Tafseer Surah Baqarah Verse 143 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 143

Tafseer Surah Baqarah Verse 143 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 143 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

In this ayah, Allah subhanahu wa ta’ala tells us why the change of Qiblah was instructed.

Surah Baqarah Verse 143

Allah subhanahu wa ta’ala tells us that He changed our Qiblah to the Qiblah of Ibraheem ‘alayhi salaam so that He makes us the best nation ever. Hence, we will be the witnesses over the nations on the Day of Resurrection, for all of them will then agree concerning our virtue. The word Wasat in the ayah means ‘the best and the most honored’. It also means ‘middle’ such as the ‘Asr prayer is called Salat Al-Wusta (or the middle prayer). By making this Ummah the Wasat Allah subhanahu wa ta’ala endowed her with the most complete legislation, the best Manhaj [way, method, etc.] and the clearest Madhhab [methodology, mannerism, etc.].

This has also been mentioned in the Qur’an, Allah subhanahu wa ta’ala says,

هُوَ اجْتَبَـكُمْ وَمَا جَعَلَ عَلَيْكمْ فِى الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَهِيمَ هُوَ سَمَّـكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِى هَـذَا لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ وَتَكُونُواْ شُهَدَآءَ عَلَى النَّاسِ

“He has chosen you (to convey His Message of Islamic Monotheism to mankind), and has not laid upon you in religion any hardship: it is the religion of your father Ibraheem. It is He (Allah) Who has named you Muslims both before and in this (the Qur’an), that the Messenger may be a witness over you and you be witnesses over mankind!” [Al-Hajj 22: 78]

If we see on the map, the Ka’abah is geographically the center of this world. It is the place of guidance for the mankind as has been stated in Surah Aal-Imran ayah 96. This points to the fact that the Muslims (i.e. the new chosen nation) will be the source of guidance for all other mankind.

Previously, the messengers and prophets were sent to guide people and call them to the Oneness of Allah subhanahu wa ta’ala. After Muhammad salAllahu ‘alayhi wa sallam was sent as the Last Messenger, the Prophethood came to an end. No new prophet will come after him; therefore, it is the responsibility of the Muslim Ummah to rise and warn others. It is the legacy of the prophets that we have to carry forward.

It is a great favor of Allah subhanahu wa ta’ala that He chose Islam for us. He chose us to be the best and the most honored. He assigned us a responsibility and if we do everything in our life, get educated, get married, get jobs, have children and so on, but do not fulfill one main responsibility that Allah subhanahu wa ta’ala assigned us then what are we doing on this earth?

We say we have our jobs to attend to, our families to look after, children to raise and miscellaneous chores to perform, we don’t have time for da’wah. We want Allah subhanahu wa ta’ala to keep bestowing, but we won’t perform the one main task for which we were chosen. Does that make any sense?

Why were we chosen as the best nation? It was because when the Children of Israel – the previous chosen nation – failed to honor their responsibility and indulged in unnecessary activities the title was snatched from them. Today, we are busy in raising our families and chasing the worldly charms. The profiteers are busy alluring the general public by building fancier malls and monuments. The countries are competing in building skyscrapers and high-rise buildings. Many people are suffering either due to atrocities or due to being lost. And we have turned a blind eye to our one main responsibility? Then, what do we expect from Allah subhanahu wa ta’ala? Why do we ask Him to be Kind and Generous with us?

In the Bible, Haggai Chapter 1 verses 1-10, it appears:

In the second year of King Darius, on the first day of the sixth month, the word of the Lord came through the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jozadaka the high priest:

This is what the Lord Almighty says: “These people say, ‘The time has not yet come to rebuild the Lord’s house.’”

Then the word of the Lord came through the prophet Haggai: “Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin?”

Now this is what the Lord Almighty says: “Give careful thought to your ways. You have planted much, but harvested little. You eat, but never have enough. You drink, but never have your fill. You put on clothes, but are not warm. You earn wages, only to put them in a purse with holes in it.”

This is what the Lord Almighty says: “Give careful thought to your ways. Go up into the mountains and bring down timber and build my house, so that I may take pleasure in it and be honored,” says the Lord. “You expected much, but see, it turned out to be little. What you brought home, I blew away. Why?” declares the Lord Almighty. “Because of my house, which remains a ruin, while each of you is busy with your own house.  Therefore, because of you the heavens have withheld their dew and the earth its crops.

Often, we complain about lack of barakah (blessing) in our provision; we complain about lack of rains or rain that brings benefit to the earth and not destruction, we pray for peace and honor, but have we wondered why Allah subhanahu wa ta’ala is not answering our prayers? Does your father continue to give you pocket money, if you don’t listen to him? Do spouses continue being kind and nice to one another, if they don’t honor their responsibilities? Does your employer continue paying you salary whether you show up at work or not?

If we do not perform our duty, we taste the displeasure of Allah subhanahu wa ta’ala in this world, and we will be held accountable in the Hereafter, as well. Everybody is busy in his life and has many excuses for not striving in the way of Allah subhanahu wa ta’ala. Some make the excuse of lack of time; others make the excuse of lack of skills. If you don’t have the time, then organize it. Check your time wasters. If you find yourself not capable enough then learn the religion and acquire the required skills. Each one of us should think and plan, how we can work in the cause of Allah subhanahu wa ta’ala.

In the prayer, we ask Allah subhanahu wa ta’ala to guide us to the Straight Path. The path of those that He has favored and not of those that angered Him or those that lost their way. The moment we say tasleem we forget what we have prayed for and go on following the path of those that angered Him and those that went astray.

We cannot be favored if we do not follow the path of the prophets and their Companions. When a person owns his responsibility, such as learning and teaching the Qur’an, then his entire life changes. He is no more selfish, he thinks about the entire world. He yearns to help people come out of their sweet slumber and get connected to Allah subhanahu wa ta’ala.

Today, we have many engineers, doctors and so-called talented people among us, but do we have respect and dignity in this world? Wherever you look the Muslim is being oppressed or mocked. Because, we placed the Book of Allah behind our backs (we do not give it the importance that it deserves), Allah subhanahu wa ta’ala too has left us to be humiliated and oppressed by others.

We say: Others are not giving us our rights. Are we giving the Book of Allah, its rights? Are we giving other people their rights? Taking the message of the Qur’an to them is a right that they have and we are not honoring it. We say: They are mistreating us because of misunderstandings. They don’t know who we are or what we do. Have we taken the Message to them? How are we eradicating this misunderstanding?

The solution that some of us have identified is: assimilation. They said: If you change the way you dress up, the way you look, the way you talk, and the way you pray the misunderstanding will be removed. Does changing your skin color, your hair color, your dressing, the food that you eat, what you consider halal and haram, make you one of them?

Some chose assimilation as the solution while others chose isolation. Has that solved the issues? Do they accept us now? What about the responsibility that Allah subhanahu wa ta’ala assigned us?

We have exerted ourselves in chasing the world, it’s time to rise up and warn ourselves and others, as it was said in Surah Al-Mudaththir.

In the ayah, Allah subhanahu wa ta’ala tells us, “…you be witnesses over mankind and the Messenger be a witness over you.” A similar ayah appears in Surah An-Nisa (4:41), when ‘Abdullah ibn Mas’oud radhiAllahu ‘anhu recited the ayah the Prophet salAllahu ‘alayhi wa sallam cried profusely.

Imam Ahmad reported that Abu Sa’eed radhiAllahu ‘anhu narrated: Allah’s Messenger salAllahu ‘alayhi wa sallam said:

“Nuh will be called on the Day of Resurrection and will be asked, ‘Have you conveyed (the Message)?’ He will say, ‘Yes.’ His people will be summoned and asked, ‘Has Nuh conveyed (the Message) to you?’ They will say, ‘No warner came to us and no one (Prophet) was sent to us.’ Nuh will be asked, ‘Who testifies for you?’ He will say, ‘Muhammad and his Ummah.’

This is why Allah subhanahu wa ta’ala said:

وَكَذَلِكَ جَعَلْنَـكُمْ أُمَّةً وَسَطًا

“‘Thus We have made you a Wasat nation.’”

The Prophet said: The Wasat means ‘Adl [just]. You will be summoned to testify that Nuh has conveyed (his Message), and I will attest to your testimony. [It was also recorded by Al-Bukhari, At-Tirmidhi, An-Nasa’i and Ibn Majah.]

Then Allah subhanahu wa ta’ala says, “…And We made the Qiblah which you used to face, only to test those who followed the Messenger from those who would turn on their heels…” It means that Allah subhanahu wa ta’ala legislated the facing of Bayt Al-Maqdis at first and then changed it to the Ka’abah so as to find who will follow and obey Muhammad salAllahu ‘alayhi wa sallam and face whatever he faced and who “…turn on their heels…” meaning revert from Prophet’s religion.

LESSON:

Claiming to love the Prophet salAllahu ‘alayhi wa sallam and associating ourselves to him, and then not obeying or following him is hypocrisy. We have to leave what we love, what our forefathers did, what our people love, and follow only that which the Messenger salAllahu ‘alayhi wa sallam taught us.

Allah subhanahu wa ta’ala acknowledges that: “Indeed it was great (heavy) except for those whom Allah guided,” meaning while it was a test He knew those who are guided and are honest in their intention of following the Messenger salAllahu ‘alayhi wa sallam, they will honor the command and submit. They are those that believe in the truth of the Messenger salAllahu ‘alayhi wa sallam with certainty and whatever he was sent with without any doubts in their hearts. It is they who believe that Allah subhanahu wa ta’ala does what He wills, decides what He wills, commands His servants what He wills, abrogates any of His commands that He wills, and that He has the perfect wisdom and the unequivocal proof in all this. The attitude of the believers in this respect is unlike those who have a disease in their hearts, to whom whenever a matter occurs, it causes doubts, just as this same matter adds faith and certainty to the believers. In Surah Al-Isra ayah 17 Allah subhanahu wa ta’ala said,

وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا

“And We send down of the Qur’an that which is a healing and a mercy to those who believe, and it increases the wrongdoers in nothing but loss,” (17:82).

Certainly, those who remained faithful to the Messenger salAllahu ‘alayhi wa sallam, obeyed him and faced whatever Allah subhanahu wa ta’ala commanded them, without doubt or hesitation, were the leaders of the Companions. Some scholars stated that the Early Migrants (who migrated with the Prophet from Makkah to Madina) and Ansar (the residents of Madinah who gave aid and refuge to both the Prophet and the Migrants) were those who offered prayers towards the two Qiblah (Bayt Al-Maqdis and then the Ka`bah).

LESSON:

If there is a command or a Sunnah that we are unable to submit to then we must check our heart. We must take ourselves into account and determine what’s stopping us from following it. Not being able to submit shows there is a flaw in our intention to follow the Messenger salAllahu ‘alayhi wa sallam. We are not being honest in our claim that we love him and we are his Ummah.

The next issue was about the Muslims who had passed away before the coming of this command. The Companions asked if their prayers have been wasted. Allah subhanahu wa ta’ala responds, “Allah would never make your faith (prayers) to be lost,” meaning, the reward of your prayers towards Bayt Al-Maqdis before would not be lost with Allah. Ibn Ishaq reported that Ibn `Abbas radhiAllahu ‘anhu narrated that this entails: Your (prayer towards) the first Qiblah and your believing your prophet and obeying him by facing the second Qiblah; He will grant you the rewards for all these acts.

إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ

“Truly, Allah is full of kindness, the Most Merciful towards mankind.”

It is reported in the Saheeh that Allah’s Messenger salAllahu ‘alayhi wa sallam saw a woman among the captives who was separated from her child. Whenever she found a boy (infant) among the captives, she would hold him close to her chest, as she was looking for her boy. When she found her child, she embraced him and gave him her breast to nurse. Allah’s Messenger said:

أَتُرَوْنَ هذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ وَهِي تَقْدِرُ عَلى أَنْ لَا تَطْرَحَه

“Do you think that this woman would willingly throw her son in the fire?” The Companions responded: “No.” The Prophet salAllahu ‘alayhi wa sallam said,

فَوَاللهِ للهُ أَرْحَمُ بِعِبَادِهِ مِنْ هذِهِ بِوَلَدِهَا

“By Allah! Allah is more merciful with His servants than this woman with her son.”

If Allah subhanahu wa ta’ala is so Kind with us then we must certainly ask ourselves what are we doing with His Book and the ‘duty’ that He assigned us? All of us must play our part in spreading the Message of Allah subhanahu wa ta’ala through our conduct as well as through proper ‘taleem’ [teaching others].

We ask Allah subhanahu wa ta’ala for His Mercy and guidance.

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Tafseer Surah Baqarah Verse 142 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 142

Tafseer Surah Baqarah Verse 142 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 142 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Surah Baqarah Verse 142

In the Qur’an, Allah subhanahu wa ta’ala tells us that the first House of worship to be established on the earth is situated in Bakkah (Makkah). We learn from the traditions that this House (Ka’abah) was first built by the angels; it kept being renovated by messengers over the time. Later, it was damaged in the Nuh’s flood and Ibraheem ‘alayhi salaam was instructed to raise it again on the same foundations. The House (Ka’abah) remained the direction of prayer for the people of Makkah regardless of what they believed in.

1300 years later when prophethood came to the Children of Israel, Prophet Suleiman ‘alayhi salaam constructed the Bayt Al-Maqdis (Jerusalem). There onward, it became the Qiblah of the Jews.

In Makkah, the Prophet salAllahu ‘alayhi wa sallam offered his prayers between the two corners of the Ka’abah such that the Ka’abah would be between him and Bayt Al-Maqdis. But when he migrated to Madina, this practice was no longer possible. He then started praying in the direction of Bayt Al-Maqdis on the instructions of Allah subhanahu wa ta’ala.

One of the signs of the Last Prophet, however, were that his Qiblah would be different from the Qiblah of the People of the Book. One day when the Prophet salAllahu ‘alayhi wa sallam was leading the prayer in Madina, Allah subhanahu wa ta’ala revealed to him that he should turn toward Ka’abah. While being in the prayer, the Prophet salAllahu ‘alayhi wa sallam obeyed the command and changed his direction and the people praying behind him followed. Such was their obedience to Allah subhanahu wa ta’ala and the Prophet salAllahu ‘alayhi wa sallam. The Masjid where this revelation came is known as Masjid Al-Qiblatain i.e. the mosque of the two Qiblahs.

Imam Bukhari reported that Al-Bara’ bin ‘Azib narrated: Allah’s Messenger salAllahu ‘alayhi wa sallam offered his prayers facing Bayt Al-Maqdis [Jerusalem] for sixteen or seventeen months, but he wished that he could pray facing the Ka’abah. The first prayer which he offered (facing the Ka’abah) was the ‘Asr [afternoon] prayer in the company of some people. Then one of those who had offered that prayer with him, went out and passed by some people in a mosque who were in the bowing position [Rukuh’] during their prayers (facing Jerusalem). He addressed them saying, “By Allah, I bear witness that I have offered prayer with the Prophet salAllahu ‘alayhi wa sallam facing Makkah (Ka’abah).” Hearing that, those people immediately changed their direction toward the House (Ka’abah) while still as they were (i.e., in the same bowing position).

When this happened, Ibn Katheer writes those inflicted with hypocrisy and mistrust, and the disbelieving Jews, both were led astray from the right guidance and fell into confusion. They said, “What has turned them (Muslims) from their Qiblah to which they used to face in prayer?” Allah subhanahu wa ta’ala revealed this ayah and answered them.

The command, the decision and the authority are for Allah subhanahu wa ta’ala Alone. He can decide whatever He wills. Our duty is to obey Him and say: We hear and we obey. We cannot challenge His choices. We must humbly submit to whatever He chooses for us.

We have studied previously, why people make arguments. It is either due to their lack of knowledge or lack of intellect. Lack of knowledge and intellect make one commit mistakes in their life. They make senseless arguments and take decisions which only harm them later. It is also said that when one does not want to follow a command then they raise questions, criticize and make objections. The Jews desired that the Muslims too pray in the direction of their Qiblah. But by revealing these ayaat Allah subhanahu wa ta’ala clearly stated that the Muslims are not subservient to the Jews. We are an independent Ummah and we have our own guidelines and practices. It is because of this reason that the Prophet salAllahu ‘alayhi wa sallam discouraged his Companions radhiAllahu ‘anhum, and after them us, from following the People of the Book. We must follow only the guidelines of the Qur’an and Sunnah.

Why were they called the foolish? It is because praying in a certain direction in itself does not mean anything. Rather, it is a mean to maintain discipline and unity. If every Muslim had picked his own direction to pray, how would we have offered our prayers in congregation? Therefore, it was said, “To Allah belong both, east and the west…” In another ayah, Allah subhanahu wa ta’ala said, “…wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne),” [Al-Baqarah 2: 115].

[Tafseer Al-Baqarah Ayah 115]

It means the best act is to adhere to Allah’s commands. Hence, wherever He commands us to face, we should face. Also, since obedience requires implementing Allah’s commands, if He commands us every day to face different places, we are His servants and under His disposal, and we face whatever He orders us to face. Certainly, Allah’s care and kindness towards His servant and Messenger, Muhammad salAllahu ‘alayhi wa sallam, and certainly, his Ummah is profoundly great. Allah subhanahu wa ta’ala has guided them to the Qiblah of Prophet Ibraheem ‘alayhi salaam – Allah’s Khaleel (intimate friend). He has commanded them to face the Ka’abah, the most honorable house (of worship) on the face of the earth.

This is why Allah subhanahu wa ta’ala said afterward:

قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِى مَن يَشَآءُ إِلَى صِرَطٍ مُّسْتَقِيمٍ

“Say: To Allah belong both, east and the west. He guides whom He wills to the straight way.”

Allah subhanahu wa ta’ala tells us that all directions are His. He is not confined to one place; He is everywhere.

Why did He say: He guides whom He wills? It is because when Allah subhanahu wa ta’ala abrogates one command and replaces it with another some people humbly submit while others criticize. Some people are guided to the truth while others get lost in their debates and arguments. They engage in the irrelevant and lose their path.

In the ayah, Allah subhanahu wa ta’ala tells us that He is not being Unjust by misguiding people. Rather, those who seek guidance and the pleasure of Allah subhanahu wa ta’ala are awarded guidance. On the other hand, those who have a flaw in their intention and engage in the irrelevant and unnecessary are misguided.

LESSON:

He who wants to please Allah subhanahu wa ta’ala will not raise objections or make excuses, but rather he would say: We hear and we obey. Our goal should be seeking the pleasure of Allah subhanahu wa ta’ala and not what others say or do. Whether it’s difficult or easy, we must submit to His commands. When He tells us to do something we should immediately respond, not procrastinate.   

In Surah Al-Baqarah ayah 177, He says, “It is not Al-Birr [piety, righteousness] that you turn your faces towards east and (or) west (in prayers); but Al-Birr is the one who believes in Allah,” (2: 177). Our obedience or reverence is not to a specific person or a building rather we accept whatever Allah subhanahu wa ta’ala has chosen for us. In the west, many of the Islamic centers are built at places which were previously churches or music studios. The people who pray there do not go there because the mosque was previously a church or a music studio. They go there because Allah subhanahu wa ta’ala is remembered there.

LESSONS:

A building in itself is not sacred. It is the act done in the building that raises its sanctity.

For example, the Ka’abah is a place that the Muslims dearly love because it is the House of Allah subhanahu wa ta’ala. There is no place in the world where we can circumambulate. Following the footsteps of our beloved Messenger salAllahu ‘alayhi wa sallam, we perform our Hajj and ‘Umrah there. When ‘Umar ibn Al-Khattab kissed the Black Stone (Hajr Aswad) he said: No doubt, I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen the Prophet salAllahu ‘alayhi wa sallam kissing you, I would not have kissed you. 

Our goal in life is to please Allah subhanahu wa ta’ala, places or Imams are secondary. We love them because of one common goal and that is Allah subhanahu wa ta’ala. 

False attachments

This was best displayed by the Prophet salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum.

When they were in Makkah, Allah subhanahu wa ta’ala commanded them to pray in the direction of the Ka’abah. When they moved to Madinah, He commanded them to pray in the direction of Bayt Al-Maqdis. No one made arguments that why they should face Bayt Al-Maqdis and not the Ka’abah. They turned wherever Allah subhanahu wa ta’ala directed them.

– A believer does not confine himself to a place or a person. He does not worship them. If he does so, then he will be committing shirk. He remains connected to Allah subhanahu wa ta’ala no matter where he is. When people move to a non-Muslim country, they cannot have an excuse for not worshiping Allah subhanahu wa ta’ala because there are no mosques or Muslims nearby. It is the weakness of our emaan that when we are among the disbelieving people we give up our religious teachings and follow them instead.

– A Muslim remains a Muslim no matter where he is.

The five daily prays remain obligatory for him whether others offer them or not. He has to pray, fast, give the obligatory charity and perform Hajj (if he meets the conditions). He has no excuse to slack.

Similarly, the sisters that cover themselves up from head to toe in a Muslim country or in a religious gathering cannot transform themselves into something else when they are in a different environment. We must abide by the Qur’an and Sunnah whether we are in a Muslim-majority country or a non-Muslim country.

The ‘obligation’ to cover up remains valid no matter where on earth a Muslim woman is. The obligation to stay away from all the prohibitions remain valid. The obligation to ‘watch your friends’ remains valid. The obligation to earn a lawful earning remains valid. We cannot work in a restaurant that sells pork and alcohol and arranges dance parties stating there are no jobs. We should have carefully planned our migration. Why did you migrate when you knew you will fall for the haram? 

This is what being Rabbani is, you are colored in the Color of Allah subhanahu wa ta’ala [(Sibgahtallah) see ayah 138?]. People look at you and are reminded of Allah subhanahu wa ta’ala. May Allah subhanahu wa ta’ala make us Rabbani and protect us from losing our path, ameen.

Imam Ahmad reported that ‘A’ishah radhiAllahu ‘anha said that Allah’s Messenger salAllahu ‘alayhi wa sallam said about the People of the Scripture (Jews and Christians):

إنَّهُم لا يَحْسِدونَنَا عَلَى شَيْء كَمَا يَحْسِدونَنا عَلَى يَوْمِ الْجُمُعَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُوا عَنْهَا وَعَلَى الْقِبْلَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ الإِمَامِ: آمِين

“They do not envy us for a matter more than they envy us for Jumu’ah [Friday] to which Allah has guided us and from which they were led astray; for the (true) Qiblah to which Allah has directed us and from which they were led astray; and for our saying Ameen behind the Imam [leader of the prayer].”

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Tafseer Surah Baqarah Verse 139-141 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 139 to 141

Tafseer Surah Baqarah Verse 139-141 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 139 to 141 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Be Sincere in Submission to Allah

Surah Baqarah Verse 139-141

These three ayaat bring to an end to the first Juz of the Qur’an.

The word atuhajioonana [أَتُحَاجُّونَنَا] is from the root ha-jeem-jeem and it means ‘to intend to a certain target, aim at, undertake or argument’. The word mukhlisoona [مُخْلِصُون] is from the root kha-laam-saad and it means ‘to be pure, genuine or sincere’.

Allah subhanahu wa ta’ala directed His Prophet to pre-empt the arguments with the idolaters that do you dispute with us regarding the Oneness of Allah, obedience and submission to Him and in avoiding His prohibitions when He has full control over us and you, and deserves the worship alone without partners? We disown you and what you worship, just as you disown us. This is similar to another ayah, “And if they belie you, say: ‘For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!” [Yunus 10:41]

Lesson:

This is something that a Muslim can also experience with another Muslim. When one learns the Deen and changes his lifestyle striving to get closer to Allah subhanahu wa ta’ala he is criticized by none other than those closer to him. Why? Is not your and our Lord the same? What is wrong with one striving to build a strong relationship with His Creator while honoring his other duties? Therefore, we say: For you are your deeds and for me are my deeds.

وَنَحْنُ لَهُ مُخْلِصُونَ

“And we are sincere to Him,” meaning I will not mix my religion with any cultural practices. I will not be loyal to anything that is being done in my family. I will only be loyal to Allah subhanahu wa ta’ala and do what He wants me to do. It also means I will not do my deeds to please anyone else but Allah subhanahu wa ta’ala alone.

Allah subhanahu wa ta’ala then criticized them in the claim that Ibraheem ‘alayhi salaam, the prophets who came after him and the asbat [tribes] were following their religion, whether Judaism or Christianity. He says, “Say, ‘Do you know better or does Allah?’” Allah subhanahu wa ta’ala has the best knowledge and He knows that they were neither Jews nor Christians.

He asks who is more unjust than he who conceals the testimony he has from Allah. Their Books contained the description of Prophet Muhammad salAllahu ‘alayhi wa sallam and the truth, but the concealed the knowledge.  Allah subhanahu wa ta’ala says that He is not unaware of their deeds. This is a threat and warning that His knowledge encompasses everyone’s deeds, and He shall award each accordingly.

He then says, “That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn,” meaning no one will bear another’s deeds. Therefore, do good deeds and correct your creed for your own sake. Do not be deceived by the fact that your descendants, unless you imitate them in obeying Allah’s orders and following His messengers. Indeed, whoever disbelieves in even one prophet, will have disbelieved in all the messengers, especially if one disbelieves in the master and Final Messenger from Allah, Muhammad salAllahu ‘alayhi wa sallam. May Allah’s peace and blessings be upon him and the rest of the prophets, ameen.

Lessons:

As we complete the first Juz of the Qur’an, we should reflect on our condition.

– Has my heart changed after studying the Book of Allah?

If yes, then how much? If not, then why not?

– Am I sincere to Allah subhanahu wa ta’ala or am I more sincere to the particular group, sect, Imam or scholar that I follow?

– Am I such that when people speak with me or look at me they are reminded of Allah subhanahu wa ta’ala? Is my heart filled with His love and taqwa?

Answer these questions and reflect on your heart’s state.

May Allah subhanahu wa ta’ala allow us to take benefit from the study of the Qur’an, and enable us to mold ourselves according to His liking, ameen.

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Tafseer Surah Baqarah Verse 137-138 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 137 to 138

Tafseer Surah Baqarah Verse 137-138 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 137 to 138 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The Color of Allah

Surah Baqarah Verse 137-138

The word shiqaq [شِقَاق] is from the root sheen-qaf-qaf and it means ‘to pass along the way, cross a passage, to cut, slip or divide’. The word fasayakfikahum [فَسَيَكْفِيكَهُم] is from the root kaf-fa-ya and it means ‘to be enough, sufficient’.

Allah subhanahu wa ta’ala says that if the unbelievers from the People of the Book and others, believe in all of Allah’s Books and Messengers and do not differentiate between any of them then they will acquire the truth and be directed to it.

But if they turn away, due to their ego and arrogance, then Allah subhanahu wa ta’ala will aid the believers against them.

He is the All-Hearing and All-Knowing.

The word sibghata [صِبْغَةَ] is from the root saad-ba-ghayn and it means ‘to dye, baptize, dip or immerse’. In these ayaat, the faith of the Companions radhiAllahu ‘anhum has been praised. They were those who believed in their Prophet (Muhammad salAllahu ‘alayhi wa sallam) as well as in the prophets before him. Allah subhanahu wa ta’ala says that they were colored in His color.

What is meant by being colored in Allah’s color? It means that the person is so drenched in his love and servitude to Allah subhanahu wa ta’ala that you look at him and you are reminded of Allah subhanahu wa ta’ala.

His conduct, his walk, his worship – everything is at the level of excellence as desired by Allah subhanahu wa ta’ala.

In Christianity, on the seventh day of birth, the infant is bathed in colored water. Mufti Muhammad Shafi Usmani calls it their substitution for circumcision and a mean for the infant’s internal and external purification.

Sibghahtallah entails coloring oneself in the color of Allah subhanahu wa ta’ala inwardly and outwardly, submitting to His commands and gladly accepting His will.

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Tafseer Surah Baqarah Verse 134-136 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 134 to 136

Tafseer Surah Baqarah Verse 134-136 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 134 to 136 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Each Person will be Responsible for His Own Deeds

Surah Baqarah Verse 134-136

The following ayaat tell us that the good deeds of one’s forefathers shall not suffice one, if one has not been performing good deeds oneself. Similarly, one shall not have to suffer for the misdeeds of one’s forefathers, if one’s own account is clean.

The word khalat [خَلَتْ] is from the root kha-lam-wau and it means ‘to be empty or vacant, to pass away, to dismiss or to let go of a thing’. The word kasabat [كَسَبَتْ] is from the root kaf-seen-ba and it means ‘to gain, acquire or earn’.

The ayaat also refute the claim of the Jews that irrespective of what they had been doing they would go to Paradise on account of the good deeds of their forefathers.

Let this be a warning to those Muslims who, being the descendants of the Prophet salAllahu ‘alayhi wa sallam or having a relationship with the righteous people, delude themselves with the hope that their sins would go unpunished in consideration of this privileged position. Our ancestors or our relationships with the pious people will not help us unless we perform good deeds ourselves. The Qur’an is very explicit on this point. For example:

 “Each man shall reap the fruits of his own deeds, and no one shall bear the burden of another.” [Al-Anaam 6:164]

Addressing his own clan, the Prophet salAllahu ‘alayhi wa sallam said:

“Beware, O Banu Hashim! Let it not be that on the Day of Judgment while others bring their good deeds with them, you on your part, having neglected good deeds, bring with you only the trust in being my relations, and so I have to tell you that on that day, I cannot save you from the wrath of Allah.”

Another hadeeth says, “He who has been pulled back by his deeds cannot be pushed forward by his ancestry.”

Lesson:

We should not depend on our relations with other people or our being from the nation of Prophet Muhammad. Rather, we should be worrying about our good deeds and strive to raise our scales in the Hereafter.

Ayah 135

The word haneefa [حَنِيفا] is from the root ha-noon-fa and it means ‘to lean on one side, incline or decline, turn away from error to guidance’.

It is reported from Ibn ‘Abbas radhiAllahu ‘anhu that ‘Abdullah ibn Suriya Al-A’war said to the Messenger salAllahu ‘alayhi wa sallam, “The guidance is only what we (Jews) follow. Therefore, follow us, O Muhammad, and you will be rightly guided.” The Christians too said something similar. Thereafter, Allah subhanahu wa ta’ala revealed, “They say, ‘Be Jews or Christians (so) you will be guided.’ Say, ‘Rather, (we follow) the religion of Ibraheem, inclining toward truth, and he was not of the polytheists.’”

The earlier ayaat had defined the religion of Prophet Ibraheem and established that its present form is Islam. Now, the Jews and the Christians, in spite of their pretension to be his followers, did not follow his religion. Each of these two groups, instead of accepting Islam, used to ask the Muslims to accept its own religion in order to find true guidance. No doubt, each of these two religions was, in its own time and for its own time, a genuine religion, but in its present form each had become distorted, and had also been abrogated by Allah subhanahu wa ta’ala. In answer to them, Allah subhanahu wa ta’ala asks the Prophet salAllahu ‘alayhi wa sallam to declare that the Muslims are and shall remain steadfast in the religion of Prophet Ibraheem who shunned all kinds of association [Shirk] and adored nothing but the One God and obeyed no one but Him.

Lesson:

This ayah highlights an important point that when one begins the journey of studying Islam everyone tries to pull him into their group. Each group claims that only they are the truly guided ones while others have strayed away. We are so divided that now it has become confusing for a new learner to assuage which group is on the truth. First step out of this trial is to ask Allah subhanahu wa ta’ala for help. Second, do not blindly follow anyone. Our main sources of guidance are the Qur’an and the Sunnah. Read the Qur’an and study the exegesis of the early predecessors. Study and understand the authentic ahadeeth under the tutelage of a reputed and trustworthy scholar.  And keep making du’a to not be deluded either by considering yourself pious and better than others or by the whisperings of the Shaytan and people.

Ayah 136

The word al-asbat [الْأَسْبَاط] is from the root seen-ba-ta and it means ‘to have branches, to become extended, grandchildren or tribes’.

In this ayah, Allah subhanahu wa ta’ala directed His believing servants to believe in what He sent down to them through His Messenger Muhammad salAllahu ‘alayhi wa sallam and in what was revealed to the previous Prophets in general. Some prophets Allah subhanahu wa ta’ala mentioned by name, while He did not mention the names of many others. Allah subhanahu wa ta’ala directed the believers to refrain from differentiating between the prophets and to believe in them all. They should avoid imitating whomever Allah subhanahu wa ta’ala described as,

“And wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, ‘We believe in some but reject others,’ and wish to adopt a way in between. They are in truth disbelievers.” [An-Nisa 4:150-151]

This ayah carries the basic tenets of Islam:

(1) Muslims believe in Allah subhanahu wa ta’ala and in the guidance which He has sent them through the Prophet salAllahu ‘alayhi wa sallam.

(2) They also believe in all the prophets Allah subhanahu wa ta’ala has sent from time to time.

(3) Some of the prophets may in some ways be superior to others, but it is essential for a Muslim to believe in all the prophets without making any distinction.

(4) Muslims believe that the Shari’ah of all the prophets mentioned here was instituted by Allah subhanahu wa ta’ala Himself, but they have now been abrogated. So, Muslims follow the Shari’ah of Prophet Muhammad salAllahu ‘alayhi wa sallam, for this alone is now valid.

(5) Muslims obey Allah subhanahu wa ta’ala alone, and submit themselves totally to Him.

In this ayah the progeny of Prophet Yaqoob [Jacob] has been described as asbat or tribes. He had twelve sons, and the offspring of each son came to form a tribe.

Al-Bukhari narrated that Abu Hurayrah radhiAllahu ‘anhu said, “The People of the Book used to read the Torah in Hebrew and translate it into Arabic for the Muslims. The Messenger of Allah salAllahu ‘alayhi wa sallam said,

لَا تُصَدِّقُوا أَهْلَ الْكِتَابِ وَلَا تُكَذِّبُوهُمْ وقُولُوا: آمَنَّا بِاللهِ وَمَا أُنْزل إِلَيْنَا

“Do not believe the People of the Book, nor reject what they say. Rather, say, ‘We believe in Allah and in what was sent down to us.’”

Qatadah said, “Allah subhanahu wa ta’ala commanded the believers to believe in Him and in all His Books and Messengers.” Sulayman bin Habib said, “We were commanded to believe in the (original) Torah and Injeel, but not to implement them.”

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Tafseer Surah Baqarah Verse 131-133 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 131 to 133

Tafseer Surah Baqarah Verse 131-133 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 131 to 133 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Man chooses for His Offspring what He likes for Himself

Surah Baqarah Verse 133-133

When Allah subhanahu wa ta’ala commanded Ibraheem ‘alayhi salaam to be sincere with Him and to abide and submit to Him, Prophet Ibraheem perfectly adhered to Allah’s command. This defines his perfect submission and servitude to his Lord. This is what being a Muslim is – to submit one’s self to Allah subhanahu wa ta’ala.

The word aslim [أَسْلِمْ] is from the root seen-laam-meem. This is the same root from which Islam is derived which means to obey, submit oneself or to surrender one’s will.

Notice that in reply to Allah’s command, Ibraheem ‘alayhi salaam does not say, “I submit myself to You.” Rather, he says, “I have submitted to the Lord of the worlds.” He acknowledges the status and position of Allah subhanahu wa ta’ala that he is not submitting to someone ordinary but it is the Lord of all that there is.  Ibraheem’s choice of words expresses his respectfulness and etiquette of speaking with Allah subhanahu wa ta’ala. In our prayers, do we ever realize Who we are standing before? How negligent are we!

His reply also carries recognition of the fact that in submitting himself to the Lord of the worlds he was only performing the essential duty of a servant towards the Master of All, and doing it for his own benefit.

Lesson:

This ayah teaches us that Islam was the common religion at the time of all the prophets. It is only after people went astray that differences occurred and people labeled themselves with other names.

Ayah 132

Not only did Ibraheem ‘alayhi salaam submit himself to Allah subhanahu wa ta’ala, but he commanded his children to do the same, “And Ibraheem instructed his sons (to do the same).”  His (Ibraheem’s) children preserved the advice and did not keep it to themselves but passed it on to their children. Prophet Yaqoob [Jacob said, “‘O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims.’” 

The word wassa [وَصَّىٰ] is from the root wau-saad-ya and it means ‘to bequeath, to recommend, to order or to command with wise counsel’.

Lessons:

Man chooses for his offspring what he loves for himself. Are our children on Islam? Is Islam and what pleases Allah subhanahu wa ta’ala the most important thing in our lives? If we don’t love Allah subhanahu wa ta’ala and obey Him then what do we expect from our children? If we do not choose Islam for our children today, then how will the entire family be united in Paradise, tomorrow?

In the Qur’an, we have been instructed, “O you who believe! Protect yourselves and your families from Fire,” [At-Tahreem 66:6]. It means we should not be content with ourselves being on the Right Path but we should call our loved ones and support them on this path too. The Prophet salAllahu ‘alayhi wa sallam started his da’wah from his family and closed friends. We read in the Qur’an, “And warn your closest kindred,” [As-Shu’ara 26: 214] and, “And enjoin As-Salat [the prayer] on your family, and be patient in offering them (i.e. the prayers),” [Ta-Ha 20: 132].

The servant of Allah, at the time of his death, is worried about his and his children’s relationship with Allah subhanahu wa ta’ala. On the contrary, he who is the slave of this world is concerned about this world. In his last moments, instead of worrying about his meeting with Allah subhanahu wa ta’ala he is talking about wealth and property. From the previous ayaat, we learn that the prophets loved their children and supplicated for their sustenance and well-being. However, when it was time to leave this world they did not give any instruction about food or wealth, rather the only thing that they advised them about was their emaan [faith]. This practice of the prophets provides a special guidance to the parents: just as they are keen to secure the worldly comfort and happiness of their children, they should pay equal, if not greater, attention to their emaan [faith] and righteous deeds that are according to the Shari’ah. Mufti Muhammad Shafi Usmani asks, “Is it at all reasonable that one should strain every nerve to protect one’s children from the heat of the sun, but leave them exposed to the fire of Hell?”

One can observe for oneself that if the close relations or the members of his family do not support a man in what he wishes to teach, or do not seem to be acting upon it, his teachings do not succeed so well with others. When the Prophet salAllahu ‘alayhi wa sallam took upon himself the prophetic function, the usual reply of his listeners was that he should first convince his own clan, the Quraysh, before turning to others. When his clan accepted Islam and after the conquest of Makkah, the world saw people entering Allah’s religion in throngs (see An-Nasr 110: 2).

Mufti Muhammad Shafi Usmani writes that the main reason for the ignorance and the indifference towards Islam spread wide among the Muslims today is that even when the parents themselves are good Muslims, they leave their children to themselves. They let the social environment mould them in its own fashion. Their only worry is to see their children doing well in this world, and they never think of what will happen to them in the next. Let us pray that Allah subhanahu wa ta’ala, in His mercy, grants all of us the solicitude for the other world, and helps us to make a genuine effort for faith and rectitude, ameen.

Both Ibraheem and Yaqoob ‘alayhi salaam instructed their children to follow the true religion. Allah subhanahu wa ta’ala elaborates this religion in Surah Aal-Imran,

“Truly, the religion with Allah is Islam…” (3: 19)

“And whoever seeks a religion other than Islam as religion, it will never be accepted of him, and in the Hereafter will be one of the losers.” (3: 85)

The distinction of being called Muslims has passed on to the Ummah of Prophet Muhammad salAllahu ‘alayhi wa sallam as we read in the Qur’an, “Be steadfast in the religion of your father, Ibraheem. He named you Muslims before this as well as in this (the Qur’an).” [Al-Hajj 22:78]

Adhering to Tawheed until Death

This ayah contains Allah’s criticism of the Arab pagans as well as the disbelievers among the Children of Israel, for each claimed to be on the religion of Ibraheem ‘alayhi salaam. The Jews claimed that Prophet Yaqoob advised them to remain Jews, Allah subhanahu wa ta’ala asks if they were witnesses when death approached him.

When death came to Yaqoob [Jacob] ‘alayhi salaam, he advised his children to worship Allah subhanahu wa ta’ala alone without partners. He said, “‘What will you worship after me?’ They said, ‘We shall worship your Ilah [God – Allah] the Ilah of your fathers, Ibraheem, Isma’eel, Ishaq…’”

{Mentioning Isma’eel here is a figure of speech, because Isma’eel ‘alayhi salaam is Yaqoob’s [Jacob’s] uncle; the Arabs call the uncle a father.}

We find similar instruction in the Bible. In Thalmud it appears that Jacob said:

“Serve the Lord your God, and He will deliver you from all trouble, even as He delivered your fathers…Teach your children to love God, and observe His commandments, in order that their days may be prolonged, for God will guard those who do justly and walk in righteousness through all His ways.”

His sons replied, “All that you have commanded us, our father, we will do. May God be with us.”

Prophet Jacob said, “The Lord will be with you if you depart not from His ways to the right hand or to the left.”

[Thalmud, Chapter VI, Death of Jacob and His Sons]

The statement, “One Ilah [إِلَـهًا وَاحِدًا]” means we single Him out in divinity and do not associate anything or anyone with Him. It is to Him that we submit in obedience.

What complete surrender and submission requires is that one should put his desires and inclination aside, and seek the pleasure of Allah subhanahu wa ta’ala in everything that he does. If he goes to work, his goal should not be minting money but providing himself and his family lawful sustenance. One can attain the pleasure of Allah subhanahu wa ta’ala only when he knows His commands – His permissions and His prohibitions. This is what real ‘ibadah [worship] is.

Indeed, Islam is the religion of all the prophets, even if their respective laws differed. Allah subhanahu wa ta’ala said,

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ

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

There are many other ayaat and ahadeeth on this subject. For instance, the Prophet salAllahu ‘alayhi wa sallam said,

نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنا وَاحِد

“We, the Prophets, are brothers with different mothers, but the same religion.”

Before concluding this ayah, let us clarify an important point. Ibraheem ‘alayhi salaam made his descendants promise that before they died they should make sure that they had been Muslims.

It means that one should steadfastly follow the teachings of Islam throughout one’s life, so that one receives the grace of Allah subhanahu wa ta’ala and remains a Muslim until his last breath. The ahadeeth teach us that a person will die in the state he has lived his life, and will be resurrected in the same state on the Day of Judgment. It means that if a person was conscious of Allah subhanahu wa ta’ala in all areas of his life, Allah subhanahu wa ta’ala will protect him and allow him a good end. On the other hand, if a person never cared about Allah’s pleasure or distinguished between right and wrong, then such a person will not have a good end unless he repents.

Lesson:

We learn the virtue of performing righteous deeds during our lifetime and remaining on this path, so that Allah subhanahu wa ta’ala will endow us with the favor of dying upon it. Allah subhanahu wa ta’ala helps those who seek to do good deeds to remain on the righteous path.

We ask Allah subhanahu wa ta’ala for a good end and a life that is according to the Qur’an and Sunnah. Allahumma ameen.

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Tafseer Surah Baqarah Verse 130 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 130

Tafseer Surah Baqarah Verse 130 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 130 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Only the Fools deviate from Prophet Ibraheem’s Religion

Surah Baqarah Verse 130

In the previous ayaat we studied the story of Prophet Ibraheem ‘alayhi salaam – the tests that he went through, the sacrifices that he made, and how Allah subhanahu wa ta’ala chose him as the Imam for all mankind. In the present ayaat a call is being given to everyone who claims to be a follower of Prophet Ibraheem yet is treading a different path.

The word yarghabu [يَرْغَبُ] is from the root ra-ghayn-ba and it means ‘to desire, long for or wish’. The word safiha [سَفِهَ] is from the root seen-fa-ha and it means ‘to be foolish, stupid or imprudent’. The word istafaynahu [اصْطَفَيْنَاهُ] is from the root saad-fa-wau and it means ‘to distinguish, select or choose’.

Allah subhanahu wa ta’ala refuted the disbelievers’ innovations of associating partners with Allah subhanahu wa ta’ala in defiance of the religion of Ibraheem ‘alayhi salaam. Prophet Ibraheem always singled out Allah subhanahu wa ta’ala in worship, with sincerity, and he did not call upon others besides Allah. He did not commit Shirk, even for an instant. He disowned every other deity that was being worshiped instead of Allah subhanahu wa ta’ala and defied all his people in this regard. He said,

فَلَماَّ رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّى هَـذَآ أَكْبَرُ فَلَمَّآ أَفَلَتْ قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ – إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ

“O my people! I am indeed free from all that you join as partners (in worship with Allah). Verily, I have turned my face towards Him Who has created the heavens and the earth Haneefah [Islamic Monotheism], and I am not of Al-Mushrikeen (those that associate partners with Allah).” [Al-Anaam 6:78-79].

About him, Allah subhanahu wa ta’ala said,

إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ – شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ – وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ

“Verily, Ibraheem was an Ummah (a leader having all the good qualities, or a nation), obedient to Allah, Haneef [worshiped none but Allah], and he was not one of those who were Al-Mushrikeen [those that associate partners with Allah]. (He was) thankful for His (Allah’s) favors. He (Allah) chose him (as an intimate friend) and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous.” [An-Nahl 16:120-122]

This is why Allah said here, “And who turns away from the religion of Ibraheem except him who fools himself.” It means abandoning the path, way and method of Ibraheem ‘alayhi salaam is foolishness – an injustice that man commits against himself.  Such a person defies the path of he who was chosen in this life to be an Imam. Is there anything more insane than deviating from this path and following the path of misguidance and deviation instead?

Abu Al-‘Aliyah and Qatadah said that this ayah (2:130) was revealed about the Jews who invented a practice that did not come from Allah and that defied the religion of Prophet Ibraheem. Allah subhanahu wa ta’ala says in Surah Aal Imran,

“Ibraheem was neither a Jew nor a Christian, but he was a true Muslim Haneefah and he was not of Al-Mushrikeen. Verily, among mankind who have the best claim to Ibraheem are those who followed him, and this Prophet (Muhammad) and those who have believed (Muslims). And Allah is the Wali [Protector and Helper] of the believers.” (3:67-68).

Being a follower of Ibraheem ‘alayhi salaam means accepting Muhammad salAllahu ‘alayhi wa sallam as the Messenger of Allah because Prophet Ibraheem prayed for him and Muhammad salAllahu ‘alayhi wa sallam said,

“Truly, my Lord has guided me to a Straight Path, a right religion, the religion of Ibraheem.” [Al-Anaam 6: 161]

In Surah An-Nahl, it appears,

“Then We inspired you (O Muhammad): Follow the religion of Ibraheem, Haneefa and he was not of the Mushrikoon.” (16: 123)

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Tafseer Surah Baqarah Verse 129 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 129

Tafseer Surah Baqarah Verse 129 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 129 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Prophet Ibraheem’s Supplication for Prophet Muhammad

Surah Baqarah Verse 129

Prophet Ibraheem ‘alayhi salaam made du’a for the Arabs that a messenger be sent to them. This proves that the Last Messenger was to be from the lineage of his other son Isma’eel ‘alayhi salaam and an Arab. He prayed:

Ibraheem ‘alayhi salaam was the first person to mention the Prophet to the people. Ever since, Muhammad salAllahu ‘alayhi wa sallam was known to the people, until the last Prophet was sent among the Children of Israel, Eesa [Jesus] the son of Mariam [Mary] salaamun alayhi, who mentioned Muhammad salAllahu ‘alayhi wa sallam by name. Jesus addressed the Children of Israel saying,

إِنِّى رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقاً لِّمَا بَيْنَ يَدَىَّ مِنَ التَّوْرَاةِ وَمُبَشِّراً بِرَسُولٍ يَأْتِى مِن بَعْدِى اسْمُهُ أَحْمَدُ

“I am the Messenger of Allah unto you, confirming what is before me in the Torah, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.” [As-Saf 61:6]

This is why the Prophet salAllahu ‘alayhi wa sallam said ,

دَعْوَةُ أَبِي إِبْرَاهِيمَ وَبُشْرَى عِيسَى ابْنِ مَرْيَم

“(I am)The supplication of my father Ibraheem and the glad tidings brought forth by Jesus the son of Mary.”

Why did Ibraheem ‘alayhi salaam ask for a prophet?

Raising a prophet from the Arabs means that the people will be familiar with this person. They would have known his past and present and hence, it would be easier for them to trust and follow him.

Ayaat of Surah Aal Imran and Surah Al-Jumu’ah confirm that this supplication was accepted because Allah subhanahu wa ta’ala says, “He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves, reciting to them His Ayaat, purifying them (from the filth of disbelief and polytheism), and teaching them the Book (this Qur’an, Islamic laws and Islamic jurisprudence) and Al-Hikmah (As-Sunnah: legal ways, orders, acts of worship, etc. of Prophet Muhammad). And verily, they had been before in mainfest error,” (62: 2).

Prophet Ibraheem did not only ask that a messenger be sent but he also listed the tasks that this messenger must perform. These tasks were:

Recites to them Your ayaat [يَتْلُو عَلَيْهِمْ آيَاتِك]

Teaches them the Book [يُعَلِّمُهُمُ الْكِتَاب]

Teaches them wisdom [الْحِكْمَةَ]

Purifies them [يُزَكِّيهِم]

Let us understand the terms occurring in this ayah.

The Arabic word yatlu [يَتْلُو] translated as recite is from the word tilawah which means ‘to follow or to obey’. In the terminology of the Qur’an, it denotes the recitation of the Qur’an because the one who reads it is also required to follow it or obey its commands.

The word also suggests that it is obligatory to read the Qur’an exactly as it has been revealed by Allah subhanahu wa ta’ala, and not to add or subtract a word on one’s own or change the pronunciation because in the Arabic language that might change the meaning of the word.

The word Kitab [Book], without any doubts refers to the Qur’an, for this was one of the responsibilities of the Prophet salAllahu ‘alayhi wa sallam to communicate the revelations to the people.

The word hikmah or wisdom carries various meanings such as understanding of the matters of the Qur’an, jurisprudence [fiqh], comprehension in the religion and Sunnah of the Prophet salAllahu ‘alayhi wa sallam. The Prophet salAllahu ‘alayhi wa sallam did not only recite the Book but also taught its meanings, and his character was the Qur’an.

Notice that the ayah speaks separately of ‘reciting’ the Book and of ‘teaching’ it.

Lessons:

It teaches us that reciting the Qur’an is not sufficient; we must also understand what it is being said. Even the hufadh [the memorizers of the Qur’an] must not be content with preserving the Arabic text in their hearts. In order to put emotions in their recitation, they must know the meaning. One must know how to properly read the Qur’an as well the meaning of the ayaat.

It also means that reading the translation of the Qur’an does not suffice. One must know how to read the Arabic and recite the Qur’an in the language revealed to take full benefit of its recitation. 

This was the practice of the Prophet salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum who never got tired of reciting and understanding the Book of Allah. They kept reciting, understanding and teaching it for as long as they lived.

Some of the Companions used to recite the entire the Book in a single day, some in two days, and some in three. Reciting the Qur’an in one week has always been a usual practice among the Muslims. It is for this reason that the Qur’an has been divided into seven stages [Manazil].

Point to Reflect:

How is our relationship with the Qur’an? How often do we recite it? Do we know the proper recitation rules? Do we also understand its meanings and know the background of the ayaat? How often do we complete the recitation of the entire Qur’an? We must complete one reading almost every month if not once a week. 

May Allah subhanahu wa ta’ala free us of the time wasters and put blessing in our time, ameen.

To understand a book you need a teacher, otherwise, there are many books available in the library and anyone could become a doctor by just reading them. Had that been the case, one can only imagine what would have become of the patients!

Likewise, knowing a language is not enough. Abu Jahl and the likes were experts of the Arabic language yet they did not comprehend the Message. One needs a regular and learned teacher to study the book, and here we are not talking about any book but the Book of Allah subhanahu wa ta’ala. Therefore, whether a person is an Arab or a non-Arab, every Muslim must study the exegesis of the Qur’an. Interpreting the Qur’an on one’s own is a self-delusion. If there was no need for the teacher, then why did Allah subhanahu wa ta’ala send us a Messenger? This also highlights the importance of studying the ahadeeth and the sayings of the Companions radhiAllahu ‘anhum who directly learned from the Prophet salAllahu ‘alayhi wa sallam. And this is what teaching hikmah [wisdom] means. To fully grasp the purpose of our lives and to save ourselves from errors we must study the ahadeeth and some of us should also acquire the knowledge of Islamic jurisprudence.

Tazkiya or purification is an essential prophetic function, for knowledge cannot sit in the heart if it is filled with filth. Tazkiya means cleansing one of their external and internal impurities. Therefore, to recite the Qur’an an essential condition is to have ablution. One should also know that the angels do not visit dirty places. If one desires their company then one must take care about their taharah [physical cleansing].

The internal filth includes, Kufr [disbelief], Shirk [association of partners with Allah subhanahu wa ta’ala], pride, vanity, malice, jealousy, envy, love of the worldly things, etc.

It is only when one studies the Book with a teacher that one realizes his hidden faults. It is the company of the teachers and the righteous that grooms one and teaches etiquette. Hence, it is no wonder that the great Qur’an exegesists and ahadeeth narrators such as, ‘Abdullah ibn ‘Abbas and ‘Abdullah ibn ‘Umar radhiAllahu ‘anhum grew up to well-versed and strong in religion because they have been attending study circles since they were young boys. When will we stop treating our children as babies and assign them real responsibilities? How do our children spend their time?

The heart must be cleansed of the love for this world, for if our vision is limited to this world then striving for the Hereafter will no longer become our goal. The heart must be cleansed of malice, hate and pride because if it houses rancor and arrogance then the knowledge of the Qur’an will not reside in it. One must cleanse himself of his internal filth because the change always comes from within. If the heart does not change nothing changes. The Qur’an must first affect our heart showing us our faults and ugliness so that when we are cleansed of our evil we can convey the message in a better way – through our words as well as conduct. And to achieve all that one requires the supervision of a teacher that does islah [correction] as and when required. Therefore, we see that while there was not a Book in every era but Allah subhanahu wa ta’ala sent a teacher [a prophet] in every era. The Prophet’s job was to inform people about Allah subhanahu wa ta’ala and ‘teach’ and discipline them.

The Prophet salAllahu ‘alayhi wa sallam did not just recite the ayaat to the people or explain their meanings, but he also did tarbiyah [upbringing]. His way of correcting people’s mistakes was filled with wisdom; therefore, it was easier for the Companions radhiAllahu ‘anhum to accept what he said. For a study of how the Prophet salAllahu ‘alayhi wa sallam corrected people’s mistakes read the book: Prophet’s Way of Correcting People’s Mistake by Muhammad Salih al-Munnajid.

Lessons:

Hence, it is essential that one studies the Qur’an and also has a teacher that trains and disciplines him. One should remember Allah subhanahu wa ta’ala gave us the commands and the Prophet salAllahu ‘alayhi wa sallam taught us how to obey them. Our deeds are unacceptable, if they are not for the sake of Allah subhanahu wa ta’ala and on the way of the Prophet salAllahu ‘alayhi wa sallam. 

The four tasks outlined by Prophet Ibraheem should be our tasks too. We must learn how to recite the Book correctly (in the language that it was revealed). We should then understand its meaning with a proper, learned teacher who helps us in identifying our mistakes and in correcting them. We should not limit ourselves to the Qur’an only, but we also study the Sunnah and the more skilled among us should also study the Islamic jurisprudence [fiqh].

Once we have learned the Book and Sunnah, we should not retain the knowledge to ourselves but pass it on to others. And this is why teachers are well-respected in Islam. They are heirs of the prophets. They are doing what the prophets ‘alayhi salaam did.

May Allah subhanahu wa ta’ala allow us to pick our paths wisely and be committed to Deen, ameen.

Prophet Ibraheem ends his supplication by saying, “Indeed, You are the Exalted in Might, the Wise.” This displays yaqeen [conviction]! He has made the du’a. He acknowledges that Allah subhanahu wa ta’ala is Mighty, He is Able to do all things. But he also knows that He is Wise meaning that some of his du’as might not be answered if Allah subhanahu wa ta’ala does not find them proper. Nothing escapes the ability of Allah subhanahu wa ta’ala. He is Wise in His decisions, His actions and He puts everything in its rightful place due to His perfect knowledge, wisdom and justice.

This du’a was accepted 2500 years later. When do we want our du’as to be accepted? Right after we have supplicated! We cannot wait for even a day, a month or a year and conclude that Allah subhanahu wa ta’ala does not listen to us. We have a lot to learn from the Friend of Allah subhanahu wa ta’ala.

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Tafseer Surah Baqarah Verse 128 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 128

Tafseer Surah Baqarah Verse 128 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 128 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Prophet Ibraheem’s Supplication for Us

Surah Baqarah Verse 128

Prophet Ibraheem ‘alayhi salaam prayed to Allah subhanahu wa ta’ala to make him and his son obedient to His commandments and to His Will. He has, all his life, been performing exemplary deeds of obedience, and yet he prays to ‘be made’ obedient.

Point to Reflect:

The more one grows in one’s knowledge of Divine Majesty, the more one comes to realize that one is not being faithful and obedient as is due.

It should be noted that Ibraheem ‘alayhi salaam despite between the Prophet of Allah was not devoid of emotions. Filled with fatherly love, he never failed to supplicate for his descendants. The Friends of Allah know how to give the rights of Allah and the rights of people. They also know the etiquette of making du’a.

In Prophet Ibraheem’s supplications there is a lesson for the average men. One should not only be concerned about their children’s physical well-being, but also their spiritual well-being. Ibraheem ‘alayhi salaam prayed to Allah subhanahu wa ta’ala to make a group from among his descendants fully obedient to Him. Four thousand years ago he made du’a for us!

Point to Reflect:

What du’as do we make for our children? And how much do we remember others in our du’as? Are all our du’as about ourselves?

A beautiful du’a that appears in the Qur’an and should be made for a family’s spiritual well-being is:

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً

“Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqeen.” (25:74).

This type of supplication is allowed, because loving to have offspring who worships Allah subhanahu wa ta’ala alone without partners is a sign of complete love of Allah.

The Prophet salAllahu ‘alayhi wa sallam said,

إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَه

“When the son of Adam dies, his deeds end except for three deeds: an ongoing charity, a knowledge that is being benefited from and a righteous son who supplicates (to Allah) for him.”

The Meaning of Manasik

The word manasik (the plural of Mansik) signifies the different actions involved in the performance of the Hajj, and also the different places where the rites are performed – like ‘Arafah, Muzdalifah or Mina. Both the meanings of the word are intended here.

The word arina [أَرِنَا] means ‘show us’. It has been recorded that Angel Jibreel [Gabriel] descended and took Ibraheem ‘alayhi salaam to the House (Ka’abah) and said, “Raise its foundations.” Ibraheem ‘alayhi salaam raised the House’s foundations and completed the building. Jibreel ‘alayhi salaam held Prophet Ibraheem’s hand, led him to As-Safa and said, “This is among the rituals of Allah.” He then took him to Al-Marwah and said, “And this is among the rituals of Allah.”

He then took him to Mina until when they reached the ‘Aqabah, they found Iblees standing next to a tree. Jibril said, “Say Takbeer [Allah is the Great] and throw (pebbles) at him.” Ibraheem said the Takbeer and threw (pebbles at) Iblees. Iblees moved to the middle Jamrah, and when Jibreel and Ibraheem passed by him, Jibreel said to Ibraheem, “Say Takbeer and throw at him.”

Ibraheem ‘alayhi salaam threw at him and said Takbeer. The devious Iblees sought to add some evil acts to the rituals of Hajj, but he was unable to succeed. Jibreel took Ibraheem’s hand and led him to Al-Mash’ar Al-Haram and ‘Arafat and said to him, “Have you ‘Arafta (known, learned) what I showed you?” This was asked thrice. Ibraheem ‘alayhi salaam said, “Yes I did.”

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Tafseer Surah Baqarah Verse 127 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 127

Tafseer Surah Baqarah Verse 127 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 127 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Building the Ka’abah and asking Allah subhanahu wa ta’ala to accept the Deed

Surah Baqarah Verse 127

Ayah 127 shows another essential quality of Prophet Ibraheem ‘alayhi salaam. In obedience to Allah subhanahu wa ta’ala, he left the fertile land of Syria and settled his family in the barren desert. Now, he was taking up the labor of building the House of Allah. This was a moment when a man who had been bearing such hardships in the way of Allah subhanahu wa ta’ala could normally be expected to feel satisfied with himself and relax in a mood of self-congratulation. But the Friend of Allah recognized the Majesty of Allah. He knew that no creature can possibly worship or obey his Creator as is His due. He also knew that in performing the hardest or the greatest tasks one should not be proud of one’s attainment, but should, in all humility, pray to Allah subhanahu wa ta’ala to accept the little effort one has been capable of making – and that, too, with the grace of Allah subhanahu wa ta’ala Himself.

In this ayah, the Prophet salAllahu ‘alayhi wa sallam is being addressed to tell the people the story of Prophet Ibraheem and Isma’eel ‘alayhi salaam. The Prophets of Allah were performing a good deed, yet they feared its acceptance. They did not take it for granted that since they are the chosen servants of Allah subhanahu wa ta’ala, their deed will certainly be accepted.

What is our attitude after performing as ordinary a deed as our daily Salah?

Ibn Abi Hatim narrated that Wuhayb bin Al-Ward recited the ayah and cried, “O Khaleel of Ar-Rahman! You raise the foundations of the House of Ar-Rahman (Allah), yet you are afraid that He will not accept it from you.” This is the behavior of the sincere believers, whom Allah subhanahu wa ta’ala described in His statement, “And those who give that which they give with their hearts full of fear (whether it has been accepted or not).” [Al-Muminoon 23: 60]

Al-Bukhari recorded that Ibn ‘Abbas radhiAllahu ‘anhu said, “Prophet Ibraheem took Isma’eel and his mother and went away with them until he reached the area of the House, where he left them next to a tree above Zamzam in the upper area of the Masjid. During that time, Isma’eel’s mother was still nursing him. Makkah was then uninhabited, and there was no water source in it. Ibraheem left them there with a bag containing some dates and a water-skin containing water. Ibraheem then started to leave, and Isma’eel’s mother followed him and said, ‘O Ibraheem! To whom are you leaving us in this barren valley that is not inhabited?’ She repeated the question several times and Ibraheem did not reply. She asked, ‘Has Allah commanded you to do this?’ He said, ‘Yes.’ She said, ‘I am satisfied that Allah will never abandon us.’

Ibraheem left, and when he was far enough away where they could not see him, close to Thaniyyah, he faced the House, raised his hands and supplicated, ‘O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka’abah at Makkah); in order, O our Lord, that they may perform As-Salat, so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks’ [Ibraheem 14:37].

Isma’eel’s mother then returned to her place, started drinking water from the water-skin and nursing Isma’eel. When the water was used up, she and her son became thirsty. She looked at him, and he was suffering from thirst; she left, because she disliked seeing his face in that condition. She found the nearest mountain to where she was, As-Safa, ascended it and looked, in vain, hoping to see somebody. When she came down to the valley, she raised her garment and ran, just as a tired person runs, until she reached the Al-Marwah mountain. In vain, she looked to see if there was someone there. She ran to and fro (between the two mountains) seven times.” Ibn ‘Abbas said that the Messenger of Allah salAllahu ‘alayhi wa sallam said, “This is why the people make the trip between As-Safa and Al-Marwah (during Hajj and Umrah).”

“When she reached Al-Marwah, she heard a voice and said, ‘Shush,’ to herself. She tried to hear the voice again and when she did, she said, ‘I have heard you. Do you have relief?’ She found the angel digging with his heel (or his wing) where Zamzam now exists, and the water gushed out. Isma’eel’s mother was astonished and started digging, using her hand to transfer water to the water-skin.” Ibn ‘Abbas said that the Prophet salAllahu ‘alayhi wa sallam then said, “May Allah grant His mercy to the mother of Isma’eel, had she left the water, (flow naturally without her intervention), it would have been flowing on the surface of the earth.”

“Isma’eel’s mother started drinking the water and her milk increased for her child. The angel (Gabriel) said to her, ‘Do not fear abandonment. There shall be a House for Allah built here by this boy and his father. Allah does not abandon His people.’ During that time, the area of the House was raised above ground level and the floods used to reach its right and left sides.

Afterwards some people of the tribe of Jurhum, passing through, camped at the bottom of the valley. They saw some birds, they were astonished, and said, ‘Birds can only be found at a place where there is water. We did not notice before that this valley had water.’ They sent a scout or two who searched the area, found the water, and returned to inform them about it. Then they all went to Isma’eel’s mother, next to the water, and said, ‘O Mother of Isma’eel! Will you allow us to be with you (or dwell with you)?’ She said, ‘Yes. But you will have no exclusive right to the water here.’ They said, ‘We agree.’

And thus they stayed there and sent for their relatives to join them. Later on, her boy reached the age of puberty and married a lady from them, for Isma’eel learned Arabic from them, and they liked the way he was raised. Isma’eel’s mother died after that.”

Ibraheem ‘alayhi salaam later visited his dependents several times and then on one such visit he informed Isma’eel ‘alayhi salaam that they have been ordered to raise the foundations of the House of Allah.

The son helped his father in raising the foundation. Both of them were saying, “O our Lord ! Accept (this service) from us, Verily, You are the Hearing, the Knowing.”

The Story of rebuilding the Ka’abah by Quraysh

In his Seerah, Muhammad bin Ishaq bin Yasar said, “When the Messenger of Allah salAllahu ‘alayhi wa sallam reached thirty-five years of age, the Quraysh gathered to rebuild the Ka’abah, this included covering it with a roof. However, they were weary of demolishing it.

During that time, the Ka’abah was barely above a man’s shoulder, so they wanted to raise its height and build a ceiling on top. Some people had stolen the Ka’abah’s treasure beforehand, which used to be in a well in the middle of the Ka’abah. The treasure was later found with a man called, Duwayk, a freed servant of Bani Mulayh bin ‘Amr, from the tribe of Khuza’ah. The Quraysh cut off his hand as punishment. Some people claimed that those who actually stole the treasure left it with Duwayk.

Afterward, the sea brought a ship that belonged to a Roman merchant to the shores of Jeddah, where it washed-up. So they collected the ship’s wood to use it for the Ka’abah’s ceiling; a Coptic carpenter in Makkah prepared what they needed for the job. When they decided to begin the demolition process to rebuild the House, Abu Wahb bin ‘Amr bin ‘A’idh bin ‘Abd bin ‘Imran bin Makhzum took a stone from the Ka’abah; the stone slipped from his hand and went back to where it had been. He said, ‘O people of Quraysh! Do not spend on rebuilding the House, except from what was earned from pure sources. No money earned from a prostitute, usury or injustice should be included.’”

Ibn Ishaq commented here that the people also attribute these words to Al-Waleed bin Al-Mugheerah bin ‘Abdullah bin ‘Amr bin Makhzum.

Ibn Ishaq continued, “The Quraysh began to organize their efforts to rebuild the Ka’abah, each sub-tribe taking the responsibility of rebuilding a designated part of it.

However, they were still wary about bringing down the Ka’abah. Al-Waleed bin Al-Mugheerah said, ‘I will start to bring it down.’ He held an axe and stood by the Ka’abah and said, ‘O Allah! No harm is meant. O Allah! We only seek to do a good service.’ He then started to chop the House’s stones. The people waited that night and said, ‘We will wait and see. If something strikes him, we will not bring it down and instead rebuild it the way it was. If nothing happens to him, then Allah will have agreed to what we are doing.’ The next morning, Al-Waleed went to work on the Ka’abah, and the people started bringing the Ka’abah down with him. When they reached the foundations that Ibraheem built, they uncovered green stones that were above each other, just like a pile of spears.”

Ibn Ishaq then said that some people told him, “A man from Quraysh, who was helping rebuild the Ka’abah, placed the shovel between two of these stones to pull them up; when one of the stones was moved, all of Makkah shook, so they did not dig up these stones.”

The Dispute regarding the Black Stone

Ibn Ishaq said, “The tribes of Quraysh collected stones to rebuild the House, each tribe collecting on their own. They started rebuilding it, until the rebuilding of the Ka’abah reached the point where the Black Stone was to be placed in its designated site. A dispute erupted between the various tribes of Quraysh, each seeking the honor of placing the Black Stone for their own tribe. The dispute almost led to violence between the leaders of Quraysh in the area of the Sacred House. Banu ‘Abd Ad-Dar and Banu ‘Adi bin Ka’ab bin Lu’ay, gave their mutual pledge to fight until death. However, five or four days later, Abu Umayyah bin Al-Mugheerah bin ‘Abdullah bin ‘Amr bin Makhzum, the oldest man from Quraysh then intervened at the right moment. Abu Umayyah suggested that Quraysh should appoint the first man to enter the House from its entrance to be a mediator between them. They agreed.

The Messenger – Muhammad salAllahu ‘alayhi wa sallam – was the first person to enter the House. When the various leaders of Quraysh realized who the first one was, they all proclaimed, ‘This is Al-Amin (the Honest one). We all accept him: This is Muhammad.’ When the Prophet salAllahu ‘alayhi wa sallam reached the area where the leaders were gathering and they informed him about their dispute. He asked them to bring a garment and place it on the ground. He placed the Black Stone on it. He then requested that each of the leaders of Quraysh hold the garment from one side and all participate in lifting the Black Stone, moving it to its designated area. Next, the Prophet salAllahu ‘alayhi wa sallam carried the Black Stone by himself and placed it in its designated position and built around it.”

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