We took your covenant (saying): Shed not the blood of your (people), nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bore witness.»

«85. After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Book and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allāh is not unaware of what you do.»

«86. Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped.»

The Terms of the Covenant and their Breach of It

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

Qur’an 2:85أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ

«Then do you believe in a part of the Scripture and reject the rest?» Allāh said,

Qur’an 2:84وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمْ

«And (remember) when We took your covenant (saying): Shed not the blood of your (people), nor turn out your own people from their dwellings.»

meaning, "Do not kill each other, nor expel one another from their homes, nor participate in fighting against them." Allāh mentioned the word 'your own' here, just as He said in another Āyah.

Qur’an 2:54فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ

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

«مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَوَاصُلِهِمْ بِمَنْزِلَةِ الْجَسَدِ الْوَاحِدِ إِذَا اشْتَكَىٰ مِنْهُ عُضْوٌ تَدَاعَىٰ لَهُ سَائِرُ الْجَسَدِ بِالْحُمَّى وَالسَّهَرِ»

«The example of the believers in their kindness, mercy and sympathy to each other is the example of one body, when an organ of it falls ill, the rest of the body rushes to its aid in fever and sleeplessness.»^{1Muslim 4:1999.} Allāh's statement,

Qur’an 2:84ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

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

Qur’an 2:85ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ

«After this, it is you who kill one another and drive out a party of you from their homes». Muḥammad bin Isḥāq bin Yasār reported that Ibn 'Abbās commented on the Āyah,

Qur’an 2:85ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ

«After this, it is you who kill one another and drive out a party of you from their homes»^{2Ibn Abi Ḥātim 1:261.}

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

﴿أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ﴾

﴿Then do you believe in a part of the Scripture and reject the rest?﴾

This Āyah means, ‘Do you ransom them according to the rulings of the Tawrāh, yet kill them while the Tawrāh forbade you from killing them and from expelling them from their homes? The Tawrāh also commanded that you should not aid the polytheists and those who associate with Allāh in the worship against your brethren. You do all this to acquire the life of this world.’ I was informed that the behavior of the Jews regarding the Aws and Khazraj was the reason behind revealing these Ayāt.”

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

﴿فَمَا جَزَاءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا﴾

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

﴿وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ﴾

﴿And on the Day of Resurrection they shall be consigned to the most grievous torment﴾ as punishment for defying the Book of Allāh that they had.

Qur’an 2:85–86وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ

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

Qur’an 2:86فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ

«Their torment shall not be lightened» not even for an hour,

Qur’anوَلَا هُمْ يُنصَرُونَ

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

Qur’an 2:87وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

«87. And indeed, We gave Mūsā the Book and followed him up with a succession of Messengers. And We gave 'Isā, the son of Maryam, clear signs and supported him with Rūḥ-il-Qudus. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some you disbelieved and some you killed.»

The Arrogance of the Jews who denied and killed Their Prophets

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

Allāh sent Messengers and Prophets after Mūsā who followed his law, as Allāh stated,

Qur’an 5:44إِنَّآ أَنزَلْنَا ٱلتَّوْرَىٰةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسْلَمُوا۟ لِلَّذِينَ هَادُوا۟ وَٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ بِمَا ٱسْتُحْفِظُوا۟ مِن كِتَٰبِ ٱللَّهِ وَكَانُوا۟ عَلَيْهِ شُهَدَآءَ

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

Qur’an 2:87وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ

«And Qaffaynā him with Messengers».

As-Suddi said that Abu Mālik said that Qaffaynā means, "Succeeded"^{1Ibn Abi Ḥātim 1:268.}, while others said, "Followed". Both meanings are plausible, since Allāh said,

Qur’an 23:44ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَا

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

Thereafter, Allāh sent the last Prophet among the Children of Israel, 'Īsā the son of Mary, who was sent with some laws that differed with some in the Tawrāh. This is why Allāh also sent miracles to support 'Īsā. These included bringing the dead back to life, forming the shape of birds from clay and blowing into them, after which they became living birds by Allāh's leave, healing the sick and foretelling the Unseen, as Ibn 'Abbās stated.^2Ibid. Allāh also aided him with Rūḥ Al-Qudus, and that refers to Jibrīl. All of these signs testified to the truthfulness of 'Īsā and what he was sent with. Yet, the Children of Israel became more defiant and envious of him and did not want to differ with even one part of the Tawrāh, as Allāh said about 'Īsā,

Qur’an 3:50وَلِأُحِلَّ لَكُم بَعْضَ ٱلَّذِى حُرِّمَ عَلَيْكُمْ وَجِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ

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

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

Qur’an 2:87أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

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

Jibrīl is Rūḥ Al-Qudus

The proof that Jibrīl is the Rūḥ Al-Qudus is the statement of Ibn Mas'ūd in explanation of this Āyah.^{3Ibn Abi Ḥātim 1:269.} This is also the view of Ibn 'Abbās, Muḥammad bin Ka'b, Ismā'īl bin Khālid, As-Suddi, Ar-Rabī' bin Anas, 'Aṭiyah Al-'Awfi and Qatādah.^{4Ibn Abi Ḥātim 1:270.} Additionally, Allāh said,

Qur’an 26:193–194نَزَلَ بِهِ ٱلرُّوحُ ٱلْأَمِينُ عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ

«Which the trustworthy Rūḥ (Jibrīl) has brought down. Upon your heart (O Muḥammad ﷺ) that you may be (one) of the warners» (26:193-194).

Al-Bukhāri recorded 'Ā'ishah saying that the Messenger of Allāh ﷺ erected a Minbar in the Masjid on which Ḥassān bin Thābit (the renowned poet) used to defend the Messenger of Allāh ﷺ (with his poems). The Messenger of Allāh ﷺ said,

Ḥadīthاللَّهُمَّ أَيِّدْ حَسَّانَ بِرُوحِ الْقُدُسِ كَمَا نَافَحَ عَنْ نَبِيِّكَ

«O Allāh! Aid Ḥassān with Rūḥ Al-Qudus, for he defended Your Prophet.»^{5Fatḥ Al-Bāri 10:562.}

Abu Dāwud recorded this Ḥadīth in his Sunan^{6Abu Dāwud 5:279.} as did At-Tirmidhi who graded it Ḥasan Ṣaḥīḥ. ^{7Tuḥfat Al-Aḥwadhi 8:137.}Further, Ibn Ḥibbān recorded in his Ṣaḥīḥ that Ibn Mas'ūd said that the Prophet ﷺ said,

Ḥadīthإِنَّ رُوحَ الْقُدُسِ نَفَثَ فِي رُوعِي أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا وَأَجَلَهَا، فَاتَّقُوا اللَّهَ وَأَجْمِلُوا فِي الطَّلَبِ

«Rūḥ Al-Qudus informed me that no soul shall die until it finishes its set provisions and term limit. Therefore, have Taqwā of Allāh and seek your sustenance in the most suitable way.»^{8See As-Sunnah 14:304.}

The Jews tried to kill the Prophet ﷺ

Az-Zamakhshari commented on Allāh's statement,

Qur’an 2:87فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

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

Ḥadīthمَا زَالَتْ أَكْلَةُ خَيْبَرَ تُعَاوِدُنِي، فَهَذَا أَوَانُ انْقِطَاعِ أَبْهَرِي

«I kept feeling the effect of what I ate (from the poisoned sheep) during the day of Khaybar, until now, when it is the time that the aorta will be cut off (meaning when death is near).»^{9Ibn 'Adī 3:1239.}

This Ḥadīth was collected by Al-Bukhāri and others^{10Fatḥ Al-Bāri 7:737.}

Qur’an 2:88وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ

«88. And they say, "Our hearts are Ghulf." Nay, Allāh has cursed them for their disbelief, so little is that which they believe.»

Muḥammad bin Isḥāq reported that Ibn 'Abbās said that,

Qur’an 2:88وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ

«And they say, "Our hearts are Ghulf."», means, "Our hearts are screened."^{1Aṭ-Ṭabari 2:326.} Mujāhid also said that,

Qur’an 2:88وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ

«And they say, "Our hearts are Ghulf."», means, "They are covered."^2Ibid. 'Ikrimah said, "There is a stamp on them."^{3Ibn Abi Ḥātim 1:274.} Abu Al-'Āliyah said, "They do not comprehend."^{4Ibn Abi Ḥātim 1: 273.} Mujāhid and Qatādah said that Ibn 'Abbās read the Āyah in a way that means, "Our hearts contain every type of knowledge and do not need the knowledge that you (O Muḥammad) have."^{5Al-Qurṭubi.} This is the opinion of 'Aṭā' and Ibn 'Abbās.

Qur’an 2:88بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ

«Nay, Allāh has cursed them for their disbelief» meaning, "Allāh expelled them and deprived them of every type of righteousness." Qatādah said that the Āyah,

Qur’an 2:88فَقَلِيلًا مَّا يُؤْمِنُونَ

«So little is that which they believe.» means, "Only a few of them believe."^{6Ibn Abi Ḥātim 1:274.} Allāh's statement,

Qur’an 2:88وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ

«And they say, "Our hearts are Ghulf."» is similar to His statement,

Qur’an 41:5وَقَالُوا۟ قُلُوبُنَا فِىٓ أَكِنَّةٍ مِّمَّا تَدْعُونَآ إِلَيْهِ

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

This is why Allāh said here,

Qur’an 2:88بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ

«Nay, Allāh has cursed them for their disbelief, so little is that which they believe.»

meaning, "It is not as they claim. Rather, their hearts are cursed and stamped," just as Allāh said in Sūrat An-Nisā' (4:155),

Qur’an 4:155وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌۢ بَلْ طَبَعَ ٱللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

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

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

Qur’an 2:88فَقَلِيلًا مَّا يُؤْمِنُونَ

«So little is that which they believe.» and His statement,

Qur’anفَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

«So they believe not except a few». Some scholars said that the Ayāt indicate that a few of them would believe, or that their faith is minute, because they believe in Resurrection and in Allāh's reward and punishment that Mūsā foretold. Yet, this faith will not benefit them since it is overshadowed by their disbelief in what Muḥammad ﷺ brought them. Some scholars said that the Jews did not actually believe in anything and that Allāh said,

Qur’an 2:88فَقَلِيلًا مَّا يُؤْمِنُونَ

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