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):58-74
[2:58] [ููุฅูุฐู ููููููุง ุงุฏูุฎููููุง ููุฐููู ุงููููุฑูููุฉู ูููููููุง ู ูููููุง ุญูููุซู ุดูุฆูุชูู ู ุฑูุบูุฏูุง ((And remember when We said, โEnter this town and eat from it wherever you wish, freelyโ))]. This is a continuation of Allaah mentioning blessings that He bestowed upon the descendants of Israaโeel even after they had disobeyed Him. Allaah instructed them to enter a particular town so that it could be for them a source of strength, a homeland, a residence where they could settle, and a place where they would have abundant and enjoyable provisions.
[ููุงุฏูุฎููููุง ุงููุจูุงุจู ุณูุฌููุฏูุง ููููููููุง ุญูุทููุฉู ((โIn addition, enter the gate while bowing and say, โhittatun (relieve us of our sins)โ.โ))] Allaah further instructed them to show Him humility with their actions by telling them to ((enter the gate while bowing)), and show Him humility with their words by telling them to ((say, โhittatun (relieve us of our sins)โ)) meaning that they were to beseech Allaah for His forgiveness so that He would relieve them of their sins. ููุบูููุฑู ููููู ู ุฎูุทูุงููุงููู ู ((โIf you do that, We will forgive your sins for youโ)) due to them asking for forgiveness. ููุณูููุฒููุฏู ุงููู ูุญูุณูููููู ((โWe will also increase the reward of those who worship Us in the best wayโ)) due to the righteous deeds they performed. The ((increase)) refers to rewards in both this world and the hereafter.ย
[2:59] ููุจูุฏูููู ุงูููุฐูููู ุธูููู ููุง ููููููุง ((However, those who wronged themselves changed the word)). This refers to those among them who did what was wrong. Allaah did not say, โHowever, they changed the wordโฆโ because not all of them did so. ุบูููุฑู ุงูููุฐูู ููููู ููููู ู ((to something other than what they had been instructed to say)). Instead of saying, โhittatun (relieve us of our sins)โ, they said, โhabbatun fee hintatin (a seed in a grain of wheat)โ[1], belittling and mocking Allaahโs instruction. Since they refused to comply with the instruction to merely say just a single word, their refusal to carry out an action is obvious; and it is for that very reason that they entered the gate while sliding on their rear ends. Furthermore, since this transgression was the greatest reason for incurring upon themselves the punishment of Allaah, He said, ููุฃูููุฒูููููุง ุนูููู ุงูููุฐูููู ุธูููู ููุง ุฑูุฌูุฒูุง ู ููู ุงูุณููู ูุงุกู ุจูู ูุง ููุงูููุง ููููุณูููููู ((Consequently, We sent down upon the perpetrators of that wrongdoing punishment from the sky because of their continuous defiance)), meaning because of their defiant disobedience and their transgression.
\Notes:
{1} The wording mentioned about this in Saheeh al-Bukhaaree (3403, 4479, 4641) and Saheeh Muslim (3015) is โhabbatun fee shaโaratinโ (a seed in a strand of hair)โ, and some narrations of the foregoing sources have the wording โhabbatun fee shaโeeratinโ (a seed in a grain of barley).
\End of notes.
[2:60] [ููุฅูุฐู ุงุณูุชูุณูููู ู ููุณูู ููููููู ููู ((And remember when Moosaa prayed for water for the people with him))]. Moosaa sought for them water from which they could drink. ููููููููุง ุงุถูุฑูุจู ุจูุนูุตูุงูู ุงููุญูุฌูุฑู ((Thus, We โ Allaah โ said, โStrike the rock with your staffโ)). This could refer to a specific rock that was known to Moosaa, or to any type of rock in general. ููุงููููุฌูุฑูุชู ู ููููู ุงุซูููุชูุง ุนูุดูุฑูุฉู ุนูููููุง ((Twelve springs then gushed forth from it)) and the number of tribes among the descendants of Israaโeel was twelve. ููุฏู ุนูููู ู ููููู ุฃูููุงุณู ู ูุดูุฑูุจูููู ู ((Each group of people indeed knew its own drinking place)), meaning that each of the twelve tribes knew the location at which they could drink among those springs so that they would not crowd each other. Rather, they would be able to drink with enjoyment, not with disturbance. Hence, Allaah told them, ูููููุง ููุงุดูุฑูุจููุง ู ููู ุฑูุฒููู ุงูููููู ((โEat and drink from the provisions granted by Allaahโ)), meaning that which He has given you without any effort or fatigue on your part; ููููุง ุชูุนูุซูููุง ููู ุงููุฃูุฑูุถู ู ูููุณูุฏูููู ((โand do not spread corruption in the landโ)), meaning do not go about destroying anything in a way that brings about any form of corruption.ย
[2:61] [ููุฅูุฐู ููููุชูู ู ((And remember when you said))]. What is being referred to here is when you became discontented with Allaahโs blessings and scornful towards them, and you told the Prophet Moosaa, ููุง ู ููุณูู ูููู ููุตูุจูุฑู ุนูููู ุทูุนูุงู ู ููุงุญูุฏู ((โMoosaa, we cannot bear to continue eating only one kind of foodโ)). This was said referring to having one set of food items, since it preceded that they did have different types of food. However, that set of food items did not change. ููุงุฏูุนู ููููุง ุฑูุจูููู ููุฎูุฑูุฌู ููููุง ู ูู ููุง ุชูููุจูุชู ุงููุฃูุฑูุถู ((โTherefore, pray for us to your Lord so that He brings forth for us some of the earthโs produceโ)): ู ููู ุจูููููููุง ((โits herbsโ)) referring to its plants that are not considered trees which grow on a trunk, ููููุซููุงุฆูููุง ((โits cucumbersโ)), ูููููู ูููุง ((โits garlicโ)), ููุนูุฏูุณูููุง ((โits lentilsโ)), ููุจูุตูููููุง ((โand its onionsโ)). ููุงูู ุฃูุชูุณูุชูุจูุฏูููููู ุงูููุฐูู ูููู ุฃูุฏูููู ((Moosaa replied, โDo you seek to have what is inferiorโ)) referring to the aforementioned foods, ุจูุงูููุฐูู ูููู ุฎูููุฑู ((โby giving up what is superior in exchange?โ)) referring to the mann and salwaa. [ุงููุจูุทููุง ู ูุตูุฑูุง ููุฅูููู ููููู ู ู ูุง ุณูุฃูููุชูู ู ((โDescend to any town and you will find what you asked forโ)). In other words, the preceding exchange] would be inappropriate for you because you can find the foods you asked for in any town to which you descend. As for the food you already have, which Allaah blessed you with, it is the best and finest of food. Therefore, how could you request something else as a substitute for it?
That behaviour of theirs was the greatest evidence showing their lack of patience, as well as their scorn for Allaahโs instructions and blessings. Consequently, Allaah gave them a recompense that was similar to the nature of what had emanated from them. Allaah said, ููุถูุฑูุจูุชู ุนูููููููู ู ุงูุฐูููููุฉู ((In addition, they were stricken with disgrace)) that could be witnessed outwardly upon their bodies ููุงููู ูุณูููููุฉู ((and poverty)) referring to being impoverished within their hearts. Neither were their souls dignified, nor did they have high ambitions. Their souls were contemptible ones, and their ambitions were the most inferior of ambitions. ููุจูุงุกููุง ุจูุบูุถูุจู ู ููู ุงูููููู ((and they returned with Allaahโs anger)), meaning that the only gain they made for themselves and returned with after that all was Allaah being displeased with them โ and that was a truly terrible gain to make, and terrible state to end up in.
ุฐููููู ((That)), meaning a reason due to which they deserved Allaahโs anger, ุจูุฃููููููู ู ููุงูููุง ููููููุฑูููู ุจูุขููุงุชู ุงูููููู ((was because they continued to reject Allaahโs evidences)) which directed people to the truth and clarified it for them. When they rejected Allaahโs evidences, He punished them by being angry with them.
Another reason due to which they deserved Allaahโs anger was because: ููููููุชูููููู ุงููููุจููููููู ุจูุบูููุฑู ุงููุญูููู ((and they would kill the Prophets without any right at all)). Allaah having said ((without any right at all)) serves to emphasize the abhorrent nature of what they did. It is obvious that there is no justification that could give anyone the right to kill any of Allaahโs Prophets. However, this was said so that no one would mistakenly think that the people being spoken about here were perhaps ignorant or lacked knowledge about what they were doing.
ุฐููููู ุจูู ูุง ุนูุตูููุง ((That was because they disobeyed)) Allaah by committing sins, ููููุงูููุง ููุนูุชูุฏูููู ((and continued to transgress)) against Allaahโs servants. This alludes to the fact that one sin leads to another. Heedlessness leads to committing sins that may seem small; those seemingly small sins then lead to committing sins that are even greater; and those eventually lead to committing various kinds of bidโah (beliefs and practices that are invented and then claimed to be part of Islaam), kufr (rejection of the truth from Allaah), and other misdeeds. We beseech Allaah for wellbeing, and protection against all trials.
You should take note that the foregoing passages addressed the descendants of Israaโeel who lived at the time when the Qurโaan was being sent down; and although the deeds mentioned in them were carried out by their forefathers, those deeds were ascribed to the ones whom the passages addressed. This was done for several important reasons.
One reason is that the descendants of Israaโeel who lived at the time when the Qurโaan was being sent down used to boast about themselves, absolve themselves of anything bad, and claim that they were superior to Muhammad (may Allaah grant him commendation and protection) as well as those who accepted his message and complied with it. By referring to the state of their forefathers โ which was well known to them โ Allaah explained to each one of them that their forefathers were not people of perseverance, high morals, or a high standard of deeds; and if that was how their forefathers were although they should presumably have a better state and higher rank than those who came after them, then what should be said about those whom these passages addressed?
Another reason is that Allaahโs blessings to their forefathers also extended to the later generations, and Allaahโs blessings to the forefathers are also blessings to the descendants. Thus, these blessings were mentioned while addressing the later generations since the blessings encompassed them as well.
Another reason for addressing them while ascribing the deeds of others to them is that doing so indicates that the people among a collective who follow the religion that Allaah prescribed for them are to support and assist each other with regard to what serves their greater common interest. That is the case to such an extent that it is as though the earlier and later generations all lived at the same time, and as though an action that emanates from some of them holds the rank of an action that emanates from all of them. This is because the good that some of them do will have beneficial results for all of them, and the bad that some of them do will have harmful results for all of them.
Another reason is that they did not disapprove of their forefathersโ misdeeds, and the one who approves of a sin that someone commits is like a partner to the one who commits it.
There are other reasons as well, and among them are those that are known only to Allaah.ย
[2:62] Allaah, the Most Exalted, then gave His ruling concerning the various groups of people who were given prior scriptures: [ุฅูููู ุงูููุฐูููู ุขู ููููุง ููุงูููุฐูููู ููุงุฏููุง ููุงููููุตูุงุฑูู ููุงูุตููุงุจูุฆูููู ู ููู ุขู ููู ุจูุงูููููู ููุงููููููู ู ุงููุขุฎูุฑู ููุนูู ููู ุตูุงููุญูุง ููููููู ู ุฃูุฌูุฑูููู ู ุนูููุฏู ุฑูุจููููู ู ููููุง ุฎููููู ุนูููููููู ู ููููุง ููู ู ููุญูุฒูููููู ((Indeed, as for those who hold sound beliefs as well as those who are Jews, Christians, and Sabians โ those who maintained correct beliefs about Allaah and the Last Day, and also performed righteous deeds โ they have their rewards confirmed with their Lord, and they will neither have anything to fear nor will they grieve))]. The ruling mentioned here applies specifically to those who were given prior scriptures, since the correct view regarding the Sabians is that they are among the denominations of Christians. Allaah stated that those who had sound beliefs among this Ummah as well as among the Jews, Christians, and Sabians โ meaning those among them who maintained correct beliefs about Allaah and the Last Day, and accepted what was brought by the Messengers whom Allaah sent to them โ all have tremendous confirmed rewards, they will be granted safety, and they will neither have anything to fear nor will they grieve. However, anyone among the aforementioned groups who rejects Allaah, His Messengers, or the Last Day will experience the opposite state: that of fear and grief.
The correct view is that the ruling mentioned here applies to these groups in relation to the directives prescribed for them in prior times, not in relation to having correct beliefs about the Prophet Muhammad (may Allaah grant him commendation and protection). Hence, this passage informs us about their state and how they were before Muhammad was commissioned by Allaah as a Prophet (may Allaah grant him commendation and protection).
This approach is used in the Qurโaan when there is a possibility that misconceptions about some of its passages may find their way into the souls of particular people: they will inevitably find something else in the Qurโaan that dispels those misconceptions. That is because the Qurโaan is revelation sent down by the One who knows all things even before they come into being, and the One whose mercy encompasses all things.
Since Allaah already mentioned the descendants of Israaโeel in preceding passages, rebuked them, and recounted their sins and abhorrent deeds, it is possible โ and Allaah knows best โ that some people may presume that the rebuke applies to all descendants of Israaโeel. Hence, Allaah โ the Originator of all things โ wanted to clarify which ones among them were excluded from that rebuke, and He did so by mentioning their traits.
Furthermore, since specifically mentioning the descendants of Israaโeel may lead to the presumption that this ruling is exclusive to them, Allaah โ the Most Exalted โ mentioned a general ruling that applies to all groups of people. That was done in order to make the truth clear and dispel any misconception or confusion.
Perfect indeed is the One who placed within His Scripture that which astounds the minds of all who have knowledge.ย
[2:63] Allaah โ the Most Exalted, and the owner of all blessings โ then returned to rebuking the descendants of Israaโeel for what was done by some of their predecessors. He said, ููุฅูุฐู ุฃูุฎูุฐูููุง ู ููุซูุงููููู ู [ููุฑูููุนูููุง ููููููููู ู ุงูุทูููุฑู] ((And remember when We established a covenant with you [and We raised above you the mountain known as at-Toor])). This ((covenant)) is the solemn agreement whose gravity was further emphasized by Allaah instilling fear within the people being referred to when He raised the mountain of at-Toor above them. Additionally, they were told, ุฎูุฐููุง ู ูุง ุขุชูููููุงููู ู ((โTake hold of what We have given youโ)) meaning the Tawraah ุจููููููุฉู ((โfirmlyโ)) meaning with diligence, effort, and perseverance in complying with Allaahโs directives. ููุงุฐูููุฑููุง ู ูุง ููููู ((โand be mindful of what it containsโ)) referring to the content of the Scripture you were given, by reciting it and studying it. ููุนููููููู ู ุชูุชููููููู ((โso that you would observe taqwaaโ)), meaning so that you would protect yourselves from Allaahโs punishment and anger, or so that you would be people of taqwaa [i.e. who fulfil Allaahโs commands and avoid His prohibitions].ย
[2:64] [ุซูู ูู ุชููููููููุชูู ู ู ููู ุจูุนูุฏู ุฐููููู ((Then, you still turned away after that))]. Despite the strong emphasis placed on fulfilling your covenant, you turned away from doing so, and that would have been sufficient reason for Allaah to inflict upon you the sternest of punishments. ููููููููุง ููุถููู ุงูููููู ุนูููููููู ู ููุฑูุญูู ูุชููู ููููููุชูู ู ู ููู ุงููุฎูุงุณูุฑูููู ((Nonetheless, had it not been for the favour and mercy granted to you by Allaah, you would certainly have ended up among those who suffer total loss)).ย
[2:65] ู[ููููููุฏู ุนูููู ูุชูู ู] ุงูููุฐูููู ุงุนูุชูุฏูููุง ู ูููููู ู ููู ุงูุณููุจูุชู (([And you certainly knew about] those among you who transgressed concerning the Sabbath)). In other words, what happened with them is something with which you are very familiar. They are the same ones whose narrative was mentioned in detail by Allaah in Soorah al-Aโraaf where He said, ((And ask them about the town that was by the sea, when its people transgressed concerning the Sabbathโฆ)) [7:163] until the end of the passage about them [7:166]. ู[ููููููููุง ููููู ู ููููููุง] ููุฑูุฏูุฉู [((and We โ Allaah โ then said to them, โYou must now be turned into] apesโ)). Due to the severity of their sin, it brought upon them Allaahโs anger and He turned them into apes ุฎูุงุณูุฆูููู ((โdespised and expelledโ)). In other words, they were disgraced and humiliated.ย
[2:66] [ููุฌูุนูููููุงููุง ((Thus, We made that))] meaning Allaah made that punishment ููููุงููุง ููู ูุง ุจููููู ููุฏูููููุง ((a deterrent to those with them)), meaning others who lived at the same time and who were either present themselves when it happened, or heard about what happened; ููู ูุง ุฎูููููููุง ((as well as those after them)), meaning others who lived after their time. In that way, evidence from Allaah would established which leaves His servants with no further excuse. The preceding was also done so they would be inhibited from disobeying Allaah, [ููู ูููุนูุธูุฉู ููููู ูุชููููููู ((and an admonition to people who observe taqwaa))]. Hence, the admonition provided only produces benefit for those who observe taqwaa [by fulfilling Allaahโs commands and avoiding His prohibitions]. As for others, they do not benefit from Allaahโs evidences.ย
[2:67] [ููุฅูุฐู ููุงูู ู ููุณูู ููููููู ููู ((And remember when Moosaa said to his people))], meaning remember what happened between you and Moosaa when you had killed a man and then disputed among yourselves concerning who killed him. Things escalated to such an extent that had it not been for the clarification provided by Allaah, very serious strife was on the brink of breaking out among you. Thus, Moosaa told you that in order to identify the murderer, [ุฅูููู ุงูููููู ููุฃูู ูุฑูููู ู ุฃููู ุชูุฐูุจูุญููุง ุจูููุฑูุฉู ((โAllaah indeed commands you to sacrifice a cowโ))].
It was incumbent on them to immediately fulfil Allaahโs command and not object to it. However, they refused to do anything besides object. ููุงูููุง ุฃูุชูุชููุฎูุฐูููุง ููุฒูููุง ((They said, โAre you mocking us?โ)). ููุงูู ุฃูุนููุฐู ุจูุงูููููู ุฃููู ุฃูููููู ู ููู ุงููุฌูุงููููููู Allaahโs Prophet ((Moosaa replied, โI seek refuge with Allaah from being among those who are so ignorant as to do such a thingโ)) since the type of ignorant person being referred to here is the one who says things that produce no benefit, and the one who mocks people. Contrary to such an individual, the intelligent person recognizes that one of the most serious flaws he can have, which undermines his own intellect and religious practice, is for him to mock others who are human beings just like himself. Even if he does happen to be better than them in some way, it requires that he be grateful to his Lord and merciful to his Lordโs servants.ย
[2:68] When Moosaa gave them the foregoing response, they realized that what he said was true. Consequently, ููุงูููุง ุงุฏูุนู ููููุง ุฑูุจูููู ููุจูููููู ููููุง ู ูุง ูููู ((They said, โPray for us to your Lord so that He makes clear to us what sort of cow it should beโ)) meaning its age. ููุงูู ุฅูููููู ููููููู ุฅููููููุง ุจูููุฑูุฉู ููุง ููุงุฑูุถู ููููุง ุจูููุฑู ุนูููุงูู ุจููููู ุฐููููู ููุงููุนููููุง ู ูุง ุชูุคูู ูุฑูููู ((Moosaa replied, โHe says it is to be a cow that is neither very old nor very young, but is somewhere in between. Therefore, do what you are commanded to doโ)) and desist from your stubbornness and from making things difficult for yourselves.ย
[2:69] ููุงูููุง ุงุฏูุนู ููููุง ุฑูุจูููู ููุจูููููู ููููุง ู ูุง ููููููููุง ููุงูู ุฅูููููู ููููููู ุฅููููููุง ุจูููุฑูุฉู ุตูููุฑูุงุกู ((They said, โPray for us to your Lord so that He makes clear to us what colour it should be.โ Moosaa replied, โHe says it is to be a yellow cow)), ููุงููุนู ููููููููุง ((intense in its colour)), ุชูุณูุฑูู ุงููููุงุธูุฑูููู ((and pleasing to all beholders)) due to its fine appearance.ย
[2:70] ููุงูููุง ุงุฏูุนู ููููุง ุฑูุจูููู ููุจูููููู ููููุง ู ูุง ูููู ุฅูููู ุงููุจูููุฑู ุชูุดูุงุจููู ุนูููููููุง ((They said, โPray for us to your Lord so that He makes clear to us exactly what cow it should be. All the cows indeed seem similar to usโ)). Thus, we are still unable to identify which one you intend. ููุฅููููุง ุฅููู ุดูุงุกู ุงูููููู ููู ูููุชูุฏูููู ((โAnd we shall most surely โ if Allaah wills โ be guided to exactly the right oneโ)).ย
[2:71] ููุงูู ุฅูููููู ููููููู ุฅููููููุง ุจูููุฑูุฉู ููุง ุฐูููููู ((Moosaa replied, โHe says it is to be a cow that is neither used forโ)), meaning subjected to the work of ุชูุซููุฑู ุงููุฃูุฑูุถู ((โtilling the earthโ)) by being used to plough it, ููููุง ุชูุณูููู ุงููุญูุฑูุซู ((โnor watering the cropsโ)) by being used to irrigate them. ู ูุณููููู ูุฉู ((โIt must be pristineโ)), meaning not tarnished by any defects or by being used for work. ููุง ุดูููุฉู ูููููุง ((โand not have a mark of any other colourโ)), meaning no colour should be present on it besides the colour whose description preceded. ููุงูููุง ุงููุขูู ุฌูุฆูุชู ุจูุงููุญูููู ((They said, โNow you have brought the true descriptionโ)), in other words: a clear explanation. This remark was made out of their own ignorance since what he brought them was true from the very beginning. Had they used any cow, they would have done what was required of them. However, they sought to make the matter difficult by asking many questions, so Allaah did indeed make the matter difficult for them. In addition, had they not said ((if Allaah wills)), they would not have been guided concerning this matter. ููุฐูุจูุญููููุง ((They then sacrificed it)), meaning the cow that fit those descriptions, ููู ูุง ููุงุฏููุง ููููุนูููููู ((though they still almost stopped short of doing so)) because of their persistent stubbornness and being difficult.ย
[2:72-73] [ููุฅูุฐู ููุชูููุชูู ู ููููุณูุง ููุงุฏููุงุฑูุฃูุชูู ู ูููููุง ููุงูููููู ู ูุฎูุฑูุฌู ู ูุง ููููุชูู ู ุชูููุชูู ูููู . ููููููููุง ุงุถูุฑูุจูููู ุจูุจูุนูุถูููุง ((And remember when you had killed a man then disputed among yourselves concerning who killed him, and Allaah would bring forth what you had been concealing. We โ Allaah โ then said, โStrike him with a piece of itโ))]. In other words, when they had sacrificed the cow, We told them: Strike the slain man with a piece of the cow.
This could have been either a specific part of the cow or any part of it in general, as there is no significant benefit in specifying what particular part it was. Thus, they struck him with part of the cow and Allaah then restored him to life and brought forth what they were concealing, since the man identified his killer. [ููุฐููููู ููุญููู ุงูููููู ุงููู ูููุชูู ููููุฑููููู ู ุขููุงุชููู ((Just as Allaah restored that man to life, Allaah will restore all people to life, and He shows you His evidences))]. Restoring the man to life โ while all of them witnessed it โ was evidence establishing that Allaah can restore the dead to life. ููุนููููููู ู ุชูุนูููููููู ((so that you would comprehend)) and then refrain from doing what harms you.ย
[2:74] ุซูู ูู ููุณูุชู ูููููุจูููู ู ((Then, your hearts still became hard)), meaning that they became so hardened and thickened that they remained unaffected by any exhortation. ู ููู ุจูุนูุฏู ุฐููููู ((even after all of that)), meaning after Allaah bestowed upon you tremendous blessings and showed you His evidences. It was not at all fitting for your hearts to become heard, because what you had witnessed were things that bring about softness and submission in peopleโs hearts.
Allaah then described the hardness of their hearts by saying ูููููู ููุงููุญูุฌูุงุฑูุฉู ((Thus, they were like rocks)) which are harder than iron; since even iron and lead melt when put in fire, but rocks do not. ุฃููู ุฃูุดูุฏูู ููุณูููุฉู ((or even harder)) conveys the meaning that the hardness of their hearts was nothing less than the hardness of rocks. This is the meaning conveyed by the usage of the Arabic word ุฃููู here. It does not convey the meaning โIn fact, they were actually harder.โ
Allaah then described how rocks are even better than their hearts. He said, ููุฅูููู ู ููู ุงููุญูุฌูุงุฑูุฉู ููู ูุง ููุชูููุฌููุฑู ู ููููู ุงููุฃูููููุงุฑู ููุฅูููู ู ูููููุง ููู ูุง ููุดููููููู ููููุฎูุฑูุฌู ู ููููู ุงููู ูุงุกู ููุฅูููู ู ูููููุง ููู ูุง ููููุจูุทู ู ููู ุฎูุดูููุฉู ุงูููููู ((Yet, among rocks there are indeed those from which rivers gush, among them there are indeed those that split and water then flows from them, and among them there are indeed those that tumble down due to reverential fear of Allaah)). These are ways in which rocks are superior to their hearts. Allaah โ the Most Exalted โ then issued the sternest of warnings to them by saying, ููู ูุง ุงูููููู ุจูุบูุงูููู ุนูู ููุง ุชูุนูู ูููููู ((And Allaah is not unaware of anything that you do)). Rather, He knows all of it, He keeps track of all deeds no matter how great or small, and He will give you the fullest and most complete recompense for it.
Something you should take note of is that many among the scholars of Tafseer (i.e. explanation of the Qurโaanโs meanings) โ may Allaah have mercy upon them โ included in their explanations multitudes of reports from sources relied upon by the descendants of Israaโeel{1}; and they then interpreted passages of the Qurโaan based on such reports, used them as explanations for the Book of Allaah, and substantiated doing that by citing the statement of the Prophet (may Allaah grant him commendation and protection), โYou may narrate from the descendants of Israaโeel, and there is no harm in that.โ{2} [Saheeh al-Bukhaaree 3461].
However, the view I hold is that even though it is permissible to cite those reports in a way that is separate from the Book of Allaah, not combining them with it or interpreting its passages based on them, it is still not permissible to use them as definitive explanations for the Book of Allaah if they have not been authentically narrated from the Messenger of Allaah (i.e. Muhammad, may Allaah grant him commendation and protection). That is because the rank held by those reports was described by Allaahโs Messenger (may Allaah grant him commendation and protection) in his statement, โDo not accept what has been said by people of prior scriptures [i.e. when you are not certain that it is correct according to Islaam], and do not reject what they have said [i.e. when you are not certain that it is incorrect according to Islaam].โ [Saheeh al-Bukhaaree 4485. See also Fath al-Baaree 8/170]. The rank those reports hold is that of information whose correctness is uncertain. However, among Islaamโs indisputably established teachings is the obligation of holding correct beliefs about the Qurโaan, and the obligation of having certainty about its wordings and meanings. Therefore, when it comes to those reports, which are transmitted by unknown sources and it appears quite likely that the reports themselves โ or the majority of them โ are untrue, it is impermissible to use them as definitive explanations for the meanings of Allaahโs Book. No one would harbour doubt about this concept. However, due to not always keeping it in mind, what was mentioned earlier has happened, and Allaah is the One who grants guidance to all that is correct.
\Notes:
{1} In the authorโs explanation of 2:40, it preceded that the name Israaโeel refers to Allaahโs Prophet Yaโqoob. It may be useful to note at this point that the Prophet Yaโqoob was the son of the Prophet Is-haaq, who was the son of the Prophet Ibraaheem. May Allaah grant His commendation and protection to all of them. Yaโqoob had twelve sons, one of whom was the Prophet Yoosuf. The descendants of Yaโqoobโs twelve sons make up the twelve tribes collectively known as โthe descendants of Israaโeelโ (โBanee Israaโeelโ in Arabic), and it preceded in the authorโs explanation of 2:60 that โthe number of tribes among the descendants of Israaโeel was twelve.โ Allaah chose many individuals among them as Prophets and He revealed various scriptures to them. Among their Prophets were Moosaa, to whom the Tawraah was revealed; and โEesaa, to whom the Injeel was revealed. Those two scriptures came prior to the Qurโaan, and the people who ascribe to each of those scriptures are referred to as โpeople of prior scripturesโ (โAhlul-Kitaabโ in Arabic). The authentic texts of Islaam affirm that scriptures were revealed to those previous peoples by Allaah. However, the texts of Islaam also affirm that the contents of those scriptures have been altered by people since the time they were revealed. Thus, they are not in their original form and this means that although they do contain things that are correct, they also contain things that are incorrect. Information or narrations reported from those sources โ or other texts that are relied upon by Ahlul-Kitaab โ are referred to as โisraaโeeliyyaatโ in Arabic, and the authorโs upcoming comments explain the approach to use concerning them.
{2} Scholars have given several explanations for the meaning of this hadeeth. [1] One is that it means there was previously a prohibition of narrating things from them since the directives of Islaam had not been completely revealed and established. However, the directives are now completed and established, so there is no subsequent harm in narrating from them; rather, it is now permissible to convey things about them in order to take lesson from the remarkable events which took place in their time. [2] Another explanation is that there is no harm in knowing about extraordinary things that Allaah allowed to happen to them. Those remarkable events happened to them often so you should not find them unbelievable. [3] Another explanation is that there is no harm in narrating things about them so long as you are not certain that they are lies, but they should not necessarily be accepted or rejected; rather, they may merely serve to provide some amount of detail about particular matters that may have been left general in the Qurโaan. Other explanations have been given as well. (See Fathul-Baaree 1/202, 6/497-498; Mirqaatul-Mafaateeh, no. 198).
\End of notes.
