An explanation for the speech of Allaah, the Bestower of abundant favours, which was facilitated by Allaah Himself, the Most Generous and Most Merciful
by al-Imaam 'Abdur-Rahmaan ibn Naasir as-Sa'dee
English translation along with occasional brief explanatory notes
al-Baqarah (2):1-7
Explanation preceded for ุจูุณูู ู ุงููููู ุงูุฑููุญูู ููู ุงูุฑููุญููู ู ((In every name of Allaah, the Possessor of Limitless Mercy, the Bestower of Mercy)).
[2:1] Regarding the detached letters [like ุงูู ((Alif Laam Meem))]{1} at the beginning of some soorahs in the Qurโaan, the soundest approach is to refrain from explaining them to convey specific meanings which do not have a basis in the authentic texts of Islaam, and to also affirm with certainty that Allaah โ the Most Exalted โ did not send them down without purpose. Rather, the complete wisdom behind them is something that we do not have full knowledge of.
Notes:
{1} These letters are called โdetachedโ because each one is read separately, and they are not joined together to form actual words. One of the most important aspects of the wisdom behind these detached letters is that they signify that the Qurโaan cannot be imitated even though it is composed of letters just like these which make up the Arabic language that people know and use. Rather, the Qurโaan is matchless revelation from Allaah. (See Tafseer al-Qurโaan al-Kareem: al-Faatihah - al-Baqarah 1/23-24).ย
\End of notes.
Review questions for [2:1]:ย
Q1 Why are the โdetached lettersโ called that? Q2 What is the soundest approach to take regarding the meanings of those letters? Q3 What is one of the most significant aspects of the wisdom behind those letters?
[2:2] ุฐููููู ุงููููุชูุงุจู ((This Qurโaan is the Book)) means that this magnificent scripture is the Book in an absolute sense. It contains momentous knowledge and unmistakable truth that are not contained in any other books people have, whether from earlier or latter eras.
The Qurโaan is a scripture ููุง ุฑูููุจู ููููู ((about which there is no doubt)) in any way whatsoever. Here, doubt being negated implies the affirmation of its opposite, which is certainty. In other words, this magnificent scripture contains knowledge that is absolutely certain and which dispels any sort of doubt. The preceding is an important principle to keep in mind [as it relates to the texts of the Qurโaan and Sunnah]: When something is commended by negating that it has a particular characteristic, this necessarily implies affirming the opposite of what was negated. This is a way of establishing that the characteristics of the thing being referred to are complete, without any deficiency. A negation only establishes the absence of something and, on its own, that does not entail anything commendable.
Since the contents of this Qurโaan are ones of complete certainty, and since sound guidance can only be attained from that which is certain, Allaah then said about the Qurโaan: ููุฏูู ููููู ูุชููููููู ((It is guidance for those who observe taqwaa)). Here, ((guidance)) refers to the source that provides people with sound direction so that they would be protected from misconceptions and misguidance, and so that they would be able to pursue the paths that are advantageous for them. The word ููุฏูู ((guidance)) was left unqualified here; the Qurโaan was not mentioned as being guidance to a particular thing or a specific objective. This conveys that the Qurโaan is guidance in an absolute sense, encompassing all that would be to peopleโs advantage in this world and the hereafter. Thus, it provides people with direction concerning the foundational beliefs they must have, as well as the deeds they must perform which stem from that foundation. It is guidance that distinguishes right from wrong, and authentic from inauthentic. It explains to people how they are to traverse the paths that will yield benefit for them in this world and the hereafter.
Something to take note of is that elsewhere in the Qurโaan, Allaah referred to it as ููุฏูู ููููููุงุณู ((guidance for mankind)) [2:185] in general. However, here and in other places, Allaah said it is ููุฏูู ููููู ูุชููููููู ((guidance for those who observe taqwaa)). This is because the Qurโaan in and of itself provides guidance to all people. However, those among them who will end up in misery are people who pay no mind to it and do not accept Allaahโs guidance. As a result, the Qurโaan serves as proof against them which leaves them with no further excuse, and they glean no benefit from the Qurโaan due to their rejection which will lead them to an outcome of misery. In contrast to them, ((those who observe taqwaa)) are the people who pursue the most important means to attaining Allaahโs guidance. That means is ((taqwaa)), which refers to protecting oneself from Allaahโs wrath and punishment by fulfilling His commands and avoiding His prohibitions. Consequently, ((those who observe taqwaa)) are the ones who are guided by the Qurโaan and glean utmost benefit from it. Allaah - the Most Exalted - said, ((People of eemaan, if you observe taqwaa of Allaah, He will grant you a criterion by which you can distinguish between right and wrong)) [8:29]. Thus, ((those who observe taqwaa)) are the ones who benefit from Allaahโs evidences in the Qurโaan as well as His evidences throughout creation.
Another detail to take note of is that there are two categories of guidance: one is guidance that entails being clearly apprised of the truth, while the other is guidance that entails being enabled to accept the truth and comply with it. People who observe taqwaa are granted both those types of guidance, whereas others besides them are not granted guidance to accept the truth and comply with it. Being clearly apprised of the truth without being enabled to accept and comply with it is not considered guidance in a true and complete sense.
Review questions for [2:2]:ย
Q1 What is a quality of the Qurโaan that makes it ((the Book)) in an absolute sense? Q2 What is an important principle to keep in mind regarding texts of the Qurโaan and Sunnah commending a thing by negating certain characteristics from it? Q3 What characteristic was negated from the Qurโaan in this passage, and what does that negation imply? Q4 What does ((guidance)) refer to? Q5 What meaning is conveyed by the word ((guidance)) being left unqualified in this passage, and what are some examples of that guidance? Q6 What does taqwaa mean? Q7 What are two types of Allaahโs evidences? Q8 What is the relationship between taqwaa and attaining guidance from Allaahโs evidences? Q9 In this passage, the Qurโaan was described as ((guidance for those who observe taqwaa)). How is this reconciled with other passages of the Qurโaan that describe it as ((guidance for humankind)) in general? Q10 What are two types of Allaahโs guidance? Q11 When is the guidance attained by a person considered complete and when is it incomplete? Q12 How is the passage [2:2] related to the passages immediately following it?ย
Next, Allaah described ((those who observe taqwaa)) as people who have unwavering sound beliefs, inward deeds, and outward deeds since taqwaa encompasses all of those realms. Allaah said:
[2:3] ุงูููุฐูููู ููุคูู ูููููู ุจูุงููุบูููุจู ((They are people who have eemaan in the unseen)). The term ((eemaan)) essentially means inwardly believing the truth of all that Allaahโs Messengers conveyed, while also outwardly submitting by acting in compliance.{1}
Believing things that can only be perceived by oneโs senses is not what matters with respect to ((eemaan)), since that belief does not set a Muslim (someone who accepts the truth from Allaah and submits to Him) apart from a kaafir (someone who rejects the truth from Allaah and refuses to submit to Him). What really matters is having correct beliefs about things that are unseen to us, which cannot be perceived by our senses, and holding those beliefs only because we were informed about those things by Allaah and His Messenger (may Allaah grant him commendation and protection). That is the eemaan which distinguishes a Muslim from a kaafir because it comprises believing matters due to having been informed about them by Allaah and His Messengers, and no other reason.
Therefore, an individual with eemaan accepts every single thing he is informed about by Allaah or informed about by Allaahโs Messenger, regardless of whether or not the individual himself sees that thing, understands it, or grasps it fully. This is in contrast to those who willfully harbour incorrect beliefs and deny matters that are unseen to them because their own limited minds are unable to comprehend them completely. Such people reject what their own knowledge fails to encompass. Consequently, the understandings of such people become corrupted and confused, whereas the understandings of people who have eemaan flourish due to them accepting Allaahโs guidance.
((Eemaan in the unseen)) includes believing all unseen matters that we have been informed about by Allaah and His Messengers pertaining to the past and future, events of the hereafter, the realities of Allaahโs attributes, and the manner in which Allaahโs attributes exist. People of eemaan maintain correct beliefs about Allaahโs attributes and their existence, and they remain certain about those attributes even if they do not comprehend the manner in which they exist.
Next, Allaah said, ูููููููู ูููู ุงูุตููููุงุฉู ((they establish prayers)). He did not say that they merely โprayโ or โperform prayersโ, and this is because mere form and outward actions are not sufficient on their own to ((establish prayers)). Establishing prayers comprises outer establishment by fulfilling all the essentials, obligations, and prerequisites of prayer; as well as inner establishment โ which is the actual core and essence of prayer โ by keeping the heart present throughout prayers and remaining mindful of all that one says and does during them. Prayers which fit that description are the ones about which Allaah said, ((Prayer indeed keeps one away from obscenity and sins)) [29:45]. Furthermore, prayers which fit the foregoing description are the ones that merit reward since the only parts of a prayer for which a worshipping servant of Allaah is rewarded are the ones in which he is mindful of what he says and does; and this applies to both obligatory and supererogatory prayers.
Next, Allaah said, ููู ูู ููุง ุฑูุฒูููููุงููู ู ููููููููููู ((and they give out of what We โ Allaah โ have provided for them)). This includes giving from wealth in ways that are obligatory, such as giving zakaah (obligatory charity), or providing financial support for wives, relatives, slaves that people may own [i.e. during an era when slavery existed], and so on. It also includes giving from wealth in ways that are encouraged, though not obligatory, and that encompasses all channels that are pleasing to Allaah. A specific cause to which wealth should be given was not mentioned here since the reasons for giving are many, the beneficiaries of generosity are of numerous types, and the act of giving in and of itself is one that draws a person nearer to Allaah.
In the phrase ู ูู ููุง ุฑูุฒูููููุงููู ู ((out of what We โ Allaah โ have provided for them)), the expression ู ูู ููุง ((out of what)) conveys the idea that only a portion is to be given. This alerts people to the fact that Allaah does not want them to give anything beyond a small portion of the wealth they have, which would not subject them to any harm or burden. On the contrary, they themselves will reap benefits from what they give, and their brothers who receive what is given will also reap its benefits.
The fact that Allaah said ุฑูุฒูููููุงููู ู ((We โ Allaah โ have provided for them)) implies that the various types of wealth that lie in your hands did not come about merely due to power or dominion that you yourselves possess. Rather, all those types of wealth are provision that Allaah granted you and blessed you with. Therefore, since He blessed you and favoured you over many other servants of His, you must be duly grateful to Him by giving a portion of what He blessed you with, and you must provide your brothers in need with that source of consolation.
In the Qurโaan, Allaah โ the Most Exalted โ often mentions salaah (obligatory prayer) along with zakaah (obligatory charity), and this is because obligatory prayer is an expression of sincerity to Allaah in worship while obligatory charity is an expression of kindness to Allaahโs worshipping servants. Ultimate happiness for a servant of Allaah lies in him sincerely devoting all worship to Allaah and striving to benefit the people whom Allaah created. In contrast, ultimate misery for a servant of Allaah lies in the absence of those two traits; in other words, lacking sincerity to Allaah in worship, and lacking kindness to the people whom Allaah created.
Notes:
{1} The author mentioned in the final chapter of another work of his โ a shorter explanation of the Qurโaan entitled Tayseer al-Lateef al-Mannaan โ that โIslaam refers to oneโs heart submitting to Allaah, returning to Him in all ways, and performing all the outward and inward deeds prescribed by Allaah. Eemaan refers to the unwavering belief in, and acceptance of, all the foundational beliefs that Allaah instructed us to hold, and that does not come to completion without performing the actions that the heart and limbs are to perform. This is why Allaah referred to many of the inward and outward deeds that He prescribed as eemaan, and some passages of the Qurโaan mention deeds as necessary results of eemaan. Thus, with the foregoing details in mind, when the term eemaan is used independently, it also includes the meaning of Islaam [i.e. performing inward and outward deeds]; and when the term Islaam is used independently, it also includes the meaning of eemaan [i.e. unwavering belief in, and acceptance of, all foundational beliefs]. However, when the two terms are used in conjunction with each other, eemaan in that context is explained as referring to the belief, acknowledgement, and other such things that lie in the heart; while Islaam in that context is explained as referring to performing all the inward and outward deeds that are acts of worshipping servitude that must be devoted to Allaah.โ (See Majmooโ Muโallafaat 3/323).ย
\End of notes.
Review questions for [2:3]:ย
Q1 What is the basic meaning of ((eemaan))? Q2 What are the basic meanings of a โMuslimโ and a โKaafirโ? Q3 What is the nature of the beliefs that set a Muslim apart from a Kaafir, and why do those beliefs set the two apart? Q4 Regarding what Allaah and His Messenger(s) have informed people about, two approaches were mentioned. (a) Whose approach was mentioned first and why is it correct? (b) Whose approach was mentioned second and why is it incorrect? Q5 What are some of things that ((eemaan in the unseen)) includes? (Mention 4) Q6 What do correct beliefs about Allaah's attributes and their existence entail? Q7 What is the significance of the expression ((establish prayers))? Q8 What was mentioned about outer and inner establishment of prayers? Q9 What are two results of establishing prayers as mentioned? Q10 What types of giving are included in the statement of Allaah ((and they giveโฆ))? Q11 When Allaah said ((and they giveโฆ)), a specific cause to which wealth should be given was not mentioned. What three reasons were cited for that? Q12 What idea is conveyed by the expression ู ู ุง ((out of what)), and what does it alert people to? Q13 What is implied by Allaahโs statement ((We โ Allaah โ have provided for them))? Q14 What is a reason behind Allaah often mentioning obligatory prayer and obligatory charity together in the Qurโaan? Q15 What was mentioned about a personโs ultimate happiness and misery?
[2:4] Allaah then said, ููุงูููุฐูููู ููุคูู ูููููู ุจูู ูุง ุฃูููุฒููู ุฅููููููู ((And they are people who have eemaan in the revelation sent down to you โ the Prophet Muhammad (may Allaah grant him commendation and protection) โ)). This refers to both the Qurโaan and the Sunnah. In explaining the components of the revelation sent down to the Prophet (may Allaah grant him commendation and protection), Allaah โ the Most Exalted โ said, ((Allaah has sent down to you the Book and the Wisdom)) [4:113], referring to the Qurโaan and Sunnah. Therefore, people who observe taqwaa believe in and comply with everything that Allaahโs Messenger conveyed (may Allaah grant him commendation and protection), and they do not discriminate between parts of what was sent down to him such that they accept only some but reject others. One form of rejection is outright denial. Another form is giving interpretations which are at variance with the meaning intended by Allaah and His Messenger, as is done by some who are involved in certain forms of bidโah (beliefs or practices that are invented and then falsely claimed to be part of Islaam). Such people misinterpret the texts of Islaam which establish what opposes their own views, essentially entailing that they do not accept the correct meanings of the texts even though they may accept their wordings. Thus, such people do not have genuine eemaan in Islaamโs texts.
Allaah further said, ููู ูุง ุฃูููุฒููู ู ููู ููุจููููู ((and in what was sent down before your time)). This entails having the correct beliefs about all of Allaahโs scriptures prior to the Qurโaan. Furthermore, having correct beliefs about Allaahโs scriptures includes having correct beliefs about Allaahโs Messengers, and correct beliefs about the contents of previous scriptures, especially the scriptures known as the Tawraah, Injeel, and Zaboor.
The foregoing is a quality unique to people of eemaan: they have correct beliefs regarding all of the scriptures that were sent down from the heavens, and regarding all of the Messengers, without rejecting any one of them.
Allaah then said, ููุจูุงููุขุฎูุฑูุฉู ููู ู ูููููููููู ((and they believe with certainty in the hereafter)). The term ((hereafter)) refers to all that occurs after death. Mention was made of having correct beliefs about it in particular after mention was already made of having correct beliefs in general. This is because having correct beliefs about the Last Day is one of the pillars of eemaan{1}. It is also because correct beliefs about the Last Day provide one with the greatest incentive to hope for Allaahโs reward, to fear Allaahโs punishment, and to perform righteous deeds. The ((certainty)) mentioned here refers to sure knowledge which does not contain the least amount of doubt, and which necessarily entails acting in compliance with it.{2}
Notes:
{1} When the angel Jibreel asked the Prophet Muhammad (may Allaah grant him commendation and protection) about eemaan, he replied, โEemaan is for you to have correct beliefs about Allaah, His angels, His scriptures, His Messengers, the Last Day, and for you to have correct beliefs about Allaahโs preordainment whether its results are perceived to be good or bad.โ (See Saheeh Muslim, no. 8).
{2} Refer to point [47] in the authorโs prologue.ย
\End of notes.
Review questions for [2:4]:ย
Q1 What revelation is referred to in Allaahโs statement ((And they are people who have eemaan in the revelation sent down to you โ the Prophet Muhammad))? Q2 Which aayah did the author cite to explain the components of the revelation sent down to the Prophet (may Allaah grant him commendation and protection)? Q3 How are people of taqwaa to treat the revelation conveyed to them by the Prophet (may Allaah grant him commendation and protection)? Q4 Mention two forms of rejecting the texts of the Qurโaan and Sunnah. Q5 What does the term โbidโahโ refer to? Q6 What do certain people involved with bidโah do with some texts of Islaam, why do they do that, and what does that entail? Q7 What is meant by ((and in what was sent down before your time))? Q8 What are two things that correct beliefs about Allaahโs scriptures include? Q9 What quality did the author mention as being unique to people of eemaan? Q10 What does the term ((hereafter)) refer to? Q11 What two reasons were cited for mentioning beliefs about the hereafter in particular? Q12 What does ((certainty)) refer to?
[2:5] ุฃููููุฆููู ย ((Those people)) who have the aforementioned praiseworthy qualities ุนูููู ููุฏูู ู ููู ุฑูุจููููู ู ((are established upon guidance from their Lord)). Here, the Arabic word ููุฏูู ((guidance)) was mentioned in nakirah (indefinite) form, and the Arabic construction in this context conveys that the guidance being referred to is truly magnificent. What guidance could be more magnificent than having the aforementioned qualities which encompass sound beliefs and righteous deeds? Could sound guidance ever be something besides what those people have, and could what opposes it ever be anything besides misguidance?
Additionally, the word ุนูููู ((upon)) was used here in conjunction with guidance since it conveys the meaning of being elevated. In contrast, the word ูู ((in)) is used in conjunction with misguidance. An instance of this is the statement of Allaah ููุฅููููุง ุฃููู ุฅููููุงููู ู ููุนูููู ููุฏูู ุฃููู ููู ุถูููุงูู ู ูุจูููู ((and indeed, it is either we or you who are established upon guidance or immersed in clear misguidance)) [34:24]. This is how the words are used since someone who follows sound guidance is elevated to a superior position because of it, while someone who follows misguidance is immersed in it and disgraced as a result.
Allaah then said, ููุฃููููุฆููู ููู ู ุงููู ูููููุญูููู ((and they are the ones who will be truly successful)). Success here means attaining what is sought along with being protected against what is feared. The Arabic construction here conveys that true success is exclusive to these people, and that is because no path leads to success besides the one that they tread. All other paths are ones that lead to misery, ruin, and deprivation.
Review questions for [2:5]:ย
Q1 Who is ((Those people)) referring to? Q2 What is the form of the Arabic word ูุฏู ((guidance)), and what does it convey in this context? Q3 What do the qualities of ((Those people)) encompass? Q4 What Arabic word was used in conjunction with guidance, and what does it convey? Q5 What Arabic word is used in the Qurโaan in conjunction with misguidance, and what does it convey? Q6 How was โsuccessโ explained in Allaahโs statement ((and they are the ones who will be truly successful))? Q7 What does the Arabic construction of the latter portion of [2:5] convey?
For this reason, after mentioning traits of the people of genuine eemaan (those who accept the truth and comply with it), Allaah then mentioned traits of the people of kufr, who openly reject the truth and oppose Allaahโs Messenger. Allaah said:
[2:6] ุฅูููู ุงูููุฐูููู ููููุฑููุง ((Messenger of Allaah, as for the people of kufr)). Here, Allaah mentioned the state of people who committed ((kufr)) and embodied that trait so thoroughly and continuously that it became inseparable from them such that no deterrent could inhibit them from it and no exhortation could yield any benefit in their case. Allaah stated that such people will persist in their rejection and, as a result, ุณูููุงุกู ุนูููููููู ู ุฃูุฃูููุฐูุฑูุชูููู ู ุฃูู ู ููู ู ุชูููุฐูุฑูููู ู ููุง ููุคูู ูููููู ((it certainly makes no difference to them whether you do warn them about Allaahโs punishment, or you do not warn them. They will not have eemaan)).
The term ((kufr)) essentially means rejecting all or some of the message brought by Allaahโs Messenger (may Allaah grant him commendation and protection). Thus, the only thing which the Messengerโs call produces for those people of kufr is establishing evidence against them which leaves them with no further excuse for their rejection. It was as though Allaah was telling His Messenger (may Allaah grant him commendation and protection) to no longer hope that those individuals would accept the truth, to not grieve over their defiant disobedience towards Allaah, and to not destroy himself due to grieving over them.
Review questions for [2:6]:ย
Q1 How is the passage [2:6] related to what came before it? Q2 What description was given for the ((people of kufr)) who are referred to in [2:6]? Q3 What does the term kufr essentially mean? Q4 What is the only thing which the Messengerโs call produces for people of kufr? Q5 What message is conveyed to the Prophet (may Allaah grant him commendation and protection) through this passage?
[2:7] Allaah then mentioned the factors that obstructed them from accepting the truth. He said, ุฎูุชูู ู ุงูููู ุนูููู ูููููุจูููู ู ููุนูููู ุณูู ูุนูููู ู ((Allaah sealed their hearts and hearing)). In other words, He put a seal on them that does not allow eemaan (accepting the truth and complying with it) to enter or find its way in. Consequently, such people neither comprehend what benefits them, nor hear what is to their advantage. ููุนูููู ุฃูุจูุตูุงุฑูููู ู ุบูุดูุงููุฉู ((And a covering was placed over their sight)). This refers to a covering that prevents them from seeing what benefits them. All channels of acquiring knowledge and goodness were closed off to them. Therefore, nothing further could be hoped for regarding them and nothing good could be anticipated from them. They were only obstructed in the foregoing ways, and only had the gates to eemaan closed off to them, due to their deliberate rejection and stubbornness after the truth was clear to them. In that regard, Allaah โ the Most Exalted โ also said, ((We divert their hearts and their sight from recognizing the truth just as We diverted them from accepting the evidences of the Qurโaan in the very beginning due to their stubborn rejection)) [6:110]. After mentioning that punishment for them in this world, Allaah mentioned punishment for them in the hereafter by saying, ููููููู ู ุนูุฐูุงุจู ุนูุธููู ู ((Then, in the hereafter, they will suffer severe punishment)) and this refers to the torment of the hellfire as well as permanent wrath from the One who cannot be overpowered{1}.
Notes:
{1} See this and other meanings of Allaahโs name โal-Jabbaarโ in point [79.19] of the authorโs prologue.ย ย
\End of notes.
Review questions for [2:7]:ย
Q1 What are the factors that obstructed the people of kufr from accepting the truth, and what is the reason behind them being obstructed? Q2 What punishments will such people receive in this world and the hereafter?
