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):17-25
After that, Allaah mentioned a similitude that highlights the characteristics of the munaafiqoon in a very clear manner:
[2:17-18] [ู ูุซูููููู ู ููู ูุซููู ุงูููุฐูู ุงุณูุชูููููุฏู ููุงุฑูุง ((A similitude applicable to them is that of a man who sought a flame from others to kindle a fire))]. In other words, a similitude that matches their state is that of a man who was in very dark surroundings and in very much need of fire, so he sought a flame from others to kindle a fire. He had no fire of his own, so he needed to obtain a flame from elsewhere. [ููููู ููุง ุฃูุถูุงุกูุชู ู ูุง ุญููููููู ((Then, when it illuminated all around him)). In other words,] the fire eventually illuminated the area around him such that he could see his surroundings and any potential dangers. Thus, he felt safe, he benefitted from the fire, he was pleased with what it did for him, and he thought that he was in control of it. However, while he was in that state, Allaah took away the light he had. Consequently, he lost that light, he was deprived of the happiness he felt because of it, and he remained in deep darkness with the fire still burning. Its illumination disappeared, but its burning still remained. Thus, he was left in several layers of darkness: the darkness of the night, the darkness of the clouds, the darkness of the rain, and the darkness that came after his light disappeared. Would someone who ends up in such a situation not be in a dreadful state?
The munaafiqoon are in the same situation: They sought a flame of eemaan from the people of eemaan, since eemaan was not a characteristic of the munaafiqoon themselves. They used it for illumination and benefitted from it temporarily. Because of it, their lives were protected, their wealth remained safe, and they felt a sense of security in this world. However, while in that state [ุฐูููุจู ุงูููููู ุจููููุฑูููู ู ููุชูุฑูููููู ู ููู ุธูููู ูุงุชู ููุง ููุจูุตูุฑูููู ((Allaah took away their light and left them in utter darkness, unable to see)). In other words], death overtook them suddenly and caused them to be deprived of benefitting from that light. Hence, they were stricken with all kinds of distress, grief, and torment. They also found themselves in the darkness of the grave, the darkness of kufr, the darkness of nifaaq, and the darkness of various types of disobedience to Allaah. Then would come the darkness of the hellfire โ the worst place in which a person could ever settle.
This is why Allaah โ the Most Exalted โ said they are ุตูู ูู ((Deaf)) when it comes to hearing what is good for them, ุจูููู ู ((mute)) when it comes to saying what is good for them, and ุนูู ููู ((blind)) when it comes to seeing the truth. ููููู ู ููุง ููุฑูุฌูุนูููู ((Thus, they will not return to the correct path)). They forsook the truth after having recognized it; thus, they will not return to it. This is in contrast to those who forsake the truth as a result of their own ignorance and misguidance. Such people do not grasp the truth, and they are more likely to return to it than the aforementioned munaafiqoon.
Review questions for [2:17-18]:ย
Q1 What is the purpose of the similitude presented in [2:17-18]? Q2 What do the following phrases of the similitude mean, and how were they explained in relation to the munaafiqoon: [a] ((a man who sought a flame from others to kindle a fire)), [b] ((it illuminated all around him)), [c] ((Allaah took away their light and left them in utter darkness, unable to see)), [d], ((They plug their fingers into their ears to keep out the stunning thunder clap, fearing they might die))? Q3 How do the descriptions of being ((deaf, mute, and blind)) apply to the munaafiqoon? Q4 Why did Allaah say about the munaafiqoon ((Thus, they will not return to the correct path))?
[2:19-20] ุฃููู ููุตููููุจู ู ููู ุงูุณููู ูุงุกู ((Another similitude applicable to them is that of a heavy downpour from the sky)), meaning it is like the state of someone caught in heavy rain coming down in copious amounts.
ููููู ุธูููู ูุงุชู ((accompanied by layers of darkness)). This refers to the darkness of the night, darkness of the clouds, and darkness of the rain. The heavy downpour is accompanied by that darkness, ููุฑูุนูุฏู ((as well as by thunder)) which is the sound heard from the clouds, ููุจูุฑููู ((and lightning)) which is the brightly shining light that is seen from the clouds.
[ููููุงุฏู ุงููุจูุฑููู ููุฎูุทููู ุฃูุจูุตูุงุฑูููู ู ((The lightning almost snatches away the sight of the aforementioned people out in the rainstorm))]. ูููููู ูุง ุฃูุถูุงุกู ููููู ู ((Every time it flashes and illuminates their way for them)), meaning every time the lightning flashes amidst those layers of darkness, ู ูุดูููุง ููููู ููุฅูุฐูุง ุฃูุธูููู ู ุนูููููููู ู ููุงู ููุง ((they walk a few steps in its light; but when the darkness overtakes them again, they stand still)), meaning that they halt completely.
In the passage under discussion, a further description for the state of the munaafiqoon is [ููุฌูุนูููููู ุฃูุตูุงุจูุนูููู ู ููู ุขุฐูุงููููู ู ู ููู ุงูุตููููุงุนููู ุญูุฐูุฑู ุงููู ูููุชู ((They plug their fingers into their ears to keep out the stunning thunder clap, fearing they might die)). This means] that when the munaafiqoon hear the Qurโaan, its commands, its prohibitions, its promises, and its warnings, they plug their fingers into their ears and turn away from its commands, prohibitions, promises, and warnings. They are terrified by its warnings and irritated by what it promises Allaahโs obedient servants. Hence, they do all they can to turn away from those things, and they detest them the way a person detests the circumstances around him when he finds himself outside in the midst of heavy rain and the sound of the thunder he hears makes him plug his ears with his fingers, fearing for his life throughout that all. It could be the case that such a person out in the rain might end up safe. However, in the case of the munaafiqoon, how could they end up safe when Allaah โ the Most Exalted โ [said, ููุงูููููู ู ูุญููุทู ุจูุงููููุงููุฑูููู ((And Allaah always encompasses those who reject Him)), meaning that He] encompasses them with His ability and knowledge? ย They cannot escape from Him or render Him incapable of anything. Rather, He records all their deeds and will requite them in full.
It preceded that the munaafiqoon suffer from deafness, muteness, and blindness in a non-physical sense, and they are barred from the paths to eemaan. With that being the case, Allaah โ the Most Exalted โ said, ูููููู ุดูุงุกู ุงูููููู ููุฐูููุจู ุจูุณูู ูุนูููู ู ููุฃูุจูุตูุงุฑูููู ู ((And if Allaah willed, He could take away their hearing and their sight)), meaning in a physical sense. This was said to strike fear into them and warn them against exposing themselves to punishment in this world, so that they would adopt caution and be deterred from some of their evils and nifaaq (outward pretence of practicing Islaam while rejecting it inwardly). ุฅูููู ุงูููููู ุนูููู ููููู ุดูููุกู ููุฏููุฑู ((Allaah is certainly able to do all things)). Hence, nothing is beyond Him. By His limitless ability, whenever He wills something, He does it, and no one can prevent or oppose Him.
This passage of the Qurโaan, and others like it, are a refutation of the faction referred to as the Qadariyyah who claim that their actions are not subject to Allaahโs ability and control. This passage shows that their actions are among the things included in Allaahโs statement ุฅูููู ุงูููููู ุนูููู ููููู ุดูููุกู ููุฏููุฑ ((Allaah is certainly able to do all things)).
Review questions for [2:19-20]:ย
Q1 What is the purpose of the similitude presented in [2:19-20]? (See what came just before the beginning of 2:17). Q2 What are the various layers of darkness which accompany the heavy downpour? Q3 What does ((And Allaah always encompasses those who reject Him)) mean? Q4 How is ((And if Allaah willed, He could take away their hearing and their sight)) related to what preceded it, and why was it said? Q5 What does ((Allaah is certainly able to do all things)) mean, which faction does it refute, and how?
[2:21-22] [ููุง ุฃููููููุง ุงููููุงุณู ุงุนูุจูุฏููุง ุฑูุจููููู ู ((Mankind, you must worship your Lord))]. This passage is a comprehensive command that encompasses all people, and it gives them a comprehensive instruction. It instructs them to worship Allaah, and the term ((worship)) comprises fulfilling Allaahโs commands, avoiding His prohibitions, and believing all that He informs us about. Thus, Allaah โ the Most Exalted โ instructed people in this passage to do what He created them for. Elsewhere in the Qurโaan, Allaah said, ((I have not created jinns and humans except for them to worship Me)) [51:56].
Next, Allaah explained why it is obligatory to worship Him alone by stating that He is [the One ุงูููุฐูู ุฎูููููููู ู ููุงูููุฐูููู ู ููู ููุจูููููู ู ((who created you and created those who came before you)). He is] your Lord who has nurtured you with all kinds of blessings: He created you after you did not previously exist, He created those who came before you, and He bestowed upon you blessings both apparent and concealed. [ุงูููุฐูู ุฌูุนููู ููููู ู ุงููุฃูุฑูุถู ููุฑูุงุดูุง ((He is the One who spread the Earth beneath you))]. He spread the Earth beneath you so that you may settle upon it and use it to your advantage by building structures upon it, cultivating it, tilling it, travelling throughout it from one place to another, and for other functions that are of benefit to you. [ููุงูุณููู ูุงุกู ุจูููุงุกู ((made the sky a ceiling))]. He also made the sky a ceiling for the Earth upon which you dwell, and He placed in that sky many sources of benefit that are essentials and necessities for you such as the sun, moon, and stars.
ููุฃูููุฒููู ู ููู ุงูุณููู ูุงุกู ู ูุงุกู ((sent down rain from the sky)). The Arabic word ุงูุณู ุงุก ((the sky)) refers to anything that is above you. This is why scholars of tafseer (explanation of the Qurโaanโs meanings) have mentioned that what is meant by ((the sky)) here is the clouds. Allaah โ the Most Exalted โ sent down rain from the clouds ููุฃูุฎูุฑูุฌู ุจููู ู ููู ุงูุซููู ูุฑูุงุชู ((and brought forth with that rain many varieties of fruits)). This includes the grains, fruits from date-palms and other fruit-bearing trees, as well as other types of plants and crops. ุฑูุฒูููุง ููููู ู ((as provision for you)). In other words, in order for it to be a source from which you find sustenance, nourishment, life, and enjoyment.
ููููุง ุชูุฌูุนููููุง ููููููู ุฃูููุฏูุงุฏูุง ((Therefore, you must not ascribe any rivals to Allaah)) and this refers to any created beings that you consider similar to Allaah or equal to Him, in the sense that you worship them the way you are supposed to worship Allaah alone, and love them the way you are supposed to love Allaah alone; despite the fact that they are created beings just like you who receive their provision from Allaah, are under His control, do not have even the smallest portion of independent dominion over anything throughout the heavens or the Earth, and cannot themselves benefit or harm you in any way.
((Therefore, you must not ascribe any rivals to Allaah)) ููุฃูููุชูู ู ุชูุนูููู ูููู ((when you know fully well that He has no partner in any of the aforementioned)). In other words, when you know that Allaah has no partner or equal with regard to creating, providing, having complete control of all things, having the right to be worshipped, and being absolutely perfect; how could you worship other deities besides Him? Doing that would be utterly astonishing and imprudent.
The foregoing passage combines the command to worship Allaah alone; the prohibition of worshipping anything other than Him; and clear evidence of the obligation to worship Him alone, as well as the invalidity of worshipping anything other than Him. That evidence lies in the fact that Allaah is unique in His Ruboobiyyah (Lordship), which entails that He is the only One who creates all things, provides for all things, and controls all things. If everyone accepts that Allaah has no partner in those things, then they should also accept that Allaah has no partner in being entitled to worship. This is the clearest rational evidence for the uniqueness of our Creator and the invalidity of ascribing partners to Him.
The phrase ููุนููููููู ู ุชูุชููููููู ((in order for you to observe taqwaa)) may be understood as meaning that if you worship Allaah alone, then you would have observed taqwaa (i.e. protected yourselves) from His wrath and punishment since you would have pursued the means which avert that from you. It may also be understood to mean that if you worship Allaah alone, you will become one of the people who observe taqwaa (i.e. by fulfilling Allaahโs commands and avoiding His prohibitions). Both meanings are accurate and they are, in fact, interdependent. The one who worships Allaah completely is someone who observes taqwaa by fulfilling Allaahโs commands and avoiding His prohibitions; and when someone observes taqwaa in that way, he will be saved from the wrath and punishment of Allaah.
Review questions for [2:21-22]:ย
Q1 Who does this passage address? Q2 What is the comprehensive instruction given and what does it comprise? Q3 What evidence is presented for the obligation of worshipping Allaah alone? Q4 What are some of the things included in the meaning of ((spread the Earth beneath you))? Q5 How was ((the sky)) explained in ((made the sky a ceiling)) and in ((sent down rain from the sky))? Q6 What is included in ((many varieties of fruits))? Q7 How was ((as provision for you)) explained? Q8 What is meant by ((rivals)) in ((you must not ascribe rivals to Allaah))? Q9 What essential points does [2:20-21] combine? (Mention 4) Q10 What is the clearest rational evidence for the uniqueness of Allaah and invalidity of ascribing partners to Him? Q11 What two meanings were presented for ((in order for you to observe taqwaa)), and is there a relationship between them?
[2:23-24] This passage presents rational evidence establishing that Muhammad (may Allaah grant him commendation and protection) was a genuine Messenger of Allaah, and that his massage was the truth.
Here, Allaah addressed those who obstinately opposed His Messenger (may Allaah grant him commendation and protection), rejected his call, and claimed that he was lying. Allaah said to them, [ููุฅููู ููููุชูู ู ููู ุฑูููุจู ู ูู ููุง ููุฒููููููุง ุนูููู ุนูุจูุฏูููุงย ((And if you are in doubt concerning what We have sent down to Our worshipping servant)) โ in other words,] if you are doubtful and uncertain about whether what We have sent down to Our worshipping servant is true or not โ then the following is a clear way to settle the matter between you and him. He is a human just like yourselves, not another kind of being; you have known him from the time he was a child growing up in your midst, and you know that he neither reads nor writes. He has now brought you a scripture that he says is from Allaah, but you have alleged that he fabricated it and made it up himself.
If things are really as you allege, [ููุฃูุชููุง ุจูุณููุฑูุฉู ู ููู ู ูุซููููู ููุงุฏูุนููุง ุดูููุฏูุงุกูููู ู ู ููู ุฏูููู ุงูููููู ุฅููู ููููุชูู ู ุตูุงุฏูููููู ((then produce a single soorah like it and summon all your supporters besides Allaah if you are truthful in your claim))]. You yourselves go ahead and produce a single soorah like it, and seek the help of all the supporters and assistants that you are able to find. This is something simple for you, especially since you are people of eloquence and oratory, and you are fuelled by deep enmity towards the Messenger (may Allaah grant him commendation and protection). If you can produce just one single soorah like it, then things are as you have alleged; [ููุฅููู ููู ู ุชูููุนููููุง ูููููู ุชูููุนููููุง ((But if you cannot do it โ and rest assured that you will remain unable to do it โ)) meaning,] if you cannot produce a single soorah like it, and you fail utterly, that is unmistakably clear evidence that he is a genuine Messenger and that his message is the truth. In reality, you will not be able to produce any soorah like it. However, this challenge for the purpose of conclusively evaluating the reality of matters is offered by way of being fair to you and going along with your allegations.
Therefore, since the preceding establishes the truthfulness of Allaahโs Messenger (may Allaah grant him commendation and protection), [ููุงุชูููููุง ุงููููุงุฑู ุงูููุชูู ูููููุฏูููุง ุงููููุงุณู ููุงููุญูุฌูุงุฑูุฉู ((then protect yourselves from the fire whose fuel is people and stones)). In other words,] it is obligatory for you to follow him and to protect yourselves from the hellfire which is so hot and intense that its fuel comprises the people who deserve to be punished there, as well as stones. It is not like the fire of this world that is fuelled with wood. [ุฃูุนูุฏููุชู ููููููุงููุฑูููู ((which has been prepared for those who continue to reject Allaah))]. The hellfire described here has been prepared for those who reject Allaah and His Messengers, so beware of rejecting Allaahโs Messenger (may Allaah grant him commendation and protection) after it has become clear to you that he is indeed a Messenger from Allaah.
This and other similar passages in the Qurโaan are referred to as passages that issue a challenge; they prove that people are incapable of producing anything like this Qurโaan, or contending with it in any way. Allaah โ the Most Exalted โ said, ((Say: Indeed, if all humans and jinns were to come together to produce the like of this Qurโaan, they would remain unable to produce the like of it, even if they all helped one another)) [17:88].
How could the words of one who is created from mere earth ever be like the words of the Lord of all things? How can one who is deficient and needy in all respects ever produce words like those of the One who is absolutely perfect and who has no needs in any way whatsoever? Producing the Qurโaan is not possible for human beings and it is something beyond their ability. If anyone who has the slightest knowledge and appreciation of Arabic literary and oratory style compares the magnificent Qurโaan with eloquent speech produced by people, he will clearly see a vast difference between them.
The passage ููุฅููู ููููุชูู ู ููู ุฑูููุจู ((and if you are in doubt...)) until the end of it indicates that the type of person whom it would be hoped accepts sound guidance and is led out of misguidance is the one who has doubts, is confused, and cannot tell truth apart from falsehood. When the truth is explained to such a person, he is the one most likely to be granted the guidance to accept it, if he is sincere in seeking it. As for the stubborn person who recognizes the truth but wilfully forsakes it, he would not be able to return to it because he forsook the truth after recognizing it clearly, not out of ignorance. Hence, there is no way to get through to a person like this. Similar can be said in the case of a person who has doubts but is not sincere in seeking the truth and, instead, he turns away from the truth indifferently and is not diligent in seeking it out. In most cases, such an individual would not be guided to accept the truth.
In the context of discussing these important matters, Allaah described His Messenger as ุนูุจูุฏูููุง ((Our worshipping servant)). This indicates that his most important characteristic was being a true worshipping servant to Allaah in a manner unmatched by anyone from any prior or later time.
Allaah also described him as being a worshipping servant in the context of the Israaโ (the night journey from Makkah to al-Quds, then up through the heavens). Allaah said, ((Perfect is the One who took His worshipping servant for a journey by nightโฆ)) [17:1]. Allaah described him similarly in the context of sending down revelation, as He said, ((Limitless blessings belong to the One who sent down the criterion between right and wrong to His worshipping servant, so that it would be a warning to all of creation)) [25:1].
The statement of Allaah ุฃูุนูุฏููุชู ููููููุงููุฑูููู ((which has been prepared for those who continue to reject Allaah)) as well as other similar passages in the Qurโaan prove the belief held by Ahlus-Sunnah wal-Jamaaโah, which is that Jannah and the hellfire have both already been created, contrary to the beliefs of the faction referred to as the Muโtazilah. This passage also establishes that if people of tawheed (those who devote all worship to Allaah alone) commit some sins which are major in degree, they would not permanently remain in the hellfire, because Allaah said that it has been ((prepared for those who continue to reject Allaah)). If the sinful among the people of tawheed were to remain in the hellfire permanently, it would not be described as having been prepared only for those who continue to reject Allaah. This is contrary to the beliefs of the factions referred to as the Khawaarij and the Muโtazilah. This passage also indicates that punishment is incurred based on the causes that make one subject to it, namely rejecting Allaah and committing any of the various kinds of sins.ย
Review questions for [2:23-24]:ย
Q1 How is this passage related to what came before it? Hint: Think about what rational evidence was presented for in this passage [2:23-24] and in [2:21-22]. Q2 Who does Allaah address in this passage? Q3 Explain the evidence presented in this passage. Q4 What are passages like this one referred to as, and what does that mean? Q5 Why was such a challenge issued although it is insurmountable? Q6 What makes this challenge insurmountable? Q7 After clear evidence is established by way of the challenge issued, what does that entail? Q8 What is indicated by describing the hellfire as a ((fire whose fuel is people and stones))? Q9 Explain the difference between those for whom guidance is hoped and those for whom it is not. Q10 When Allaah mentions important matters, what is indicated by describing the Prophet (may Allaah grant him commendation and protection) as a worshipping servant of Allaah in that context? Q11 Mention three instances in the Qurโaan where the Prophet (may Allaah grant him commendation and protection) was described as a worshipping servant. Q12 Mention three points related to โaqeedah understood from Allaahโs statement describing the hellfire as having been ((prepared for those who continue to reject Allaah)), and name the factions mentioned which hold beliefs contrary to those of Ahlus-Sunnah where applicable.
[2:25] After Allaah mentioned the recompense of the people of kufr (those who continue to reject Him), He then mentioned the recompense of the people who have sound beliefs and perform righteous deeds. This is the approach Allaah uses in the Qurโaan: combining encouragement of what is correct along with discouragement of what is wrong, so that an individual would be motivated to do what is correct, hoping for Allaahโs reward; and also deterred from doing what is wrong, fearing Allaahโs punishment.
Allaah said, ููุจูุดููุฑู ((And convey glad tidings to)). This is an instruction addressed to the Messenger (may Allaah grant him commendation and protection) as well as those who fulfil the same role in terms of imparting Allaahโs message. Those tidings are to be conveyed to ุงูููุฐูููู ุขู ููููุง ((those who have sound beliefs)) in their hearts ููุนูู ููููุง ุงูุตููุงููุญูุงุชู ((and perform righteous deeds)) outwardly with their limbs. These are people who confirm their sound beliefs by way of their righteous deeds.
[The Arabic word โsaalihaatโ comes from the root letters: saad, laam, haa, which convey the meaning of things being set in order]. Righteous deeds are called saalihaat in Arabic because they are what set matters in order for a worshipping servant of Allaah, and they rid the servant of unfavourable circumstances. That applies to matters that are both religious and mundane, and it applies to the personโs life in both this world and the hereafter. Thus, a person who performs saalihaat (righteous deeds which set matters in order for him) would become one of the saaliheen (righteous individuals whose state has been set in order) such that they are fit for being near to Allaah, the Possessor of Limitless Mercy, in the abode of Jannah which He prepared for them.
Therefore, convey glad tidings to them ุฃูููู ููููู ู ุฌููููุงุชู ((that in the hereafter, they will be granted gardens)).ย [The root letters of the Arabic word โjannaatโ โ jeem, noon, noon โ convey the meaning of concealment].ย The gardens will comprise remarkable trees, extensive shade, and lush intertwined branches that are laden with many varieties of fine fruits. As a result, a person in the midst of those gardens would be concealed by their dense vegetation, and the one who resides there would find enjoyment within them.
ุชูุฌูุฑูู ู ููู ุชูุญูุชูููุง ุงููุฃูููููุงุฑู ((beneath which rivers flow)). In Jannah, there will be rivers of water, milk, honey, and non-intoxicating wine. The residents of Jannah will be able to make them emanate from wherever they want, and to direct them whichever way they want. The trees of Jannah will be irrigated by those rivers and will, thus, produce a wide variety of fruits.
ูููููู ูุง ุฑูุฒููููุง ู ูููููุง ู ููู ุซูู ูุฑูุฉู ุฑูุฒูููุง ููุงูููุง ููุฐูุง ุงูููุฐูู ุฑูุฒูููููุง ู ููู ููุจููู ((Whenever they are provided with fruits from them, they will say, โThis is just like the fine variety we had been provided with beforeโ)). In other words, โThis is of the same type and description as what we are already familiar with.โ All of them would be fine and delectable fruits, and not a single one of them would be inferior in any way. There would be no time at which the residents of Jannah are deprived of enjoyment and, therefore, they will constantly be granted the delight of being able to eat those fruits.
ููุฃูุชููุง ุจููู ู ูุชูุดูุงุจูููุง ((and they will be given fruits that resemble one another)). One explanation for this is that they will resemble one another in name, but differ in their flavours. Another explanation is that they will resemble one another in colour, but differ in their names. Yet another explanation is that they will resemble one another in being fruits that are fine, delicious, and enjoyable; and perhaps this last view is the one that offers the best explanation.
After mentioning the dwellings of the residents of Jannah โ as well as the food, drink, and fruits with which they will be provided โ Allaah mentioned their spouses and He described them in the most complete, clear, and concise way. He said, ููููููู ู ูููููุง ุฃูุฒูููุงุฌู ู ูุทููููุฑูุฉู ((Additionally, in the hereafter, they will be granted pure spouses)). He did not specify what they would be purified from, which indicates that they will be pure in all ways. They will be pure in terms of their conduct, physical form, speech, and glances.
As for their conduct, they will make themselves continually beloved to their husbands due to their exceptionally commendable conduct, companionship, words, and deeds.
As for their physical form, their bodies will be pure of menses, postpartum bleeding, reproductive emissions, urine, stool, nasal discharges, oral discharges, and unpleasant odours. Their physical form will also be pure in the sense that they will possess complete beauty with no sort of blemish or hint of anything unsightly. Rather, they will be beautiful both inwardly and outwardly in terms of their conduct and looks.
ย As for the purity of their speech and glances, they would only have eyes for their husbands, and their words would not contain anything foul.
This passage [2:25] mentions the conveyor of glad tidings, the recipients of the glad tidings, what has been promised in the glad tidings themselves, and the means to attaining what the glad tidings promise. The conveyor is the Messenger (may Allaah grant him commendation and protection) as well as those among his Ummah who fulfil the same role in terms of imparting Allaahโs message. The recipients are the people who have sound beliefs and perform righteous deeds. What has been promised in the glad tidings are the gardens of Jannah with the foregoing description. The means to attaining what the glad tidings promise are having sound beliefs and performing righteous deeds; and without those two, there is no way to attain the glad tidings mentioned. These are the greatest of glad tidings, they were conveyed by the most virtuous individual among all of Allaahโs creation, and they are attained by the most virtuous of means.
This passage [2:25] also shows that it is encouraged to convey glad tidings to people of eemaan and motivate them to perform righteous deeds by mentioning the rewards and fruits of those deeds. This is because taking that approach makes such deeds light and easy to perform. Being guided to have sound beliefs and perform righteous deeds is, in and of itself, the greatest glad tiding a person can receive, since it is the foundation of all other glad tidings, and it comes at the head of them all. Next come the glad tidings conveyed to him by the angels at the time of death, followed by the glad tidings he receives when he reaches the endless rewards of the hereafter in Jannah. [ููููู ู ูููููุง ุฎูุงููุฏูููู ((and they will abide in Jannah endlessly))]. We pray that Allaah blesses us to be among those who are given these glad tidings.ย
Review questions for [2:25]:ย
Q1 How is passage [2:25] related to what came before it? Q2 The relationship in the previous question was mentioned as being a particular approach used in the Qurโaan. What is that approach and what is its purpose? Q3 Who is addressed in the instruction ((And convey glad tidings))? Q4 What is the relationship between having sound beliefs and performing righteous deeds? Q5 What are the root letters of the word saalihaat and what meaning do they convey? Q6 Why are righteous deeds called saalihaat in Arabic? Q7 What effect does performing saalihaat have upon a person? Q8 What are the root letters of the word Jannaat and what meaning do they convey? Q9 What do the gardens of Jannah comprise, and how does that relate to the meaning conveyed by the root letters of the word? Q10 What types of rivers are in Jannah, and what type of control will the residents of Jannah be granted over those rivers? Q11 What explanation was given for ((This is just like the fine variety we had been provided with before))? Q12 What are three explanations for ((and they will be given fruits that resemble one another)), and which one did the author describe as being the best? Q13 What complete, clear, and concise description of spouses in Jannah was given? Q14 What is the significance of not specifying what spouses in Jannah would be purified of? Q15 Mention four perspectives of purification which the author discussed, and explain how spouses in Jannah will be purified in terms of each. Q16 Explain the four facets of the glad tidings given in [2:25]. Q17 What can we conclude from [2:25] about conveying glad tidings to people of eemaan, and why is that important?
