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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Islam Hamari Jaan aur Hijab hamari Shaan hai. Hindi post

Islam Hamari Jaan aur Hijab hamari Shaan hai.

इस्लाम हमारी जान, और हिजाब (पर्दा) हमारी शान है!

अल्हम्दु लिल्लाह, खुदा तआला के बेहद शुक्रगुजार हैं कि उसने इस्लामी शरीअत जैसी बेहतरीन और खूबसूरत शरीअत से नवाजा और हमारे अधिकारों को बेहद सुरक्षित रखा।

हम न हिजाब के क़ानून में कोई बदलाव देखना चाहते हैं और न ही शरई तलाक़ की व्यवस्था में।

हिजाब और पर्दा न सिर्फ यह कि हमारा चुनाव है, बल्कि यह हमारी पहचान और शान है।
हमारी इज़्ज़तों और आबरूओं की सुरक्षा है।
हम हिजाब में खुद को सुरक्षित एवं स्वतंत्र महसूस करती हैं।
दूसरा पहलू यह है कि यह पर्दा हमारे सिर ढांकता है, न कि दिमाग़ को।
अल्हम्दु लिल्लाह, हम पर्दे में रह कर भी उच्च शिक्षा ग्रहण कर रही हैं।
हम इस्लामी शरीअत की पाबन्द हैं।
शरीअत के क़ानून में मानव संसोधन स्वीकार और बर्दाश्त नहीं।
यह वो शरीअत है, उस एक और अकेले अल्लाह ने एक पवित्र किताब के माध्यम से एक सब से सच्चे और ईमानदार रसूल पर उतारी। और यह तीनों (अल्लाह, रसूलल्लाह स.अ.व. और क़ुरान) ही हमारे जीवन का दायरा और आधार हैं। भारत एक स्वतंत्र देश है। इसीलिए हमको हमारे धार्मिक मान्यताओं की पैरवी करने की पूरी पूरी आजादी होनी चाहिए।

डॉ मुनीज़ा मुमन शकील

सोशल मीडिया डेस्क ऑल इंडिया मुस्लिम पर्सनल लॉ बोर्ड

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Islam Hamari Jaan aur Hijab hamari Shaan hai. Urdu

Islam Hamari Jaan aur Hijab hamari Shan.

اسلام ہماری جان  اورحجاب ہماری شان ہے

الحمد للہ ہم خداوند باری تعالی کے بے حد شکر گزار ہیں کہ اس نے شریعت اسلامیہ جیسی حسین و بہترین شریعت سے ہمیں نوازا، اور ہمارے حقوق کو بے انتہا محفوظ رکھا؛؛ہم نہ نظامِ حجاب میں کوئی تبدیلی دیکھنے کے خواہاں ہیں نہ ہی شرعی نظامِ طلاق میں، ،حجاب نہ صرف ہمارا انتخاب ہے بلکہ یہ ہماری پہچان ہے اور ہماری شان ہے،،ہماری عفتوں کا محافظ ہے''ہم حجاب میں خود کو محفوظ اور آزاد محسوس کرتی ہیں، دوسرا نکتہ یہ کہ یہ پردہ ہمارے سروں کو ڈھانکتا ہے نہ کہ دماغ کو؛ الحمد اللہ ہم با پردہ رہ کر بھی اعلی تعلیم حاصل کر رہی ہیں۔ ہم شریعت اسلامیہ کی پاسدار ہیں؛ شریعت کے قوانین میں انسانی تبدیلی نا قابل برداشت ہے، ،یہ وہ شریعت ہے جو اس وحدہ لا شریک نے ایک پاک کتاب کے ذریعہ ایک صادق و امین ؐ پر اتاری ،اور یہ تین چیزیں ہی ہمارا محور حیات ہے۔انڈیا ایک آزاد ملک ہے اور اسی لئے ہمیں ہمارے مذہبی احکامات کی پیروی کی پوری پوری آزادی چاہئیے !!!

از :__ڈاکٹر منیزہ مومن شکیل__

سوشل میڈیا ڈیسک آل انڈیا مسلم پرسنل لا بورڈ

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Islam Hamari Jaan aur Hijab hamari Shaan hai. Roman urdu post

Hijab hamare Saro ko Dhankta hai na ke Dimag ko.

ISLAM HAMARI JAAN AUR HIJAB HAMARI SHAAN HAI

Alhamdulillah ham khudawand baari talah ke be had shukar guzaar hain ke us ne shariat islamia jaisi haseen our behtareen shariat se hame nawaza, Aur hamare huqooq ko be inteha mahfooz rakha;; ham na nizame-hijab me koi tabdeeli dekhne ke khwahan hain na hi sharai nizame- talaq mein, hijab na sirf hamara intekhab hai balke ye hamari pehchan hai our hamari shaan hai ,,hamari iffato ka mohafiz hai" ham hijab me khud ko mahfooz Aur aazad mehsus karti hain, dusra nukta yeh hai ke yeh parda hamare saro ko dhankta hai na ke dimaag ko; Alhamdulillah ham ba parda reh kar bhi Aala taleem hasil kar rahi hain.

Ham shariat islamia ki paasdar hain ;shariat ke qawaneen me insani tabdeeli na qaabile bardasht hai..
yeh wo shariat hai jo us wahdahu la shareek ne ek paak kitab ke zariyah ek saadiq o ameen ؐ  par utaari ,or yeh teen cheezien hi hamara mehwar-e hayat hai-India ek Azad mulk hai or isi liye hame hamare mazhabi Ehkamat ki pairawi karne ki poori poori aazadi chahiye!!!!

From: Dr. Muniza Momin Shakeel

Social media Desk All India Muslim Personal law board
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Roman urdu se Jaan Chhuraye aur Urdu Rasm ul khat ko apnaye.

Ek aisi Qaum jo Soyi to Padhi likhi thi magar Uthi to Anpadh thi.

तुर्की के सदर आर्दोआन ने ऐसा क्यों कहा " दुनिया में मुझे ऐसी कोई कौम बता दें जो अपनी तारीख और तहजीब के असली नुस्खों ही को पढ़ने से महरूम हो? "

तुर्को के तहजीब और तमद्दुन के साथ अंग्रेजो ने कैसा खिलवाड़ किया कमाल पाशा के जरिए।

किसी भी कौम का राब्ता ( संपर्क ) अगर अपने माजी (अतीत) से टूट जाए तो उस कौम का नाम ओ निशां तक बाकी नही रहता, उम्मत ए मुसलेमा की तारीख कयामत तक आने वाले मुसलमानो के लिए एक अजीम सरमाया है।

रोमन उर्दू से जान छुड़ाए और उर्दू रसमुलखत को अपनाए।

ایک ایسی قوم جو رات کو پڑهی لکھی سوئی مگر اٹھی تو ان پڑھ تھی۔
دنیا میں مجھے ایسی کوئی قوم بتا دیں جو اپنی تاریخ اور تہذیب کے اصلی نسخوں ہی کو پڑھنے سے محروم ہو؟"
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*رومن اردو سے جان چھڑائیے اور اردو رسم الخط کو اپنائے۔
تحریر:  محبوب علی پرکانی

رومن اردو سے مراد اردو الفاظ کو انگریزی حروف تہجی کی مدد سے لکھنا ہے مثلا کتاب کو Kitaab اور دوست کو Dost لکھنا۔

اس طرزِ تحریر کو دشمنِ اردو کہا جائے تو بے جا نہ ہوگا۔
اگر قارئین اس بات کو نہیں سمجھے کہ رومن اردو سے اردو رسم الخط کو کیا خطرہ لاحق ہے تو اس کو سمجھنے کے لیے ترکوں کی مثال دی جا سکتی۔

ایک ایسی قوم جو رات کو سوئی تو پڑھی لکھی تھی مگر صبح اٹھی تو ان پڑھ تھی۔

سلطنت عثمانیہ کے زوال کے بعد 1928ء میں سیکولر ذہنیت کے حامل کمال اتا ترک نے کئی طریقوں سے اسلام سے اپنی نفرت کا اظہار کیا جیسے کہ اذان پر پابندی، حج و عمرہ کرنے کو ممنوع قرار دیا گیا، آیا صوفیہ جیسی عظیم الشان مسجد کو میوزیم میں تبدیل کیا گیا اور یہاں تک کہ ہجری کیلنڈر کی جگہ عیسوی کلینڈر  کو نافذ کیا گیا۔

کمال اتا ترک نے اسلام دشمنی کا ایک اور ثبوت دیا اور ترکی زبان جو عربی رسم الخط میں لکھی جاتی تھی اسے بدل کر رومن حروف میں لکھنے کا حکم دے دیا۔
جواز یہ پیش کیا گیا کہ اس سے شرحِ خواندگی اوپر آئے گی لیکن اس اقدام کا اصل مقصد آنے والی ترک نسل کو اسلامی کتب جو عربی رسم الخط میں تھیں ان سے دور کرنا تھا۔
اس بات کا واضح ثبوت ترکی کے پہلے وزیر اعظم عصمت انونو کے ان الفاظ سے ہوتا ہےکہ " حرف انقلاب کا مقصد نئی نسل کا ماضی سے رابطہ منقطع کرنا اور ترک معاشرے پر مذہب اسلام کی چھاپ اور اثر و رسوخ کو کمزور بنانا ہے۔"
(یا داشتِ عصمت انونو، جلد دوئم، ص،223)

یہ اسلام دشمن  منصوبہ کامیاب رہا اور آنے والی نسل دیگر کتب تو دور کی بات قرآن مجید پڑھنے میں بھی دشواری کا سامنا کر رہی تھی کیونکہ قرآن مجید بھی عربی رسم الخط میں ہے۔

نتیجے کے طور پر سلطنت عثمانیہ کے زمانے میں لکھی جانے والی بیش بہا کتب کا خزانہ تو موجود تھا لیکن  ترک ان کتابوں کو پڑھنے سے قاصر تھے اور کسی نے ان حالات کا کیا خوب تجزیہ کیا ہے کہ " ترک قوم رات کو سوئی تو پڑھی لکھی لیکن صبح اٹھی تو ان پڑھ ہو چکی تھی " کیونکہ ان کا واسطہ ایک ایسے رسم الخط سے پڑا تھا جس سے وہ نابلد تھے۔

ترک اس حادثے کو اب تک نہیں بولے اور اسی حوالے سے صدر رجب طیب ایردوان نے کہا تھا ’’دنیا میں مجھے ایسی کوئی قوم بتا دیں جو اپنی تاریخ اور تہذیب کے اصلی نسخوں ہی کو پڑھنے سے محروم ہو؟"

افسوس کہ ہماری قوم بھی ہر گزرتے دن اپنے رسم الخط کو فرماموش کرتی جا رہی ہے اور ہم بھی یہی غلطی دہرا رہے ہیں۔
حکومت کی جانب سے رفاہ عامہ کے لیے جاری ہونے والے پیغامات ہوں یا پھر موبائل کمپنیوں کی جانب سے موصول ہونے والے اشتہارات اب ہر جگہ رومن اردو نے پیر جمع لیے ہے۔
اس بات سے قطع نظر کہ رومن اردو کا آغاز کب ہوا لیکن اسے "عروج" سوشل میڈیا پلیٹ فارمز جیسے کہ فیس بک، ٹوئٹر اور وٹس ایپ نے بخشا۔

ابتدائی ایام میں جب موبائل فونز میں اردو کی بورڈ (Keyboard) میسر نہ تھا تو رومن اردو لکھنا سب کی مجبوری تھی لیکن یہ مجبوری ہماری عادت اور سستی بن گئی اور اب اردو کی بورڈ موجود ہونے کے باوجود ہم رومن اردو کو چھوڑنے پر راضی نہیں

(اگر آپ کے موبائل فون میں اردو کی بورڈ میسر نہیں تو پلے اسٹور سے باآسانی ڈاؤنلوڈ کر سکتے ہیں)

کچھ افراد کا کہنا ہے کہ اردو کی بورڈ استعمال کرتے ہوئے اردو لکھنا مشکل اور وقت طلب کام ہے تو ان کے لیے عرض ہے کہ جاپانی اور چینی انٹرنیٹ بلکہ کسی بھی جگہ رومن رسم الخط کا استعمال نہیں کرتے بلکہ اپنے رسوم الخط کو ترجیح دیتے ہیں۔

کیا اردو اب جاپانی اور چینی زبان سے بھی مشکل ہو گئی ہے جو ہم اس سے دور ہو رہے ہیں؟
اسی طرح کچھ احباب اردو رسم الخط سے اس لیے بھاگتے ہیں کہ املا کی غلطی کے باعث کوئی ان کا مذاق نہ اڑائے جیسے کہ اگر لفظ "کام" کو رومن اردو میں لکھنا ہو تو یوں لکھا جا سکتا ہے Kaam یا kam بلکہ Km لکھنے سے بھی کام بن جائے گا کیونکہ اس کے لکھنے کا کوئی اصول نہیں لیکن اگر اردو رسم الخط کا استعمال کرتے ہوئے کام کو "قام" لکھ دیا تو غلطی پکڑی جا سکتی ہے لیکن اس میں گھبرانے کی کیا بات ہے اگر کوئی ہمارے املا کی تصحیح کردے تو ہمیں اس کے لیے ان کا شکرگزار ہونا چائیے۔

رومن اردو کی جانب ہمارے جھکاؤ کی ایک بڑی وجہ یہ بھی ہے کہ ہم بحیثیت قوم انگریزی زبان سے بے حد مرعوب ہیں کیونکہ ہمارے ہاں انگریزی بولنے اور لکھنے کو نوکری حاصل کرنے کے لیے لازم خیال کیا جاتا ہے اور حقیقت بھی یہی ہے کہ مقابلے کا کوئی بھی امتحان ہو انگریزی اس میں لازم ہوتی ہے یعنی انگریزی بطور مضمون ہی لازم ہوتی تو ٹھیک لیکن یہاں مطالعہ برے صغیر ، حالات حاضرہ اور بیسیوں مضامین انگریزی میں لازم قرار دیے گئے ہیں۔

جب لوگ انگریزی کو ہی سب کچھ سمجھیں گے تو وہ اردو کی جانب کیونکر آئیں گے اور اردو رسم الخط کو کیوں ترجیح دیں گے؟
اس کا حل یہی ہے کہ مقابلے کے امتحانات میں انگریزی کی جگہ اردو مضمون نویسی کو لازم قرار دیا جائے تو نہ صرف عوام کو اس کی اہمیت کا احساس ہو گا بلکہ وہ خود اردو رسم الخط کی جانب راغب ہوں گے۔

ہمیں اس بات کو سمجھنے میں دیر نہیں لگانی چائیے کہ کسی بھی زبان کو بننے اور بگڑنے میں وقت لگتا ہے یا پھر یوں کہا جائے کہ آنے والی نسلیں زبان کی صورت بناتے یا بگاڑتے ہیں اور ہمارے ہاں ایک نسل تو رومن اردو لکھتے بڑی ہوگئی اور اگر اب بھی رومن اردو کا راستہ نہ روکا گیا تو حالات  وہی ہو جائیں گے کہ اردو تحریر دیکھ کر لوگوں کو سمجھ ہی نہ آئے گی کہ لکھا کیا ہے اور اس بات پر سارے متفق ہیں کہ جس زبان کا رسم الخط نہ رہے تو اس کے دامن میں موجود ادب کا بیش بہا سرمایہ بھی ضائع ہو جاتا ہے۔

وقت کی ضرورت ہے کہ عوام الناس میں آگاہی پھیلائی جائے اور بالخصوص تعلیمی اداروں میں خصوصی لیکچرز کا انعقاد کر کے نوجوانوں میں اردو رسم الخط کو استعمال کرنے کا جذبہ پیدا کیا جائے اور سوشل میڈیا پر رومن اردو کے خلاف تحریک چلائی جائے، صحافی حضرات بھی ٹاک شوز میں اس موضوع کو زیر بحث لائیں تبھی ہم اپنے رسم الخط کے دفاع کا حق ادا کر پائیں گے۔

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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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