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2
Al-Baqarah
The Cow
Ibn Kathir - English
Verse
1
Page 2
Which was revealed in Al-Madinah
The Virtues of Surat Al-Baqarah
In Musnad Ahmad, Sahih Muslim, At-Tirmidhi and An-Nasa'i, it is recorded that Abu Hurayrah said that the Prophet said,
« لَا تَجْعَلُوا بُيُوتَكُمْ قُبُورًا فَإِنَّ الْبَيْتَ الَّذِي تُقْرَأُ فِيهِ سُورَةُ الْبَقَرَةِ لَا يَدْخُلُهُ الشَّيْطَان »
(Do
not turn your houses into graves. Verily, Shaytan does not enter the
house where Surat Al-Baqarah is recited.) At-Tirmidhi said, "Hasan
Sahih.
Also, `Abdullah bin
Mas`ud said, "Shaytan flees from the house where Surat Al-Baqarah is
heard.'' This Hadith was collected by An-Nasa'i in Al-Yawm wal-Laylah,
and Al-Hakim recorded it in his Mustadrak, and then said that its chain
of narration is authentic, although the Two Sahihs did not collect it.
In his Musnad, Ad-Darimi recorded that Ibn Mas`ud said, "Shaytan departs
the house where Surat Al-Baqarah is being recited, and as he leaves, he
passes gas.'' Ad-Darimi also recorded that Ash-Sha`bi said that
`Abdullah bin Mas`ud said, "Whoever recites ten Ayat from Surat
Al-Baqarah in a night, then Shaytan will not enter his house that night.
(These ten Ayat are) four from the beginning, Ayat Al-Kursi (255), the
following two Ayat (256-257) and the last three Ayat.'' In another
narration, Ibn Mas`ud said, "Then Shaytan will not come near him or his
family, nor will he be touched by anything that he dislikes. Also, if
these Ayat were to be recited over a senile person, they would wake him
up.''
Further, Sahl bin Sa`d said that the Messenger of Allah said,
«
إِنَّ لِكُلِّ شَيْءٍ سَنَامًا، وَإِنَّ سَنَامَ الْقُرْآنِ الْبَقَرَةُ،
وَإِنَّ مَنْ قَرَأَهَا فِي بَيْتِهِ لَيْلَةً لَمْ يَدْخُلْهُ
الشَّيْطَانُ ثَلَاثَ لَيَالٍ، وَمَنْ قَرَأَهَا فِي بَيْتِهِ نَهَارًا
لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَةَ أَيَّام »
(Everything
has a hump (or, high peek), and Al-Baqarah is the high peek of the
Qur'an. Whoever recites Al-Baqarah at night in his house, then Shaytan
will not enter that house for three nights. Whoever recites it during a
day in his house, then Shaytan will not enter that house for three
days.) This Hadith was collected by Abu Al-Qasim At-Tabarani, Abu Hatim
Ibn Hibban in his Sahih and Ibn Marduwyah.
At-Tirmidhi,
An-Nasa'i and Ibn Majah recorded that Abu Hurayrah said, "The Messenger
of Allah sent an expedition force comprising of many men and asked each
about what they memorized of the Qur'an. The Prophet came to one of the
youngest men among them and asked him, `What have you memorized (of the
Qur'an) young man' He said, `I memorized such and such Surahs and also
Al-Baqarah.' The Prophet said, `You memorized Surat Al-Baqarah' He said,
`Yes.' The Prophet said, `Then you are their commander.' One of the
noted men (or chiefs) commented, `By Allah! I did not learn Surat
Al-Baqarah, for fear that I would not be able to implement it. The
Messenger of Allah said,
«
تَعَلَّمُوا القُرْآنَ وَاقْرَءُوهُ، فَإِنَّ مَثَلَ الْقُرْآنِ لِمَنْ
تَعَلَّمَهُ فَقَرَأَ وَقَامَ بِهِ كَمَثَلِ جِرَابٍ مَحْشُوَ مِسْكًا
يَفُوحُ رِيحُهُ فِي كُلِّ مَكَانٍ، وَمَثَلُ مَنْ تَعَلَّمَهُ فَيَرْقُدُ
وَهُوَ فِي جَوْفِهِ كَمَثَلِ جِرَابٍ أُوكِيَ عَلى مِسْك »
(Learn
Al-Qur'an and recite it, for the example of whoever learns the Qur'an,
recites it and adheres to it, is the example of a bag that is full of
musk whose scent fills the air. The example of whoever learns the Qur'an
and then sleeps (i.e. lazy) while the Qur'an is in his memory, is the
example of a bag that has musk, but is closed tight.)
This
is the wording collected by At-Tirmidhi, who said that this Hadith is
Hasan. In another narration, At-Tirmidhi recorded this same Hadith in a
Mursal manner, so Allah knows best.
Also,
Al-Bukhari recorded that Usayd bin Hudayr said that he was once
reciting Surat Al-Baqarah while his horse was tied next to him. The
horse started to make some noise. When Usayd stopped reciting, the horse
stopped moving about. When he resumed reading, the horse started moving
about again. When he stopped reciting, the horse stopped moving, and
when he resumed reading, the horse started to move again. Meanwhile, his
son Yahya was close to the horse, and he feared that the horse might
step on him. When he moved his son back, he looked up to the sky and saw
a cloud radiating with light that looked like lamps. In the morning, he
went to the Prophet and told him what had happened and then said, "O
Messenger of Allah! My son Yahya was close to the horse and I feared
that she might step on him. When I attended to him and raised my head to
the sky, I saw a cloud with lights like lamps. So I went, but I
couldn't see it.'' The Prophet said, "Do you know what that was'' He
said, "No.'' The Prophet said,
« تِلْكَ الْمَلَائِكَةُ دَنَتْ لِصَوْتِكَ وَلَو قَرَأْتَ لَأَصْبَحْتَ يَنْظُرُ النَّاسُ إِلَيْهَا، لَا تَتَوارَى مِنْهُم »
(They
were the angels, they came close hearing your voice (reciting Surat
Al-Baqarah), and if you had kept reading, the people would have been
able to see the angels when the morning came, and the angels would not
be hidden from their eyes.)
This is the narration reported by Imam Abu Ubayd Al-Qasim bin Salam in his book Fada'il Al-Qur'an.
Virtues of Surat Al-Baqarah and Surat Al `Imran
Imam
Ahmad said that Abu Nu`aym narrated to them that Bishr bin Muhajir said
that `Abdullah bin Buraydah narrated to him from his father, "I was
sitting with the Prophet and I heard him say,
« تَعَلَّمُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ، وَتَرْكَهَا حَسْرَةٌ، وَلَا تَسْتَطِيعُهَا الْبَطَلَة »
(Learn
Surat Al-Baqarah, because in learning it there is blessing, in ignoring
it there is sorrow, and the sorceresses cannot memorize it.)
He kept silent for a while and then said,
«
تَعَلَّمُوا سُورَةَ الْبَقَرَةِ وَآلَ عِمْرَانَ فَإِنَّهُمَا
الزَّهْرَاوَانِ، يُظِلَّانِ صَاحِبَهُمَا يَوْمَ الْقِيَامَةِ
كَأَنَّهُمَا غَمَامَتَانِ أَوْ غَيَايَتَانِ أَوْ فِرْقَانِ مِنْ طَيْرٍ
صَوَافَّ، وَإِنَّ الْقُرآنَ يَلْقى صَاحِبَهُ يَوْمَ الْقِيَامَةِ حِينَ
يَنْشَقُّ عَنْهُ قَبْرُهُ كَالرَّجُلِ الشَّاحِبِ فَيَقُولُ لَهُ: هَلْ
تَعْرِفُنِي؟ فَيَقُولُ: مَا أَعْرِفُكَ. فَيَقُولُ: أَنَا صَاحِبُكَ
الْقُرْآنُ الَّذِي أَظْمَأْتُكَ فِي الْهَوَاجِرِ وَأَسْهَرْتُ لَيْلَكَ
وَإِنَّ كُلَّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ، وَإِنَّكَ الْيَوْمَ مِنْ
وَرَاءِ كُلِّ تِجَارَةٍ فَيُعْطَى الْمُلْكَ بِيَمِينِهِ وَالْخُلْدَ
بِشِمَالِهِ وَيُوضَعُ عَلَى رَأْسِهِ تَاجُ الْوَقَارِ، وَيُكْسَى
وَالِدَاهُ حُلَّتَانِ لَا يَقُومُ لَهُمَا أَهْلُ الدُّنْيَا،
فَيَقُولَانِ: بِمَا كُسِينَا هَذَا؟ فَيُقَالُ: بِأَخْذِ وَلَدِكُمَا
الْقُرْآنَ ثُمَّ يُقَالُ: اقْرَأْ وَاصْعَدْ فِي دَرَجِ الْجَنَّةِ
وَغُرَفِهَا، فَهُوَ فِي صُعُودٍ مَا دَامَ يَقْرأُ هَذًّا كَانَ أَوْ
تَرْتِيلًا »
(Learn Surat Al-Baqarah
and Al `Imran because they are two lights and they shade their people on
the Day of Resurrection, just as two clouds, two spaces of shade or two
lines of (flying) birds. The Qur'an will meet its companion in the
shape of a pale-faced man on the Day of Resurrection when his grave is
opened. The Qur'an will ask him, 'Do you know me' The man will say, 'I
do not know you.' The Qur'an will say, 'I am your companion, the Qur'an,
which has brought you thirst during the heat and made you stay up
during the night. Every merchant has his certain trade. But, this Day,
you are behind all types of trade.' Kingship will then be given to him
in his right hand, eternal life in his left hand and the crown of grace
will be placed on his head. His parents will also be granted two
garments that the people of this life could never afford. They will say,
'Why were we granted these garments' It will be said, 'Because your son
was carrying the Qur'an.' It will be said (to the reader of the
Qur'an), 'Read and ascend through the levels of Paradise.' He will go on
ascending as long as he recites, whether reciting slowly or quickly.)''
Ibn
Majah also recorded part of this Hadith from Bishr bin Al-Muhajir, and
this chain of narrators is Hasan, according to the criteria of Imam
Muslim.
A part of this Hadith
is also supported by other Hadiths. For instance, Imam Ahmad recorded
that Abu Umamah Al-Bahili said that he heard the Messenger of Allah say,
«
اقْرَأُوا الْقُرْآنَ فَإِنَّهُ شَافِعٌ لِأَهْلِهِ يَوْمَ الْقِيَامَةِ
اقْرَأُوا الزَّهْرَاوَيْنِ، الْبَقَرَةَ وَآلَ عِمْرَانَ، فَإِنَّهُمَا
يَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ، أَوْ
كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ
صَوَافَّ، يُحَاجَّانِ عَنْ أَهْلِهِمَا يَوْمَ الْقِيَامَة »
(Read
the Qur'an, because it will intercede on behalf of its people on the
Day of Resurrection. Read the two lights, Al-Baqarah and Al `Imran,
because they will come in the shape of two clouds, two shades or two
lines of birds on the Day of Resurrection and will argue on behalf of
their people on that Day.)
The Prophet then said,
« اقْرَأُوا الْبَقَرَةَ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلَا تَسْتَطِيعُهَا الْبَطَلَة »
(Read
Al-Baqarah, because in having it there is blessing, and in ignoring
there is a sorrow and the sorceresses cannot memorize it.)
Also, Imam Muslim narrated this Hadith in the Book of Prayer
Imam Ahmad narrated that An-Nawwas bin Sam`an said that the Prophet said,
«
يُؤْتَى بِالقُرْآنِ يَوْمَ الْقِيَامَةِ وَأَهْلِهِ الَّذِينَ كَانُوا
يَعْمَلُونَ بِهِ تَقْدَمُهُم سُورَةُ الْبَقَرَةِ وَآلُ عِمْرَان »
(On
the Day of Resurrection the Qur'an and its people who used to implement
it will be brought forth, preceded by Surat Al-Baqarah and Al `Imran.)
An-Nawwas said, "The Prophet set three examples for these two Surahs and I did not forget these examples ever since. He said,
«
كَأَنَّهُمَا غَمَامَتَانِ، أَوْ ظُلَّتَانِ سَودَاوَانِ بَيْنَهُمَا
شَرْقٌ، أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ
عَنْ صَاحِبِهِمَا »
(They will come like two clouds, two dark shades or two lines of birds arguing on behalf of their people.)
It was also recorded in Sahih Muslim and At-Tirmidhi narrated this Hadith, which he rendered Hasan Gharib.
Surat Al-Baqarah was revealed in Al-Madinah
There
is no disagreement over the view that Surat Al-Baqarah was revealed in
its entirety in Al-Madinah. Moreover, Al-Baqarah was one of the first
Surahs to be revealed in Al-Madinah, while, Allah's statement,
﴿ وَٱتَّقُواْ يَوۡمً۬ا تُرۡجَعُونَ فِيهِ إِلَى ٱللَّهِۖ ﴾
(And
be afraid of the Day when you shall be brought back to Allah.) (2:281)
was the last Ayah to be revealed from the Qur'an. Also, the Ayat about
usury were among the last Ayat to be revealed. Khalid bin Ma`dan used to
call Al-Baqarah the Fustat (tent) of the Qur'an. Some of the scholars
said that it contains a thousand news incidents, a thousand commands and
a thousand prohibitions. Those who count said that the number of
Al-Baqarah's Ayat is two hundred and eighty-seven, and its words are six
thousand two hundred and twenty-one words. Further, its letters are
twenty-five thousand five hundred. Allah knows best.
Ibn
Jurayj narrated that `Ata' said that Ibn `Abbas said, "Surat Al-Baqarah
was revealed in Al-Madinah.'' Also, Khasif said from Mujahid that
`Abdullah bin Az-Zubayr said; "Surat Al-Baqarah was revealed in
Al-Madinah.'' Several Imams and scholars of Tafsir issued similar
statements, and there is no difference of opinion over this as we have
stated.
The Two Sahihs
recorded that Ibn Mas`ud kept the Ka`bah on his left side and Mina on
his right side and threw seven pebbles (at the Jamrah) and said, "The
one to whom Surat Al-Baqarah was revealed (i.e. the Prophet ) performed
Rami (the Hajj rite of throwing pebbles) similarly.'' The Two Sahihs
recorded this Hadith.
Further,
Ibn Marduwyah reported a Hadith of Shu`bah from `Aqil bin Talhah from
`Utbah bin Marthad; "The Prophet saw that his Companions were not in the
first lines and he said,
« يَا أَصْحَابَ سُورَةِ الْبَقَرَة »
(O
Companions of Surat Al-Baqarah.) I think that this incident occurred
during the battle of Hunayn when the Companions retreated. Then, the
Prophet commanded Al-`Abbas (his uncle) to yell out,
« يَا أَصْحَابَ الشَّجَرَة »
(O
Companions of the tree!) meaning the Companions who participated in the
pledge of Ar-Ridwan (under the tree). In another narration, Al- `Abbas
cried, "O Companions of Surat Al-Baqarah!'' encouraging them to come
back, so they returned from every direction. Also, during the battle of
Al-Yamamah, against the army of Musaylimah the Liar, the Companions
first retreated because of the huge number of soldiers in Musaylimah's
army. The Muhajirun and the Ansar called out for each other, saying; "O
people of Surat Al-Baqarah!'' Allah then gave them victory over their
enemy, may Allah be pleased with all of the companions of all the
Messengers of Allah.
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾
﴿ الٓمٓ ﴾
(In the Name of Allah, the Most Gracious, the Most Merciful) (1. Alif Lam Mim).
The Discussion of the Individual Letters
The
individual letters in the beginning of some Surahs are among those
things whose knowledge Allah has kept only for Himself. This was
reported from Abu Bakr, `Umar, `Uthman, `Ali and Ibn Mas`ud. It was said
that these letters are the names of some of the Surahs. It was also
said that they are the beginnings that Allah chose to start the Surahs
of the Qur'an with. Khasif stated that Mujahid said, "The beginnings of
the Surahs, such as Qaf, Sad, Ta Sin Mim and Alif Lam Ra, are just some
letters of the alphabet.'' Some linguists also stated that they are
letters of the alphabet and that Allah simply did not cite the entire
alphabet of twenty-eight letters. For instance, they said, one might
say, "My son recites Alif, Ba, Ta, Tha... '' he means the entire
alphabet although he stops before mentioning the rest of it. This
opinion was mentioned by Ibn Jarir.
The Letters at the Beginning of Surahs
If
one removes the repetitive letters, then the number of letters
mentioned at the beginning of the Surahs is fourteen: Alif, Lam, Mim,
Sad, Ra, Kaf, Ha, Ya, `Ayn, Ta, Sin, Ha, Qaf, Nun.
So glorious is He Who made everything subtly reflect His wisdom.
Moreover,
the scholars said, "There is no doubt that Allah did not reveal these
letters for jest and play.'' Some ignorant people said that some of the
Qur'an does not mean anything, (meaning, such as these letters) thus
committing a major mistake. On the contrary, these letters carry a
specific meaning. Further, if we find an authentic narration leading to
the Prophet that explains these letters, we will embrace the Prophet's
statement. Otherwise, we will stop where we were made to stop and will
proclaim,
﴿ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّنَاۗ ﴾
(We believe in it; all of it (clear and unclear verses) is from our Lord) (3:7).
The
scholars did not agree on one opinion or explanation regarding this
subject. Therefore, whoever thinks that one scholar's opinion is
correct, he is obliged to follow it, otherwise it is better to refrain
from making any judgment on this matter. Allah knows best.
These Letters testify to the Miraculous Qur'an
The
wisdom behind mentioning these letters in the beginning of the Surahs,
regardless of the exact meanings of these letters, is that they testify
to the miracle of the Qur'an. Indeed, the servants are unable to produce
something like the Qur'an, although it is comprised of the same letters
with which they speak to each other. This opinion was mentioned by
Ar-Razi in his Tafsir who related it to Al-Mubarrid and several other
scholars. Al-Qurtubi also related this opinion to Al-Farra' and Qutrub.
Az-Zamakhshari agreed with this opinion in his book, Al-Kashshaf. In
addition, the Imam and scholar Abu Al-`Abbas Ibn Taymiyyah and our
Shaykh Al-Hafiz Abu Al-Hajjaj Al-Mizzi agreed with this opinion.
Al-Mizzi told me that it is also the opinion of Shaykh Al-Islam Ibn
Taymiyyah. KAz-Zamakhshari said that these letters, "Were not all
mentioned once in the beginning of the Qur'an. Rather, they were
repeated so that the challenge (against the creation) is more daring.
Similarly, several stories were mentioned repeatedly in the Qur'an, and
also the challenge was repeated in various areas (i.e., to produce
something like the Qur'an). Sometimes, one letter at a time was
mentioned, such as Sad, Nun and Qaf. Sometimes two letters were
mentioned, such as
﴿ حمٓ ﴾
(Ha Mim) (44:1) Sometimes, three letters were mentioned, such as,
﴿ الٓمٓ ﴾
(Alif Lam Mim (2: 1)) and four letters, such as,
﴿ الٓمٓرۚ ﴾
(`Alif Lam Mim Ra) (13:1), and
﴿ الٓمٓصٓ ﴾
(Alif Lam Mim Sad) (7:1).
Sometimes, five letters were mentioned, such as,
﴿ ڪٓهيعٓصٓ ﴾
(Kaf Ha Ya `Ayn Sad) (19:1), and;
﴿ حمٓ • عٓسٓقٓ ﴾
(Ha Mim. `Ayn Sin Qaf) (42:1-2).
This is because the words that are used in speech are usually comprised of one, two, three, four, or five letters.''
Every
Surah that begins with these letters demonstrates the Qur'an's miracle
and magnificence, and this fact is known by those well-versed in such
matters. The count of these Surahs is twenty-nine. For instance, Allah
said,
﴿ الٓمٓ • ذَٲلِكَ ٱلۡڪِتَـٰبُ لَا رَيۡبَۛ فِيهِۛ ﴾
(Alif Lam Mim) This is the Book (the Qur'an), wherein there is no doubt (2:1-2),
﴿ الٓمٓ • ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ • نَزَّلَ عَلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ ﴾
(Alif
Lam Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped
but He), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and
protects all that exists). It is He Who has sent down the Book (the
Qur'an) to you (Muhammad) with truth, confirming what came before it.)
(3:1-3), and,
﴿ الٓمٓصٓ • كِتَـٰبٌ أُنزِلَ إِلَيۡكَ فَلَا يَكُن فِى صَدۡرِكَ حَرَجٌ۬ مِّنۡهُ ﴾
(Alif
Lam Mim Sad. (This is the) Book (the Qur'an) sent down unto you (O
Muhammad), so let not your breast be narrow therefrom) (7:1-2).
Also, Allah said,
﴿ الٓرۚ ڪِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ ﴾
(Alif
Lam Ra. (This is) a Book which We have revealed unto you (O Muhammad)
in order that you might lead mankind out of darkness (of disbelief and
polytheism) into the light (of belief in the Oneness of Allah and
Islamic Monotheism) by their Lord's leave) (14:1),
﴿ الٓمٓ • تَنزِيلُ ٱلۡڪِتَـٰبِ لَا رَيۡبَ فِيهِ مِن رَّبِّ ٱلۡعَـٰلَمِينَ ﴾
(Alif
Lam Mim. The revelation of the Book (this Qur'an) in which there is no
doubt, is from the Lord of the `Alamin (mankind, Jinn and all that
exists)!) (32:1-2),
﴿ حمٓ • تَنزِيلٌ۬ مِّنَ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾
(Ha Mim. A revelation from (Allah) the Most Gracious, the Most Merciful) (41:1-2), and,
﴿ حمٓ • عٓسٓقٓ • كَذَٲلِكَ يُوحِىٓ إِلَيۡكَ وَإِلَى ٱلَّذِينَ مِن قَبۡلِكَ ٱللَّهُ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴾
(Ha
Mim. `Ain Sin Qaf. Likewise Allah, the Almighty, the Wise sends
revelation to you (O Muhammad) as (He sent revelation to) those before
you.) (42:1-3).
There are several other Ayat that testify to what we have mentioned above, and Allah knows best.
﴿ ذَٲلِكَ ٱلۡڪِتَـٰبُ لَا رَيۡبَۛ فِيهِۛ هُدً۬ى لِّلۡمُتَّقِينَ ﴾
(2. That is Book in which there is no Rayb, guidance for the Muttaqin).
There is no Doubt in the Qur'an
The
Book, is the Qur'an, and Rayb means doubt. As-Suddi said that Abu Malik
and Abu Salih narrated from Ibn `Abbas, and Murrah Al-Hamadani narrated
from Ibn Mas`ud and several other Companions of the Messenger of Allah
that,
﴿ لَا رَيۡبَۛ فِيهِۛ ﴾
(In
which there is no Rayb), means about which there is no doubt. Abu
Ad-Darda', Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Malik, Nafi`
`Ata', Abu Al-`Aliyah, Ar-Rabi` bin Anas, Muqatil bin Hayyan, As-Suddi,
Qatadah and Isma`il bin Abi Khalid said similarly. In addition, Ibn Abi
Hatim said, "I do not know of any disagreement over this explanation.''
The meaning of this is that the Book, the Qur'an, is without a doubt
revealed from Allah. Similarly, Allah said in Surat As- Sajdah,
﴿ الٓمٓ • ذَٲلِكَ ٱلۡڪِتَـٰبُ لَا رَيۡبَۛ فِيهِۛ هُدً۬ى لِّلۡمُتَّقِينَ ﴾
(Alif
Lam Mim). The revelation of the Book (this Qur'an) in which there is no
doubt, is from the Lord of all that exists) (2:1-2).
Some
scholars stated that this Ayah - 2:2 - contains a prohibition meaning,
"Do not doubt the Qur'an.'' Furthermore, some of the reciters of the
Qur'an pause upon reading,
﴿ لَا رَيۡبَۛ ﴾
(there is no doubt) and they then continue;
﴿ فِيهِۛ هُدً۬ى لِّلۡمُتَّقِينَ ﴾
(in which there is guidance for the Muttaqin (the pious and righteous persons)). However, it is better to pause at,
﴿ لَا رَيۡبَۛ فِيهِۛ ﴾
(in which there is no doubt) because in this case,
﴿ هُدً۬ى ﴾
(guidance) becomes an attribute of the Qur'an and carries a better meaning than,
﴿ فِيهِۛ هُدً۬ى ﴾
(in which there is guidance).
Guidance is granted to Those Who have Taqwa
Hidayah - correct guidance - is only granted to those who have Taqwa - fear of Allah. Allah said,
﴿
قُلۡ هُوَ لِلَّذِينَ ءَامَنُواْ هُدً۬ى وَشِفَآءٌ۬ۖ وَٱلَّذِينَ لَا
يُؤۡمِنُونَ فِىٓ ءَاذَانِهِمۡ وَقۡرٌ۬ وَهُوَ عَلَيۡهِمۡ عَمًىۚ
أُوْلَـٰٓٮِٕكَ يُنَادَوۡنَ مِن مَّكَانِۭ بَعِيدٍ۬ ﴾
(Say:
It is for those who believe, a guide and a healing. And as for those
who disbelieve, there is heaviness (deafness) in their ears, and it (the
Qur'an) is blindness for them. They are those who are called from a
place far away (so they neither listen nor understand)) (41:44), and,
﴿ وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٌ۬ وَرَحۡمَةٌ۬ لِّلۡمُؤۡمِنِينَۙ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارً۬ا ﴾
(And
We send down of the Qur'an that which is a healing and a mercy to those
who believe (in Islamic Monotheism and act on it), and it increases the
Zalimin (wrongdoers) in nothing but loss) (17:82).
This
is a sample of the numerous Ayat indicating that the believers, in
particular, benefit from the Qur'an. That is because the Qur'an is
itself a form of guidance, but the guidance in it is only granted to the
righteous, just as Allah said,
﴿
يَـٰٓأَيُّہَا ٱلنَّاسُ قَدۡ جَآءَتۡكُم مَّوۡعِظَةٌ۬ مِّن رَّبِّڪُمۡ
وَشِفَآءٌ۬ لِّمَا فِى ٱلصُّدُورِ وَهُدً۬ى وَرَحۡمَةٌ۬ لِّلۡمُؤۡمِنِينَ ﴾
(O
mankind! There has come to you a good advice from your Lord (i. e. the
Qur'an, enjoining all that is good and forbidding all that is evil), and
a healing for that (disease of ignorance, doubt, hypocrisy and
differences) which is in your breasts, ـ a guidance and a mercy
(explaining lawful and unlawful things) for the believers) (10:57).
Ibn `Abbas and Ibn Mas`ud and other Companions of the Messenger of Allah said,
﴿ هُدً۬ى لِّلۡمُتَّقِينَ ﴾
(guidance for the Muttaqin (the pious and righteous persons), means, a light for those who have Taqwa.
The Meaning of Al-Muttaqin
Ibn `Abbas said about,
﴿ هُدً۬ى لِّلۡمُتَّقِينَ ﴾
(guidance
for the Muttaqin) that it means, "They are the believers who avoid
Shirk with Allah and who work in His obedience.'' Ibn `Abbas also said
that Al-Muttaqin means, "Those who fear Allah's punishment, which would
result if they abandoned the true guidance that they recognize and know.
They also hope in Allah's mercy by believing in what He revealed.''
Further, Qatadah said that,
﴿ لِّلۡمُتَّقِينَ ﴾
(Al-Muttaqin), are those whom Allah has described in His statement;
﴿ ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ ﴾
(Who
believe in the Ghayb and perform the Salah) (2:3), and the following
Ayat. Ibn Jarir stated that the Ayah (2:2) includes all of these
meanings that the scholars have mentioned, and this is the correct view.
Also, At-Tirmidhi and Ibn Majah narrated that `Atiyah As-Sa`di said
that the Messenger of Allah said,
« لَا يَبْلُغُ الْعَبْدُ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَالَا بَأْسَ بِهِ حَذَرًا مِمَّا بِهِ بَأْس »
(The
servant will not acquire the status of the Muttaqin until he abandons
what is harmless out of fear of falling into that which is harmful.)
At-Tirmidhi then said "Hasan Gharib.''
There are Two Types of Hidayah (Guidance)
Huda
here means the faith that resides in the heart, and only Allah is able
to create it in the heart of the servants. Allah said,
﴿ إِنَّكَ لَا تَہۡدِى مَنۡ أَحۡبَبۡتَ ﴾
(Verily, you (O Muhammad) guide not whom you like) (28:56),
﴿ لَّيۡسَ عَلَيۡكَ هُدَٮٰهُمۡ ﴾
(Not upon you (Muhammad) is their guidance) (2:272),
﴿ مَن يُضۡلِلِ ٱللَّهُ فَلَا هَادِىَ لَهُ ۥۚ ﴾
(Whomsoever Allah sends astray, none can guide him) (7:186), and,
﴿ مَن يَہۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا ﴾
(He
whom Allah guides, he is the rightly guided; but he whom He sends
astray, for him you will find no Wali (guiding friend) to lead him (to
the right path)) (18:17).
Huda also means to explain the truth, give direction and lead to it. Allah, the Exalted, said,
﴿ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ ﴾
(And
verily, you (O Muhammad) are indeed guiding (mankind) to the straight
path (i.e. Allah's religion of Islamic Monotheism)) (42: 52),
﴿ إِنَّمَآ أَنتَ مُنذِرٌ۬ۖ وَلِكُلِّ قَوۡمٍ هَادٍ ﴾
(You are only a warner, and to every people there is a guide) (13:7), and,
﴿ وَأَمَّا ثَمُودُ فَهَدَيۡنَـٰهُمۡ فَٱسۡتَحَبُّواْ ٱلۡعَمَىٰ عَلَى ٱلۡهُدَىٰ ﴾
(And
as for Thamud, We showed and made clear to them the path of truth
(Islamic Monotheism) through Our Messenger (i.e. showed them the way of
success), but they preferred blindness to guidance) (41:17).
testifying to this meaning.
Also, Allah said,
﴿ وَهَدَيۡنَـٰهُ ٱلنَّجۡدَيۡنِ ﴾
(And shown him the two ways (good and evil).) (90:10)
This
is the view of the scholars who said that the two ways refer to the
paths of righteousness and evil, which is also the correct explanation.
And Allah knows best.
Meaning of Taqwa
The
root meaning of Taqwa is to avoid what one dislikes. It was reported
that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy said,
"Have you ever walked on a path that has thorns on it'' `Umar said,
"Yes.'' Ubayy said, "What did you do then'' He said, "I rolled up my
sleeves and struggled.'' Ubayy said, "That is Taqwa.''
﴿ ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ ﴾
(3. Those Who have faith in the Ghayb).
The Meaning of Iman
Abu
Ja`far Ar-Razi said that Al-`Ala' bin Al-Musayyib bin Rafi` narrated
from Abu Ishaq that Abu Al-Ahwas said that `Abdullah said, "Iman is to
trust.''. `Ali bin Abi Talhah reported that Ibn `Abbas said,
﴿ يُؤۡمِنُونَ ﴾
(who
have faith) means they trust. Also, Ma`mar said that Az-Zuhri said,
"Iman is the deeds.'' In addition, Abu Ja`far Ar-Razi said that Ar-Rabi`
bin Anas said that, `They have faith', means, they fear (Allah).
Ibn
Jarir (At-Tabari) commented, "The preferred view is that they be
described as having faith in the Unseen by the tongue, deed and creed.
In this case, fear of Allah is included in the general meaning of Iman,
which necessitates following deeds of the tongue by implementation.
Hence, Iman is a general term that includes affirming and believing in
Allah, His Books and His Messengers, and realizing this affirmation
through adhering to the implications of what the tongue utters and
affirms.''
Linguistically, in
the absolute sense, Iman merely means trust, and it is used to mean that
sometimes in the Qur'an, for instance, Allah the Exalted said,
﴿ يُؤۡمِنُ بِٱللَّهِ وَيُؤۡمِنُ لِلۡمُؤۡمِنِينَ ﴾
(He trusts (yu'minu) in Allah, and trusts (yu'minu) in the believers.) (9: 61)
Prophet Yusuf's brothers said to their father,
﴿ وَمَآ أَنتَ بِمُؤۡمِنٍ۬ لَّنَا وَلَوۡ ڪُنَّا صَـٰدِقِينَ ﴾
(But you will never believe us even when we speak the truth) (12:17).
Further, the word Iman is sometimes mentioned along with deeds, such as Allah said,
﴿ إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ ﴾
(Save those who believe (in Islamic Monotheism) and do righteous deeds) (95:6).
However,
when Iman is used in an unrestricted manner, it includes beliefs,
deeds, and statements of the tongue. We should state here that Iman
increases and decreases.
There
are many narrations and Hadiths on this subject, and we discussed them
in the beginning of our explanation of Sahih Al-Bukhari, all favors are
from Allah. Some scholars explained that Iman means Khashyah (fear of
Allah). For instance, Allah said;
﴿ إِنَّ ٱلَّذِينَ يَخۡشَوۡنَ رَبَّهُم بِٱلۡغَيۡبِ ﴾
(Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter)) (67:12), and,
﴿ مَّنۡ خَشِىَ ٱلرَّحۡمَـٰنَ بِٱلۡغَيۡبِ وَجَآءَ بِقَلۡبٍ۬ مُّنِيبٍ ﴾
(Who
feared the Most Gracious (Allah) in the Ghayb (unseen) and brought a
heart turned in repentance (to Him and absolutely free from every kind
of polytheism)) (50: 33).
Fear is the core of Iman and knowledge, just as Allah the Exalted said,
﴿ إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ ﴾
(It is only those who have knowledge among His servants that fear Allah) (35:28).
The Meaning of Al-Ghayb
As
for the meaning of Ghayb here, the Salaf have different explanations of
it, all of which are correct, indicating the same general meaning. For
instance, Abu Ja`far Ar-Razi quoted Ar-Rabi` bin Anas, reporting from
Abu Al-`Aliyah about Allah's statement, i
﴿ يُؤۡمِنُونَ بِٱلۡغَيۡبِ ﴾
((Those
who) have faith in the Ghayb), "They believe in Allah, His angels,
Books, Messengers, the Last Day, His Paradise, Fire and in the meeting
with Him. They also believe in life after death and in Resurrection. All
of this is the Ghayb.'' Qatadah bin Di`amah said similarly.
Sa`id
bin Mansur reported from `Abdur-Rahman bin Yazid who said, "We were
sitting with `Abdullah bin Mas`ud when we mentioned the Companions of
the Prophet and their deeds being superior to our deeds. `Abdullah said,
`The matter of Muhammad was clear for those who saw him. By He other
than Whom there is no God, no person will ever acquire a better type of
faith than believing in Al-Ghayb.' He then recited,
﴿ الٓمٓ • ذَٲلِكَ ٱلۡڪِتَـٰبُ لَا رَيۡبَۛ فِيهِۛ هُدً۬ى لِّلۡمُتَّقِينَ • ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ ﴾
(Alif Lam Mim. This is the Book, wherein there is no doubt, a guidance for the Muttaqin. Those who believe in the Ghayb), until,
﴿ ٱلۡمُفۡلِحُونَ ﴾
(the
successful). '' Ibn Abi Hatim, Ibn Marduwyah and Al-Hakim, in his
Mustadrak, recorded this Hadith. Al-Hakim commented that this Hadith is
authentic and that the Two Shaykhs - Al-Bukhari and Muslim - did not
collect it, although it meets their criteria.
Ahmad
recorded a Hadith with similar meaning from Ibn Muhayriz who said: I
said to Abu Jumu`ah, "Narrate a Hadith for us that you heard from the
Messenger of Allah.'' He said, "Yes. I will narrate a good Hadith for
you. Once we had lunch with the Messenger of Allah . Abu `Ubaydah, who
was with us, said, `O Messenger of Allah! Are people better than us We
embraced Islam with you and performed Jihad with you.' He said,
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