Surah al-Baqarah. (31-54)

Surah al-Baqarah. (31-54)

31. And He taught Adam the names of all (things), then he showed then to the Angels and said: "tell Me the names of these if you are truthful." 32) They said: "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You Who is All-Knowing, All-Wise." 33) He said: "O Adam! Inform them of their names," and when he had informed them of their names, He said: "did I not tell you that I Know the Unseen in the heavens and the earth, and I know what you reveal and what you have been concealing?" 34) And (remember) when We said to the Angels: "prostrate yourselves before Adam." And they prostrated except Iblees, he refused and was arrogant and one of the disbelievers.

The saying of the Exalted, "then He showed them to the Angels": meaning the objects that were named, not the actual names as the literal meaning of the verse may suggest. And He indicated that they were the objects and not the names in His saying, "tell Me the names of these" as is obvious.
The saying of the Exalted, "and what you have been concealing": There is no explanation here as to what they used to conceal. Some of the scholars said: it refers to what Iblees was hiding of arrogance, and this opinion is clarified by His saying, "except Iblees he refused and was arrogant."
The saying of the Exalted, "And (remember) when We said to the Angels: ‘prostrate yourselves to Adam’": There is no explanation here as to whether He said this to them before He Created Adam or after. But He made it clear in Surah Hijr and Saad that He said this to them before the creation of Adam. So He said in Surah al-Hijr,
"And (remember) when your Lord said to the Angels: ‘I am going to create a man (Adam) from sounding clay of altered black smooth mud. So, when I have fashioned him completely and breathed into him My Spirit, then fall (you) down prostrating yourselves unto him.’" (15:28-29)
And He said in Surah Saad,
"(Remember) when your Lord said to the Angels: ‘Indeed, I am going to create man from clay. So when I have fashioned him and breathed into him My Spirit, then fall you down prostrate to him." (38:71-72)
[Ibn al-Arabee al-Maalikee says in his "the nation is agreed that this prostration to Adam was not a prostration of worship, rather it is understood in one of two ways: that salaam was to be given to the foreigner (i.e. Adam) by …, bowing to him and exalting him, or that he was made the Qiblah (of that time) as is the case with (our) prostrating towards the Ka’bah and the Bait al-Maqdis. This case is more clear due to His saying in another verse, "then fall you down prostrate to Him," so this (command) was not by way of exaltation, rather this arose by way of enjoining worship (by obeying Allaah) and taking Adam as the Qiblah. And Allaah has abrogated all of this for this nation." {1}
Ibn Katheer says, "so this (prostration) was done in obedience to Allaah but the prostration was to Adam. This so that Allaah honoured Adam by having the Angels prostrate to him. Some of the people said: this prostration was as a greeting, salaam, and in honour of Adam as Allaah said, "and He raised his parents to the throne and they fell before him prostrate. He said, ‘O my father! This is the explanation of my dream of old! My Lord has made it come true." [12:100] This sort of prostration was legislated for the religions that came before us but it has been abrogated in our Religion. Mu’aadh said, "I went to Shaam and I saw them prostrating to their leaders and scholars, but you O Messenger of Allaah are more deserving of being prostrated to." So he said, "if I were to command a person to prostrate to another, then I would have commanded the woman to prostrate to her husband due to the great right he has over her." {2} And this was what ar-Raazee came to declare the strongest opinion."
Al-Baghawee says, "this prostration was not one whereby the face was placed on the earth, rather it was merely bowing, and when Islaam came then this (action of bowing to other than Allaah) was invalidated." {3}]
The saying of the Exalted, "except Iblees, he refused and was arrogant": there is no explanation here as to what thoughts of Iblees led to this arrogance. But this is explained in other places, such as His sayings,
"He (Iblees) said: ‘I am better than he, You created me from fire, and him from clay." (38:76)
"(Iblees) said: ‘I am not the one to prostrate myself to a human being, whom you created from sounding clay of altered black smooth mud." (15:33)
Addendum: the likes of the analogy of Iblees to his racial origin, which is fire, and his analogy of Adam to his racial origin, which is clay, and his deriving from this that he is better than Adam and that it was not desired for him to prostrate to one who was lesser than he, despite the existence of a clear and unequivocal text, which is His saying, "prostrate to Adam", is called ‘corrupt consideration’ (Faasid al-I’tibaar) according to the convention of the scholars of Usul. And it was to this that the author of ‘Maraaqee as-Sa’ud’ indicated in his saying,
Opposing the text, or a consensus that is claimed
Is corrupt consideration from everyone who is aware
So anyone who rejects a clear and unequivocal text of revelation due to analogy then his precedent for this lies with Iblees.
This analogy of Iblees, may Allaah curse him, is invalid due to three reasons:
That is it ‘corrupt consideration’ due to it’s opposing the clear text as has just preceded
That we do not accept that fire is better than clay, rather clay is better than fire. This because the substance of fire is inconsistency, thoughtlessness, corruption and dis-unification. Whereas the substance of clay is composure and correction, seeds are sown in it …..

Tafseer Surah al-Baqarah. (55-91)

Surah al-Baqarah. (55-91)

55. And (remember) when you said: "O Moses! We shall never believe in you till we see Allaah plainly." But you were seized with a thunderbolt while you were looking on. 56) Then We raised you up after your death, so that you might be grateful. 57) And We caused the clouds to overshadow you and sent down to you al-Manna and quails, (saying): "Eat of the good, lawful things We have provided for you." (But they rebelled) and they did not wrong Us but they wronged themselves. 58) And (remember) when We said: "Enter this town and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) and say: "Forgive us," and We shall forgive you your sins and shall increase ( the reward) for the good-doers. 59) But those who did wrong changed the word from that which had been told them for another, so We sent upon the wrongdoers a punishment from the heaven because of their rebelling. 60) And (remember) when Moses asked for water for his people, We said: "strike the stone with your stick." Then gushed forth therefrom twelve springs. Each (group of) people knew it’s own place for water. "Eat and drink of that which Allaah has provided and do not act corruptly, making mischief on the earth." 61) And (remember) when you said: "O Moses! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows: its herbs, its cucumbers, its wheat, its lentils, and its onions." He said: "Would you exchange that which is better for that which is worse? Go you down to any town and you shall find what you want!" And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allaah. That was because they used to disbelieve in the signs of Allaah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds.

(ins) The saying of the Exalted, "and sent down to you Manna and quails": This noble verse shows that Allaah blessed the Children of Israel with two types of food – Manna and quails. But there is another verse which indicates that they only had one type of food, and this is the saying of Allaah,
"And (remember) when you said: O Moses! We cannot endure one type of food." (2:61)
The reconciliation between these verses can be attained via a number of ways:
That al-Manna, according to the opinion of the majority, a type of drink. Therefore the one type of food would then be the al-Salwa which, according to the majority opinion, is quails.
All that is placed on one table is called ‘one food’ in the language of the Arabs even if the table-spread consists of many different types of food. For example the saying: "I ate the food of the host" even if the food be of different types. It is clear that this explanation is more correct then the first because specifying al-Manna to a type of drink is rejected by the hadeeth reported by both Bukhaaree and Muslim, "mushrooms are a type of Manna."{29} That they called it ‘one type of food’ because it was always the same and never changed from day to day. This is clear.

62) Verily! Those who believe and those who are Jews and Christians, and the Sabians, whosoever believes in Allaah and the Last Day and does righteous deeds shall have their reward with their Lord, on them shall be no fear nor shall they grieve. 63) And (remember) when We took your covenant and We raised above you the Mount (saying): "Hold fast to that which We have given you, and remember that which there is therein so that you may become pious."

[The saying of the Exalted, "verily! Those who believe and the Jews and the Christians, and the Sabians, whosoever believes in Allaah and the Last Day and does righteous deeds shall have their reward with their Lord": as-Suddi said, ‘the verse was revealed with regards to companions of Salmaan al-Faarisee about whom he informed the Prophet (SAW) that ‘they prayed, fasted, believed in you and bore witness that you had been sent as a Prophet.’ So when Salmaan had finished extolling them the Prophet (SAW) said, "O Salmaan they are from the People of the Fire." This weighed down heavily on Salmaan and then Allaah revealed this verse. So the Imaan of the Jews referred to those Jews who held fast to the Tawrah and the sunnah of Moses until Jesus was sent. When Jesus (AS) came then whosoever held fast to the Tawrah and the sunnah of Moses (and did not follow Jesus) was destroyed. The Imaan of the Christians referred to those who held fast to the Injeel and the laws of Jesus – these people were the believers who accepted him. This held true until Muhammad (SAW) came, so whosoever did not follow Muhammad (SAW) and did not leave what he had been following was destroyed.’
This does not negate what Alee bin Abee Talha reports from ibn Abbaas that after this verse was revealed Allaah revealed the verse, "whosoever desires a religion other than Islaam then it shall not be accepted from him and in the Hereafter he shall be of the losers." (3: 85) Here ibn Abbaas is informing that the only thing accepted from someone will that which is in conformity to the Sharee`ah of Muhammad (SAW) after he had been sent. As for those who came before him, then whosoever followed the Messenger of his time then he was upon guidance and the victorious way. So the Jews referred to are the followers of Moses who used to judge by the Tawrah in their time.] {30}
The saying of the Exalted, "and We raised above you the Mount": This is further clarified with His saying,
"And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them." (7:171)
The saying of the Exalted, "hold fast to that which We have given you": There is no clarification here as to what has been given them, but it is explained in another place that this is the Book that distinguishes between truth and falsehood. This in His saying,
"And (remember) when we gave to Moses the Scripture and Criterion so that you may be guided." (2:53)

64) Then after that you turned away. Had it not been for the Grace and Mercy of Allaah upon you, indeed you would have been amongst the losers. 65) And indeed you knew those amongst you who transgressed in the matter of the Sabbath. We said to them: "Be you monkeys, despised and rejected." 66) So we made this punishment an example to their own and to succeeding generations, and a lesson to those who are pious. 67) And (remember) when Moses said to his people: "Indeed, Allaah orders you to slaughter a cow." They said: "Do you make fun of us?" He said: "I seek refuge with Allaah from being amongst the ignorant." 68) They said: "Call upon your Lord for us that He may make plain for us what it is!" He said: " He says, ‘Verily, it is a cow neither too old nor too young, but it be in-between these two conditions,’ so do what you are commanded." 69) They said: "Call upon your Lord for us to make it plain to us it’s colour." He said, "He says, ‘it is a yellow cow, bright in its colour, pleasing to the beholders.’" 70) They said: "Call upon your Lord for us to make plain to us what it is. Indeed all cows are alike (to us). And indeed if Allaah Will, we will be guided." 71) He (Moses) said: "He says, ‘it is a cow neither trained to till the soil nor water the fields, sound, having no colour save bright yellow.’" They said: "Now you have brought the truth." So they slaughtered it though they were near to not doing it. 72) And (remember) when you killed a person and fell into dispute among yourselves as to the crime. But Allaah brought forth that which you were hiding. 73) So We said: "Strike him (the dead man) with a piece of the cow." Thus Allaah brings the dead to life and shows you His signs so that you may understand.

The saying of the Exalted, "and indeed you knew those amongst you who transgressed in the matter of the Sabbath": Their story is summarised here but mentioned in detail in Surah al-A`raaf commencing with the verse, "and ask them about the town that was by the sea, when they transgressed in the matter of the Sabbath." (7:163)
[The saying of the Exalted, "indeed Allaah orders you to slaughter a cow": "from Ubaydah as-Salmaanee who said: a person from the Children of Israel was sterile and he had a great deal of wealth. The son of his brother was the inheritor of this wealth, so he killed the sterile man, then he carried him by night and placed him on the door of someone else. In the morning he claimed that this other person had killed the sterile man. A war broke out between them, and some of the people who were endowed with reason said, ‘why fight each other when the Messenger of Allaah is amongst you?’ They then went to Moses and mentioned the incident to him and He said, ‘Indeed Allaah orders you to slaughter a cow…’"]{31}
The saying of the Exalted, "call upon your Lord for us that He may make plain for us what it is!": there is no explanation as to what their purpose was behind their asking, ‘that He may make plain for us what it is’ except that the answer to their question in the first instance indicates that they were enquiring about it’s age. The evidence for this lies in His saying, "he said, ‘He says: Verily it is a cow neither too old nor too young.’"
And that that the purpose in their asking the question in the second instance was to ascertain whether it was used for work, or if it had any deficiencies, or if it had any blemishes that differed from it’s normal colour. The evidence for this lies in His saying, "he said, ‘He says: Indeed it a cow neither trained to till the soil nor water the fields, sound, having no colour save bright yellow.’"
The saying of the Exalted, "and (remember) when you killed a person and fell into dispute among yourselves as to the crime": There is no clarification here as to the sex of this person, but his being male is indicated in His saying, "Strike him with a piece of the cow."
The saying of the Exalted, "thus Allaah brings the dead to life and shows you His signs": indicating in this verse that in the resurrection of the one killed by the Children of Israel lies an evidence for the resurrection of mankind after their death. This because the One Who is able to resurrect one soul after it’s death is able to resurrect all of the souls after their death. This is clarified in His saying,
"The creation of you all and the resurrection of you all are only as (the creation and resurrection) of a single person." (31:28)

74) Then, after that, your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them that split asunder so that water flows from them, and indeed, there are of them that fall down for fear of Allaah. And Allaah is not unaware of what you do. 75) Do you covet that they (the Jews) will believe in your religion despite the fact that a party of them used to hear the Word of Allaah, then they used to distort it knowingly after they understood it? 76) And when they meet those who believe, they say, "we believe," but when they meet one another in private, they say, ‘shall you tell them what Allaah has revealed to you so that they may argue with you about it before your Lord?"{32} Have you no understanding? 77) Know they not that Allaah Knows what they conceal and what they reveal? 78) And there are among them unlettered people, who know not the Book but they trust their false desires and do but guess.

The saying of the Exalted, "then, after that, your hearts were hardened and became as stones": There is no explanation here as to reason behind their hearts becoming hardened, but the reason is indicated in other places such as His sayings,
"So because of their breach of their covenant, We cursed them, and made their hearts grow hard." (5:13)
"Has not the time come for those who believe to be affected by Allaah’s Reminder, and that which has been revealed of the Truth, lest they become like those who received the Scripture before and the term was prolonged for them and so their hearts became hardened." (57:16)
[There hearts were not likened to iron, even though it is harder than rock because iron can be softened by fire as it was softened for Daawood (AS) while stones can never be softened. Then Allaah went on to declare the rocks to be superior to these hardened hearts by saying, ‘and indeed there are stones out of which rivers gush forth and indeed there are some of them that split asunder so that water flows from them.’]{33}
[The saying of the Exalted, "and indeed, there are some of them, that fall down for fear of Allaah": while your hearts, O you Jews, do not become soft and do not fear Allaah! So if it is said, ‘but the stones are inanimate objects that do not possess the faculty of understanding so how can they fear?’ It is said in reply, ‘Allaah makes them to understand and inspires them to fear Him.’
The madhhab of Ahlus Sunnah Wal Jamaa`ah is that Allaah has created a type of knowledge in the inanimate objects, in fact in all of the creatures, which is not the same as our intelligence and cannot be comprehended by others. So they pray, glorify Allaah and fear Him as He, Magnificent is He, said,
"The seven heavens and the earth and all that is therein glorify Him, and there is not a thing but glorifies His praise." (17:44)
"And the birds with wings outspread (in flight), each one knows its prayer and glorification." (24:41)
"See you not that to Allaah prostrates whosoever is in the heavens and the earth, the sun, the moon, the stars, the mountains, the trees, the animals, and many of mankind?" (22:18)
So it is obligatory upon the believer to have faith in this, and relegate the knowledge (of the nature of this) to Allaah, the Exalted.]{34}
The saying of the Exalted, "and there are among them unlettered people, who know not the Book but trust their false desires (Amaaniyya)": The scholars differed about the meaning of Amaaniy falling into two opinions:
That the meaning of amniyyah is reading. Meaning that they did not know anything of the Book except for the mere recitation of its words but without any understanding of its meanings. But this opinion bears no relation to His saying, "and there are among them unlettered people" because the unlettered one cannot read.
That the exception has been left incomplete, and the meaning is that they do not know the Book, but they put their hopes in false desires. This is opinion is proven by His sayings,
"And they say: ‘none shall enter Paradise unless he be a Jew or a Christian.’ These are their own vain desires (Amaaniyyuhum)" (2:111)
"It will not be in accordance with your (Muslims) desires (Amaaniyyukum) and neither the desires (Amaaniy) of the People of the Book. Whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allaah." (4:123)

79) So woe to those who write the Book with their own hands and then say, "this is from Allaah," to purchase with it a little price! Woe to them for what their hands have written and woe to them for what they earn thereby. 80) And they (the Jews) say: "the Fire shall not touch us save for a few numbered days." Say: "have you taken a covenant from Allaah, so that Allaah will not break His Covenant? Or is it that you say of Allaah what you know not?" 81) Yes! Whosoever earns evil and his sin has surrounded him are the dwellers of the Fire, and they will abide therein forever. 82) And those who believe and do righteous deeds, they are dwellers of Paradise to abide therein forever. 83) And (remember) when We took a covenant from the Children of Israel, (saying): "Worship none but Allaah and be dutiful and good to parents, and to kindred, and to orphans and the poor who beg, and speak good to the people, and establish the prayers, and give the Zakat." Then you turned away, except a few of you, and you paid no heed. 84) And (remember) when We took your covenant (saying): "shed not the blood of your people, nor turn out your own people from their dwellings." Then (this) you ratified and (to this) you bear witness. 85) But inspite of this, it is you who kill one another and drive out a party of you from their homes, and assist (their enemies) against them in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in part of the Scripture and disbelieve in the rest? Then what is the recompense of those who do so amongst you except disgrace in the life of this world, and on the Day of Judgement they shall be consigned to the most grievous torment. And Allaah is not unaware of what you do. 86) Such are the ones who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped.

The saying of the Exalted, "but inspite of this, it is you who kill one another (lit: yourselves)": meaning you kill your brothers (in faith), and what clarifies that this is the intended meaning is the frequent occurrence of this phrase in the Qur`aan, such as His saying, "do not defame yourselves" (49:11) meaning: one of you is not to defame his brother. And like His saying, "why then, did not the believers, men and women, when you heard it (the slander) think good of themselves and say: ‘this is an obvious lie,’" (24:12) meaning: think good of their brothers. And like His saying, "and kill yourselves," (2:54) meaning: that the one free of worshipping the calf should kill the one guilty of this. And other such verses.
This meaning is further clarified with his (SAW) saying, "indeed the similitude of the believers with respect to their mutual mercy and love is as a single body. If one organ of it is afflicted then the whole body is afflicted with sleeplessness and fever."
The saying of the Exalted, "then do you believe in part of the Scripture and disbelieve in the rest?": it is clear from what has preceded this verse that the part that they believed in was their ransoming the captives, and the part they disbelieved in was their expelling their brothers in faith from their homes, killing them and helping their enemies against them even though they may disbelieve in other parts of the Book and believe in yet other parts.
87) And indeed We gave Moses the Book and followed him up with a succession of Messengers. And We gave Jesus, the son of Mary, clear signs and supported him with the Holy Spirit. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some you disbelieved in and some you killed. 88) And they say: "our hearts are wrappings." Nay, Allaah cursed them for their disbelief, so little is it that they believe. 89) And when there came to them (the Jews) a Book from Allaah confirming what is with them, although aforetime they had invoked Allaah in order to gain victory over those who disbelieved, then when there came to them that which the recognised, they disbelieved in it. So let the curse of Allaah be on the disbelievers. 90) Evil is that for which they have sold themselves, that they should disbelieve in that which Allaah has revealed, grudging that Allaah should reveal of His Grace unto whom He Wills of His slaves. So they have drawn on themselves wrath upon wrath. And for the disbelievers, there is a humiliating torment. 91) And when it is said to them: "believe in what Allaah has sent down," they say, "we believe in what was sent down to us." And they disbelieve in that which came after it, while it is the truth confirming what is with them. Say: "why then have you killed the Prophets of Allaah aforetime, if indeed you have been believers?"

The saying of the Exalted, "and We gave Jesus, the son of Mary, clear signs": there is no explanation here as to what these signs were but this is explained in other places, such as in His saying,
"And will make him a Messenger to the Children of Israel (saying): ‘I have come to you with a sign from your Lord, that I design for you out of clay, as it were a figure of a bird, and breathe into it, and it becomes a bird by the leave of Allaah, and I heal him who was born blind, and the leper, and I bring the dead to life by the leave of Allaah. And I inform you of what you eat and what you store in your houses. Surely, therein is a sign for you, if you believe.’" (3:49)
And other verses.
The saying of the Exalted, "and supported him with the Holy Spirit": meaning Gabriel according to the correct opinion, this is proven by His sayings,
"And truly this is a revelation from the Lord of the universe. Which the Trustworthy Spirit (i.e. Gabriel) has brought down." (26: 192-193)
"She (Mary) placed a screen (to screen herself) from them, then We sent Our Spirit (Gabriel) to her, and he appeared before her in the form of a man in all respects." (19:17)
(ins) The saying of the Exalted, "is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some you disbelieved in and some you killed.": This verse shows that they killed some of the Prophets and likewise His saying,
"Say: Indeed there came before me Messengers, with clear signs and even with what you speak of, why then did you kill them if you are truthful?" (3:183)
But there are other verses that prove that the Messengers shall be victorious and aided by Allaah, such as His sayings,
"Allaah has decreed: Verily! It is I and My Messengers who shall be the victorious." (58:21)
"And indeed Our Word has gone forth of old for Our slaves – the Messengers that they verily would be made triumphant, and that Our hosts, they verily would be the victors." (37: 171-173)
"And those who disbelieved said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to our religion.’ So their Lord inspired them: ‘Truly We shall destroy the wrong-doers. And indeed We shall make you dwell in the land after them.’" (14:13-14)
At the end of this verse Allaah has explained that this help shall also be realised in this world (and not just the hereafter) and He has clarified this further in another place,
"Verily, We shall certainly make Our Messengers victorious, and those who believe, in the life of this world and on the Day when the witnesses will stand forth." (40:51)
The clear answer to this (apparent inconsistency) is that the Messengers are of two types: the type that has been commanded to fight in the Path of Allaah and the type that has been commanded to be patient and persevere the harms of the people. So Allaah has promised those who have been commanded to fight with help and victory. As for those that have been commanded to persevere then they are the ones who were killed so that Allaah may raise their already exalted station due to their being oppressed. This understanding is clearly derived from these verses, because the promise of help and victory contains a clear indication towards the duty of Jihaad and war.
Also taking to the opinion that the help and victory for the Messengers lay in their being given clear evidences and proofs leaves no difficulty in understanding these verses. Allaah knows best.

FOOTNOTES

{29} From Sa’eed bin Zayd that the Messenger of Allaah (SAW) said, "the Kam’a (a type of edible fungus) is from the Manna and its water is a cure for eye trouble." [Saheeh Bukhaaree Eng. Trans 6/7 no.5]
{30} ‘Tafseer ibn Katheer’ (1/182)
{31} ‘Tafseer ibn Katheer’ (1/194)
{32} Meaning that when the Jews were alone they used to acknowledge the truth of what Muhammad (SAW) came with but forbade each other from making this known lest the Arabs gain an upper hand over them.
{33}‘Mu’aalim at-Tanzeel’ (1/110) of Imaam al-Baghawee
{34} Ibid. (1/111)

Surah al-Baqarah. (30)

Surah al-Baqarah. (30)

30. And remember when your Lord said to the angels: ‘verily, I am going to place a successor on the earth.’ They said: ‘will you place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks and sanctify You?’ He said: ‘I know that which you do not know’"

His saying, ‘successor (Khaleefah)’: The scholars have explained this in two ways,
That the khaleefah refers to our father Adam, upon him and our Prophet be peace and blessings, because he was the khaleefah of Allaah on His earth appointed to implement His laws. And it is said: that Adam was the khaleefah because he succeeded the Jinn that used to live on the earth before him, so upon this understanding (the grammatical construction of khaleefah built upon the form of) fa’eela is taken with the meaning of faa’il (the subject). It is also said: that Adam was the khaleefah because when he died, he would be succeeded by those that came after him, so upon this understanding (the grammatical construction built upon the form of) fa’eela is taken with the meaning of maf’ool (the object). And Adam being referred to as the khaleefah is the clear understanding derived from the context of this verse.
That His saying, ‘khaleefah’ is singular but intending the plural i.e. successors{1} - this being the preferred opinion of ibn Katheer. The singular, if it is a generic noun, is commonly employed in the language of the Arabs to refer to the plural such as in His saying, "indeed the pious are in Gardens and river (nahr)" (54:54) meaning rivers (Anhaar) with the evidence of His saying, "in it are rivers of water, the taste and smell of which are not changed" (47:15), and in His saying, "and make us leaders (imaamah) for the pious" (25:74), and in His saying, "but if they, of their own good pleasure, remit (tibna) any part of it." (4:4)
So, if this noble verse is open to these two interpretations that have just been mentioned, then know that other verses lend weight to the second explanation, i.e. that the meaning of successor (khaleefah) is the successors to Adam and his sons, not just Adam himself. For example His saying,
"Will you place therein those who will make mischief therein and shed blood?" (2:30)
And it is known that Adam, upon him and our Prophet be peace and blessings, is not from those that made mischief therein and shed blood. And His sayings,
"It is He Who has made you successors, generation after generation, in the earth" (35:39)
"And He made you generations coming after generations, succeeding each other in the earth" (6:165)
And other similar verses.
It is possible to reply to the evidences of this opinion by saying that the khaleefah refers to Adam, and that Allaah taught the Angels that there would be from his progeny those that would make mischief and shed blood, and therefore the Angels said what they said. And that the meaning of the khilaafah of Adam was the khilaafah as understood in the Sharee’ah (i.e. the Leader of the Islamic State), but the khilaafah of his progeny was something more general than this i.e. that generations would succeed other generations{2}.
Addendum: al-Qurtobee said in his commentary to this noble verse,
‘This verse comprises the foundational proof for appointing an Imaam and Khaleefah who is to be heard and obeyed, so that through him the voices become united and the laws are implemented. There is no difference amongst the Muslim nation with respect to the obligation of this, and neither amongst the Imaams, except for what is reported from al-Asam due his being ignorant of the Sharee’ah,’
Going on to say,
‘And our evidence for this lies in the saying of Allaah, "verily, I am going to place a khaleefah on the earth" and His saying, "O Daawood, indeed We have made you a khaleefah in the earth" and He said, "Allaah has promised those who believe from amongst you and do righteous deeds, that He shall certainly grant them succession in the earth" meaning he will make some of them to be khaleefahs, and other such verses.
And the Companions agreed to giving precedence to (Abu Bakr) as-Siddeeq after the difference that occurred between the Muhaajiroon and the Ansaar in the shelter of Banee Saa’ida over who should be appointed as the Khaleefah - to the point that the Ansaar said, ‘appoint a leader from us and a leader from you’ but this was opposed and restrained by Abu Bakr, Umar and the Muhaajiroon who said, ‘the Arabs will only follow this tribe of the Qur’aysh’ and they reported the narration concerning this so the Ansaar retracted what they said and gave their obedience to the Qur’aysh. So if the designation of a leader was not obligatory, neither from amongst the Qur’aysh or from other than them, then why did this debate and dialogue take place? And if one were to say: "appointing a leader, from the Qur’aysh or other than them, is not obligatory" then there would be no reason for this debate, and neither would there be any benefit in such a debate over an issue that was not obligatory.
Then when death came to as-Siddeeq, he appointed Umar to be the leader and not one person said to him, "this is not obligatory upon you or us". So this indicates that it is obligatory, and a pillar from amongst the pillars of the Religion by which the Muslims are kept safeguarded.’ End of the words of al-Qurtobee.
He (ash-Shanqeetee) said, may Allaah forgive him: from the matters that are clearly known in the religion by necessity is that it is obligatory upon the Muslims to appoint an Imaam through whom the words would be united and the laws of Allaah be implemented in His earth, no one has differed over this except for those who are not depended upon like Abu Bakr al-Asam the Mu’tazili whose mention has preceded in the words of al-Qurtobee, and like ad-Diraar and Hishaam al-Qutee and their likes.
The majority of the scholars are of the opinion that the obligation of the Great Imaam has come to be known via the route of the Sharee’ah, as is indicated by the verses that have preceded and the consensus of the Companions, may Allaah be pleased with them, and because Allaah has curbed by means of the Imaam what he has not curbed by means of the Qur’aan as the Exalted said,
"Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind uphold justice. And We have brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind." (57:25)
Because His saying, "and We have brought forth iron wherein is mighty power" contains an indication towards employing the sword at the time of dissidence after the proof has been established upon the dissidents.
The Imaamiyyah said: the appointing of an Imaam is known to be obligatory through the intellect not the Sharee’ah. And it is reported from al-Hasan al-Basree and al-Haafidh al-Balkhee that: the appointing of an Imaam is known to be obligatory by way of both the Sharee’ah and the intellect.
Know that what the Imaamiyyah ignorantly speak of with respect to their lies against Abu Bakr and Umar and their likes from the Sahaabah, and what they ignorantly speak of with respect to the ‘12 Imaams’ and the ‘The Awaited Sinless Imaam’, and other such cases of their lies and distortions, are all false having no basis.
And if you wish to find out the truth of this then I enjoin you to the book, ‘Minhaaj al-Sunnah an-Nabawiyyah fee Naqd Kalaam ash-Shee’ah wa al-Qadariyyah’ by the Unique Scholar Shaykh Taqee ad-Deen Abu al-Abbaas ibn Taymiyyah, may Allaah cover him with His Mercy, for he has brought forward in it that which requires no increase from the decisive evidences, and radiant proofs falsifying all of these concocted distortions.
So when you come to realise the obligations of appointing the Great Imaam over the Muslims then know that the Imaam is to be designated by one of a number of ways:
1) Anyone who the Messenger (SAW) has textually stated to be an Imaam, so he is given the duty due to this.
Some of the scholars said: the appointment of Abu Bakr as Imaam is from this category because in the Prophet (SAW) giving him precedence over being the imaam of the congregational prayer, and this is the most important of matters, lies an indication in his having precedence in being the Great Imaam - and this is obvious.
The agreement of the people holding influence and authority in granting him the pledge of allegiance.
Some of the scholars said: the appointment of Abu Bakr as Imaam falls under this category due to the agreement of the people of influence and authority from amongst the Muhaajiroon and the Ansaar in giving him the pledge of allegiance after differing over this. And no consideration is given to the lack of acceptance on the part of some of them as happened with Sa’d bin Ubaadah, may Allaah be pleased with him, in his not giving his pledge of allegiance to Abu Bakr.
That he be appointed by the Khaleefah who came before him, as occurred in the case of Abu Bakr and Umar, may Allaah be pleased with them.
From this category is Umar’s establishing a consultative committee to decide between six Companions of the Messenger of Allaah (SAW) with whom he was pleased with when he died.
That he conquer the people by his sword and forcefully attain the Khilaafah to the extent that the affairs become stabilised under his rule. So the people should then follow him due to the harm that lies in revolting against him such as the breaking up of the Muslim community and the shedding of the Muslim’s blood.
Some of the scholars said: in this category falls the stance of Abdul Malik bin Marwaan against Abdullaah ibn Zubair and his fighting him at the hands of Hajjaaj bin Yusuf in Makkah, and so the affairs became stabilised under him. This was stated by ibn Qudaamah in his ‘Mughnee.’
Some of the scholars said that he can be appointed as an Imaam by the pledge of allegiance of only one person, and they made the pledge of allegiance of Umar to Abu Bakr in the enclosure of Banee Saqeefah of this category. Al-Qurtobee leaned towards this opinion and Imaam al-Haramayn (al-Juwaynee) relates a consensus over this.
It is also said: he has to be appointed as an Imaam by the pledge of allegiance of four people, and opinions other than this have also been stated.
This is a summary of the words of the scholars concerning those who can be given the authority of being the Imaam, and the words of Shaykh Taqee ad-Deen Abu al-Abbaas ibn Taymiyyah, may Allaah have Mercy on him, in ‘al-Minhaaj,’ dictate that an Imaam is to be designated by the pledge of allegiance of those that would strengthen his valor and power and would enable him to implement the laws of Islaam, because the one who is not able to do this, such as any ordinary Muslim, then he is not to be the Imaam.
Know that the Great Imaam has to fulfill a number of conditions:
That he be from the tribe of Quraysh. The Quraysh are the offspring of Fahr bin Maalik, and it is said: the offspring of Nadr bin Kanaanah but the Fahree is from the tribe of Quraysh without any contention and their is a difference of opinion concerning those that are from the offspring of Maalik bin an-Nadr or (his father) Nadr bin al-Kanaanah - are they to be considered from the Quraysh or not? As for those who are the offspring of Kanaanah through other than Nadr then they are not considered to be from the Quraysh without any contention.
Al-Qurtobee said, during the course of his commentary to this verse, while mentioning the conditions of the Imaam,
‘First: that he be from the Quraysh proper due to his (SAW) saying, "the Imaams are from the Quraysh" and there is a difference of opinion over this.’
He (ash-Shanqeetee) said, may Allaah forgive him: the difference of opinion that al-Qurtobee mentioned over the condition of the Imaam being from the Quraysh is weak for the authentic ahaadeeth prove that the Quraysh are given precedence in being the Imaams over other than them, and the majority of the Muslims are agreed to this.
More than one (scholar) has related a consensus on this but the claim of consensus is need of an explanation to what Imaam Ahmad reports from Umar via a chain of narration consisting of trustworthy and precise narrators, "if my time comes and Abu Ubaidah is alive, I would pass the Khilaafah to him" and he mentioned the hadeeth and in it occurs, "and if my time comes and Abu Ubaidah has died, then I would pass the Khilaafah to Mu’aadh bin Jabal." And it is known that Mu’aadh is not from the Quraysh.
It’s explanation lies in the claim that the consensus over this occurred after the passing away of Umar, or that his opinion later changed to agree with the majority. So the condition that he should be from the Quraysh is the truth - but the texts of the Sharee’ah prove that this precedence given them in being appointed as Imaams is conditional upon their establishing the Religion and their obeying Allaah and His Messenger. So if they oppose the Order of Allaah, then those other than them who do obey Allaah and implement His Laws have greater precedence in being appointed as Imaams.
From amongst the proofs for this lies in what al-Bukhaaree reports in his ‘Saheeh’ from Mu’aawiyah, may Allaah be pleased with him, when he said,
‘Chapter: The Leaders are from the Quraysh
Abu al-Yamaan reported to us that Shu’ayb related to him from az-Zuhree who said, ‘Muhammad bin Jubair al-Mut’am used to tell us that it reached Mu’aawiya, while he was staying with him amongst a delegation of the Quraysh, that Abdullaah bin Amr had said that there would be leader from Qahtaan. So Mu’aawiyah became angry and stood up, praised Allaah as He deserved and said, "to proceed, I have come to know that there are people amongst you narrating things that are not in the Book of Allaah and neither are reported from the Messenger of Allaah (SAW). Such people are the your ignorant ones, beware of vain desires that would misguide those that possess them. I have heard the Messenger of Allaah (SAW) saying, ‘the affair shall remain with the Quraysh, and none will rebel against them except that Allaah will throw them down on their faces, as long as they establish the religion.’"’ End of what is in Saheeh al-Bukhaaree. {3}
And the place of evidence lies in his saying, "as long as they establish the religion" meaning that if they do not establish the religion then they are not to be from the Imaams. This is what is correct, having no doubt in it concerning the meaning of this hadeeth. Ibn Hajr said in ‘Fath al-Baaree’ during the course of his discussion over this hadeeth of Mu’aawiyah,
"the hadeeth of Abu Bakr as-Siddeeq contains something similar to what occurs in the hadeeth of Mu’aawiyah, this was mentioned by Muhammad bin Ishaaq in ‘al-Kitaab al-Kabeer’ and he mentioned the story pertaining to the enclosure of Banee Saqeefah and the pledge of allegiance to Abu Bakr in it and that Abu Bakr said, "indeed this matter is to remain amongst the Quraysh as long as they obey Allaah and remain firm upon His Command.
The ahaadeeth that occur pertaining to this are of three types:
1) Those threatening them with a curse if they do not preserve and upkeep what they have been commanded, as occurs in the ahaadeeth that have been mentioned in the previous chapter where he (SAW) said, "the leaders are from the Quraysh as longs as they do three things: when they rule they are just...," and in it occurs, "and whosoever does not do this then the Curse of Allaah is upon him." But this does not contain anything that would necessitate revolting against them.
2) Those threatening that Allaah will be severe against those that go to extremes in harming (the Muslims), so in Ahmad and Abu Ya’laa is the hadeeth reported by ibn Mas’ud from the Prophet (SAW) that he said, "indeed you are the rightful claimants to this matter (of leadership) as long as you do innovate, but when you change Allaah will send against you those who will sever you just as this tree stump has been severed."
It’s narrators are trustworthy and precise except that it is from the narration of Ubaidullaah bin Abdullaah bin Utbah bin Mas’ud from the uncle of his father Abdullaah bin Mas’ud but he did not meet him. This is the narration of Saalih bin Qaisaan from Ubaidullaah, but he was contradicted by Habeeb ibn Abee Thaabit who reported it from al-Qaasim bin Muhammad bin Abdurrahmaan from Ubaidullaah bin Abdullaah ibn Utbah from Abu Mas’ud al-Ansaaree and it’s wording is, "this matter (of leadership) will always remain amongst you, and you are it’s rightful claimants."
There is a question over the hearing of Ubaidullaah from Abu Mas’ud built upon the difference concerning what year he died in but there is a support for this hadeeth in the mursal of Ataa bin Yasaar reported by ash-Shaafi’ee and al-Bayhaqee with an authentic chain up to Ataa with the wording that he (SAW) said to the Quraysh, "you have precedence in this matter as long as you remain upon the truth and do not divert from it and thereby get stripped (of authority) as this branch has been stripped of leaves."
There is no categorical statement in this hadeeth to revolt against the rulers even though it may contain an indication towards this.
3) Those containing permission to take a stance against them, kill them and revolt against them as is reported by at-Tayaalisee and at-Tabaraanee from the hadeeth of Thawbaan from the Messenger (SAW), "stand firm for the Quraysh as long as they stand firm for you, and if they do not stand firm then place your swords upon your backs and destroy their green pastures. If you cannot do this then be unhappy farmers." [da'eef as in ad-Da'eefah no. 1643]
It’s narrators are trustworthy and precise but the hadeeth contains a missing link because it’s reporter Saalim bin Abee al-Ja’d did not hear from Thawbaan but the hadeeth has a support in the hadeeth reported by at-Tabaraanee from the hadeeth of Nu’maan bin Basheer with the same meaning.
Imaam Ahmad reports from the hadeeth of Dhee Mikhbar, the son of the brother of an-

2- Surah al-Baqarah. (1-20)

Surah al-Baqarah. (1-20)

1) Alif Laam Meem. 2) This is the Book in which there is no doubt, a guidance for those that fear Allaah. 3) Those who believe in the unseen, establish the prayers and spend from that which We have provided them. 4) Those who believe in what has been revealed to you and what has been revealed before you, and have certainty in the Hereafter. 5) They are those who are upon guidance from their Lord, they are the successful.
(ins) The saying of the Exalted, "This (dhaalika literally: ‘that’) is the Book": Referring to the Book in this verse with the distant demonstrative (dhaalika – normally referring to that which is absent). But it is also referred to with the near demonstrative (haadhaa – normally referring to that which is present) in other verses. This in His sayings,
"Indeed this (haadhaa) Qur’aan guides to that which is most just." (17:9)
"Indeed this Qur’aan narrates to the Children of Israel most of that which they differ." (27:76)
"We relate unto you the best of stories through Our Revelations to you of this Qur’aan." (12:3)
There are a number of ways to reconcile these verses:
What some of the scholars have beautifully stated that the reason for referring to it with the near demonstrative is that this Qur’aan is close, present in the ears, upon the tongues and in the hearts. And the reason for referring to it with the distant demonstrative is due to its high status and position, far above that of the speech of the creation, and far removed from what the disbelievers think – that it is magic, or poetry, or stories of the ancient.
The chosen opinion of ibn Jareer at-Tabaree that the distant demonstrative refers to the subject matter of ‘Alif Laam Meem’, and that Allaah referred to it in this way because these words that are being referred to have passed and it’s meaning, in truth, is close due to these words just having been referred to. He propounded a parable for this of a person who on one occasion says, "by Allaah that (dhaalika) is as you have said" and on another occasion he says, "by Allaah this (haadhaa) is as you have said." So he used the distant demonstrative due to taking into consideration that the words (he was testifying to) had passed, and he used the near demonstrative due to taking into consideration that the words had just passed.
That the Arabs sometimes referred to something that was close with the distant demonstrative, so this verse was merely employing the conventions of the language. This opinion was related by al-Bukhaaree from Mu’mar bin al-Muthnaa Abu Ubaidah as stated by ibn Katheer.
But, no matter how one looks at it, the generality of the commentators have taken the dhaalika in this verse with the meaning of haadhaa.
(ins) The saying of the Exalted, "in which there is no doubt": The grammatical construction of this verse shows that that every aspect of doubt in this Book has been negated. But there are other verses that show that there is some doubt in it for some people, such as the doubting disbelievers, this in His sayings,
"And if you are in doubt concerning that which We have sent down" (2:23)
"It is only those who believe not in Allaah and the Last Day and whose hearts are in doubt that ask your leave (to be exempted from Jihaad). So in their doubts they waver." (9:45)
"Nay! They play in doubt." (44:9)
The reconciliation of these verses lies in the fact that the Qur’aan is complete with respect to the clarity of it’s proofs and manifestation of it’s miracle in a way that totally negates any possibility of being in doubt concerning it. However the doubt of the disbelievers concerning it is due to their blindness as Allaah has clarified in His saying,
"Shall he then who knows that what has been revealed unto you from your Lord is the truth be like him who is blind?" (13:19)
So He made clear that the one who does not know that it is the truth does not know this due to his own blindness.
But it is known that the blindness of the one who is actually blind does not prevent him from being certain in the existence of the sun due to it’s obviousness. Some of the scholars replied to this point by saying that the verse ‘in which there is no doubt’ is a statement whose intent is to spread and make known this fact, so therefore it means ‘do not be in doubt concerning it’ and there is no difficulty left in this verse when taking to this explanation.
The saying of the Exalted, ‘guidance for those that fear Allaah’: clarifying in this verse that the Qur’aan is a guidance for those that fear Allaah, and it is understood from the implications of this verse - from the opposite understanding of the verse - that this Qur’aan is not a guidance for those who do not fear Allaah. This understanding has been clarified in other verses, like His sayings,
"Say: it is a guidance and healing for those who believe, as for those who do not believe there is a deafness in their ears and it is blindness for them" (41:43)
"And We send down from the Qur’aan that which is a healing and a mercy to those who believe, and it increases the wrong-doers in nothing but loss" (17:83)
"And whenever there comes down a surah, some of them (the hypocrites) say: ‘which of you has had his faith increased by it?’ As for those that believe it has increased their faith and they rejoice. But as for those in whose hearts is a disease, it will add suspicion and doubt to their suspicion and doubt, and they die while they are disbelievers." (9:124-125)
"Verily, the revelation that has come to you from Allaah increases in most of them their obstinate rebellion and disbelief…And if only the People of the Book had believed, warded off evil, and had become those that feared Allaah - We would have indeed blotted out their sins and admitted them to Gardens of Paradise" (5:64-65).
And it is known that meaning of guidance in this verse is a specific type of guidance which is honouring one by conforming with the Religion of Truth, not the general type of guidance which is just clarifying the truth (ins) not taking into consideration whether the person to whom it has been clarified traverses the path of guidance or not. With this respect is the saying of Allaah,
"And as for the Thamud then We guided them but they preferred blindness over guidance." (41:17)
Meaning: We made clear to them the True Way upon the tongue of our Prophet Saalih, upon him and our Prophet be peace and blessings, despite the fact that they did not traverse this way as proven by His saying, "but they preferred blindness over guidance."
With this respect also is His saying,
"Indeed, We guided him, whether he be grateful or ungrateful." (76:3)
Meaning: We have made clear to him the Way of Good and the Way of Evil as proven by His saying, "whether he be grateful or ungrateful."
As for the specific type of guidance, then it is Allaah bestowing His Grace upon the servant by making him conform to the Way of Truth. With this respect is His sayings,
"They are the ones whom Allaah guided, so follow their guidance." (6:90)
"And whosoever Allaah Wills to guide, He opens his breast to Islaam." (6:125)
So when you come to know and understand this, then know that the guidance for those who fear Allaah, is the specific guidance, and the guidance for mankind is the general guidance which is just to clarify the way of truth.
Also when you come to understand this then any difficulties in understanding the following sayings of Allaah will also be removed,
"Indeed! You (O Muhammad) cannot guide those you love, but Allaah guides whom He Wills." (28:56)
"And indeed you (O Muhammad) are guiding (mankind) to the Straight Path" (42:52)
Because the aspect of guidance that has been negated is the specific guidance because this is in the Hands of Allaah Alone, and whosoever Allaah Wishes to put to trial than he has no ability to prevent this. As for the aspect of guidance that has been affirmed then it is the general guidance which is to make clear the Way of Truth. And the Messenger of Allaah (SAW) explained this to the extent that it became like a great white plain whose night was like its day.{1} And Allaah calls to the House of Islaam and Guides whomsoever He Wills to the Straight Path.
The saying of Allaah, ‘and spend from that which We have provided them’: it is understood from this verse that one spends some of his property and not all of it (in charity) for the sake of Allaah, but there is no explanation here as to how much should be spent and how much should be kept. But this is explained in other places: that the amount that should be spent is that which exceeds ones needs and liabilities as in His saying,
"And they ask you concerning what they should spend, say: ‘that which is beyond your needs’ (al-Afwa)" (2:219)
The meaning of al-Afwa according to the most correct explanation is: that which exceeds ones needs - this being the opinion of the majority of scholars. And with this respect is His saying, "then we changed the evil for the good until they afaw and said: ‘our fathers were touched with evil and good’…" (7:95). And the meaning of afaw here is: increase in number, wealth and offspring.
And some of the scholars said: the meaning of afaw is: the opposite of exertion, meaning that he spends, but not so as to reach the extent that he devotes all his time and energy in doing so. And with this respect is the saying of the poet:
And what has been mentioned thusfar is the strongest opinion and the other opinions are weak.
The saying of Allaah, "and let not your hand be tied (like a miser) to your neck, nor stretch it forth to it’s utmost reach (like a spendthrift) so that you become blameworthy and in severe poverty." (17:29)
So He forbade us from miserliness in His saying, "and let not your hand be tied (like a miser)" and He forbade us from extravagance with His saying, "nor stretch it forth to it’s utmost reach" and so a middle path between the two extremes has been designated as Allaah clarifies further in His saying, "and those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)" (25:67). Hence it is obligatory upon the one who spends that he distinguish between generosity and extravagance, and between miserliness and economisation, for generosity is not the same as extravagance and miserliness is not the same as economisation. Prevention (of giving in charity) at the time that it is required is blameworthy and Allaah forbade His Prophet (SAW) from this in His saying, "and let not your hand be tied (like a miser)". Also giving (in charity) at the time that it should be prevented is blameworthy as well, and Allaah forbade His Prophet (SAW) from this in His saying, "nor stretch it forth to it’s utmost reach."
The poet said,
Do not praise ibn Abbaad even if his hands flow
Like heavy rain clouds to the extent that even the continuous rain is embarrassed
For indeed this arises from mere flights of his fancy
He gives and prevents but not out of generosity or kindness
And Allaah has explained in other places, (endorsing the meaning of above lines of poetry), that the praiseworthy spending cannot be considered praiseworthy until it is spent in a way that pleases Allaah as in His saying,
"Say: whatever you spend of good must be for parents and kindred and orphans and the poor who beg and the wayfarers, and whatever you do of good deeds, truly Allaah knows it well." (2:215)
And He made clear that spending in that which does not please Allaah is a loss for the one who spends in His saying,
"Verily those who disbelieve spend their wealth to hinder from the Path of Allaah, and so they will continue to spend it; but in the end it will become an anguish for them." (8:36)
And the poet has said,
Indeed the good action is not considered to be a good action
Until the way of performing that action is correct.
So if it said: what you have established thusfar dictates that the praiseworthy spending is spending that which exceeds ones needs, but Allaah has praised those that spend in charity while they are in need of what they spend. This in His saying,
"And those before them, had homes (in Madeenah) and had adopted the faith, - love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the Booty of Bani Nadeer), and gave them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his covetousness, such are they who will be successful." (59:9)?
The obvious answer - and Allaah knows best - lies in what some of the scholars have mentioned that there is a ‘place for everything and everything in it’s place’, so on some occasions giving preference (over oneself to others) is forbidden - for example when the one who spends has an obligation upon him such as spending on his wives and the likes - then he would have contributed in something that was not obligatory and left the obligation. This (case is forbidden) due to his (SAW) saying, "start with those whom you support." Therefore it is as if this person cannot tolerate the opinions of the people and hence (to avoid this) spends his wealth (in that which is not obligatory upon him) and then goes (boastfully) to the people asking them about how they spent their wealth, and this is not permissible for him. As for the case of the one who is not restrained by any obligations, and is confident that he would be able to persevere, live modestly and not beg, then his giving preference (to others over himself would be permissible).
As for taking the opinion that the verse ‘and spend from that which We have provided them’ refers to zakaah (and is not general to all type of sadaqah), then the matter is clear. And the knowledge (of what is correct) lies with Allaah.

6) Indeed those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe. 7) Allaah has set a seal on their hearts, and on their hearings, and on their eyes there is a covering. Theirs will be a great torment.

(ins) The saying of the Exalted, "Indeed those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.": The literal meaning of this verse is that the disbelievers will not believe. But there are a number of other verses that prove that some of the disbelievers did believe in Allaah and His Messenger (and hence became Muslims) such as His sayings,
"Say to those who have disbelieved, if they cease (from their disbelief) their past will be forgiven." (8:38)
"So were you yourselves in the past (i.e. disbelievers) until Allaah conferred upon you His Favours." (4:94)
"And some of these (disbelievers) believe therein." (29:47)
The reconciliation between these verses is obvious; this being that the verse in question is from those verses that are general in wording but specific in meaning, because it specifically refers to the damned, wretched ones whose end is known by Allaah from the onset, those referred to in His saying,
"Truly! Those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment." (10:96-97)
This restriction in meaning is also proven by His saying, "Allaah has set a seal on their hearts."
Some of the scholars reconciled these verses by saying that the meaning of the verse is that the disbelievers will not believe as long as there is a seal on their hearts and ears and a covering on their eyes. So if Allaah were to remove this by His Grace then they would believe.
The saying of the Exalted, "Allaah has set a seal on their hearts, and on their hearings, and on their eyes there is a covering": it is clear that the ‘and’ in His saying, "on their hearings and on their eyes" can be taken to be connected to what is before it or that it be the start of a new statement but this is not explained here. But it is explained in another place that His saying, "and on their hearings" is connected to "on their hearts" and that His saying, "and on their eyes" is the start of a new statement - ‘on their eyes’ is the genitive which takes the place of a predicate to a nominal clause, the subject of this clause being ‘covering’, and it is allowed to start the sentence with an undefined clause due to it’s depending upon the genitive that comes before it. This is why it was necessary to precede the sentence with this predicate, because this is what allowed the sentence to be started with the subject to the nominal clause, as is firmly established in ‘al-Khulaasah’ with the saying:
And the likes of ‘I have a dirham’ or ‘I have a wish’
Necessitate giving precedence to the predicate
Hence in summary, the seal is on the hearts and the hearings, and the covering is on the ears. The proof for this lies in His saying,
"Have you seen him who takes his own desires as his god, and Allaah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight." (45:23).
Khatm (seal): is a binding on something such that the thing enclosed cannot exit, and anything outside cannot enter. Ghishaawah (covering): is a covering over the eyes that prevents them from seeing.
And taking to the recitation of those that recite ‘covering’ as an accusative (and not nominative), then it would be the object to the verb which has been omitted in this case i.e. "and He placed a covering on their eyes" as occurs in Surah Jaathiyah (45:23).
If it is said: but the seal is upon the hearing as well as can be discerned from His saying in Surah an-Nahl, "they are they upon whose hearts, hearing and eyes Allaah has set a seal." (16:108). Then the answer is: the seal upon the eyes mentioned in the verse of Surah Nahl is the same as the covering on the eyes mentioned in al-Baqarah and al-Jaathiyah. And the knowledge of what is correct lies with Allaah.
(ins) The literal meaning of this verse is that the disbelievers are forced to be so, because the one who has a seal placed upon his heart and a covering on his eyes is thereby deprived of the ability to believe. But there are a number of verses that show that their disbelief came about by their own choice and volition such as His sayings,
"But they preferred blindness over guidance." (41:17)
"Those are they who have purchased misguidance at the price of guidance, torment at the price of forgiveness." (2:175)
"Then whosoever wills let him believe, and whosoever wills let him disbelieve." (18:29)
"This is because of the (evil) which your hands have sent before you." (3:182)
"Evil indeed is that which their own selves have sent forward." (5:80)
The reconciliation between these verses lies in the fact that the seal and covering placed upon their ears, eyes and hearts is done as punishment from Allaah for their insisting upon disbelief and their denying the Messengers out of their own choice. So Allaah punished them for their doing this in a fitting and reciprocal way as He has clarified with His sayings,
"Allaah has set a seal upon their hearts because of their disbelief." (4:155)
"That is because they believed, then disbelieved, therefore their hearts are sealed so they understand not." (63:3)
"And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time" (6:110)
"So when they turned away (from the Path), Allaah turned their hearts away." (61:5)
"In their hearts is a disease and Allaah has increased their disease." (2:10)
"Nay! But on their hearts is the covering of sins which they used to earn." (83:14)
And other verses.

8) And of mankind there are some that say: ‘we believe in Allaah and the Last Day’ while in fact they believe not. 9) They try to deceive Allaah and those who believe, while they deceive none save themselves and perceive it not! 10) In their hearts is a disease and Allaah has increased their disease. A painful torment is theirs because they used to tell lies. 11) And when it is said to them: ‘make not mischief in the land’, they say: ‘we are only peace-makers’. 12) Verily! They are the ones who make mischief, but they perceive it not.

The saying of Allaah the Exalted, "and of mankind there are some who say: ‘we believe in Allaah and the Last Day while in fact they believe not.": there is no further clarification here as to who these hypocrites are, but some of them are clearly mentioned in His saying,
"And among the Bedouins around you, some are hypocrites, and so are some of the people of Madeenah, they exaggerate and persist in hypocrisy." (9:101)

13) And when it is said to them: ‘believe as the people have believed,’ they say: ‘shall we believe as the fools have believed?’ Indeed, they are the fools, but they know not. 14) And when they meet those who believe, they say: ‘we believe,’ but when they are alone with their devils, they say: ‘truly, we are with you; indeed we were but mocking.’ 15) Allaah Mocks at them and gives them increase in their wrong-doings so they wander blindly. 16) These are they who have purchased error for guidance, so their commerce was profitless and they were not guided. 17) Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allaah took away their light and left them in darkness so they could not see. 18) They are deaf, dumb and blind, so they return not (to the Right Path).

The saying of the Exalted, "Allaah Mocks at them": there is nothing mentioned here as to how He Mocks them, but an example is mentioned in Surah Hadeed in His saying,
"On the Day when the hypocrites - men and women - will say to the believers: ‘wait for us! Let us borrow something from your light!’ It will be said: ‘go back then seek a light!’ Then a wall will be put between them, with a gate therein. Inside it will be mercy, and outside it will be torment." (57:13)
The saying of the Exalted, "they are deaf, dumb, and blind": The literal meaning of this verse is that the hypocrites are depicted to be deaf, dumb, and blind, but the Exalted has explained in another place that the meaning of their being deaf, dumb and blind is that they do not benefit from their ears, hearts and eyes. This in His saying,
"And We had assigned them the ears, eyes and hearts, but their ears, eyes and hearts availed them nothing since they used to deny the signs of Allaah, and they were completely encircled by that which they used to mock at!" (46:26)

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

The saying of the Exalted, "or like a rainstorm (Sayyib)": Sayyib means: rain. Allaah has set forth a parable in this verse for the guidance and knowledge that the Messenger of Allaah (SAW) came with, likening it to rain. Because knowledge and guidance is a source of life for the souls just as water is a source of life for the bodies. This aspect of the parable was indicated by Allaah in His saying,
"And it is He Who sends the winds as heralds of good tidings, going before His Mercy (rain). Till when they have carried a heavy-laden cloud, We drive it to a land that is dead, then We cause the rain to descend thereon…the vegetation of a good land comes forth (easily) by the Permission of its Lord, and that which is bad, brings forth nothing but a little with difficulty." (7:57-58).
And the Messenger (SAW) explained this parable that is indicated here clearly in the hadeeth of Abu Musa (RA) reported by both Bukhaaree and Muslim wherein he (SAW) said, "the similitude of the guidance and knowledge that Allaah has sent me with is like abundant rain falling on the earth, some of which has fertile soil that absorbed the rain water and brought forth vegetation and grass in abundance. And another portion of it was hard and held the rain water and Allaah benefited the people with it and they utilised it for drinking, making their animals drink from it and for irrigation of the land for cultivation. And a portion of it was barren which could neither hold water nor bring forth vegetation…"
The saying of the Exalted, "wherein is darkness": Allaah has set forth a parable in this verse regarding the doubts and suspicion that have afflicted the hypocrites with respect to the Qur’aan - comparing these to the darkness in the rainstorm which in turn has been set forth as a similitude to the Qur’aan. And Allaah has illustrated a number of occasions, in other verses, which are like darkness for them, because they increase them only in blindness. Like His saying,
"And We made the Qiblah which you used to face, only to test those who followed the Messenger from those who would turn on their heels. Indeed it was a great test except for those whom Allaah guided." (2:143)
Because the abrogation of the Qiblah (from Jerusalem to the Ka’bah) made the people having weak conviction think that the Messenger (SAW) was not certain of his affair (i.e. Prophethood), for one day he was facing one direction in prayer and another day another direction! This is why Allaah has said, "the fools from amongst the people say: ‘what has made them change from the Qiblah that they used to face?’" (2:142) So Allaah has made clear that the abrogation of the Qiblah was hard upon those whom Allaah did not guide and strengthen his conviction in His saying, "Indeed it was a great test except for those whom Allaah guided."
And like His saying,
"And We made not the vision which We showed you (i.e. the night of Israa) but a trial for mankind and likewise the accursed tree in the Qur’aan. We warn and make them afraid but it increases them naught except save great disbelief, oppression and disobedience to Allaah" (17:60)
Because what he (SAW) was shown on the night of Israa and Mi’raaj was from amongst the miracles and wonders (bestowed him), and was therefore a means of strengthening the belief of the disbelievers that he (SAW) was a liar because they thought that what he was informing them of could not possibly occur. So this event was a means by which the misguided increased in misguidance. And similarly the accursed tree in the Qur’aan, which is the tree of Zaqqum, was also a means of increasing the misguided in misguidance, for when they heard the Prophet (SAW) reciting, "indeed it is a tree that springs out of the bottom of Hellfire," (37:64) they said, "his lie has become clear, for a tree will not grow in a desert so how can one grow in the bottom of Hellfire?"
And like His saying,
"And We have fixed their number as a trial for the disbelievers" (74:31)
Because when he (SAW) recited the verse, "over it (Hell) are nineteen (angels as guardians)" (74:30) some of the people said, "this is such a small number that we are capable of killing them and then taking over Paradise by force, due to this small number guarding this Fire that Muhammad (SAW) thinks that we shall enter."
And Allaah the Exalted did this as an examination and test for them, and He has an all-encompassing Wisdom behind doing so, and He is Exalted, far Above what the unbelievers say.
The saying of the Exalted, "and thunder": Allaah has set forth a similitude to thunder due to what the Qur’aan contains of rebukes that ring in the ears and stir the heart, some of which are mentioned in other verses such as His sayings,
"And if they turn away then say: ‘I have warned you of a destructive awful cry’" (41:13)
"O you who have been given the Scripture! Believe in what We have revealed confirming what is already with you, before We efface faces and turn them hindwards, or curse them" (4:47)
"I am a warner to you at the onset of a grievous punishment."
And it is established in the Saheeh of Bukhaaree, in the chapter pertaining to the commentary of Surah at-Tur, from the hadeeth of Jubair ibn Mut’am (RA) who said,
"I heard the Messenger of Allaah (SAW) reciting at-Tur in Maghrib prayer, and when he reached this verse, ‘were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the treasures of your Lord? Or are they tyrants with the authority to do as they like?’ my heart almost jumped a beat."
And other such rebukes and cataclysmic announcements from which the hypocrites were in continuous fear of, to the point that Allaah said of them, "they think that every cry is against them, they are the enemies, so beware of them." (63:4)
And the verse that we are in the process of explaining, even if it is with regards to the hypocrites, then the consideration is given to the generality of the wording and not to the specific reason for it’s revelation.
The saying of the Exalted, "and lightning": Allaah has set forth a similitude to lightning due to what the Qur’aan contains of the light of decisive evidences and radiant proofs. And it has been made clear that Qur’aan is a light by which Allaah uncovers the darknesses of ignorance, doubt and shirk, in the same way that the natural light uncovers the dark recesses, such as in His sayings,
"O mankind! Indeed, there has come to you a convincing proof from your Lord, and We have sent down to you a clear light" (4:174)
"But We have made it a light wherewith We guide whosoever We will of Our servants" (42:52)
"And follow the light that has been sent down with him." (7:157)
The saying of the Exalted, "but Allaah ever encompasses the disbelievers": some of the scholars said the ‘encompasses the disbelievers’ means ‘your destroyer’ and this opinion is testified to by the saying of Allaah,
"He (Jacob) said: ‘I will not send him with you until you swear a solemn oath to me in Allaah’s Name, that you will bring him back to me unless you are yourselves surrounded." (12:66)
Meaning: unless (an enemy) destroys you to your last man. And it is said that it means ‘overcome’ and the two opinions are close because the one who is destroyed is not destroyed until he is surrounded on all sides and their remains no way for him to escape to safety and the same applies to the one who is overcome. In this respect is the saying of the poet:
We surrounded them until they became certain (of defeat)
Due to what they saw and inclined towards peace
Also in this respect - understanding ‘surrounded’ to mean ‘destroyed’ is His sayings,
"So his fruits were encircled (with ruin)" (18:42)
"Then comes a stormy wind and the waves come to them from all sides, and they think they are encircled therein, they invoke Allaah, making their faith pure for Him." (10:22)
The saying of the Exalted, "the lightning almost snatches away their sight": meaning that the light of the Qur’aan blinds their eyes due to it’s extreme brilliance, just as the flash of lightning almost snatches way the sight of the onlooker due to it’s extreme light, and more so if the sight is weak because as the sight gets weaker the light affects it more severely as the poet said:
Like the day increases the sight of mortals
Due to it’s light and blinds the eyes of the bats
And the saying of another:
The bats are blinded by the light of day
And the covering of the dark night agrees with them
The eyes of the disbelievers and the hypocrites are completely weak, and the severity of the dazzling light (of the Qur’aan) increases them in blindness. And Allaah has clarified this blindness in His sayings,
"So is the one who knows that what has been sent to you from your Lord is the truth like the one who is blind?" (13:19)
"The blind and the seeing are not the same." (35:19)
Some of the scholar said: ‘the lightning almost snatches away their sight’ means that the clear and unequivocal verses of the Qur’aan reveal the weaknesses and defects of the hypocrites.
The saying of the Exalted, "whenever it flashes for them, they walk therein, and when darkness covers them, they stand still.": Allaah sets forth a similitude for the hypocrites in this verse that when the Qur’aan agrees with their desires and expectations they act according to it, like the favours they scrounge off the believers such as their inheriting from them, their receiving a share of the war booty, and their being secure from being killed despite the disbelief that is in their hearts. And whenever it does not agree with their desires such as their being commanded to expend their selves and wealth in Jihaad in the way of Allaah they hold back and delay. And Allaah has pointed this out in His saying,
"And when they are called to Allaah and his Messenger to judge between them, lo! A party of them refuse (to come) and turn away. But if the right is with them, they come to him in willing submission." (24:48-49)
Some of the scholars said: "whenever it flashes for them they walk therein" means that whenever Allaah favours them with wealth and well-being they say, ‘this religion is the truth, ever since we have held onto to it we have not acquired anything but good.’ "And when the darkness covers them, they stand still" means that when they come across poverty or illness, or they have daughters born to them rather than sons they say, ‘this has not happened to us except due to the evil of this religion’ and they apostate from it. This explanation is proven by the saying of Allaah,
"And among mankind is he who worships Allaah as it were upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if trial befalls him, he turns back on his face. He loses both in this world and the Hereafter. That is the evident loss." (22:11)
Some of the scholars said: it’s flashing for them means their cognition of some of the truth, and it’s darkness means the doubt that presents itself to them concerning it (the Qur’aan).
FOOTNOTES:
{1} Referring to the hadeeth, "I have left you upon the great white plain, its night is like its day, none deviates from it except he who is destroyed." Reported by ibn Maajah, al-Haakim and Ahmad from the hadeeth of Arbaadh bin Saariyah (RA). Refer to ‘Silsilah Ahaadeeth as-Saheehah’ (2/528 no.937) for detailed documentation.