Tafseer Surah Baqarah Verse 118-119 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 118 to 119

Tafseer Surah Baqarah Verse 118-119 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 118 to 119 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

Clear Signs for People who Believe

Surah Baqarah Verse 118-119

The disbelievers used to deny the prophethood of Muhammad salAllahu ‘alayhi wa sallam; some of them did so out of sheer malevolence. In order to feel triumphant in this obstinacy, they would make absurd and impossible demands, two of which have been mentioned here.

They insisted that Allah subhanahu wa ta’ala Himself should speak to them, either directly as He speaks to the angels, or through the angels as He speaks to the prophets. And that He should Himself proclaim his commands to them to make the intervention of a new prophet unnecessary. If not that then He should at least announce that He sent Muhammad salAllahu ‘alayhi wa sallam as a prophet, thus, making it easy for them to have faith in him and to follow his guidance. Should Allah subhanahu wa ta’ala choose not to accept this demand, they were ready with an alternative demand. They said then Allah subhanahu wa ta’ala should send them a sign or proof in confirmation of Muhammad’s salAllahu ‘alayhi wa sallam prophethood.

Muhammad bin Ishaq reported that Ibn ‘Abbas radhiAllahu ‘anhu said that Rafi’ bin Huraymilah said to the Messenger of Allah salAllahu ‘alayhi wa sallam, “O Muhammad! If you were truly a Messenger from Allah, as you claim, then ask Allah to speak to us directly, so that we hear His Speech.” So Allah subhanahu wa ta’ala revealed this ayah. Abu Al-‘Aliyah, Ar-Rabi’ bin Anas, Qatadah and As-Suddi are of the opinion that this was actually the statement of the Arab disbelievers. What further proves that the Arab polytheists said this statement is that Allah subhanahu wa ta’ala said in Surah Al-Anaam,

وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ

“And when there comes to them a sign (from Allah) they say: ‘We shall not believe until we receive the like of that which the Messengers of Allah had received.’ Allah knows best with whom to place His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals (polytheists and sinners) for that which they used to plot.” (6:124).

Some other examples can be seen in  Al-Isra 17: 90 – 93, Al-Furqan 25: 21, and Al-Muddaththir 74: 52.

There are many other ayaat that testify to the disbelief of the Arab polytheists, their transgression, stubbornness, and that they asked unnecessary questions out of disbelief and arrogance. The statements of the Arab idolaters followed the statements of the nations of the People of the Two Scriptures and other religions before them. Allah subhanahu wa ta’ala said in Surah An-Nisa ayah 153,

يَسْأَلُكَ أَهْلُ الْكِتَـبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَـباً مِّنَ السَّمَآءِ فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذلِكَ فَقَالُواْ أَرِنَا اللَّهِ جَهْرَةً

“The People of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Musa [Moses] for even greater than that, when they said: ‘Show us Allah in public.’” (4:153)

And, Surah Al-Baqarah ayah 55

وَإِذْ قُلْتُمْ يَـمُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً

“And (remember) when you said: ‘O Musa! We shall never believe in you until we see Allah plainly.’” (2:55)

By saying, “So said the people before them words of similar import,” Allah subhanahu wa ta’ala puts this demand down as being no more than a foolish custom which has all along been unthinkingly practiced by ignorant people even in the earlier ages.

LESSON:

This highlights an important point which is that the psychology of the people will remain alike no matter where on earth they might be or in what era they lived. The doubters will raise the same questions while the humble ones regardless of where they are, what color or what language will accept when truth becomes evident to them. 

The ignorant ones judge other people and things on the basis of what is visible. For example, a person walking down the street in ordinary clothes is labeled as poor or middle-class. Another person passes by in Lamborghini and he is considered rich. In reality it could be that the person labeled poor or of a lower class is richer than the one driving Lamborghini. The one driving the car could be a car mechanic and is simply dropping the car at the owner’s house. He does not own the car. But we are a people who judge others and things on the surface. Many prophets and messengers were denied for the same reason. The people ascertained their prophethood on the basis of their financial or political standing. A Prophet of Allah knows that he is not sent in this world to gather wealth. He is sent with a purpose on which he must focus; fulfill his task and return to his Lord. The lords of Quraysh denied the Prophet salAllahu ‘alayhi wa sallam for the same reason, and some other demanded that he (Prophet salAllahu ‘alayhi wa sallam) should share with them the treasures that Allah subhanahu wa ta’ala has given him.  

This is a point that we should reflect on.

What is our opinion about other people?

How quickly do we judge them? And how do we judge them?

Do we only befriend the rich and the popular or the one who might not be as strong in worldly treasures, but God-consciousness?

The ayah, then traces the origin of this demand to a distortion of the heart, in respect of which all the ignorant people, past or present, are alike, hence the parrot-like repetition of the same demand throughout the ages. He says, “Their hearts are alike.”  It means that the hearts of the Arab polytheists are just like the hearts of those before them, containing disbelief, stubbornness and injustice.

Therefore, the first demand – the demand to speak with Allah subhanahu wa ta’ala face-to-face – was so inane that Allah subhanahu wa ta’ala does not even respond to it. As for the other demand, Allah subhanahu wa ta’ala reminds them that He has sent, not one, but a number of clear signs and proofs to confirm and establish the prophethood of Muhammad salAllahu ‘alayhi wa sallam. These signs and proofs, however, can be of help only to those who sincerely wish to know the truth and to attain certitude, as stated in the ayah, “We have indeed made plain the signs for people who believe with certainty.” As for those who are not in search of the truth, but enjoy being stuck in their malice and obstinacy, there is no help for them.

At this point, we had better say a word to resolve a difficulty that is likely to arise. The Jews and the Christians were ‘the People of the Book,’ and some of them were men of learning, and yet Allah calls them ignorant. Why? The reason is that although Allah subhanahu wa ta’ala had sent such a large number of clear signs and definite proofs to establish the prophethood of Muhammad salAllahu ‘alayhi wa sallam, yet they persisted in their denial. This is the mentality and the conduct of the ignorant.

LESSON:

Therefore, while being the students of the Qur’an we should never consider ourselves the guided ones. We should keep asking Allah subhanahu wa ta’ala for a humble heart and a heart that understands the true meanings of His Message. We should comprehend the Book as He intended it to be and not go for our own interpretations.

Ayah 119

In the next ayah Allah subhanahu wa ta’ala shares the purpose of sending the Prophet salAllahu ‘alayhi wa sallam: “Verily, We have sent you with the truth, a bringer of glad tidings and a warner. And you will not be asked about the dwellers of the blazing Fire.”

The Prophet salAllahu ‘alayhi wa sallam was sent bearing the truth and the genuine faith. His function was twofold — to give glad tidings to those who accept the truth, and warnings of dire punishment to those who deny.

Allah subhanahu wa ta’ala assures him that he will not be held responsible or taken to account for those who willingly pursue the way to Hell. All that he is required to do is to keep performing his own function, and not to worry as to who accepts the truth and who does not. A similar statement was said in Surah Ar-Rad ayah 40:

فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ

“Your duty is only to convey (the Message) and on Us is the reckoning.” (13:40)

LESSON:

This was the purpose of sending a messenger – to give glad tidings and to warn people. He was not sent as a magician to put up a show whenever people demanded some miracle. Neither did he seek comforts of this world nor did he leave behind any wealth. We too should focus on the purpose of our creation and keep our limited time in the mind. We are not here forever. Are we fulfilling our purpose?

True richness is the richness of emaan [faith] and taqwa [God-consciousness]. If one is deprived of either of the two then he is poor not rich. Worldly delights are perishable.

We also learn two etiquette of da’wah [calling people]. First, we must neither scare people by only talking about the Judgment Day and torments of the Hellfire, nor should we delude them with the pleasures of Paradise. It is because nothing is certain. No one knows where they will end up. Therefore, we should maintain a balance. We must have hope of Paradise but at the same time be fearful of Hellfire. We should not assume that by being Muslims we are guaranteed Paradise. No, we have to work for it!   

Second etiquette is that we should understand our responsibilities as callers toward Allah subhanahu wa ta’ala. We are not responsible for who accepts the truth and who does not. We cannot (and should not) force people to believe in what we believe. Our responsibility ends at delivering the message. We should neither harm nor humiliate people if they do not listen to us. Reflect on the character of Muhammad salAllahu ‘alayhi wa sallam. He did not force anyone and he was the most patient.

May Allah subhanahu wa ta’ala allow us to value that which is truly precious (emaan and taqwa and not perishable delights), and may He teach us the adaab [etiquette] of da’wah ameen.  

The Description of the Prophet salAllahu ‘alayhi wa sallam in the Torah

Imam Ahmad recorded ‘Ata’ bin Yasar saying that he met ‘Abdullah bin ‘Amr bin Al-‘Aas and said to him, “Tell me about the description of the Messenger of Allah in the Torah?” He said, “Yes, by Allah, he is described by the Torah with the same characteristics that he is described with in the Qur’an.”

In the Torah it appears:

“O Prophet! We have sent you as a witness, a bringer of good news, a warner, and as safe refuge for the unlettered people. You are My servant and Messenger. I have called you the Mutawakkil [who depends and relies on Allah for each and everything].

You are not harsh, nor hard, nor obnoxious in the bazaars. He does not reward the evil deed with an evil deed. Rather, he forgives and pardons.

Allah will not bring his life to an end, until he straightens the wicked’s religion by his hands so that the people proclaim: There is no deity worthy of worship except Allah. By his hands, Allah will open blind eyes, deaf ears and sealed hearts.”

[This was recorded by Al-Bukhari only.]

The last line is similar to what appears in the Qur’an: Al-Baqarah ayah 18.

Read the Prophet’s description one more time. He was neither harsh nor obnoxious. He repelled evil, forgave and pardoned. Are we like this?

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Tafseer Surah Baqarah Verse 116-117 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 116 to 117

Tafseer Surah Baqarah Verse 116-117 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 116 to 117 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

Refuting the Claim that Allah subhanahu wa ta’ala has begotten a Son

Surah Baqarah Verse 116-117

These ayaat refute the Christians, the Jews and the Arab idolaters who claimed that the angels are Allah’s daughters.

The Jews claimed that Prophet Uzayr [Ezra] ‘alayhi salaam was the son of God. They called themselves the Children of God. The Christians took Prophet ‘Eesa [Jesus] ‘alayhi salaam as the son of God and God himself [see At-Tawbah 9: 30]. The polytheists of Makkah considered the angels to be the daughters of God  [see An-Nahl 16: 57].

Allah subhanahu wa ta’ala refutes the claim by saying, “Glory is to Him,” meaning He is holier and more perfect than what they attribute to Him. He then presents His Attributes that are peculiar only to Him:

► “…to Him belongs whatever is in the heavens and the earth,” no one else has a share in the heavens and the earth.

► “All are devoutly obedient to Him,” meaning everything is subservient to Him. No one can interfere with His omnipotence.

► “Originator of the heavens and the earth,” He is the Creator and the Inventor of the skies and the earth.

► “When He decrees a matter, He only says to it, ‘Be,’ and it is,” meaning His power of creation is so mighty that when He wishes to do something (such as creating something), He does not need any instruments or helpers — all that He does is to say, “Be,” and the thing comes into being.

These four qualities are not to be found in anyone other than Allah subhanahu wa ta’ala. In fact, even those who attributed offspring to Him, believed in this truth. Thus, their claims to the contrary stand finally refuted.

Allah subhanahu wa ta’ala is not like the humans that He will be in need of a son or children. He is above all such needs. Were it at all possible, the situation would necessarily involve either of the two alternative characteristics – the offspring would belong either to the same species as the father does, or to a different species. If it belongs to a different kind, that obviously is a defect, while God in order to be God, has to be free from all the defects. If the offspring belongs to the same kind, that too is a contradiction, for God has no equal and no existent can belong to the same species as He does.

[Tafseer Surah Al-Ikhlas]

His is the kingdom of the heavens and earth and whatever and whoever is in, on and between them. Allah is the Supreme Authority in the heavens and earth, and He is the Creator, Provider and Sustainer Who decides all the affairs of the creation as He wills. All creatures are Allah’s servants and are owned by Him. Therefore, how could one of them be His son? The son of any being is born out of two comparable beings. Allah subhanahu wa ta’ala has no equal or rival sharing His grace and greatness.

In Surah Al-Anaam Allah subhanahu wa ta’ala said,

بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ وَخَلَقَ كُلَّ شَىْءٍ وهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

“He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the Knower of everything.” (6:101)

In Surah Mariam, it appears:

وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً – لَقَدْ جِئْتُمْ شَيْئاً إِدّاً – تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً – أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً – وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً – إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً – لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً – وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً

“And they say: ‘The Most Gracious (Allah) has begotten a son (offspring or children).’ Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins. That they ascribe a son (or offspring or children) to the Most Gracious (Allah). But it is not suitable for (the majesty of) the Most Gracious (Allah) that He should beget a son (or offspring or children). There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And every one of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender).” (19: 88-95)

In these ayaat, Allah subhanahu wa ta’ala stated that He is the Supreme Master for Whom there is no equal or rival. Everything and everyone was created by Him.  In the tafseer of this ayah (2: 116), Al-Bukhari recorded that Ibn ‘Abbas radhiAllahu ‘anhu said that the Prophet salAllahu ‘alayhi wa sallam said that Allah subhanahu wa ta’ala said,

كَذّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَيَزْعُمُ أَنِّي لَا أَقْدِرُ أَنْ أُعِيدَهُ كَمَا كَانَ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ لِي وَلَدًا فَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا

“The son of Adam has denied Me, and that is not his right. He has insulted Me, and that is not his right. As for the denial of Me, he claimed that I am unable to bring him back as he used to be (i.e. resurrect him). As for his insulting Me, he claimed that I have a son. All praise is due to Me, it is unbefitting that I should have a wife or a son.”

It is recorded in the Two Saheehs that the Messenger of Allah salAllahu ‘alayhi wa sallam said,

لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ: إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم

“No one is more patient when hearing an insult than Allah. They attribute a son to Him, yet He still gives them sustenance and health.”

The Meaning of Badi [بَدِيعُ]

The word Badi means to create something from scratch. Allah subhanahu wa ta’ala created the heavens and the earth when nothing resembling them existed. Mujahid and As-Suddi said that this is the linguistic meaning, for all new matters are called Bid’ah [innovations].

Ibn Jarir said, “Thus the meaning of the ayaat (2:116-117) becomes, ‘Allah subhanahu wa ta’ala is far more glorious than to have had a son, for He is the Owner of everything that is in the heavens and earth. All testify to His Oneness and to their submissiveness to Him. He is their Creator and Maker. Without created precedence, He shaped the creatures in their current shapes. Allah subhanahu wa ta’ala also bears witness to His servants that ‘Eesa [Jesus] ‘alayhi salaam, who some claimed to be Allah’s son, is among those who testify to His Oneness. Allah subhanahu wa ta’ala stated that He created the heavens and earth out of nothing and without precedent. Likewise, He created Jesus, the Messiah, with His power and without a father.”

[‘Eesa (Jesus) will reject Shirk and Affirm Tawheed]

Allah subhanahu wa ta’ala said, “When He decrees a matter, He only says to it : ‘Be!’ ـ and it is.” This demonstrates His perfectly complete ability and tremendous authority. If He decides a matter, He merely orders it to, ‘Be’ and it comes into existence. Similarly, in other places in the Qur’an, Allah subhanahu wa ta’ala said,

إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ

“Verily, His command, when He intends a thing, is only that He says to it, ‘Be!’ – and it is.” [Ya-Seen 36:82]

And,

وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

“And Our commandment is but one as the twinkling of an eye.” [Al-Qamar 54:50]

Similarly, Allah subhanahu wa ta’ala informs us that He created ‘Eesa [Jesus] ‘alayhi salaam by merely saying, “Be!” and he was, as Allah subhanahu wa ta’ala willed:

إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ

“Verily, the likeness of ‘Eesa [Jesus] before Allah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ – and he was.” [Aal-Imran 3: 59]

LESSONS:

Allah subhanahu wa ta’ala says that everything that He created is devoutly obedient to Him. Look at the sun and moon. Have they ever switched their timings or refused to come out? Every day, they appear at their appointed time. They have been doing so for thousands of years; ever since they were created. Yet, human beings – the ‘best’ creation – are disobedient and work according to their own moods. We lack discipline and commitment in our lives. We devoutly worship Allah subhanahu wa ta’ala one day or in the month of Ramadan, and never return to the mosque unless it’s a Friday or another Ramadan or someone dies in the family. We make long du’as when we are struck by a calamity, but when things are okay we return to our average worship. We follow our desires more than we follow the commands of Allah subhanahu wa ta’ala.

We need to correct our creed [aqeedah] because it is the distortion in creed that leads to sects. Not only does that deviate us from the right path but also causes differences and enmity between the Muslims.

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Tafseer Surah Baqarah Verse 115 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 115

Tafseer Surah Baqarah Verse 115 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 115 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

Allah subhanahu wa ta’ala is Everywhere

Surah Baqarah Verse 115

The idolaters compelled the Prophet salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum to migrate from Makkah to Madinah, thus separating them from the Ka’abah. For some sixteen or seventeen months, the Muslims had to (under the commandment of Allah subhanahu wa ta’ala) pray in the direction of Bayt Al-Maqdis [Jerusalem]. The Prophet salAllahu ‘alayhi wa sallam, however, felt a deep longing for turning towards the Ka’abah (the Qiblah of Prophet Ibraheem ‘alayhi salaam), and from time to time would look upward to the sky waiting for a new commandment to come. Finally, such a commandment came (ayah 144) and Allah subhanahu wa ta’ala made Ka’abah the Qiblah for the Muslims.

This commandment naturally delighted the Muslims, but the Jews made it an occasion for taunting and accusing the Muslims for going against the way of the earlier prophets.

Thus, ayah 115 is an answer to the objections of the Jews and also brings comfort to the Prophet salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum. Allah subhanahu wa ta’ala cannot be limited to one fixed direction. He is everywhere and surrounds everything.

It also means that the Bayt Al-Maqdis and Ka’abah enjoy an inherent or inalienable superiority, either of them can acquire a position of privilege if Allah wills so. What really matters is obeying the commands of Allah subhanahu wa ta’ala.

In order to win His pleasure, one has to orient oneself according to what He Himself has determined. If, in spite of being infinite and free from all limitations, Allah subhanahu wa ta’ala has yet fixed a particular orientation, it is because He is Omniscient, and knows what is the best in a certain situation and for a certain people.

Although it is not possible for man to comprehend fully the wisdom present in each and every divine commandment, yet the fixing of a definite orientation for Salah has a very obvious raison d’être. Whichever way one turns, one would, no doubt, find Allah subhanahu wa ta’ala facing him; but if one has to choose a direction every time one starts to pray, it would only mean a dispersion of one’s attention. And when several men are offering their prayers jointly it would really be odd if each one of them adopts a different orientation. So, a fixed Qiblah for all helps in acquiring the necessary concentration of mind and the sense of a joint purpose. This explanation satisfactorily dispels the objection often raised by certain antagonists who accuse the Muslims of being the worshipers of the Ka’abah. The Ka’abah is a direction for bringing unity among the Muslims all around the world – we do not worship the Ka’abah in itself.

“So, wherever you [might] turn, there is the Face of Allah…” means wherever you may be, you have a Qiblah to face that is Ka’abah. However, this ayah was later abrogated. ‘Abdullah ibn ‘Abbas radhiAllahu ‘anhu said that this was the first ayah to be abrogated.

For the obligatory prayers, it is compulsory to find the direction of Qiblah; otherwise, your prayer will be invalid. For the voluntary prayers, however, you can pray in any direction.

Jarir said, “Others said that this ayah was revealed to the Messenger of Allah salAllahu ‘alayhi wa sallam permitting the one praying voluntary prayers to face wherever they wish in the east or west, while traveling, when in fear and when facing the enemy.”

In his Saheeh, Al-Bukhari recorded that Nafi’ said that whenever Ibn ‘Umar radhiAllahu ‘anhu was asked about the prayer during times of fear, he used to describe it and would then say, “When the sense of fear is worse than that, pray while standing, or while riding, whether facing the Qiblah or not.” Nafi’ then said, “I think Ibn `Umar mentioned that from the Prophet salAllahu ‘alayhi wa sallam.”

It was also said that the ayah was revealed about those who are unable to find the correct direction of the Qiblah in the dark or due to cloudy skies and, thus, prayed in a direction other than the Qiblah by mistake.

[Admin’s comment: As today, we have applications available it is not impossible for one to find the direction of prayer. We should take all necessary measures in ascertaining the direction and not be negligent about it. Muslim Pro is an application that tells you the direction wherever you might be.]

Allah subhanahu wa ta’ala ends the ayah by saying,

“Indeed, Allah is all-Encompassing and Knowing.”

He encompasses all His Creation. He knows what one hides in his heart and with what intention he offers his prayers. If the person was sincere and unintentionally prayed in a wrong direction, his error will be overlooked. The worshiper, however, should try his best to find out the Qiblah. He is All-Knowing means He is knowledgeable of our deeds and nothing escapes His watch. Therefore, become Rabbani [Allah wala] and fear Him at all times wherever you might be.

May Allah subhanahu wa ta’ala grant us His khashiya ameen.

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Tafseer Surah Baqarah Verse 114 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 114

Tafseer Surah Baqarah Verse 114 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 114 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

Only an Unjust prevents People from the Mosques

Surah Baqarah Verse 114

Before we proceed with the explanation, note that the word masjid [mosque] in the ayah is not limited to a Muslim mosque. Rather, it encompasses all places of worship whether it be a mosque, synagogue or church.

In order to understand the ayah one should keep in mind three different incidents connected with the three groups, all of which were in one way or another guilty of preventing people from worshiping Allah subhanahu wa ta’ala in mosques.

1. When Allah subhanahu wa ta’ala commanded the Muslims to turn toward the Ka’abah in their Salah and not Bayt Al-Maqdis [Jerusalem], the Jews raised objections, and tried to create doubts in the minds of the Muslims about Islam and Muhammad salAllahu ‘alayhi wa sallam. Had the Muslims heeded to the objections, they would have given up their Salah, thus leaving mosques empty.

2. The Romans had once invaded Jerusalem, and the ignorant among them had polluted the Bayt Al-Maqdis. This prevented the Jews from performing their prayer in their mosque. It pleased the Christians who in a way looked upon the Romans as their ancestors. Thus, in refusing to condemn this misdeed of the Romans, the Christians too were responsible for leaving the mosques empty.

3. At the time of Hudaybiyyah, the Mushrik [polytheists] did not allow the Prophet salAllahu ‘alayhi wa sallam to enter Makkah and to perform Hajj. So, this group too was guilty of the same sin.

LESSONS:

When people divide themselves into sects their symbols of veneration change. It is because they are not following a certain sect because of verified knowledge, but due to reverence to a certain buzurg or sheikh [saint or scholar]. These people sometimes sing such praises of their Sheikh or scholar that only befit Allah subhanahu wa ta’ala. When you don’t agree with their views, they can accuse you of blasphemy and discord occurs. Now they take you as enemy and will look for ways to harm you. You can no longer enter their mosques as they are only open to a certain group of people. When you limit the mosque (any House of Allah subhanahu wa ta’ala) to a certain group, then that exclusive group cannot establish it. House of Allah will hence become vacant. On the other hand, if the House of Allah subhanahu wa ta’ala is opened to all, then its sanctity will be maintained and it will be enlivened.

Being divided in sects brings limitations. So-and-so cannot be a part of your group. Your love and respect is restricted to your own class and not for all Muslims. Disunity and discord spreads.

Ibn Katheer writes when the polytheists of Makkah, hindered the Prophet salAllahu ‘alayhi wa sallam from entering Makkah, the Prophet salAllahu ‘alayhi wa sallam said, “No one before has ever prevented people from entering the House. One would even see the killer of his father and brother, but would not prevent him (from entering the House of Allah).” The idolators said, “Whoever killed our fathers at Badr, shall never enter it while there is one of us alive.” They made Masjid Al-Haram exclusive for their idols and polytheism. Allah subhanahu wa ta’ala revealed this ayah and chastised those who hinder people from entering His House and work to desecrate it.

‘Abdullah ibn ‘Abbas radhiAllahu ‘anhu commented that this ayah was revealed about the Christians who partnered with the Romans and hindered the Jews from praying in their place of worship.

Allah’s statement, “…and strive for their ruin… [وَسَعَىٰ فِي خَرَابِهَا]” means hindering people from entering the mosques and preventing them from remembering Allah subhanahu wa ta’ala.

Through this ayah, Allah subhanahu wa ta’ala lays down a permanent law for all people. It is not permissible to desecrate mosques and hinder people from the remembrance of Allah subhanahu wa ta’ala. Whoever does this is unjust and cruel. For him, there is humiliation in this world and dire punishment in the next. It is from the etiquette of mosques that one should enter them with humility and respect, fearing Allah subhanahu wa ta’ala (being conscious of Allah subhanahu wa ta’ala) in one’s heart.

LESSONS:

Today also, we see people hindering others from entering some mosques. Every other day, a new Fitnah is out and we see people spreading propaganda against one masjid or the other. Pamphlets are freely distributed accusing scholars of some error. Not only pamphlets, but now in the days of social media some Facebook pages and Twitter accounts are only committed to this (dis)service to religion. What is this causing? More and more people are distancing from religion. We see disrespect for the scholars on a rise. And, the mosques are getting empty.

There are two main ways in which a mosque can be desecrated. One, you cause it physical harm (as we see today in the Muslim world. The Houses of Allah are being destroyed through suicide bombs and target killing.) Second, people enter the mosque in large numbers but they talk about worldly stuff. On Eid and during taraweeh, many people gather in the mosque, but what are they talking about? How conscious of Allah are they?

Today, in order to lure people to mosques a park or recreational activities are created near them. As a result, people come to mosques for entertainment and leave without remembering Allah subhanahu wa ta’ala. Many boys will come to the mosque with their fathers and then sneak outside to smoke cigarettes or play a match. During one Ramadan, an apartment complex had arranged for taraweeh prayers within the compound. It was a delight for the residents as the women too could join the prayers in congregation. However, just outside the prayer area there were teen-aged boys playing badminton. Not only were they not embarrassed to not attend the prayers (without having any excuse), but also they felt no shame in disturbing the worshipers. They caused so much racket that it was a nuisance for others. Similarly, though women are exempted from attending congregational prayers, when such arrangements are made for them…they come to the mosque either considering it a platform for displaying their jewels and designer garments (today, it’s designer abayas and jilbabs) or do not stop chatting about worldly matters especially about their in-laws, husbands and children. If not this, we see people fighting over spaces (saf). It causes disturbance to others and is against the etiquette of masajid. Find a space wherever you can and stand with adab.

We see more gatherings of socialization, a basketball game, fundraisers, etc. by the Islamic centers than inviting people for studying the Qur’an. They claim that through these activities they intend to attract youth. But if one has not introduced the youth to Allah subhanahu wa ta’ala in His House, then what has one achieved? This is why many people regularly go to the mosque and come out unchanged. Praying has become a ritual for them with no affect on the heart.

Some Imams too use the mimbar as a political platform and sometimes incite violence. The worshipers do not come to the mosque to listen to political speeches. They are there to ‘know Allah subhanahu wa ta’ala’ if you do not talk about Him in His House, then where will you talk?

[Respecting the Houses of Allah: Status and Etiquette of the Masajid]

Allah subhanahu wa ta’ala says, “It was not fit for them to enter them (Allah’s Houses) except in fear.” After the conquest of Makkah, no polytheist was allowed to perform Tawaf [circumvention] around the Ka’abah naked.

Point to Ponder: Every Muslim is excited to visit the Ka’abah. It is a dream come true for those living in far off places with no means to travel. However, before we pack our bags we must learn the adaab of visiting the House of Allah. Ka’abah is not a place to take your selfie; to brag about your blessings; to chat on your phone during Tawaf or update your statuses. Allah subhanahu wa ta’ala chose you from the billions of Muslims to come visit His House. Don’t waste your time in laghw. Allah’s House is for remembering Him. Can’t you temporarily disconnect from the world? Honor the sanctity of His Houses.

In Surah An-Nur ayah 36, it appears,

“In houses (mosques), which Allah has ordered to be raised (to be cleaned, and to be honored), in them His Name is glorified in the mornings and in the afternoons or the evenings.” (24: 36)

The mosques are places of worship and not social, cultural and political centers.

[Etiquettes within the Houses of Allah (Masajid)]

It was also said that this ayah carries the good news for the Muslims from Allah subhanahu wa ta’ala that He will allow them to take over Al-Masjid Al-Haram and all the mosques and disgrace the idolaters. Allah subhanahu wa ta’ala fulfilled this promise and later decreed that idolaters not be allowed to enter Al-Masjid Al-Haram. This ayah also described the disgrace that the disbelievers earn in this life, and that the punishment comes in a form comparable to the deed. Just as they prevented the believers from entering Al-Masjid Al-Haram, they were prevented from entering it in turn. Just as they expelled the believers from Makkah, they were in turn expelled from Makkah.

Here it is worth mentioning the hadeeth about seeking refuge from disgrace in this life and the torment of the Hereafter. Imam Ahmad recorded that Busr bin Artah said that the Messenger of Allah salAllahu ‘alayhi wa sallam used to supplicate,

اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِي الْأُمُورِ كُلِّهَا وَأَجِرْنَا مِنْ خِزْيِ الدُّنْيَا وَعَذَابِ الْآخِرَة

“O Allah! Make our end better in all affairs, and save us from disgrace in this life and the torment of the Hereafter.”

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Tafseer Surah Baqarah Verse 111-113 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 111 to 113

Tafseer Surah Baqarah Verse 111-113 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 111 to 113 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

Entering Paradise depends on Our Belief and Righteous Deeds

Surah Baqarah Verse 111-113

The Jews and the Christians were hostile not only to the Muslims, but also to each other. They had forgotten the essence of religion that is, adherence to the true and authentic doctrines, and performance of good deeds as laid down by the Shar’iah. They had identified it with a mere affiliation to a racial or social community. Each of the two groups claimed that it had the exclusive right to go to the Paradise, without having any argument to substantiate the claim. The Jews read the Torah, while the Christians read the Evangel, and they could have easily seen that the two Books confirm each other. Each party used to assert, in its malice, that the religion of the other was baseless. This gave an excuse to the mushrikeen (polytheists) who, in spite of their ignorance, began to say the same of both the religions.

The Qur’an dismisses these pretensions as mere fancy and self-delusion. It declares that other people too will go to Paradise, who, in their time, have been following the Shar’iah of their prophet, and who now that the Qur’an has abrogated all the earlier Divine Books, follow the Islamic Shar’iah.

(Note that the meaning of the word Shar’iah in itself is ‘law’ and there is no such word as Shar’iah law.)

The Jews had previously made similar claims which were refuted by Allah subhanahu wa ta’ala. For example, they said: “We are the children of Allah and His loved ones.” (Al-Ma’idah 5:18)

Previously we mentioned their claim that the Fire would not touch them for more than a few days, after which they would be put in Paradise. Allah subhanahu wa ta’ala rebuked this claim, and He said about this baseless claim, “…these are their desires,” meaning these are wishes that they wished Allah subhanahu wa ta’ala would answer without basis.

Allah subhanahu wa ta’ala instructs the Prophet salAllahu ‘alayhi wa sallam to ask them for Burhan. The word burhan [بُرْهَـن] is from the root ba-ra-ha-noon and it means ‘evidence, proof or argument’.

The ayah means bring the evidence that supports your statement if you are truthful in your claim.

LESSONS:

We learn the requirement of a proof or evidence for basing our opinions. We cannot say anything (especially when it pertains to religion) unless it is supported by a valid proof such as an ayah from the Qur’an, a Prophetic tradition or a saying of the Companions radhiAllahu ‘anhum.

There are two kinds of followers of religion: those who follow it on the basis of knowledge and those who follow it in veneration. The latter group might have no knowledge of the religion and their only association is reverence for the Prophet salAllahu ‘alayhi wa sallam and his Companions. Following Deen without knowledge is dangerous, as there is a fear of falling into innovations and Shirk [associating partners with Allah].  

One will not enter Paradise by belonging to a certain sect, rather our actions should be based on what the Qur’an and Sunnah teach us. 

Ayah 112

Ayah 112 lays down the general principle in this respect. The essence of religion whether it be Islam, Christianity or Judaism lies in two things:

(1) obedience to Allah subhanahu wa ta’ala in one’s belief as well as in one’s actions and 

(2) submission to the Divine commands in all sincerity.

It should be noted that it is not enough to have a sincere intention to obey Allah subhanahu wa ta’ala and then to invent according to one’s own fancy, the modes and forms of obedience. It is absolutely essential that the forms of worship and the modes of obedience should be no other than those which Allah subhanahu wa ta’ala Himself has appointed through His prophets.

The Arabic word aslama [أَسْلَمَ] signifies total submission to Allah subhanahu wa ta’ala, and the word Muhsin [مُحْسِن] signifies one who performs good deeds.

We learn there are two conditions for a deed to be accepted: one, it must be performed for the sake of Allah subhanahu wa ta’ala alone (if one does a good deed to gather praises from the people, then his deed will be rejected), and two, it must conform to the Shar’iah (i.e. it should be based on the teachings of the Prophet salAllahu ‘alayhi wa sallam. We cannot invent our ways of worship.) When the deed is sincere, but does not conform to the Shar’iah, then it will not be accepted.

The Messenger of Allah salAllahu ‘alayhi wa sallam said,

مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد

“Whoever performs a deed that does not conform with our matter (religion), then it will be rejected.” [Muslim]

Therefore, the good deeds of the priests and rabbis will not be accepted, even if they are sincerely for Allah subhanahu wa ta’ala alone, because these deeds do not conform with the method of the Messenger salAllahu ‘alayhi wa sallam, who was sent for all mankind. Allah subhanahu wa ta’ala said regarding such cases, “And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust,” (Surah Al-Furqan 25:23). In Surah An-Nur ayah 39, He says, “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)

When the deed conforms to the Shar’iah outwardly, but the person did not perform it sincerely for Allah subhanahu wa ta’ala alone, the deed will also be rejected, as in the case of the hypocrites and those who do their deeds to show off. About them it was said, “Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salah (the prayer), they stand with laziness to be seen by people, and they do not remember Allah but little.” (An-Nisa 4:142)

In Surah Al-Ma’un it was said,

فَوَيْلٌ لِّلْمُصَلِّينَ – الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ – الَّذِينَ هُمْ يُرَآءُونَ – وَيَمْنَعُونَ الْمَاعُونَ

“So woe unto those performers of Salah (prayers). Those who delay their Salah (from their stated fixed times). Those who do good deeds only to be seen. And withhold small kindnesses.” (107:4-7)

Allah subhanahu wa ta’ala says whoever submits to Him sincerely and does good deeds then he will find his reward with his Lord. Such a person has guaranteed rewards and safety from what they fear and grieve about what they abandoned in the past. They will have no fear on the Day of Judgment or grief about their imminent death. It has been recorded in the Qur’an and ahadeeth that when a righteous person dies (and he is a believers), the angels that descend at the time of death are kind and merciful to him and give him the glad tidings of Paradise. May Allah subhanahu wa ta’ala make us of those who will receive good tidings, ameen.

LESSONS:

We learn the need to submit ourselves to Allah subhanahu wa ta’ala. What does that mean? It means putting the commands of Allah subhanahu wa ta’ala before our desires. When it is time for prayer and you are doing something else, leave that work and perform the prayer first. When someone else is in need but you want to buy something for yourself (it’s a desire not a need), you put your wish behind and give in the way of Allah subhanahu wa ta’ala seeking His pleasure alone.

If the condition for deeds to be accepted is that they must conform to the Sunnah, then we must learn the Sunnah of the Prophet salAllahu ‘alayhi wa sallam and make our deeds solely for Allah subhanahu wa ta’ala and not for looking good in the eyes of the people.  

We should raise the standard of our deeds and do everything with excellence and perfection. When we do not accept an average thing, why do we give Allah subhanahu wa ta’ala mediocre deeds? When we face difficulty in the path of Allah subhanahu wa ta’ala we should ask Him for help, and bear everything with excellent patience.

The Arguments between the Jews and Christians

In ayah 113, Allah subhanahu wa ta’ala says, “The Jews  said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture.”

Muhammad bin Ishaq reported that Ibn ‘Abbas radhiAllahu ‘anhu said, “When a delegation of Christians from Najran came to the Messenger of Allah salAllahu ‘alayhi wa sallam, the Jewish rabbis came and began arguing with them before the Messenger of Allah. Rafi’ bin Huraymilah said, ‘You do not follow anything,’ and he reiterated his disbelief in Jesus and the Injeel (Gospel).

Then a Christian man from Najran’s delegation said to the Jews, ‘Rather, you do not follow anything,’ and he reiterated his rejection of Musa’s [Moses] prophethood and his disbelief in the Torah. So, Allah subhanahu wa ta’ala revealed this ayah.”

Ibn Katheer writes that Allah subhanahu wa ta’ala made it clear that each party read the affirmation of what they claimed to reject in their Book. Consequently, the Jews disbelieve in Jesus, even though they have the Torah in which Allah subhanahu wa ta’ala took their Covenant by the tongue of Moses to believe in Jesus. Also, the Gospel contains Jesus’ assertion that Moses’ prophethood and the Torah came from Allah subhanahu wa ta’ala. Yet, each party disbelieved in what the other party had.

Allah subhanahu wa ta’ala says that He will decide on the Day of Judgment who is on the right religion and who has gone astray.

These ayaat provide a warning to the Muslims as well. Merely, being born in a Muslim family or embracing Islam does not mean you have got your confirmed ticket to the Paradise. Sincere belief in and submission to Allah subhanahu wa ta’ala, and righteous deeds that conform to the teachings of the Prophet Muhammad salAllahu ‘alayhi wa sallam are mandatory.

Mufti Muhammad Shafi Usmani writes in his Maarif-ul-Qur’an: Muslims have no right to hope for these rewards until and unless they submit themselves totally, in thought and deed both, to the commandments of Allah subhanahu wa ta’ala and His Prophet salAllahu ‘alayhi wa sallam.

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Tafseer Surah Baqarah Verse 109-110 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 109 to 110

Tafseer Surah Baqarah Verse 109-110 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 109 to 110 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

The Prohibition of following the Ways of the People of the Book

Surah Baqarah Verse 109-110

in the previous ayah, we learned about the prohibition to ask unnecessary questions, in this ayah Allah subhanahu wa ta’ala narrates to us the reason behind this ruling.

Some of the Jews pretending to be the well-wishers of the Muslims, were always inventing new stratagems to make them turn away from Islam. In spite of repeated failure in this effort, they did not refrain from it. The ayah warns the Muslims against their intentions, which are motivated, not by sincerity and friendship, but by envy. The ayah also asks the Muslims not to give way to their justifiable anger at such misconduct, but to forgive the Jews and wait till Allah subhanahu wa ta’ala sends a new commandment with regard to such matters.  For the time being, the Muslims were encouraged to perform their prayers perfectly, pay their Zakah [obligatory charity], and preserve the practice of these righteous deeds.

Ibn Abi Hatim recorded that ‘Abdullah bin Ka’ab bin Malik said that Ka’ab bin Al-Ashraf, a Jewish poet, used to criticize the Prophet salAllahu ‘alayhi wa sallam in his poems, so Allah subhanahu wa ta’ala revealed this ayah.

Ibn ‘Abbas radhiAllahu ‘anhu said, “An unlettered Messenger came to the People of the Scriptures confirming what they have in their own Books about the Messengers and the Signs of Allah. He also believes in all of this, just as they believe in it. Yet, they rejected the Prophet out of disbelief, envy and transgression. This is why Allah subhanahu wa ta’ala said,

كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ

‘…out of envy from their own selves, even after the truth (that Muhammad is Allah’s Messenger) has become manifest unto them.’

Allah subhanahu wa ta’ala said that after He illuminated the truth for them, such that they were not ignorant of any of it, yet their envy made them deny the Prophet salAllahu ‘alayhi wa sallam. Thus Allah subhanahu wa ta’ala criticized, chastised and denounced them.”

Abu Al-‘Aliyah added that after it became clear that Muhammad salAllahu ‘alayhi wa sallam is the Messenger of Allah whose description they find in the Torah and the Injeel [Gospel], they denied him in disbelief and transgression because he was not one of them.

LESSONS:

We learn that we should not blindly follow people or be influenced by what they say. We should be judicious and ascertain the truth on our own. For example, in the times that we are living, there will be people that stop you from attending a Qur’an class or a religious lecture. They will call you names, criticize and mock you. You have two options: listen to them and not learn anything, or take a stand and attend the class no matter what people say. We should ask Allah subhanahu wa ta’ala for courage to follow the right path.

When you begin to follow the right path, people will say you are being brainwashed. Who gets brainwashed? The weak and vulnerable! A person who uses his mind and thinking ability cannot be brainwashed. So, become strong and use your brain.

We also learn the reason that why people stop others from doing something. “…out of envy from their own selves,”  they are jealous.

Allah subhanahu wa ta’ala responded, “But forgive and overlook, till Allah brings His command.” This is similar to what appears in Surah Aal-Imran ayah 186,

وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً

“And you shall certainly hear much that will grieve you from those who received the Scripture before you and from those who ascribe partners to Allah.” (3: 186)

This part of the ayah “But forgive and overlook…” was later abrogated by the ayaat of Surah At-Tawbah. It should be mentioned that while the latter ayaat speak about killing those who do not believe in Allah subhanahu wa ta’ala and the Last Day, this does not mean killing innocent civilians. We learn in other parts of the Qur’an that those who show kindness to us and do not support oppression must be shown kindness and not be harmed in any way.

The Messenger of Allah salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum used to forgive and be patient with the disbelievers as Allah subhanahu wa ta’ala had ordered, until fighting them was permitted.

LESSONS:

When you are being opposed, neither fight back nor respond, “But forgive and overlook…” even if you have the strength to counter attack.

Be a person of admirable conduct. Meet your opponents with such grace as if nothing happened.  This is especially required from those who are engaged in da’wah work. It is obligatory on the caller to religion to think good for everyone and be a person of excellent character.

The Muslims were conscious of their weakness and the strength of their foe. They could have wondered how they would be able to act upon the new law. Therefore, Allah subhanahu wa ta’ala said, “Verily, Allah is able to do all things,” and reminded them that His power extends over everything, small or big, ordinary or extraordinary.

The Encouragement to perform Good Deeds

By saying, “And perform the Salah and give the Zakah, and whatever of good you send forth for yourselves before you, you shall find it with Allah,” Allah subhanahu wa ta’ala encouraged the believers to busy themselves in performing deeds that would bring them benefit and reward on the Day of Resurrection, such as prayer and paying Zakah. This way, they will gain Allah’s aid in this life and on a Day when the witnesses testify.

LESSONS:

When you are hurt or being opposed turn your attention to Allah subhanahu wa ta’ala. Focus on your prayers and ask Him for help. Increase voluntary charity and give in His path generously.

We learn the tip for diverting our attention from pain to that which will comfort us. Our hearts will find solace by this diversion and also find the reward, of whatever good deeds we do in this life, in the Hereafter.

Increase istaghfar [seeking forgiveness] because whatever harm we face in this world is because of our own doing. We err and we forget. Allah subhanahu wa ta’ala makes us go through tests and reminds us our mistakes. We should keep repenting for the sins that we know and those are that are unknown to us.

Allah subhanahu wa ta’ala ends the ayah by saying, “Certainly, Allah sees what you do,” meaning, that He is never unaware of the deeds of any person, nor will these deeds be lost by Him. Whether deeds are righteous or evil, Allah subhanahu wa ta’ala will award each according to what he or she deserves based on their deeds.

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BSEB 10th urdu Questions answers lesson 11. Aarya Bhatt

SEB 10th urdu Darakhshan  lesson 11
आर्यभट्ट और उनसे जुड़ी कुछ दिलचस्प मालूमात।
आर्यभट्ट और तरेगना  पाठ 11

(1) آریہ بھٹ کی پیدائش کہاں ہوئی؟
جواب - بہار میں

(2) آریہ بھٹ نے اپنا تجربہ گاہ کہاں قائم کیا؟
جواب - تریگنا میں

(3) ہندوستان میں گپت عہد کو کیسا دور کہا جاتا ہے؟
جواب - سنہرا دور

(4) آریہ بھٹ کا تعلق کس عہد سے تھا؟
جواب - گپت عہد

(5) آریہ بھٹ نے کس سائنس داں کی رہنمائی کی تھی؟
جواب - پایتھو گورس  ( पाइथोगोरस)

(6) اكسوی صدی کا سب سے بڑا سورج گرہن کب پیش آیا؟
جواب - 22 جولائی 2009 کو

(7) آریہ بھٹ کی پیدائش کب ہوئی؟
جواب - 476 میں

(8) آریہ بھٹ کی پیدائش کہاں ہوئی؟
جواب - پٹنہ کے مغرب میں کھگول میں

(9) ناسا کا کون سا سائنس داں تریگنا میں آیا تھا؟
جواب - J. Anderson

(10) تریگنا لفظ کا کیا مطلب ہوتا ہے؟
جواب - تارے گننا

(11) آریہ بھٹ نے کتنے فٹ کا ٹیلہ بنوایا تھا؟
جواب    60 فٹ کا

(12) گرہن کتنے طرح کے ہوتے ہیں؟
جواب - دو طرح کے
سورج گرہن اور چاند گرہن

(13) آریہ بھٹ کی وفات کب ہوئی؟
جواب - 564 میں ( 88 سال کی عمر میں )

(14) مشہور ماہر علم ریاضی پایتھو گورس کی رہنمائی کس نے کی تھی؟
جواب - آریہ بھٹ نے

3مختصر سوالات

(1) سورج گرہن اور چاند گرہن کی مختصر تعارف پیش کیجئے۔
جواب - کسی سیارے یا ستارہ پر مکمل طور پر پردہ پڑ جانے کو گرہن کہتے ہے۔
چاند کا سایہ جب سورج پر پڑتا ہے تو سورج گرہن کہتے ہے
         اور جب سورج کا سایہ چاند پر پڑتا ہے تو چاند گرہن کہتے ہے۔

(2) آریہ بھٹ کی جائے پیدائش اور تاریخ پیدائش پڑ روشنی ڈالیے۔

جواب - آریہ بھٹ کی جائے پیدائش کے بارے میں حتمی طور پر کچھ کہنا مشکل ہے لیکن قرائیں سے پتا چلتا ہے کے پٹنہ کے مغرب میں کھگول میں اسکی پیدائش ہوئی تھی کیونکہ کھگول کے معنی علم نجوم سے ہوتا ہے اور آریہ بھٹ کا تعلق نجوم سے تھا۔
اُنکی پیدائش 476 میں ہوئی۔

(3) تریگنا کے محل و قوح پر پانچ جملے لکھیے۔

جواب - تریگنا کے محل و قوع کو دیکھ کر یہ پتہ چلتا ہے کے یہاں سالو بھر آسمان میں فضا صاف رہتی ہے۔ یہاں سے مکمل نظام شمشی کی تحقیق کرنا نسبتاً آسان ہے۔ ایسا مانا جاتا ہے کہ تریگنا میں بارش نہیں ہوتی ان سب خوبیوں کے باوجود ہی آریہ بھٹ تریگنا کو منتخب کیا اور  60 فٹ کی بلندی کا ٹیلا بنایا جس پر بیٹھ کر رات کو تارے اور سیارے کے بارے میں تحقیقی کام کیا کرتے تھے۔

(4) 2009 کے سورج گرہن کی اہمیت بیان کیجئے۔

جواب - اکسیوی صدی کا سب سے بڑا سورج گرہن 22 جولائی 2009 کو پیش آیا ۔ اس کی اہمیت اس لیے بھی بڑھ گئی کہ ایسا سورج گرہن ایک صدی کے بعد ہی واقع ہوتا ہے۔ اس سورج گرہن کو دیکھنے کے لیے ملک اور بیرون ملک کے سائنسدان تریگنا میں جمع ہوئے تھے۔

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Musalman Auratein Hijab aur Nakab kyu pahanti hai?

Musalman Auratein Hijab aur Parda kyu karti hai?

Meri Hijab Meri Marji, My Hijab is My Crown

आज की यह तहरीर कपड़े के उस टुकड़े के मुतल्लिक है जिसे आप लोग हिजाब कहते है। सबसे पहले तो उनलोगो का शुक्रिया जिन्होंने मुझे इस उनवान पे लिखने की हिम्मत दी।

हिजाबोफोबिया
कुछ जगहों पर मुसलमान औरतों को हिजाब नही लेने दिया जाता है क्योंकि वह उन्हें शिद्दत पसंद और दहशत गर्द समझते है।

जैसे स्विट्जरलैंड, फ्रांस और श्रीलंका वगैरह मुल्को में, जहां औरतों की आजादी के बड़े बड़े ठिकेदार बैठे है मगर वहां मुस्लिम औरतों को नकाब पहनने की आजादी नहीं है। इन देशों में हिजाब और पर्दा पर पाबंदी है।

ऐसी खबरें मैं जब भी सुनता हूं तो मेरा भी दिल आम मुसलमानो की तरह कट कर रह जाता है , मैं सोचने पर मजबूर हो जाता हू के जिन देशों ने औरतों की आजादी और मजहबी आजादी का बेड़ा उठा रखा है फिर इन देशों में एक मुसलमान औरत को नकाब और हिजाब पहनने पर पाबंदी क्यो?

क्या एक मुस्लिम औरतें वही पहनेगी जो यूरोप सिखाएगा?

क्या अब मुस्लिम औरतों का फैसला वह लोग करेंगे जो औरतों को सिर्फ और सिर्फ काम करने और पैसे कमाने की मशीन समझ रखे है?

क्या मुस्लिम औरतें भी यूरोप के चंगुल में फंस कर उसके डर से और दुनिया की वाहवाही के लिए जबरदस्ती बिकनी पहनेगी ?

क्या यही है औरतों की आजादी और मजहबी आजादी?

कुछ देशों ने इसे आतंकवादी ड्रेस करार दिया है इसी वजह से यहां पर हिजाब और नकाब पर पाबंदी लगा दी गई है मगर इसपर किसी मीडिया और औरतों की आजादी के ठिकेदारो ने कुछ नहीं बोला क्योंकि उनका मकसद सिर्फ और सिर्फ मुसलमान औरतों को अपनी हवस का शिकार बनाना और इस कौम में बेहयाई और फहाशी फैलाना है।

मुझे समझ नही आता के फैक्ट्स की बातें करने  वालो को भी एक कपड़े का टुकड़ा में आतंकवाद कैसे झलकता जाता है?

और खास बात यह है की एक हिजाब करने वाली औरत को सिर्फ बाहर वालो से नही लड़ना पड़ता जो उसे दहशत गर्द करार देते है बल्कि दोस्तो, रिश्तेदारों और घरवालों से भी लड़ना पड़ता है ।

जब कोई बड़ी हिम्मत करके इस्लाम का हुक्म मानने की कोशिश कर भी ले तो वह कहते है।

यह तो भाई हज करके आगई।
हम भी देखते है यह कितने दिन और हिजाब करती है?
तुम ज्यादा मासूम और हसीन बनने की कोशिश न करो।
तुम खुद को क्या साबित करने की कोशिश करती हो इस हिजाब में? वगैरह वगैरह

एक जुमला जो हमेशा मुस्लिम ख़्वातीन के लिए इस्तेमाल किया जाता है ताकि इसके जरिए मुसलमानो को जलील किए जाएं। वह है इस्लाम ने औरतों को जंजीर में कैद कर रखा है उसे खुली हवा में अपनी मर्जी से सांस तक नहीं लेने दिया जाता है, औरतों को बच्चा पैदा करने की मशीन समझा जाता है ।

पश्चिमी मीडिया ने एक प्रोपगेंडा फैलाया के दिन ए इस्लाम सिर्फ मर्दों के हक़ की बात करता है, औरतों के लिए इस्लाम में कोई जगह ही नहीं है।

इस्लामिक निजाम को औरतों का विरोधी बताया गया, इस्लाम को लेकर मुस्लिम औरतों के दिलो में नफरत डालने को कोशिश की गई।

यकीन जाने यह इतना मुश्किल नहीं है बल्कि इस्लाम का कोई भी तरीका इतना मुश्किल नहीं है जितना मुश्किल हम मुसलमानो ने बना दिया है।

मुझे बहुत अफसोस होता है जब अल्लाह के खातिर हर
काम करने से  पहले खुद को सोचते है के दूसरे लोग क्या कहेंगे और मैं कैसा लगूंगा?

ऐसे में एक बात सच है के हमने इस्लाम को लास्ट ऑप्शन समझ रखा है?

वह जिस ने हमें बनाया और वह जिस से ज्यादा हम से मुखलिस कोई नही है... हम उस से सब से कम मुखलीस है क्योंकि हम सबसे पहले खुद को तरजीह देते है।

आज मैं अपनी बात उन लोगो तक पहुंचाना चाहता हू जो अपने गुमाहो के ढेर को देख कर ना उम्मीद होने के बजाए छोटी छोटी नेकिया शुरू कर देता है।

मुस्लिम ख़्वातीन से गुजारिश

हिजाब भी अल्लाह के हुक्म मानने के इजहार का एक तरीका है। इस पर्दे का मजाक नही बनाए।
अगर हिजाब नही करने की वजह आपके दोस्त, रिश्तेदार और सहेलियां है तो बराए मेहरबानी खुद पर जुल्म मत करें क्योंकि आपके करीबी लोग कब्र में काम नहीं आयेंगे।
अगर वह आप का मुकम्मल शरई पर्दा करने पर मजाक उड़ाता है तो माजरत... के बुराई हिजाब में नही उन लोगो में है जो आपको उससे  रोकते है।

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Tafseer Surah Baqarah Verse 108 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 108

Tafseer Surah Baqarah Verse 108 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 108 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

The Prohibition of Unnecessary Questions

Surah Baqarah Verse 108

In this ayah, Allah subhanahu wa ta’ala forbade the believers from asking the Prophet salAllahu ‘alayhi wa sallam numerous questions about matters that did not occur yet.

The word tasalu [تَسْأَلُوا] is from the root seen-hamza-laam which gives the meaning: to ask, interrogate, inquire or question. The word suila [سُئِلَ] is also from the same root.

The word sawaa [سَوَاءَ] is from the root seen-wau-ya and it gives the meaning of: make uniform, even, congruous or consistent.  The word sabeeli [سَّبِيلِ] is from the root seen-ba-laam and it means cause, way, path or road.

It was the habit of the Jews to never obey the prophets in the first instance. Each time that they were asked to do something they made insolent demands first. For example, when Prophet Musa [Moses] ‘alayhi salaam returned from his meeting with Allah subhanahu wa ta’ala and brought the Torah with him, the Jews refused to believe unless they saw Allah subhanahu wa ta’ala with their own eyes. As a result of such an outrageous demand, they were struck by a thunderbolt and all of them died. Later, Prophet Musa ‘alayhi salaam pleaded to Allah subhanahu wa ta’ala and they were brought back to life.

In Surah Al-Ma’idah ayah 101, Allah subhanahu wa ta’ala says,   

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُواْ عَنْهَا حِينَ يُنَزَّلُ الْقُرْءَانُ تُبْدَ لَكُمْ

“O you who believe! Ask not about things which, if made plain to you, may cause you trouble.

But if you ask about them while the Qur’an is being revealed, they will be made plain to you.” (5:101).

This ayah means that if you ask about a matter after it is revealed, it shall be duly explained to you. Therefore, do not ask about matters that have not occurred yet, for they might become prohibited, due to your questions.

In a hadeeth it has been narrated,

إِنَّ أَعْظَمَ الْمُسْلِمِينَ جُرْمًا مَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ، فَحُرِّمَ مِنْ أَجْلِ مَسْأَلَتِه

“The greatest criminal among the Muslims is the one who asks if a thing is prohibited, which is not prohibited, and it becomes prohibited because of his asking about it.”

When the Messenger of Allah salAllahu ‘alayhi wa sallam was asked about a husband who finds another man with his wife; if he exposes the adultery, he will be exposing a major incident; if he is quiet about it, he will be quiet about a major matter. The Messenger of Allah salAllahu ‘alayhi wa sallam did not like such questions. Later on, Allah subhanahu wa ta’ala revealed Surah Nur ayaat 6-9. The Two Sahihs recorded that Al-Mughirah bin Shu`bah said that the Messenger of Allah salAllahu ‘alayhi wa sallam forbade saying, “It was said” and “He said,” [qeel o qaal] wasting money and asking many questions.

Muslim recorded that the Prophet salAllahu ‘alayhi wa sallam said,

ذَرُونِي مَا تَرَكْتُكُمْ، فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلى أَنْبِيَائِهِمْ، فَإِذَا أَمَرْتُكُمْ بِأَمْرٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِنْ نَهَيْتُكُمْ عَنْ شَيْءٍ فَاجْتَنِبُوه

“Leave me as I leave you; those before you were only destroyed because of their excessive questioning and disputing with their prophets. Therefore, when I command you with a matter, adhere to it as much as you can, and when I forbid from something, avoid it.”

The Prophet salAllahu ‘alayhi wa sallam only said this after he told the Companions radhiAllahu ‘anhum that Allah has ordered them to perform Hajj. A man asked, “Every year, O Messenger of Allah?” The Prophet salAllahu ‘alayhi wa sallam did not answer him, but he repeated his question three times. Then the Prophet said,

لَا، وَلَوْ قُلْتُ: نَعَمْ، لَوَجَبَتْ وَلَوْ وَجَبَتْ لَمَا اسْتَطَعْتُم

“No! Had I said yes, it would have been ordained, and you would not have been able to implement it.”

This is why Anas bin Malik radhiAllahu ‘anhu said, “We were forbidden from asking the Messenger of Allah about things. So we were delighted when a bedouin man would come and ask him while we listened.”

Muhammad bin Ishaq narrates that this particular ayah (ayah 108) was revealed after a certain incident. Some Jews (Rafi’ bin Huraymilah or Wahb bin Zayd) said, “O Muhammad! Bring us a Book sent down from heaven and which we could read, and make some rivers flow for us, then we will follow you and believe in you.” It was due to their hostility towards the Messenger salAllahu ‘alayhi wa sallam that they made such demands. Allah subhanahu wa ta’ala sent down the answer to this challenge,

أَمْ تُرِيدُونَ أَن تَسْـَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلُ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَـنِ فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِ

“Or do you intend to ask your Messenger as Musa (Moses) was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way.”

The purpose of their asking was not to seek guidance, to satisfy their doubts or to strengthen their faith. Rather, they only asked to cast aspersions on a prophet, or to question the wisdom of Allah subhanahu wa ta’ala. The ayah indicts this behavior as kufr (disbelief) because such demands are improper.

“And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way,” meaning, whoever prefers disbelief to faith he has strayed from the straight path, to the path of ignorance and misguidance. This is the case of those who deviated from accepting the prophets and obeying them and those who kept asking their prophets unnecessary questions in defiance and disbelief.

We seek refuge with Allah subhanahu wa ta’ala from asking unnecessary questions and laghw, and everything that might take us closer to disbelief. Ameen.

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Tafseer Surah Baqarah Verse 106-107 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 106 to 107

Tafseer Surah Baqarah Verse 106-107 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 106 to 107 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

The Abrogation of the Ayaat and the Wisdom behind it

Surah Baqarah Verse 106-107

At first, the Muslims used to pray with their faces turned towards the Bayt Al-Maqdis (Jerusalem), later Allah subhanahu wa ta’ala commanded them to turn toward the Ka’abah. Similarly, certain other commands were abrogated altogether or replaced by others. This provided the Jews and some of the idolators an opportunity to taunt the Muslims. They claimed that these changes were made by the Prophet salAllahu ‘alayhi wa sallam himself and not by Allah subhanahu wa ta’ala. They argued that if everything that Allah subhanahu wa ta’ala revealed was good, as the Muslims affirmed, why should one command be replaced by another? The purpose of such taunts and arguments was to sow the seed of doubt in the hearts of the Muslims.

By revealing the following ayaat Allah subhanahu wa ta’ala has refuted their claim.

The ayah declares that if Allah subhanahu wa ta’ala chooses to abrogate a command in a certain ayah while retaining the ayah itself as a part of the Qur’an, or chooses to remove an ayah from the memories of men altogether, there is nothing objectionable in it. Allah subhanahu wa ta’ala alone knows the wisdom that lies in His choice, and He makes these changes for the good of men. In fact, He always sends another ayah or command better than or at least equal to, what He has abrogated. Allah subhanahu wa ta’ala being Omnipotent and Omniscient, possesses the authority to change His commandments as He likes. He knows what is good for men at a particular time, and makes these changes according to this knowledge.

What is Naskh [Abrogation]?

The word nansakh [نَنسَخْ] is from the root noon-seen-kha and it has two lexical meanings (1) to write, and (2) to abolish, to repeal. According to the commentators, in the ayah the second meaning applies.

Ibn Katheer writes that the naskh only occurs with commandments, prohibitions, permissions, and so forth. As for the stories, they do not undergo abrogation. The meaning of naskh in the case of commandments is removing the commandment and replacing it by another. And whether the naskh involves the wordings, the rulings or both, it is still called naskh.

The other form of naskh mentioned in this ayah is nunsiha [نُنسِهَا] from the root noon-seen-ya. Sometimes Allah subhanahu wa ta’ala made the Prophet salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum forget a certain ayah altogether.

Why change a command?

Allah subhanahu wa ta’ala says, “We bring forth [one] better than it or similar to it…” The scholars explained that better means better in terms of the benefits that it offers or it could also mean easier in implementation.

Making laws and repealing them to promulgate new ones in their stead is a regular and well-known practice in human governments. But in the case of man-made laws abrogation takes place sometimes because the law-makers do not understand the situation properly while making a certain law, and have to change it when they realize their mistakes. Also, sometimes when a law is promulgated, it is in accord with the prevailing situation, but when unforeseen changes alter the situation, the law too has to be changed. These two forms of abrogation, however, are out of the question in the case of Divine injunctions.

There is, however, a third form too. The lawmaker makes the law knowing well that the circumstances are going to change and the law will no longer be suitable for the new situation. So, when the situation changes as he already knew, he changes the law too, and promulgates a new one which he had thought of at the very start.

For example, a physician prescribes a medicine for a patient in view of his present conditions, but he knows that when the patient has been using it for two days, his condition will change and require a new medicine – with this realization, he prescribes a medicine suitable for that day, but two days later, when circumstances have changed, he prescribes a new one. The physician can easily give the patient written instructions for the whole course of the treatment, with all the changes in the medicines duly indicated. But this would be putting too much burden on the already feeble patient, and there would also be the danger of some harm through a possible error or misunderstanding.

This is the only form of abrogation which can occur, and has been occurring in Divine commands and Divine books. Every new Shar’iah and every new revealed Book has been abrogating many commands of the earlier Shar’iah and of the earlier Book. Similarly, within the same Shar’iah, too, it has always happened that a certain law was in force for a time, but Divine wisdom chose to abrogate it and to promulgate another in its place.

This was another objection that the Jews had against the Qur’an. They said if the Torah is the Book of Allah, then was there a need for another Book or a new Messenger? Since Muhammad salAllahu ‘alayhi wa sallam was to be the Final Messenger, there was a need to finalize the commands. Hence, by sending the Qur’an Allah subhanahu wa ta’ala has completed and finalized religion.

Allah subhanahu wa ta’ala responds, “Do you not know that Allah is over all things competent?” He alone is the Owner of His creatures and that He does with them as He wills. Indeed, His is the supreme authority and all creation is His, and just as He created them as He wills, He brings happiness to whom He wills, misery to whom He wills, health to whom He wills and ailment to whom He wills. He also brings success to whom He wills and failure to whom He wills. He judges between His servants as He wills, allows what He wills and disallows what He wills. He decides what He wills, there is no opponent for His judgment, and no one can question Him about what He does, while they shall be questioned. He tests His servants and their obedience to His Messengers by the naskh. He commands a matter containing a benefit which He knows of, and then He out of His wisdom, prohibits it. Hence, perfect obedience is realized by adhering to His commands, following His Messengers, believing in whatever they convey, implementing their commands and avoiding what they prohibit.

Imam Abu Ja`far bin Jarir said, “The Ayah means, ‘Do you not know, O Muhammad (salAllahu ‘alayhi wa sallam), that I alone own the heavens and the earth and that I decide whatever I will in them I forbid whatever I will, change and repeal whatever I will of My previous rulings, whenever I will. I also uphold whatever I will.’”

Ibn Jarir then said, “Although Allah (subhanahu wa ta’ala) directed His statement indicating His greatness towards His Prophet, He also rejected the lies of the Jews who denied that the rulings of the Torah could undergo naskh. The Jews also denied the prophethood of Jesus (‘alayhi salaam) and Muhammad (salAllahu ‘alayhi wa sallam), because of their dislike for what they brought from Allah, such as changing some rulings of the Torah, as Allah commanded. Allah (subhanahu wa ta’ala) thus proclaimed to the Jews that He owns the heavens and earth and also all authority in them. Further, the subjects in Allah’s kingdom are His creation, and they are required to hear and obey His commands and prohibitions. Allah (subhanahu wa ta’ala) has full authority to command the creation as He wills, forbidding them from what He wills, abrogate what He wills, uphold what He wills, and decide whatever commandments and prohibitions He wills.”

Giving examples of naskh in the previous Scriptures, Ibn Katheer writes Allah (subhanahu wa ta’ala) allowed Prophet Adam to marry his daughters to his sons and then later forbade this practice. Allah also allowed Prophet Nuh [Noah] to eat from all kinds of animals after they left the ark, then prohibited eating some types of foods. Further, marrying two sisters to one man was allowed for Israel and his children, but Allah (subhanahu wa ta’ala) prohibited this practice later in the Torah. Allah commanded Prophet Ibraheem [Abraham] to slaughter his son, then repealed that command before it was implemented. Also, Allah (subhanahu wa ta’ala) commanded the Children of Israel to kill those who worshipped the calf and then repealed that command, so that the Children of Israel were not all exterminated. There are many other instances that the Jews admit have occurred, yet they ignore them. Also, it is a well-known fact that their Books foretold about Muhammad salAllahu ‘alayhi wa sallam and contained the command to follow him. These texts, in their Books, indicate that the Jews were required to follow the Prophet Muhammad and that no good deed would be accepted from them, unless it conformed to Muhammad’s Law. The Prophet salAllahu ‘alayhi wa sallam brought another Book, – the Qur’an – which is the last revelation from Allah (subhanahu wa ta’ala).

LESSONS:

► When someone is prejudiced he does not accept any goodness present in another. All that this person does is find faults and criticize.

► When a person begins learning Islam we cannot expect to pick everything at once. Allow them to take knowledge in piecemeal. Take small steps, practice and let the heart be at ease. Gradually, we teach them more and they reach a higher stage. When Allah subhanahu wa ta’ala prohibited alcohol He did not say leave it at once. Rather, He first shaped the thinking of the drinkers. He informed them that it carries little benefit and more harm. Gradually, they were asked to abandon it altogether. And when that happened, it take not take the Companions (may Allah be pleased with them) much time to throw away their bottles.

We ask Allah subhanahu wa ta’ala to cleanse our hearts of prejudice; show us the truth and allow us to follow it. We also ask Him to make our hearts kind and humble toward those who are taking baby-steps in understanding the religion, ameen.

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Tafseer Surah Baqarah Verse 104-105 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 104 to 105

Tafseer Surah Baqarah Verse 104-105 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 104 to 105 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

Manners in Speech

Surah Baqarah Verse 104-105

Among other perversities, some of the Jews invented a new mischief. When they presented themselves before the Prophet salAllahu ‘alayhi wa sallam they would address him with the word Ra’ina, which in Arabic means ‘be mindful of us,’ but in Hebrew it is a curse. The latter is what they intended, but the Arabs, not knowing Hebrew, could not see the point. With the Arabic sense of the word in mind, the Muslims too began to address the Prophet salAllahu ‘alayhi wa sallam in the same manner. That did not only delight the Jews who had found a way of insulting the Prophet salAllahu ‘alayhi wa sallam openly, but also had tricked the Muslims into joining them.

Allah subhanahu wa ta’ala revealed these ayaat and forbid the believers from imitating the Jews in their intentional disrespect for the Prophet salAllahu ‘alayhi wa sallam.

The word Ra’ina [رَاعِنَا] is from the root letters ra-ayn-ya which has several meanings and one of them is ‘one who feeds flocks or a shepherd’. The word does not befit someone higher than you in status and position, such as a Prophet of Allah. It can be used among common people who are of equal standing because it means “We hear from you, and you hear from us.”

It was the habit of the Jews to mock the commands of Allah subhanahu wa ta’ala, ridicule His prophets ‘alayhi salaam and change the words that they were instructed to say, as studied previously in Al-Baqarah ayaat 58 and 93.

This incident has also been mentioned in Surah An-Nisa, Allah subhanahu wa ta’ala says,

مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

“Among those who are Jews, there are some who displace words from right places and say: ‘We hear your word (O Muhammad) and disobey,’ and ‘Hear and let you (O Muhammad) hear nothing.” And Ra’ina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: “We hear and obey,” and “Do make us understand,” it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few.” (An-Nisa 4: 46)

As-Suddi said, “Rifa’ah bin Zayd, a Jewish man from the tribe of Qaynuqa’, used to come to the Prophet and say to him, ‘Hear, Ghayr Musma’in [let you hear nothing].’ The Muslims used to think that the Prophets are greeted and honored with this type of speech, and this is why some of them used to say, ‘Hear, let you hear nothing,’ and so on, as mentioned in Surah An-Nisa. Thereafter, Allah forbade the believers from uttering the word Ra`ina.”

Imam Ahmad narrated that Ibn ‘Umar radhiAllahu ‘anhu said that the Messenger of Allah said salAllahu ‘alayhi wa sallam,

بُعِثْتُ بَيْنَ يَدَيِ السَّاعَةِ بِالسَّيْفِ حَتَّى يُعْبَدَاللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَتِ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَومٍ فَهُوَ مِنْهُم

“I was sent with the sword just before the Last Hour, so that Allah is worshipped alone without partners. My sustenance was provided for me from under the shadow of my spear. Those who oppose my command were humiliated and made inferior, and whoever imitates a people, he is one of them.”

This indicates that we are not allowed to imitate the disbelievers in their statements, deeds, clothes, feasts, acts of worship, etc., whatever actions of the disbelievers that were not legislated for us.

As a replacement, the word that Allah subhanahu wa ta’ala chose for the believers to use was unzur’na [انظُرْنَا] from the root noon-za-ra which means ‘to see, to look at glance, to listen to, to be patient towards or to show kindness.’ Nazara is an affectionate look. This word was more befitting to be said to the Prophet salAllahu ‘alayhi wa sallam than the one that the Jews had chosen.

The ayah also announces dire punishment for whoever claims to be a believer and does not watch his speech, especially in the assembly of the Prophet salAllahu ‘alayhi wa sallam.

A question might arise why the Jews adopted such a behavior? It was, as we said previously, because of their jealousy and prejudice that the Last Messenger has been chosen from the Arabs and not them. Remember, they had hostile terms with the Arabs before the coming of the Prophet salAllahu ‘alayhi wa sallam. They were unwilling to accept that prophethood has descended into a lineage other than their own. They considered prophethood to be a legacy, which only belonged to them.

Allah subhanahu wa ta’ala responds to their prejudice, “Allah selects for His mercy whom He wills.” The word yakhtassu [يَخْتَصُّ] is from the root kha-saad-saad which means ‘to distinguish, particularize or specially characterize a person, choose a person, assign a person exclusively, favor one over others’. It is not our choice who is blessed and who is not. It is His will, and as His servants we should humbly submit.

LESSONS:

The first adab [etiquette] that Allah subhanahu wa ta’ala teaches us that we must attentively listen to what is being said. If you do not understand something and there is a need to seek clarification, politely ask the speaker to clarify it for you. Do not humiliate or act over smart. A teacher is not at the same level as a student. Be careful of how you speak to your parents, teachers and anyone elder than you. Choose your words carefully.

► Our religion is not limited to what is lawful and what is not, but it also teaches us etiquette and conduct. A thing could be permissible in itself, but inappropriate. For example, the word ‘Rai’na’ meant ‘hear us’ in Arabic. Apparently there seemed no offence in using this term, but because of its dual meanings it was against the etiquette of a gathering especially when the assembly was of the Prophet salAllahu ‘alayhi wa sallam.

► It also teaches us excellence. Work can be accomplished in any way, but when someone takes the trouble to do it properly or with excellence it is immensely noticed. One of the people that Allah subhanahu wa ta’ala loves are the Muhsin [those who work with excellence]. Therefore, we should raise our standards, drop mediocrity and embrace finesse. Let us begin by improving and bringing elegance in our prayers, our recitation of the Qur’an, and the people that we meet for the sake of Allah subhanahu wa ta’ala.

► We also learn the need to study the Seerah of the Prophet salAllahu ‘alayhi wa sallam, and the lives of his Companions radhiAllahu ‘anhum, for these are the people with whom Allah subhanahu wa ta’ala was pleased. And this should be the main purpose of our life – seeking the pleasure of Allah subhanahu wa ta’ala. We should know how the Companions radhiAllahu ‘anhum sat in a gathering, how they worked collectively, how they asked questions; how they answered questions; how they sought and gave advice. The Companions radhiAllahu ‘anhum should be our role models.

► Another interesting fact is that Allah subhanahu wa ta’ala did not hand over a Book to us, but He also arranged for our tarbiyah [upbringing]. Therefore, when reading a book our aim should be to learn something beneficial from it and not whatever trash the book offers. Similarly, when we attend a gathering especially educational gathering we should groom ourselves and carry our tasks gracefully. 

► Keep your heart free from prejudice. Do not envy others for what they have been favored with. Ask Allah subhanahu wa ta’ala to bless you with more and better, as He has blessed the person that you envy. Also if you are blessed, do not boast about your blessings. Share the good news with only those who are close to you and wish good for you. Evil eye and destructive envy can take the blessing away. The Prophet salAllahu ‘alayhi wa sallam advised: Be discreet in order to achieve what you want, for everyone who is blessed is envied.

► Become a better person yourself, and stop comparing yourself with others.

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