ؓ

1
 ALL RIGHTS RESERVED
No part of this publication may be produced, stored in a retrieval system or transmitted in
any form or by any means, electronic, mechanical photocopying or otherwise without the
prior permission of the Copyright Owner.

Name of Book: The Sacred Treasure of Faith (Kanz ul Imaan) With Khaza’in ul Irfaan
Translator: Muhammad Afthab Cassim Qaadiri Razvi Noori

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Imam Mustafa Raza Research Centre
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3
All Praise is due to Almighty Allah, who sent down for guidance the Ambia
e Kiraam ‫مہیلعاالسلم‬, giving them His Word as a Message of Guidance to their
nations. Peace, blessings and Salutations upon the Imam ul Ambiya
Sayyiduna Muhammad ‫ﷺ‬ upon whose blessed heart Almighty Allah
revealed the Glorious Qur’an as guidance to mankind. Peace, and blessings
upon His ‫ﷺ‬ Noble Family who like the Ark of Nuh ‫ ہیلع االسلم‬saved the
believers from destruction, through the light of the Glorious Qur’an, and
upon His ‫ ﷺ‬eminent Companions who taught the secrets of the Glorious
Qur’an by the light of Nabi e Kareem ‫ﷺ‬, and upon the Awliyah and the
Ulama e Haq, especially upon the fragrance of Prophetic Knowledge, the
great Mujad’did Sayyidi Aala Hazrat Imam Ahmed Raza Khan Qaadiri
Barakaati ؓ who opened the chests of the believers by unveiling the sacred

treasures of Imaan, with his Kanz ul Imaan, the unique translation of the
Holy Qur’an, and upon all those who will remain firm on the path of
righteousness until the last day.

Many years ago I attempted the translation of Kanz ul Imaan in

handwriting, but never really got down to having it composed. I had even
sent the first separa then to Huzoor Sayyidi Taajush Shariah ؓ who was
very pleased and blessed me with his Duas and encouraged me to take out
time to complete this task, but since translating the Qur’an or a translation
of the Qur’an is a very difficult task, I delayed this for many years.

4
Now, after all these years, and since the passing of my Shaykh e Kaamil
Sayyidi Taajush Shariah ؓ I made sincere intention to do so, and to re visit
my older translation and to include with it the translation of Khaza’in ul
Irfaan, in the love of my Murshid e Kaamil and for the Esaale e Sawaab of
my beloved mother.

The Kanz ul Imaan is indeed the best ever Urdu translation of the Glorious
Qur’an by Imam Ahle Sunnat Aala Hazrat Ash Shah Imam Ahmed Raza Khan
ؓ. Sayyidi Aala Hazrat ؓ on the request of his beloved mureed and Khalifa

Huzoor Sadrush Shariah Badrut Tariqa Allama Qadi Amjadi Ali Azmi ؓ,

commenced and completed this amazing translation. Huzoor Aala Hazrat

ؓ would dictate it and Huzoor Sadrush Shariah ؓ would write it. Hence,
the translation of Kanz ul Imaan is by the blessed lips of Sayyidi Aala Hazrat
ؓ and by the blessed pen of Huzoor Sayyidi Sadrush Shariah ؓ.

This translation was compiled in 1330 Hijri co-inciding with the year 1911.
The actual name of this translation is ‘Kanz ul Imaan Fi Tarjamatil Qur’an’.
If the numerical value of the Arabic letters in this name are added up, they
will equal to the number 1330, which marks the year of translation. This
translation of Kanz ul Imaan is an explanatory translation of the Glorious
Qur’an and the choice of words used by Sayyidi Aala Hazrat ؓ brings out
the true meaning of the Holy Qur’an. Where others faltered terribly in
using words of respect for Allah and His Rasool ‫ﷺ‬ in their translations,
there, with with a single word, Sayyidi Aala Hazrat ؓ unlocked the secrets

to the Qur’anic Wisdom, through the blessings of the light of Imaan which
he received from the Court of Almighty Allah and His Beloved Rasool ‫ﷺ‬.

5
In attempting to translate this translation of the Glorious Qur’an, I
considered Sayyidi Aala Hazrat’s ؓ style of translation and choice of
words, and attempted to the best of my ability to keep this simple, yet
explanatory style of translation. In re visiting my earlier unpublished
attempt I kept before me the translations of other scholars who translated
the Kanzul Imaan such as Professor Shah Faridul Haque who was the
pioneer in attempting this task (Allah reward him), and the later
translation by Maulana Aqib Farid Saaheb (Allah exalt him in Jannah), who
suddenly passed away after a short illness this year. I also looked at
translations of the Qur’an by others and then continued with this task at
hand.

By the Grace of Almighty Allah, the Mercy of Rasool e Kareem ‫ﷺ‬, the
Karam of the Awliyah and Masha’ikh, especially the blessings of my Shaykh
e Kaamil Qutbul Aqtaab Huzoor Sayyidi Taajush Shariah Allama Mufti Qadi
Imam Akhtar Raza Khan Al Qaadiri Azhari ,ؓ and the path to my Shaykh e
Kaamil, Huzoor Sayyidi Muhad’dith e Kabeer Allama Zia ul Mustafa Qaadiri
Amjadi (Allah exalt his excellence and grant him a long life), in the shade
of my beloved mother’s dua (Allah exalt her in Jannah and shower rains of
mercy on her grave), and the Duas of my beloved father and the support of
my wife and and children, I commenced work on Kanz ul Imaan and
Khaza’in ul Irfan which is the commentary of the Holy Qur’an by the grand
Khalifa of Aala Hazrat ؓ Sadrul Afadil Allama Sayed Naeemud-deen
Muradabadi ؓ and is based on the Kanz ul Imaan.

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Allah Willing I have intended to officially launch this translation on the
ocassion of the 100th Urs of Aala Hazrat ؓ which will be on the 25
th
of Safar
1440 Hijri and I have called this year, ‘The Year of Aala Hazrat’.

I would like to thank all those who supported me and assisted me in this
humble effort, especially the young but great Mufti of Britain Hazrat
Allama Mufti Zahid Hussain Saaheb Qibla of Preston U.K. who thoroughly
read through this translation and made very valuable suggestions. I must
also thank Hazrat Maulana Shakeel Saaheb who also on very short notice
read through the entire translation and made important suggestions.

Further, I must thank a student of Deen, Janaab Ahmed Sabir Suliman,

Janaab Rukhsar Hussain, and Janaab Faheem Mussa for their input in
proofreading this translation, and to my son Muhammad Abul Barkaat who
is studing to become a Hafiz, for assisting with reading through the Verses
of the Qur’an. Allah reward them all with the best of rewards. Aameen

Finally, I request you all to pray that Almighty Allah blesses me with the
taufeeq to complete this translation as soon as possible, allowing it be my
means of salvation, and a means of rectification for the Ummah. Aameen

Sag e Mufti e Azam

Muhammad Afthab Cassim Qaadiri Razvi Noori
Imam Mustafa Raza Research Centre

7
 By Hazrat Allama Mufti Zahid Hussain
Al-Qadiri Razvi Amjadi Azhari (Preston U.K)

‫مسباہللارلنمحارلمیح‬
‫ن ن نسل‬
‫حمدہو صلیو میلعروسہلارکلمی‬

After Praise and Salutations

Aala Hazrat Imam Ahmed Raza Khan ؓ is the personality that was
celebrated by the Ulema of Haramayn Shareefayn as the Imam of the time
and the Revivor of the Deen. The Ulema of Haramayn regarded him to be a
sign from amongst the signs of our Creator Allah and a miracle from
amongst the miracles of our Master Muhammed ‫ﷺ‬. The Ulema of
Haramayn attested to his excellence by sending their religious queries in
the name of ‘Istifta’ to Bareilly, India from Makkah and Madinah. This can
be seen in his Fataawa Ridawiyyah which is published in thirty volumes
with each volume reaching over a thousand pages.

If Imam Ahmed Raza Khan ؓ, was of such greatness that he became the
refuge of the Scholars from Makkah and Madinah let alone the rest of the
world then who better understood the Quran than him.

8
The Quran is the ultimate source of our faith and it is the understanding
and guidance of the Quran that was sought from Imam Ahmed Raza Radi
Allahu Anhu when the Ulema of Haramayn and the rest of the world turned
towards him.

This book that you hold before you is an English translation of Kanz Al-
Imaan which is the Urdu translation of the Quran that was dictated by the
great Imam Ahmed Raza ؓ. If endorsement of an author is regarded the
endorsement of his authored work, then this translation of Imam Ahmed
Raza ؓ is endorsed by the Ulema of Haramayn of that era.

There are many articles and booklets written in detail of how this
translation supersedes all other translations in the Urdu language. Many
deviants have raised objections in the translation because in many places
in the Quran, the great Imam Ahmed Raza ؓ has expressed the true
meanings of the Verses which has completely foiled the success of the
deviants.

These objections have also been answered by several scholars in the form
of books, booklets and articles. The clear fallacy in the beliefs of the deviant
sects is the clearly apparent contradictions of many Verses of the Quran in
their translations and it is the clear success of Imam Ahmed Raza ؓ that in

his translation, he has removed any apparently seeming contradiction by

presenting a translation for each verse which considers the correct
interpretation for each verse based on other verses and traditions of the
Messenger of Allah ‫ ﷺ‬and statements of our pious predecessors who were
9
an authority in this field. With this translation is a short, concise and
accurate commentary authored by Sadr Al-Afaadil Al-Allamah Naeem Al-
Deen Al-Muradabadi ؓ who is a student of Imam Ahmed Raza Khan ؓ. This

is named Khaza’in Al-Irfan.

This is a commentary which considers all the existing and available

commentaries of our pious predecessors before seeking the most accurate
commentary for each verse when there is a difference of opinion. It is
renowned amongst the Urdu speaking and considered an authority
amongst the Ulema of the true Ahl Al-Sunnah Wa Al-Jamaa’ah.

I am grateful to Hazrat Mufti Afthab Cassim Sahib Qiblah for translating

this wonderful work which consists of both the Kanz Al-Iman and the
Khaza’in Al-Irfan in to the English language and for giving me the
opportunity to read through this first chapter and write this note of
appreciation although I am not worthy or capable.

This translation of the Quran in English that Mufti Afthab Cassim has
presented is the most accurate in comparison to the others available in
English. While reading it, in a few places I assumed it could be better
translated using other words but when I checked the original Urdu and
then a few other Arabic books including dictionaries, I arrived at the same
words that the translator had already used.

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I am certain that if Huzoor Taaj Al-Shariah ؓ was alive today (in this world)

then this would have been coolness to his eyes and he would have approved
it with many blessings and duas. It is his blessings that the translator has
been able to produce this work and thus I am certain it will be widely
accepted and enjoyed. It is a great need that has been fulfilled with this
work.

On behalf of all the Muslims, I congratulate my dear friend and senior Mufti
Afthab Cassim Sahib for this successful effort because this is a task which
requires a lot of time, attention and hard work. May Allah accept this effort
and reward him immensely.

Faqeer Zahid Hussain Al-Qadiri

14th Safar Al-Muzaffar 1440 AH

11
 By Hazrat Maulana Mohammed Shakeel
Qaadiri Ridawi ﷽
(London, U.K.)

﷽
Allah’s name (we) begin with, the Rahmaan, the Raheem.

It is an honour for me that Huzur Mufti Afthab sahib Qibla gave me the
privilege to read this translation and commentary of the Holy Quran,
Kanzul Imaan, The Sacred treasure of faith, by Alahadrat Azeemul Barkat
Imam Ahmad Raza Khan Radi Allahu Anhu.

This is an English translation of the most read Urdu translation all over the
world. The great benefit of this English translation is that the English
speakers and especially the new generation will now be able to understand
the true message of the Holy Quran. The beauty of the translation is that it
flows effortlessly and takes one on a beautiful spiritual journey explaining
many issues. Like the other many works of Huzur Mufti Afthab sahib Qibla
this one is also penned in such a way that even the complex of concepts are
made straight forward.

The translation of the Quran is the most difficult task, as it requires the
most amount of care, especially when being done from such a deep
language as Urdu into the English language. This extremely difficult task
has been beautifully completed due to his devotion to Islam and his love
12
for Alahadrat Azeemul Barkat Radi Allahu Anhu and the spiritual gaze of
Huzur Taajush Shariah Radi Allahu Anhu. I pray Allah Almighty makes this
most difficult task easy for him and that all thirty juz are completed soon
In sha Allah.

May Allah Almighty accept this and reward Hadrat immensely and may it
be a means of blessing for those who read it.

Aameen Thumma Aameen.

Khaakpaaye Imaam Ahmad Raza, Radi Allahu Anhu.

Faqeer Muhammad Shakeel Qaadiri Ridawi

13
 ‫‪SURAH Al-FAATEHA‬‬
‫]‪[7 Verses, Makki Madani‬‬

‫ح ۡی ِم‬ ‫ْ‬
‫بِ ْس ِم ا ِ‬
‫ہلل الرح ٰم ِن الر ِ‬
‫َّ‬ ‫َّ‬

‫ۡ‬
‫ٰ‬
‫ْ‬ ‫ۡ ْ‬
‫ی﴿‪﴾َۙ ۱‬‬ ‫م‬
‫َّ ِ َّ‬ ‫ل‬ ‫ع‬ ‫ال‬ ‫ب‬ ‫ر‬ ‫ہلل‬
‫ِ‬ ‫ِ‬ ‫د‬
‫ح ُ‬
‫م‬ ‫ال‬
‫َّ ِ‬ ‫َّ َّ‬

‫ح ۡی ِم﴿‪﴾َۙ ۲‬‬ ‫ْ‬

‫الرح ٰم ِن الر ِ‬
‫َّ‬ ‫َّ‬

‫الیۡ ِن﴿‪﴾ِؕ ۳‬‬

‫ک ی ْو ِم ِ‬‫ٰم ِل ِ‬
‫َّ‬
‫ۡ‬ ‫ْ‬ ‫ْ‬
‫ی﴿‪﴾ِؕ ۴‬‬
‫اک نَّس َّت ِع ُ‬ ‫اِیاک نعبد و اِی‬
‫َّ َّ َّ ُ ُ َّ َّ َّ‬
‫ۡ‬ ‫ۡ‬
‫الص ٰر َّط ال ُم ۡست ِق ۡیم﴿‪﴾َۙ ۵‬‬
‫ِ‬ ‫اِہ ِد نَّا‬
‫َّ َّ‬
‫ۡ‬ ‫ہ۬ۡۙ غ ۡۡی الۡم ۡغض ۡوب عل ۡی ِ ْ‬
‫اّلیۡن انۡع ۡمت عل ۡی ِ ۡ‬
‫ی﴿‪﴾٪ ۷‬‬
‫َّ‬ ‫ِ‬ ‫ٓال‬‫الض‬
‫َّ‬ ‫َل‬
‫َّ‬ ‫و‬
‫َّ‬
‫ہ‬ ‫َّ ُ ِ َّ َّ‬ ‫ِ‬ ‫َّ‬ ‫ِص ٰر َّط َّ ِ َّ َّ َّ َّ َّ َّ‬

‫‪14‬‬
Allah’s Name (we) begin with, The Compassionate, The Most Merciful

1. All Praise is for Allah, The Rab (Sustainer) of the entire Universe
(Creation)

2. The Most Compassionate, The Most Merciful

3. Master of the Day of Recompense

4. We worship only You, and from You only do we seek help

5. Guide us on the straight (righteous) path

6. The Path of those, upon whom You have bestowed (Your) favours

7. Neither the path of those who have earned Your Wrath, nor of
those who have gone astray.

15
 THE COMMENTARY OF SURAH AL-FAATEHA

‫بِ ْس ِم اہّٰلل ِ ال َّر ْح ٰم ِن ال َّرح ِْی ِم‬

‫لی َحب ِ ْیبِہ الرکیِم‬ ُ
ٰ ‫ن َ ْح َمدُہ َو ن َصل ِّی َع‬

The Names of Surah Al-Faateha

This Surah is known by numerous other names, such as:

1. Faateha 2. Faatehat ul Kitaab

3. Ummul Qur’an 4. Surat ul Kanz
5. Kaafiyah 6. Waafiyah
7. Shaafiyah 8. Shifa
9. Sab’a Mathaani 10. Noor
11. Ruqiy’yah 12. Surat ul Hamd
13. Suratud Dua 14. Taleem ul Mas’ala
15. Surat ul Munajaat 16. Suratut Tafweedh
17. Suratus Sawaal 18. Ummul Kitaab
19. Faatehatul Qur’an 20. Suratus Salaah

This Surah consists of seven verses, twenty-seven words and one hundred
and forty letters. None of the verses in this Surah have been rendered
Naasikh or Mansookh (inapplicable any longer).

16
 The ‘Shaan-e-Nuzool’
The Significance Relating To the Revelation

This Surah was revealed at Makkah or Madina, or at both places. It is

narrated from Amr bin Sharjeel that the Beloved Nabi ‫ ﷺ‬said to Hazrat
Khadija ‫“ رىضاهللاعتىلعنها‬I hear a call, in which Iqra (Read!) is being said.”

This was mentioned to Waraqa bin Naufil. He said that when this voice is
heard, then the Prophet ‫ ﷺ‬should listen to it with comfort and peace.
After this, Hazrat Jibra’eel Ameen ‫ علیه السالم‬descended into the blessed court
of the Beloved Nabi ‫ ﷺ‬and said, Say:

‫بِ ْس ِم اہّٰلل ال َّر ْح ٰم ِن ال َّرح ِْیم اَ ْل َحم ُد ہّٰللِ َر ِّب ال َْعا َلمِین‬

From this, it would seem that in revelation, this was the first Surah, but
from other narrations, we conclude that the first Surah to be revealed was
“Iqra”. In this Surah, the discourse is in the language of the servants, as a
means of learning.

To recite this Surah in Namaaz is Waajib (compulsory). It is necessary

for the Imaam and the Munfarid (one who reads Namaaz individually) to
recite it personally. As for the Muqtadi (one who follows the Imaam), the
Qira’at of the Imaam is accepted as his Qira’at.

17
It has been mentioned in Sahih Hadith:

‫ِ َِقاء ۃُ ا ِال َمام ِلَہ ِ َِقاء ۃ‬

“The recitation of the Imaam is the recitation of the follower”

It has thus been commanded in the Qur’an, for the Imaam to render the
recitation and for the Muqtadi to remain silent and listen. The Glorious
Qur’an says:

‫َاس َتم ِ ُع ْو ا لَہ َو اَ ْنصِ ت ُْوا‬

ْ ‫ُْقٰا ُن ف‬ ِ ُ ‫اِذا‬
ْ ُ ‫ِقی َء ال‬

“When the Qur’an is being recited, then remain silent and listen”
It is in the Hadith of Muslim Shareef:

‫َاِقأ فَا ْنصِ ت ُْوا‬

َ َ ‫اِذ‬

“When he (the Imaam) is rendering recitation, then remain silent”

The same can be found in numerous other Ahadith on this issue.

Law: In Salaat ul Janaazah (prayer for the deceased), if one does not know
any Dua, then he may recite Surah Faateha as a Dua, as to do so with the
intention of Dua is permissible, but to read Surah Faateha with the
intention (Niyyah) of Qira’at (recitation), is not permissible. [Alamgiri]

18
 The Virtues of Surah Faateha

Numerous virtues of this Surah have been mentioned in the Ahadith. The
Beloved Nabi ‫ ﷺ‬stated that neither in the Taurah, Zaboor or Injeel, was
there any Surah revealed, which is equivalent (in excellence) to Surah
Faateha. [Tirmizi]

An Angel descended in the Court of the Prophet ‫ ﷺ‬and gave him glad
tidings of two such Noors (lights) which have been bestowed upon him, the
likes of which has never been bestowed upon any other Nabi before. The
first being Surah Faateha and the second being the latter verses of Surah
Baqarah. [Muslim Shareef]

Surah Faateha is the cure for all illnesses [Daarmi]

If one recited Surah Faateha 100 times and then makes any Dua, Almighty
Allah accepts his Dua. [Daarmi]

Rules Regarding Recitation of Ta’awwuz

َّ ‫ اَعُ ْوذُ بِاہّٰللِ ِم َن‬before recitation is Sunnat. [Khaazin]

Law: To recite ‫الش ْی ٰط ِن ال َّر ِجیم‬

Law: However, if the student is reading from the Ustadh, then it is not
Sunnat (for him to recite it). [Shaami]

19
Law: In Namaaz, it is Sunnat for both, the Imaam and the Munfarid (the
َّ ‫اَعُ ْوذُ بِاہّٰللِ ِم َن‬
one performing Namaaz individually) to recite the ‫الش ْی ٰط ِن ال َّر ِجیم‬
silently after reciting the Subhaan (i.e. The Thana). [Shaami]

Rules Regarding Recitation of the Tasmiyah

Law: ‫ بِ ْس ِم اہّٰللِ ال َّر ْح ٰم ِن ال َّرح ِیم‬is a verse of the Qur’an, but it is not part of Surah
Faateha or part of any other Surah. It is for this reason that it should not
be read aloud in Namaaz. It is in Bukhari and Muslim that Huzoor ‫ﷺ‬,
Hazrat Abu Bakr Siddique and Hazrat Umar ‫ رىضاهللاعتىلعنهما‬used to commence
their recitation during Salaah with ‫ا ْل َحم ُد ہّٰللِ َر ِّب ال َْعا َلمِی ْ َن‬

Law: When reciting the Qur’an in Taraweeh, Bismillah must be read aloud
once, so that one verse of the Qur’an is not left out. In recitation (Qira’at),
except Surah Bara’at (i.e. Surah Taubah), every Surah of the Qur’an must
be commenced with Bismillah.

Law: The Bismillah that follows the Ayat, i.e. verse of Sajdah in Surah Naml
is not a continuous verse, but it is part of a verse. Thus in this Ayat, it must
be read. In other words, it must be read aloud in a Jahri (Audible) Namaaz
and softly in Sir’ri Namaaz.

Law: To commence every Lawful (i.e. virtuous and good) action with
Bismillah is Mustahab (desirable). To recite Bismillah with impermissible
actions is disallowed.

20
 A COMPREHENSIVE COMMENTARY OF
SURAH AL-FAATEHA

This Surah is the complete explanation of the Praise of Allah. It explains

Allah as the Sustainer and Rab. It explains His Divine Mercy, His Divine
Authority and Divine Control. It explains the essence of Ibaadat (Worship)
and explains guidance for the servants, (and explains to us about) directing
one’s self towards Him. (It explains the) manner of making Dua and the
condition of the Pious (servants of Allah). (It explains the importance of)
keeping away from the misled, and having a dislike for them. (It explains)
the end of life and the condition of recompense in the hereafter.

Law: Like Bismillah, one should praise Allah before doing anything.

Law: In some cases Humd (Allah’s Praise) is Waajib, such as in the Khutbah
of Jummah, and in some cases it is Mustahab (desirable), such as in the
Khutbah of Nikah, in Dua and after eating and drinking, and in some cases
it is Sunnat-e-Mu’akkadah, such as after sneezing (Tahtawi).

‫ َر ُّب ال َْعا َلمِی ْ َن‬In this there is the clear indication towards the fact that the
entire universe and all in it (i.e. the entire creation), is ‘Haadith’ (created),
Mumkin (Possible) and dependant, whereas Almighty Allah’s existence is
Compulsory, and He (Allah) is ‘Qadeem’ (Uncreated), ‘Azali and Abadi’
(Always was and always will be), ‘Hayy’ (All Existing), ‘Qay’yoom’ (The
Sustainer/Independent), ‘Qaadir’ (All Powerful) and ‘Aleem’ (All-Knowing).

21
In just two words, i.e. ‫ َر ُّب ال َْعا َلمِی ْ َن‬the important and relevant discussion about
knowledge with regards to the Almighty has been made clear.

‫الدیْ ِن‬
ِّ ِ ‫ ٰمل ِکِ َی ْوم‬is the explanation that everything is in existence (by Allah’s
Command). It also shows that except Almighty Allah, none is worthy of
worship, since all are His creation and creation cannot be worthy of Ibaadat
(worship). It also explains that the world is Daar ul Amal, in other words, it
is a Place of actions (Deeds), and there is an end to it (i.e. the world will end
one day), the case of which cannot be said to be eternal. To think that it
(the universe and the creation) will never end and will remain eternally is
merely baseless (and absurd). After the end of the world, there will be a day
for remuneration (recompense), and this nullifies the (false) concept of
reincarnation.

‫اک َن ْع ُب ُد‬
َ َّ‫ اِی‬In this, after discussing Allah and discussing His Divine Being and
His Divine Attributes, and then saying this, is an indication that Aqida
(beliefs, i.e. Creed) is above actions, and the acceptance of one’s Ibaadat
depends on one’s Aqida.

Law: The word ‫ َن ْع ُب ُد‬appearing in the plural form, is also used in a

congregational sense, and thus also denotes that the Ibaadat (worship)
performed by the general public, reaches the level of acceptance by the
Ibaadat of those who are the Beloveds and accepted servants of Allah.

22
Law: This is also the complete refutation of Shirk (polytheism), whereby it
is clear that there is none worthy of worship but Allah, in other words, that
none but Allah can be worshipped.

‫اک َن ْس َت ِعی ْ ُن‬

َ َّ‫ َو اِی‬In this we are being educated and informed that to ask
assistance, through a means, or without a means, is in actual fact assistance
attained from Allah since all objects, means, helpers and associates are
through the Grace of Allah. He alone is the True Helper.

The servants of Allah should ponder on this, and that they should realise,
that everything is through the Grace of Allah. To regard seeking assistance
from the Ambia and Awliyah as Shirk, is a false belief, since seeking the
assistance of the chosen servants of Allah is the Help of Allah.

If this Ayat (verse) means that which the Wahabis say, then what will be
said concerning the verses in the Qur’an?

‫اَع ِ ْینُ ْون ِ ْی بِ ُقوَّۃ‬

And

ِ ‫ا ِ ْس َت ِع ْینُ ْوا بِالصَّ بْر َو الصَّ لٰوۃ‬

Why has this been said, and why is it that in the Hadith there is evidence
with regards to seeking assistance from the pious servants of Allah?

23
 ِّ ‫ اِھْدِنَا‬After being blessed with Education and the necessary
‫الِّصاط ال َُمس َتق ِْی َم‬
understanding with regards to the Being and Attributes of Allah comes
Ibaadat, and after this, we have been taught the importance of asking Dua.
From this, we learn that after Ibaadat, we should be engrossed in Dua. Even
in the Hadith Shareef, we have been taught to make Dua after Namaaz [Ref:
Tabrani in Kabeer and Baihaqi in Sunan]

The Siraat-e-Mustaqeem, in other words, the ‘Straight’ and ‘Righteous

path’, refers to Islam, or the Qur’an, or the Beautiful and Noble Character
of Nabi Kareem ‫ﷺ‬, or it refers to the Noble Family and Illustrious
Companions of Nabi ‫ﷺ‬. From this, it is proven that the Siraat-e-
Mustaqeem is the way of the Ahl-e-Sunnat, for they are the ones who
accept the Ahl-e-Bayt and the Ashaab, and they are the ones who accept
the Sunnat, the Qur’an and the Sawaad-e-Azam.

‫ِص َاط َّال ِذ ْی َن اَ ْن َع ْم َت َعل َْیھِ ْم‬

َ ِ is the commentary of the preceding verse, in other words,
that the straight and righteous path is referring to the path of the Muslims.
From this, numerous issues are solved, as it shows that the practices of the
pious servants are also part of Siraat-e-Mustaqeem.

‫الضآ ِّلی ْ َن‬

َّ ‫ غَی ْر ِال َْمغْضُ ْو ِب َعل َْیھِ ْم َو َال‬In this is guidance that it is necessary for the person
on the true path to stay away from the enemy of Allah and to abstain from
their ways, their manners and their path. It has been mentioned in Tirmizi,
that ‫ َمغْضُ ْو ِب َعل َْیہِ ْم‬refers to the Jews, and ‫ َضآ ِّلی ْ َن‬refers to the Christians.

24
Law: The letters ‫( ضاد‬Daad) and ‫( ظا‬Zaa) are two separate letters, but

because of the similarity of some characters, they cannot be regarded as

being same. Thus, if ‫ غیر المغظوب‬is recited, in other words, if it is recited with a
‫ ظا‬instead of a ‫ ضاد‬with intent, then this is Tahreef, i.e. changing the meaning
of the Qur’an, and this is Kufr. And if it is read otherwise (meaning the
intent of reading incorrectly was not there), then in this case it is
impermissible.

Law: To make such a person an Imaam, who reads ‫ ظا‬instead of ‫ضاد‬, is

impermissible. [Muheet-e-Burhani]

Regarding Saying Aameen

‫‘ آ ِمی ْ َن‬Aameen’ means, let it be so or accept it.

Law: This word (i.e. Aameen) is not Qur’an.

Law: To say Aameen after completion of Surah Faateha is Sunnat, whether

one is in Namaaz or out of Namaaz.

Law: The Madhab of Imaam Azam Abu Hanifa ؓ is that Aameen should be
said softly in Salaah. It is this which is evident after studying and
researching all the Hadith (in this regard), meaning that the correct way is
to say Aameen silently.

25
In the narrations with regards to ‘Jahr’ (i.e. saying the Aameen aloud), only
the narration of Waa’il is Sahih (correct). In this narration, the word ‫َم َّد ب ِ َھا‬
it does not prove with certainty that it should be read aloud. It is just as the
probability of ‘Jahr’, but even stronger than this is the probability of (rule
of) Madd Hamza. Thus, this narration is not a (valid) argument for proving
‘Jahr’.

As for the other narrations which have the words ‘Jahr’ or ‘Rafa’, then there
is a difference of opinion with regards to its chain of transmission. Except
this, those narrations are ‘Bil Ma’na’ (narrators own words and not he
words of the Beloved Nabi ‫)ﷺ‬, and the perception of the ‘Raawi’ (Narrator)
is not Hadith. Thus, to recite ‘Aameen’ softly is most appropriate.

26
 ‫‪SURAH AL-BAQARAH‬‬
‫]‪[286 VERSES, MADANI‬‬
‫‪THE FIRST RUKU’ - SECTION ONE - VERSES 1 TO 7‬‬

‫ح ۡی ِم‬ ‫ْ‬
‫بِ ْس ِم ا ِ‬
‫ہلل الرح ٰم ِن الر ِ‬
‫َّ‬ ‫َّ‬

‫ْ‬ ‫ۡ‬ ‫ْ‬ ‫ْ‬ ‫ـم﴿‪ٰ ﴾ّٓۚ ۱‬‬ ‫ٓ ٓ‬

‫اّلیۡن یؤ ِم ُن ۡون‬ ‫ِ‬ ‫ی﴿‪َّ ﴾َۙ ۲‬‬ ‫ُ َّ َّ‬ ‫ق‬
‫ِ‬ ‫ت‬ ‫م‬ ‫ل‬ ‫ِ‬ ‫ل‬ ‫ی‬ ‫ک ٰتب َل ریۡب ۚۙ ِف ۡی ِہ ۚۙ ہ ً‬
‫د‬ ‫ُ‬ ‫َّ‬ ‫ِ‬ ‫ال‬ ‫ک‬
‫َّ‬ ‫ِ‬ ‫ل‬‫ذ‬ ‫ال‬
‫َّ‬ ‫َّ ُ‬ ‫َّ َّ‬ ‫ُ‬
‫ْ‬ ‫ْٰ ۡ ۡ‬ ‫ْ‬
‫اّلیۡن یؤ ِم ُن ۡون‬ ‫ِ‬ ‫ہ ین ِف ُق ۡون﴿‪ ﴾َۙ ۳‬و َّ‬ ‫ن‬ ‫ق‬‫ز‬ ‫ر‬ ‫ا‬ ‫م‬ ‫م‬
‫ِ‬ ‫و‬ ‫وۃ‬‫ِبالغ ۡیب وی ِق ۡیم ۡون الصلٰ‬
‫ِ‬
‫َّ‬ ‫َّ ُ‬ ‫َّ َّ‬ ‫َّ َّ َّ َّ َّ ُ ُ‬ ‫َّ ُ ُ َّ َّ‬ ‫َّ‬
‫خر ِۃ ہ ۡم ی ۡو ِقن ۡون﴿‪ ﴾ِؕ ۴‬اُول ٰٓ‬ ‫ٰۡ‬ ‫ْ‬ ‫بما ۤ انۡزل اِل ۡیک وما ۤ انۡزل م ۡ‬
‫ک‬ ‫ئ‬ ‫اَل‬ ‫ب‬ ‫و‬ ‫ۚ‬ ‫ک‬ ‫ل‬ ‫ب‬ ‫ق‬ ‫ن‬
‫ِ َّ‬ ‫ِ َّ ُ ُ ُ َّ‬ ‫ِ َّ ُ ِ َّ َّ َّ َّ َّ ُ ِ َّ ِ َّ ِ َّ َّ ِ‬

‫ک َّفر ۡوا سوٓا‬ ‫ن‬ ‫اّلیۡ‬

‫ِ‬ ‫َّ‬ ‫ِن‬ ‫ا‬ ‫﴾‬ ‫‪۵‬‬ ‫﴿‬ ‫ن‬ ‫و‬ ‫ہ ٭ و اولٰٓئک ہم الْم ْفلح ۡ‬ ‫ع ٰٰل ہ ًدی م ۡن رب ِ ۡ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫ُ ِ‬ ‫ُ‬ ‫َّ‬ ‫ِ‬ ‫َّ ُ‬ ‫ِ َّ ِ‬ ‫َّ ُ‬
‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ُ‬
‫ہ ا ْم ل ْم ت ۡن ِذ ْرہ ْم َل ی ْؤمن ۡون﴿‪ ﴾۶‬ختم اہلل ع ٰٰل قل ْوب ِ ْ‬
‫ہ‬ ‫ہ ءانۡذ ْرت ْ‬ ‫ءٌ عل ۡی ِ ْ‬
‫ُ َّ ُ ُ ِ‬ ‫ُ ُ َّ‬ ‫ِ‬ ‫َّ‬ ‫ُ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬
‫َّ َّ َّ‬ ‫َّ‬
‫ٰ ٌ‬ ‫ْ‬ ‫ْ ۡ‬
‫ظ ۡی ٌم﴿‪﴾٪ ۷‬‬ ‫ٌ‬ ‫ۡ‬
‫و َّع ٰٰل سم ِع ِہ ؕ و َّع یٰل اَّب ٰص ِر ِہ ْم ِغشوۃ ۫ َّول َّ ُہ َّع َّذاب َّع ِ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬

‫‪27‬‬
 Allah’s Name (we) begin with, The Compassionate, The Merciful 1

1. Alif Laam Meem 2

2. That exalted Book (The Glorious Qur’an), there is no room for any
doubt, 3 therein is Guidance for those who fear (Allah). 4

5
3. Those who believe without seeing, and who keep Namaaz well-
6
established, and (who) spend in Our way from the sustenance which
We have given them. 7

4. And (those), who believe in this, which O Beloved, has been revealed
upon you, and (in) that which has been revealed before you; 8 and who
have full faith in the hereafter. 9

5. They (alone) are on guidance, from their Rab, and they (alone) are
the triumphant (ones).

6. Verily, for those in whose destiny is unbelief, 10 it is alike for them,

whether you caution them, or caution them not. They will not bring
Imaan (i.e. accept true faith).

7. Allah has set a seal on their hearts and (on) their ears, and over their
eyes is a (very dark) covering; 11 and for them, is an intense torment.

28
 THE COMMENTARY OF THE FIRST RUKU’ OF
SURAH AL-BAQARAH [VERSES 1 TO 7]

1. This Surah is Madani (revealed after Hijrat). Hazrat ibn Abbas ‫ رىضاهللعنها‬has
stated that it is this Surah which was first to be revealed in Madinatul
Munawwarah, except the verse ‫ َو َّات ُق ْوا یَ ْوم ًا تُرْ َج ُع ْو َن‬which was revealed in Makkah
during Hajj e Wada (i.e. The Farewell Hajj of Rasoolullah ‫[ )ﷺ‬Khaazin].

This Surah contains two hundred and eighty-six verses, forty RUKU’s, six
thousand one hundred and twenty-one words, and twenty-five thousand
five hundred letters. [Khaazin].

In the past, the names of the Surahs were not written in the Qur’an. Haj’jaaj
introduced this method.

Ibn Arabi has mentioned that in Surah Baqarah there are one thousand
direct commands, one thousand restrictions, one thousand laws and one
thousand messages. In adopting this Surah, there is an immense blessing,
and in abandoning it, there is much anguish and regret. The ‘Ahle Baatil’,
i.e. the corrupt and the conjurers (i.e. jadugars) have no capability (i.e.
power) over this Surah. For three days, shaitaan the defiant does not enter
that home in which this Surah (i.e. Surah Baqarah) is recited.

It has been stated in the Hadith of Muslim Shareef, that shaitaan flees from
that house in which Surah Baqarah is recited [Jamal].

29
Baihaqi and Sa’eed bin Mansur have reported from Hazrat Mughira that,
the person who recites ten verses of Surah Baqara before sleeping, will
never forget the Qur’an. These verses are, the first four verses, the Ayat ul
Kursi and the two verses after it, followed by the last three verses of the
Surah.

Law: Tabrani and Baihaqi have reported from Hazrat Ibn Umar ‫رىضاهللعنها‬, that
the Beloved Rasool ‫ ہیلع الصلٰوۃ والسالم‬said, ‘After burying the deceased, recite the
opening verses of Surah Baqarah at the head-side of the grave, and recite
the closing verses at the foot of the grave.’

The Shaan e Nuzool

Almighty Allah had promised to reveal such a Book upon His Beloved Nabi
‫ﷺ‬, that can neither be washed away through water nor can it perish. When
the Qur’an was revealed, Almighty Allah said ‫ذٰل َِک ا ْل ِک ٰت ُب‬. In other words; this
is that ‘Promised Book’. One view is that Almighty Allah had promised the
Bani Isra’eel about the revelation of a Book towards them, and He promised
the Bani Isma’eel about the coming of a Rasool from them. When The
Beloved Rasool ‫ ﷺ‬migrated (made Hijrat) to Madina Tayyibah, where the
Jews were found in large numbers, Almighty Allah revealed the verse ‫ذٰل َِک‬
‫ الٓم ا ْل ِک ٰت ُب‬and gave the news of this promise having being fulfilled. [Khaazin]

30
2. ‫ الٓ ّم‬The Raajih (the predominant and preferred view) concerning the
individual letters which appear at the beginning of the Surah is that they
are from amongst the Divine Secrets of Allah and from the ‘Mutashabihaat’
(Resembling Verses). What is meant by them, Allah and His Rasool ‫ ﷺ‬know
best. We completely believe (bring Imaan) in it being the truth.

3. This is because that thing is doubted for which there is no evidence. The
Holy Qur’an holds such clear and powerful proofs that every intelligent and
just person has no choice but to accept with full conviction that it is the
Book of Allah, and in it is the truth. Thus, this Book cannot be doubted in
any way. Just as the rejection of the existence of the sun by a blind person
does not cause the existence of the sun to be doubted; likewise, the doubts
and rejection by the black-hearted antagonists will never render this
Divine Book doubtful.

4. ‫ ھُدً ی ِّلل ُْم َّتقِی ْ َن‬Even though the guidance of the Glorious Qur’an is general for
every person who recites it, be it a Muslim or a Kaafir (unbeliever), just as
ِ ‫( ھُدً ی ِّلل َّنا‬i.e. it is a guidance for mankind).
it has been said in another verse ‫س‬
However, since the pious are the ones who truly benefit from it, the words
‫( ھُدً ی لِل ُّم َّتقِی ْ َن‬guidance for the pious, i.e. Allah Fearing) has been mentioned;
just as it is said that rain is for greenery (vegetation), since it is of benefit
to greenery (vegetation), even though it rains upon barren, unproductive
land as well. Taqwa (piety) has numerous interpretations (i.e. meanings).
One is to protect one’s self from harmful things, and in the median of the
Shariah (i.e. as per the common law of Shariah), it refers to abstaining from
31
all impermissible actions, and to protect oneself from sin. Hazrat ibn Ab’bas
‫عن‬
‫ رىضاهلل هما‬said, that a Mut’taqi (pious person) is that person who avoids major

sins, shirk (associating partners with Allah) and obscenity. Some have said
that a Mut’taqi (pious person) is one who does not regard himself as being
superior to others (i.e. better than others). Some have said that Taqwa
refers to abstaining from Haraam (prohibited) things and fulfilling your
obligations (Faraa’id). According to some Taqwa is to acknowledge your
sins, and to abstain from having pride over your obedience (to Allah). Some
have stated that Taqwa means that your Creator should not find you there,
where He has prohibited you from going. One view is that Taqwa refers to
adherence to the commands of the Beloved Rasool ‫ ہیلع الصلٰوۃ والسالم‬and the Noble
Companions ‫[ رىض اهلل مهنع‬Khaazin].

All these meanings are interconnected to one another, and by their effects,
they do not contradict each other in any way. There are also many levels
of Taqwa. The Taqwa of the general public is to bring Imaan and to abstain
from Kufr (unbelief). The Taqwa of the Mutawas’siteen (those who are
between the general public and the Ulama) is to obey the directives and
the abstentions. The Taqwa of the special elite servants is to leave every
such thing which caused them to become neglectful of (their duties)
Almighty Allah. [Jamal]

The translator ‫( دقسرسۃ‬i.e. Aala Hazrat Imam e Ahle Sunnat )ؓ has stated that
There are seven levels of Taqwah;

32
1. To abstain from kufr, which by Allah’s Grace, is something which every
Muslim is blessed with

2. To stay away from Bud-Madh-habi (deviants/heretics), which is blessed

to every Sunni

3. To abstain from ever major sin

4. To also abstain from minor sins

5. To abstain from doubtfulness (i.e. stay away from places of doubt)

6. To abstain from lustful desires (i.e. Haraam desires)

7. To avoid turning towards others for favours. This is for the most special
servants of Allah. The Holy Qur’an is a Guide in all seven levels.

5. ‫ ا ََّل ِذیْ َن یُ ْؤ ِمنُ ْو َن بِا ْل َغ ْی ِب‬From this verse until ‫ ُم ْفل ِ ُح ْو َن‬all the verses here are in
connection with sincere Muslims, those who have brought faith truly (i.e.
the truly faithful). In other words, their inner and outer self is with Imaan.
The two verses which follow, have been revealed in connection with the
open Kaafirs (unbelievers), who are unbelievers, apparently and from
ِ ‫ َو ِم َن ال َّنا‬are in regards to the
within. After that, the thirteen verses from ‫س‬
munafiqs (hypocrites), who in reality are unbelievers from within, but they
pretend to be Muslims outwardly [Jamal].

33
The word Ghaib is either in the meaning of an infinite noun, or the Ism-e-
Faa’il (subject). In this case, Ghaib refers to that which cannot be attained
through senses, intellect, or by self-evidence. This is in two categories: The
first type is that for which there is no (need for) evidence. This is
knowledge of the unseen which is Divine Self-knowledge (Ilm e Zaati). It is
this which is referred to in the verse ‫ ع ِ ْن َدہ َمفَاتِحُ ا ْل َغ ْی ِب َال ی َْعل َُم َھآ ا ِ َّال ھ َُو‬and all those
verses in the Qur’an which negate unseen for other than Allah, are of this
type (i.e. Ilm e Zaati), on which there is no (need for) evidence, and this is
specific for Almighty Allah alone.

The second type of knowledge of unseen, is that which is supported by

evidence, in other words, knowledge of the nature of the Universe, its
qualities, and all those things related to it, such as the Laws of Shariah
which relate to this, the last day and all about it, the questioning on the last
day, the resurrection etc., for which there is supporting evidence, which is
attained by what Almighty Allah communicates to us. This is what is being
referred to here (in this verse). As for the other issues of the unseen which
deal with Imaan (faith), is that knowledge which is possessed by every
believer, since if he had no knowledge of this, then he could not be a
believer, and the Ghaib which Almighty Allah bestows upon His chosen
servants, namely the Ambia and Awliyah, is this type of Ghaib, or Ghaib
here could mean an infinitive noun (source). (According to grammatical
application), there are two meanings to the Ghaib in this verse, one
meaning would be as translated by the respected translator, and that is
‘Those who have brought faith without seeing.’ In the second context it
would mean, ‘Those believers, who brought faith in absence’ in other
34
words, their faith is not like that of the hypocrites who brought faith only
as a pretence, but these people have brought faith sincerely, be it in the
presence or absence of believers. They remained believers at all times. In
another commentary of the word Ghaib, it has been stated that it refers to
the heart. In this case, the verse would translate, ‘Those who have brought
faith with their hearts’ [Jamal]

The Definition of Imaan (Faith): refers to that which is known through

true guidance and with complete conviction, that this is Deen-e-
Muhammadi (Religion of Muhammad ‫)ﷺ‬, and to then accept all that by
accepting with the heart and confirming it with the tongue is called true
Imaan. One’s actions are not included in the definition of Imaan. It is for
this reason that after ‫( یُؤ ِمنُ ْو َن بِا ْل َغ ْی ِب‬Those who believe without seeing),
Almighty Allah said, ‫( ُیق ِْی ُم ْو َن الصَّ لٰو َۃ‬and who keep Namaaz well-established).
Note: Meaning that prayer is after accepting Imaan.

6. To establish prayer, refers to continuance in prayer, by performing it

sincerely in its appointed time, in the prescribed manner, with its related
Laws, taking heed to its obligatory (Fard), traditional (Sunnah), and
desirable (Mustahab) actions. Not to do that which causes any hindrance
in Salaah, and to protect one’s Salaah from defective or nullifying factors,
and to establish its rights correctly.

35
The rights, i.e. duties of Namaaz (Salaah) are of two types. One is apparent,
and this is that, which we have already mentioned above. The second is the
inner action, which is to divorce one’s self from all worldly thoughts and
desires and to pray in the Court of Allah with complete sincerity,
dedication and devotion, thus totally submitting one’s self in worshipping
Almighty Allah.

7. To spend in the path (way) of Allah, either refers to the paying of Zakaat,

ٰ َّ‫ ُیق ِْی ُم ْو َن الصَّ لٰو َۃ َو یُ ْؤتُ ْو َن الز‬or it absolutely

just as it has been mentioned in the verse ‫کو َۃ‬
refers to all those charitable (actions) which are beneficial, such as charity,
providing for one’s self and one’s family, or the desirable (Mustahab i.e.
optional) actions, such as optional charity (Sadaqah Naafila) and Esaal-e-
Sawaab (sending reward) to the souls of the deceased.

Law: Gyarhwee, Faateha, Teeja (three days), Chaaliswa (forty days), is also
from this category, as all these actions are Sadaqaat-e-Naafila, and reciting
the Holy Qur’an and Kalima etc. with good intention, and doing good
actions, are a means of reward and blessings.

Law: From the word ‫ ِم َّما‬it is evident, and points to the fact that wastage is
however not allowed in charity, whether it is (that which is spent) on
oneself, for your family, or for others. It should be done in moderation, and
there should be no wastefulness.

36
Giving precedence to the words ‫ َر َز ْق َنا ھ ُْم‬and by pointing sustenance to
Himself, Almighty Allah is making it clear, that wealth is not created by
you, but I afford it to you by My Grace, and if you do not spend as per My
Command, in My Path, of that which I have blessed you with, then you are
extremely miserly, and this miserliness is extremely abhorrent.

8. In this verse, the Ahle Kitaab (People of the Book), refers to those
believers, who brought faith (believed) on their Book, and on all the past
Heavenly Books of Allah, and in all which was revealed upon the Prophets
‫ مہیلعاالسلم‬and on the Holy Qur’an as well.

‫ َمآ اُنْز ِ َل اِل َْی َک‬refers to the entire Qur’an and the complete Shariah [Jamal].

Law: Just as it is Fard to bring Imaan on the Holy Qur’an upon every
Mukal’laf (responsible and accountable person), it is also mandatory to
bring Imaan (believe) in all the past Books of Allah, which Almighty Allah
revealed upon (all) the Prophets ‫ مہیلعاالسلم‬who came before Rasoolullah ‫ﷺ‬.
However, to act upon those commands which have been abrogated in our
Shariat is not allowed, but to have faith (in it) is necessary. An example of
this is that in the past, the Baytul Muqaddas (Jerusalem) was the Qibla. To
have faith in it (as the past Qibla) is necessary upon us, but with regards to
practising, then to still face the direction of the Baytul Muqaddas as the
Qibla in Namaaz is not permissible, as this has been abrogated.

37
Law: To bring faith in all that which was revealed by Allah Almighty to his
Prophets in essence is Fard e Ain (an obligation upon every sane, adult,
Muslim male and female individually), and (to bring Imaan) in the Holy
Qur’an in detail (i.e. specifically) is Fard e Kifaayah (i.e. if fulfilled by a few,
will relieve all the others of this responsibility). Hence, for the general
public to acquire the fine points and specifics regarding the knowledge of
the Qur’an is not Fard, when there are (such) Ulama present (available)
who have strived immensely to attain this knowledge.

9. In other words, to have faith in the hereafter, the reward, reckoning,

judgement and all that which deals with it in with such conviction and
certainty, that they do not have even the slightest doubt or uncertainty.

In this, there is a reference to those Ahle Kitaab etc., i.e. the unbelievers,
whose belief concerning the hereafter is invalid (corrupt).

10. By discussing the enemies (adversaries) after mentioning the Awliyah

(the beloved servants of Allah), is the wisdom of guidance, that by this
contrast, every person should look at the reality of his character, so that he
may have a look (ponder) over its result (outcome).

38
The Shaan e Nuzool

This verse was revealed regarding Abu Jahl, Abu Lahab and the other
disbelievers, who are deprived of Imaan, in the Divine Knowledge of Allah.
It is for this reason that it is mentioned that it is alike whether they are
warned or not concerning their rejection of Almighty Allah. There is no
benefit for them at all, but the great and sincere efforts of the Beloved Nabi
‫ﷺ‬ will not go in vain, because the general duty of the station of
Prophethood, is to guide, establish the evidence, and to propagate (the
word of Allah) based on this perfection.

Law: If the nation (i.e. the people) do not adhere to his call, then the Guide
will still receive the rewards for giving (the message of) guidance. In this
verse, there is also consolation for the Beloved Nabi ‫ﷺ‬, that you should
not be aggrieved by the disbelievers not accepting Imaan. Your sincere
efforts in Tableegh (propagating the Deen) are perfect and complete, and
you will receive the reward for this. In reality, these (disbelievers) are the
ones that are ill-fated, for they are those who disobeyed you.

The Definition of Kufr

Kufr (disbelief) means, to reject the existence of Allah, or the Oneness of

Allah, or to reject the Prophethood of any Prophet, or to reject any
command from the Essential & Fundamental Principles of Deen (i.e.
Zaruriyaat e Deen), or any such action that according to the Shariah is
counted as evidence of an act of rejection, are Kufr.

39
11. The essence of this is that the Kuf-faar (disbelievers) are soaked so deep
in deviance and error, that they are deprived to such an extent, of seeing,
hearing and understanding the truth, like a person who has a seal placed
on his heart and eyes, and a dark veil has been placed over his eyes.

Law: From this verse, it has become evident that even the actions of the
servants are ‘Taht-e-Qudrat’ (Subjected to the Divine Control) of Allah
Almighty.

40
 THE SECOND RUKU’ - SECTION TWO
VERSES 8 T0 13

ۡ ۡ ٰۡ ْ ‫ہلل و بالْی‬
﴾َۘ ۸﴿‫ی‬ َّ ‫ن‬ ِ ‫م‬
ِ ‫ؤ‬ ‫م‬
ُ ‫ب‬
ِ ‫م‬ ۡ ‫ہ‬ ‫ا‬
ُ َّ َّ ِ ‫م‬ ‫و‬ ‫ر‬ ‫خ‬ ِ ‫اَل‬ ‫م‬ ِ ‫و‬ ِ ِ ‫اس م ۡن ی َّ ُق ۡو ُل ٰام َّنا ِبا‬ ِ ‫الن‬ َّ ‫َّو ِم َّن‬
َّ َّ َّ َّ
ۡ ‫خدع ۡون ا ََِّل ۤ انۡفس‬ ْ
‫اّلیۡن ٰام ُن ۡوا ۚ وما ی‬
‫ہ وما‬ ُ ُ َّ َّ ُ َّ ِ َّ ‫ی ٰخ ِد ُع ۡو َّن اہلل و‬
َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ ُ
ٌۢ ٌ ۡ ِ ‫ ِؕ﴾ فۡ قل ۡوب‬۹﴿‫ی ْشعر ۡون‬
ۙ۬ ‫اب اَّل ِ ۡی ٌم‬ ٌ ‫ہ عذ‬ ۡ
َّ َّ ُ َّ ‫ہ ُم اہلل ُ َّم َّرضا ۚ َّول‬
ً
ُ ‫اد‬ ‫ہ َّمرض ۙ فَّز‬ ِ ُ ُ ِ َّ
َّ َّ َّ ُ ُ َّ
ۤ ۡ ْ ۡ
‫ہ ََّل تُف ِس ُد ۡوا ِف اَلَّ ْر ِض ۙ قَّال ُ ۡوا اِن َّ َّما‬ ۡ ‫﴾ و اِذا ق ۡیل ل‬۱۱﴿‫بما کان ۡوا یکذب ۡون‬
ِ ِ
ُ َّ َّ َّ َّ َّ ُ َّ ُ َّ َّ ِ
‫﴾ و اِذَّا‬۱۲﴿‫ک ۡن ََّل یَّش ُعر ۡون‬
ْ
ِ ٰ ‫ہ ہم الْم ْف ِسد ۡون ول‬ ْ ‫﴾ اَل ۤ اِن‬۱۱﴿‫صلح ۡون‬
ِ
ْ ‫حن م‬ ْ
‫ن‬
َّ َّ ُ َّ َّ ُ ُ ُ ُ ُ َّ َّ َّ َّ ُ ُ ُ َّ
ۤ ٰ ۤ ‫وا ان ْؤمن کما‬ ۤۡ ٰ ۤ ‫ہ ٰامن ۡوا کما‬ ْ ‫ق ۡیل ل‬
‫الس َّف َّہٓاء ؕ اَّ ََّل‬ ُ ‫ن‬ ‫م‬ ‫ا‬ َّ َّ ِ ُ َّ ُ ‫ل‬ ‫ا‬ َّ ‫ق‬ ‫اس‬ ‫الن‬
َّ ‫ن‬ ‫م‬ ‫ا‬ َّ َّ ُ ِ ُ َّ َّ ِ
ُ َّ َّ ُ ُ َّ َّ
ْ
﴾۱۳﴿‫ک ۡن ََّل یع َّل ُم ۡون‬ ِ ٰ ‫الس َّف َّہٓاء ول‬ ُ ‫ہم‬ ُ
ْ ‫اِن‬
‫ہ‬ُ َّ
َّ َّ َّ ُ ُ

8. And some people say, 12 ‘We believe in Allah and (in) the last day’,
and (yet) they are not of those who believe.

9. They attempt to deceive Allah, and the believers, 13 but in reality,

they deceive none but themselves, and (still) they perceive this not.
10. They have in their hearts a disease, 14 so Allah has intensified their
disease, and for them is an excruciatingly painful torment; retribution
for their lies. 15

41
11. And when they are told, ‘Do not cause strife on the earth’, 16 (then)
they say, ‘We are simply reformers.

12. Be Guarded! It is they who are the disruptors, but they realise not.

13. And when they are told, Believe, just as the others believe, 17 (then)
they say, ‘Should we believe as the foolish believe?’ 18 Be wary! It is
they who are the foolish, 19 yet they know not.

THE COMMENTARY OF THE SECOND RUKU’ OF

SURAH AL-BAQARAH [VERSES 8 TO 13]

12. From this it is evident that the paths to Hidaayat (guidance) were not
sealed upon them from the very beginning, so that it may become an
excuse, but this is the result of their disbelief, enmity, rebellious nature,
irreligiousness, their opposition to the truth, and their enmity (animosity)
against Ambia ‫مہیلعاالسلم‬.

The example of this is like a person who acts against the advice of the
physician (doctor) and eats poison which will kill him, leaving no medicine
that can benefit him, then it is he alone that is to blame for this.

13. The Shaan e Nuzool

From here forth, thirteen verses were revealed concerning the Munafiqeen
(hypocrites), who from within were unbelievers, and they used to portray

42
themselves as Muslims. Almighty Allah said ‫ َما ھ ُْم ب ِ ُم ْؤ ِمنِی ْ َن‬, i.e. they are not of

those who believe (i.e. they are unbelievers).

In other words, to qualify as a believer, to recite the Kalima, claim to be a

Muslim, perform Namaaz and keep the fast, is not sufficient, unless there
is confirmation in the heart.

Law: This proves that all those Firqahs (sects) who claim to have Imaan,
but they hold beliefs of kufr (unbelief), are all within this ruling, (in other
words) they are all Kaafir (unbelievers) and out of the fold of Islam. In (the
terminology) of the Shariat, such people are called ‘Munafiq’ (Hypocrite).
The harm caused by them is more than that which is caused by the open
unbelievers.

ِ ‫ ِم َن ال َّنا‬the subtle secret is this, that they are so devoid of the good
In saying ‫س‬
qualities and human marvels, that they are not addressed with any words
of admiration. It is just being said that they are simply humans.

Law: From this, it is said that by merely referring to someone as a ‘human’

there is the aspect of rejection of the real excellence and splendours. It is,
for this reason, that time and over the Holy Qur’an has categorised those
who refer to the Ambia e Kiraam as ‘Bashar’ (simply human), as
unbelievers. In reality to use such a word for the Ambia is lacking respect
and the manner of the unbelievers.

43
Some of the Mufas’sireen (commentators of the Qur’an) have said that ‫ِم َن‬

ِ ‫ ال َّنا‬has been said to cause astonishment to the listeners (audience) that,

‫س‬
there are even such charlatans, and deceptive and foolish people also
counted amongst ‘human beings’!

14. Allah Almighty is free from this that someone may deceive Him. He is
the Knower of all secrets and hidden things. It means that the munafiqs in
their minds think that they want to deceive Almighty Allah, or (it means)
that deceiving Allah is this, that they try to deceive the Beloved Rasool ‫ﷺ‬,
because He ‫ ﷺ‬is the Khalifa of Almighty Allah.

(And) Almighty Allah has blessed the Most Beloved ‫ ﷺ‬with the knowledge
of secretive, i.e. hidden things. He is well aware (fully informed) of the
hidden kufr of the hypocrites, and by him informing the Muslims of it, they
too are aware (alert). So the deceit of those with no Deen, will neither work
on Allah, nor on the Rasool ‫ﷺ‬, and nor on the true believers, but in reality,
they are merely deceiving themselves.

Law: From this verse, it is evident that Taqiyyah (Deception) is a serious

fault. The foundation of any Madhab which is based on Taqiyyah is (indeed)
wrong.

Those who use deception can never be trusted, and (even) when they make
Tauba (i.e. repent), it is something that cannot be relied upon.

44
This is why the Ulama have said,

‫َال ُت ْق َب ُل َت ْوبَ ُۃ الزِّن ْ ِدیْ ِق‬

‘The repentance of a Zindeeq is not acceptable’

15. Bud-Aqeedagi (To have deviant and corrupt beliefs) is being called a
disease of the heart. From this, it is clear that Bud-Aqeedagi is destructive
to a person’s spiritual life.

Law: From this verse, it has been proven that to tell lies is Haraam, and for
this, there is severe punishment ordained.

16. Law: Association (i.e. Alliance) with unbelievers, and for their sake to
interfere in the Deen, and to flatter the Ahle Baatil (The corrupt), and do
things to please them, and to become a Sulhe-Kul (Agent of unholy unity)
in order to please them, and to abstain from proclaiming the true word, are
the signs of a munafiq (hypocrite), and these are all Haraam.

This is what has been referred to as the disruption of the hypocrites.

Nowadays many have adopted this style that to whichever gathering they
go they become like those there. This has been forbidden in Islam. For one’s
outer and inner self not to be alike is a serious weakness.

45
 ُ ‫ اَل َّن‬refers to either the Sahaba e Kiraam or the Mo’mineen (True
17. Here ‫اس‬
Believers), because due to them truly believing in Allah, their true
obedience, and their fear for their end (the hereafter), they are the ones
who are truly worthy of being called, ‘Human Beings’.

Law: From ‫ ٰا ِمنُ ْوا َک َما ٰا َم َن‬it has been proven that to follow the Saaliheen (The
Righteous) is a blessed and desired act.

Law: It has also been proved that the Madhab of the Ahle Sunnat is the
True way because in it is the manner of following the Saaliheen (The
Righteous).

Law: Some Ulama have used this verse to prove that the Tauba
(repentance) of a Zindeeq is acceptable [Baidhawi]. A Zindeeq is one who
claims to accept Nubuiwat, he apparently acknowledges the Islamic
practices, yet within him, he holds such a belief which is regarded
unanimously as kufr (unbelief). These people are also in the category of
munafiqs (hypocrites).

18. From this, it is evident that to slander the Saaliheen has been an ancient
trait of the Ahle Baatil. Even the deviant sects of today, speak against (i.e.
slander) the pious predecessors; the Rawafidh (Shia) slander the Khulafa e
Raashideen and many other Sahaba; The Kharijis slander Hazrat Ali e
Murtada ؓ and his companions; the ghayr Muqallids (non-conformists)
slander the A’imma e Mujtahideen, especially Imam e Azam ;ؓ the

46
Wahabis slander most of the Awliyah and those who are accepted in the
Court of Allah; the Mirzai go to the extent of slandering the past Prophets,
The Qur’ani (Chakralwi) slander the Sahaba and the Muhad’ditheen; the
naichari slander (abuse) all the blessed grand scholars, and they mock
them.

From this verse, it is clear that all of them are in deviance. In this (verse)
there is a consolation for the Ulama who are firm in Deen, that they should
not become too aggrieved by the abuse of the deviants. They should simply
realise that this an ancient trait and style of the Ahle Baatil. [Madaarik]

19. This abuse by the hypocrites did not happen in the presence of the
Muslims (i.e. they did not speak against them in their presence). They
would say to them (Muslims), that we are devout believers, just as it is in
the verse ‫اِذَا َل ُقوا َّال ِذیْ َن ٰا َمنُ ْوا قَال ُْوآ ٰا َم َّنا‬. They would do this in the form of Tabarra (i.e.
mocking) in their private gatherings. Almighty Allah unveiled them.
[Khaazin]

Similarly the deviants of today conceal their real deviant thoughts and
views from the Muslims, but from their books and writings, Allah unveils
their clandestine (hidden) views. Through this verse, the Muslims are
being alerted (made aware), that they should be careful (wary) of the
deception of the deviants and heretics, and they should not be fooled by
them.

47
 THE SECOND RUKU’ - SECTION TWO
VERSES 14 T0 17

ۤ ْ ِ ‫اّلیۡن ٰامن ۡوا قال ۡ ۤوا ٰامنا ۚۙ و اِذا خل ْوا ا ِٰٰل ش ٰیط ۡین‬
‫ہ ۙ قَّال ُ ۡوا اِنَّا‬ ِ ِ َّ َّ َّ َّ َّ َّ َّ ُ َّ ُ َّ َّ ِ َّ ‫َّو ا َِّذا ل َّ ُقوا‬
ۡ‫ہ ویمدہ ْم ف‬ ْ ۡ ْ ۡ ۡ ْ ْ
ِ ُ ُ ُ َّ َّ ِ ‫ئ ِب‬ ُ ‫﴾ اَّہلل ُ یَّس َّتہ ِز‬۱۴﴿‫ن ُمس َّتہ ِز ُءو َّن‬ ‫ک ْم ۙ اِن َّ َّما نَّح‬ ُ ‫م َّع‬
ُ َّ
ْ ْ ۡ َّ ‫﴾ اولٰٓئک‬۱۵﴿‫ہ ی ْعمہ ۡون‬ ْ ِ ‫ط ْغ ٰین‬
‫َل ِبال ُہ ٰدی ۪ ف َّ َّما‬ ٰ
ََّّ ‫الضل‬ َّ ‫َت ُوا‬ ََّّ ‫اّلی َّن اش‬ ِ َّ ِ ُ ِ ُ
َّ ُ َّ َّ
‫است ْوق َّ َّد‬ ْ ‫اّلی‬ َّ ‫کم َّث ِل‬ ‫ہ‬ۡ ‫﴾ مثل‬۱۶﴿‫ہ وما کان ۡوا م ۡہتدیۡن‬ ْ ‫ت ِت ٰجرت‬ ۡ
‫ر ِبح‬
ِ َّ ُ
ُ َّ َّ ِ َّ
َّ َّ َّ َّ ُ ُ َّ َّ ُ ُ َّ َّ َّ
ۡ ْ ‫َل ذہب اہلل بن ۡور ِہ ْم وترک‬ ٗ ‫ت ما ح ْو‬ ْ ۤ
‫ت ََّل‬ ٰ
‫م‬ ‫ل‬ ‫ظ‬ ‫ف‬
ٍ ُ ُ ِ ُ َّ َّ ‫ہ‬ ‫ٓاء‬‫ض‬ ‫ا‬ ‫ارا ۚ فلما‬ ً ‫ن‬
ِ ُ ِ ُ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ
َّ َّ
﴾۱۷﴿‫صر ۡون‬ ‫ی ْب‬
َّ ُ ِ ُ

14. And when they come across the believers they say, ‘We believe’
and when they are in private with their evil counterparts, 20 they say,
‘we are actually with you, we were simply ridiculing (them)’ 21

15. Allah does Istihza 22 (i.e. belittles them as it is befitting His Divine
Excellence), and gives them some slack, leaving them to go astray in
their obstinacy aimlessly.

16. These are the ones who traded guidance for heresy, 23 so their
transaction did not yield them any profit, and they knew not the
technique of transacting. 24

48
17. Their narrative is like him who lit a fire, and when the surroundings
became illuminated through it, Allah took away their brightness and
left them in darkness, that they see (i.e. recognise) nothing. 25

THE COMMENTARY OF THE SECOND RUKU’ OF

SURAH AL-BAQARAH [VERSES 14 TO 17]

20. Here, evil counterparts (shayateen) refers to those leaders of the

unbelievers who are continuously busy trying to capture (the unsuspecting
Muslims) [Khaazin, Baidhawi]. When these hypocrites (munafiqs) meet
with them, then they say, we are with you, and we only meet (associate)
with the Muslims as a means to deceiving them and to mock at them, so
that we may unearth their secrets, and so that we may find ways of causing
friction (disruption) within them. [Khaazin]

21. In other words, they apparently claim to have Imaan, in a ridiculing

manner, whereas this is in fact rejection of Islam.

Law: To mock at and ridicule the Ambia ‫ مہیلعاالسلم‬and Deen is kufr

The Shaan e Nuzool

This verse was revealed regarding Abdullah bin Ubay and the other
Munafiqeen (hypocrites) etc. One day they saw a Jama’at of the Sahaba e
Kiraam coming their way, so Ibn Ubay said to his buddies, look at how I
flatter them. When these blessed ones came close, then Ibn Ubay took the
49
blessed hand of Hazrat Siddique e Akbar ؓ in his hand and began to praise

him, and similarly he praised Hazrat Umar and Hazrat Ali ‫اعتٰل مہنع‬
‫ی‬ ‫رىض اہلل‬.

Hazrat Ali e Murtada ؓ said, O Ibn Ubay! Fear Allah! Abstain from
hypocrisy, because the hypocrites are the worst of the creation. On hearing
this he said, this (which) I am saying is not from hypocrisy, by Allah! We
are true and devout believers like you. When these blessed personalities
departed, he began to boast about his trickery.

By this, the verse was revealed (and it was said) that when the hypocrites
meet with the Muslims, they express their Imaan and devotion, and when
they separate from them and are in their private meetings (i.e. gatherings),
they tease and mock at them (the Muslims).

Law: From this, it has become evident that to mock at the Sahaba e Kiraam
and the true leaders of Deen is kufr.

22. Almighty Allah is pure and free from Istihza (mocking/joking) and all
weaknesses and defects. Here (in this verse) the word ‘Istihza’ has been
used as the castigation (i.e. the response and answer) for ridiculing (i.e.
mocking), so that it can be fully understood, that this is the punishment for
this unacceptable action of theirs. In such a place to interpret (respond to)
the same action by its castigation (using the same word) is the manner of
eloquence, just as in the words, ‫( َجزَا ُء َس ِّیئَۃ َس ِّیئَۃ‬the answer to a crime is
harshness) wherein the splendour and the eloquent style of conversation
is evident, as this sentence was not appended to the preceding sentence,

50
because there, the word ‘Istihza’ was used in its true sense (of mocking,
ridiculing, joking).

23. To trade guidance for heresy (deviance), in other words, it means to

adopt kufr instead of Imaan, and this incurs a serious loss.

The Shaan e Nuzool

This verse was either revealed regarding those people who became kaafir
(unbelievers) after bringing Imaan (i.e. after believing), or it was regarding
the Jews, who in the past believed in the Beloved Nabi ‫ﷺ‬ but when the
Beloved Nabi ‫ ﷺ‬arrived, they rejected; or it was revealed regarding all the
unbelievers, that Almighty Allah blessed them with intrinsic way of life, He
revealed to them the clear proofs of righteousness, and opened upon them
the paths of guidance, but they did not handle this with wisdom and justice,
and they adopted heresy (deviance).

Law: From this verse, the evidence of Bai’ Al Ta’ati is proven. In other
words (this is a transaction) where without mentioning the words of
purchase and sale (i.e. I have purchased, and I have sold), but simply to
willingly pick up (purchase) goods in exchange for something else. Hence
(this verse proves) the permissibility of this (kind of transaction).

24. (In other words) if they knew the technique of transacting (i.e. how to
do real business), they would not have lost the real capital (being Hidaayat,
i.e. guidance).
51
25. Their example is like him who Almighty Allah gave some guidance too,
or he gave him some power, and he wasted, i.e. abused it, and he was not
able to attain the eternal wealth. The property of such a person is now
regret, sadness, dread and fear. In this category are also those hypocrites
who expressed Imaan and harboured kufr in their hearts, thereby
destroying the light of acknowledgement. This also includes those who
became Murtad (apostate) after believing. It also includes those who were
given the intrinsic tendency of subservience, and upon whom the light of
truth was opened, but they did not benefit from it, and they adopted heresy
(deviance), and when they have been deprived of hearing, accepting,
speaking and seeing the truth, then their ears, tongues, and eyes are all
useless (to them).

26. This is another similitude of those who purchased heresy in exchange

for guidance; in other words, just as rain is the means of giving life to the
earth, and with it comes frightening darkness and terrifying (claps) of
thunder and flashes (of lightning). Similarly, the Qur’an and Islam are
means of giving life to the heart, and the mention of kufr and shirk
(polytheism), and Nifaaq (hypocrisy), are like the darkness, because just as
darkness becomes a hindrance to a traveller from reaching his destination,
similarly kufr and nifaaq hinders one from reaching the true path, and the
warnings (cautions) are like the (claps) of thunder, and the manifest
arguments are like the light, i.e. the flashes.

52
The Shaan e Nuzool

Two people from the hypocrites absconded to the mushrikeen, leaving the
Beloved Rasool ‫ﷺ‬. On the way they faced the same kind of rain which has
been mentioned in the Qur’an. There were intense bursts of thunder and
flashes of lightning. When the bursts of thunder would be heard, they
would thrust their fingers into their ears, in fear that the bursts of thunder
do not tear through their ears killing them. When the flashes of lightning
would appear, they would start to walk, and when the darkness would
prevail, they would become blinded. They began to say to one another, if
Allah brings us into the morning safely, we will return to Rasoolullah ‫ﷺ‬

and give our hand in the blessed hand of Rasoolullah ,‫ ﷺ‬i.e. we will pledge
our allegiance to Rasoolullah ‫ﷺ‬. Hence, they did accordingly and became
steadfast in Islam. Almighty Allah made their example a narrative for the
hypocrites, who would thrust their fingers into their ears when they sat in
the blessed gatherings of the Beloved Nabi ‫ﷺ‬, in fear that the words of the
Beloved Rasool ‫ ﷺ‬should not take effect on them, which (they felt) will
cause them to die, and when their wealth and children became abundant,
and they attained victory and spoils of war, then they would walk the path
like those who walk in the flashes of lightning, and they would then say,
Now the Deen (Religion) of Muhammad ‫ ﷺ‬is the true Deen, and when they
would lose their wealth or children, and when they faced any calamity,
then like those who come to a dead stop in the darkness brought by the
rain (storm), they too say, that these hardships and calamities are because
of this Deen, and (thus) they turn away from Islam. [Lubab An Nuqul]

53
27. Just as on a dark night which is in the cover of dark clouds, and just as
the flashes of lightning and bursts of thunder causes awe to a traveller in a
jungle, and in fear of being destroyed he thrusts his fingers into his ears.
Similarly, the Kuffaar (unbelievers) block their ears from listening to the
Qur’an, and they fear that its inspiring discussions would cause them to
become inclined towards Islam and Imaan, and turn away from the way of
their fathers and ancestors, which according to them is equal to death.

54
 THE SECOND RUKU’ - SECTION TWO
VERSES 18 T0 20

ٌ ۡ ‫َۙ﴾ ا‬۱۸﴿‫ہ َل ی ْرجع ۡون‬ ْ ٌ ْ ٌٌۢ

‫ب ِمن الس َّمٓا ِء ِف ۡی ِہ ُظلُ ٰمت‬ ‫ی‬ ‫ص‬ ‫ک‬ ‫و‬ ْ ‫یف‬ ٌ ‫م‬ ‫صم بکم ُع‬
َّ َّ ٍ ِ َّ َّ َّ َّ ُ ِ َّ َّ ُ َّ ُ ُ
ۡ ۡ ِ ‫ہ فۡ ۤ ٰاذان‬ ۡ ‫جعل ۡون ا ٰصبع‬ ۡ ٌ ٌ ۡ
ؕ‫ت‬ ِ ‫ح َّذرال َّم ۡو‬ ‫الص ٰو ِع ِق‬
َّ ‫ہ ِمن‬ ِ َّ ِ ُ َّ ِ َّ َّ ُ َّ َّ
‫َّو رعد َّو ب ۡرق ۚ ی‬
َّ َّ َّ َّ َّ
ۤ ْ ْ ْ‫﴾ یکاد ال‬۱۹﴿‫ک ِفریۡن‬ ٰ ۡ ٌٌۢ ۡ
‫ضٓاء‬ ‫ا‬ ‫ا‬ ‫م‬ ‫ل‬
َّ ‫ک‬ ؕ ْ ‫خطف ابْ ٰصرہ‬
‫م‬ ‫ی‬ ‫ق‬ ‫ب‬ َّ ‫ال‬ ‫ب‬ ‫ط‬ ‫واہلل م ِحی‬
ِ
َّ َّ َّ َّ ُ ُ َّ َّ ُ َّ َّ ُ َّ ُ َّ َّ ِ ُ ُ َّ
‫ہ‬ ْ ِ ‫ہ قام ۡوا ؕ ول ْوشٓاء اہلل ّلہب بس ْمع‬ ْ ِ ‫ہ مش ْوا ف ۡی ِہ ۙ٭ و اِذا ۤ ا ْظلم عل ۡی‬ ۡ ‫ل‬
ِ َّ
َِّ َّ َّ َّ ُ َّ َّ َّ ُ َّ َّ َّ َّ َّ َّ َّ ِ َّ َّ ُ َّ
َّ َّ
﴾۲۱٪ ﴿‫َش ٍء ق َّ ِدیۡ ٌر‬ ۡ ‫وابْ ٰصر ِہ ْم ؕ اِن اہلل ع ٰٰل کل‬
َّ ِ ُ َّ َّ َّ ِ َّ َّ

18. Deaf, dumb, blind, so they are never to return.

19. Or like rain (water) which falls from the sky, wherein there is
darkness, thunder and flashes (of lightning). 26 They firmly thrust their
fingers into their ears because of the bursts of thunder, in fear of
death; 27 and Allah has the unbelievers besieged. 28

20. It feels as if it (the flashes of lightning) will steal away their vision.
29
When there are some flashes (of lightning), they walk in it 30 (its
light), and when it becomes dark, they stand motionless, and if Allah
so willed, then He could have taken away their hearing and their
vision. 31 Undoubtedly, Allah can do everything (He Wills). 32

55
 THE COMMENTARY OF THE SECOND RUKU’ OF
SURAH AL-BAQARAH [VERSES 18 TO 20]

28. Hence, this evasion and sidestepping will not help them in any way,
because they cannot save themselves from the wrath of Almighty Allah by
thrusting the fingers into their ears.

29. In other words, just like it seems like the flashes of lightning will steal
away their vision, likewise the radiance of manifest proofs, dazzle their
vision and insight.

30. In other words, just as a traveller becomes staggered on a dark night

and in the darkness of clouds and rain, then only when the lightning flashes
then (in its light) he can walk (find his way) a bit; and when it becomes
dark, then he remains standing (in one place), likewise the hypocrites are
inclined towards Islam in the light of Islam’s victory and comforts, and
when they are faced with any difficulties, then they remain standing in the
darkness of kufr, and they start to distance themselves from Islam. The
same has been explained in another verse in this manner…. [Khazin, Saawi
etc.]

‫اِذَا ُد ُع ْوآ ا ِ َلی اہّٰللِ َو َر ُس ْول ِ ٖہ ل ِ َی ْحکُ َم بَ ْی َن ُھ ْم اِذَا َفَ ِ یْق ِّم ْن ُھ ْم ُّم ْعر ِ ُض ْو َن َو ا ِ ْن یَّکُ ْن َّل ُھ ُم ا ْل َح ُّق َیاْتُ ْوا اِل َْی ِہ ُم ْذعِنِی ْ َن‬

31. Even though the mannerism of the hypocrites was tantamount to this,
but Almighty Allah did not destroy their hearing and sight.
56
Law: From this, it is evident that the effectiveness of causes (means) are
conditioned, i.e. dependent on the Will of Almighty Allah. In other words,
without the Will of Allah, effects cannot do anything by themselves.

Law: From this, it has also become evident that The Will of Allah is not
dependent on any effect or cause. He does as He Wills without the need for
a cause, i.e. reason.

32. A ‘shay’ (item, thing) refers to that which Allah Wills and comes under
the Will of Allah. All Mumkinaat (possible things) fall under the category
of ‘Shay’, and this is why they are under the Divine Power of Allah; and that
which is not Mumkin, i.e. totally impossible, i.e. (and is) that which is
Waajib (compulsory to exist) and Mumtani’ (impossible to exist) then
Divine Power and Will is not connected to it, for example, The Zaat (Divine
Being) and Sifaat (Divine Attributes) of Almighty Allah which are Waajib
i.e. compulsory (to exist), hence it is not Maqdoor (not within Divine
Power).

Law: Lies and all other weaknesses, i.e. defects are Muhaal, i.e. absolutely
impossible for Almighty Allah. This is why they have no connection to the
Divine Power (of Allah).

57
Translator’s Note

To better understand this, three basic points of Aqida regarding Mumkin,

Muhaal, Maqdoor etc. are being presented here from Bahaar e Shariat
Volume One, by Huzoor Qadi Sadrush Shariah ؓ

Belief 1: His (Allah’s) Sifaat (Attributes) are neither a creation and nor are
they included as being under His Divine Control (Maqdoor).

Belief 2: Allah  is Free from anything which is ‘Muhaal’ (absolutely

impossible). It cannot be connected to His Qudrat because ‘Muhaal’
(absolutely impossible) refers to that which can never exist. If it were to be
regarded as ‘Maqdoor’, i.e. within His Divine Power, then there would be a
possibility of it existing, and it would no longer be regarded as something
which is ‘Muhaal’. It can be better understood through this, that another
Allah is ‘Muhaal’, meaning that another Allah can never exist. If this were
within the Divine Power of Allah, then it would be regarded as something
that can come into existence, and would thus no longer be regarded as
‘Muhaal’; not to believe that it is ‘Muhaal’ (for another Allah to exist), is to
reject the ‘Wahdaniyat’ (Oneness) of Allah.

Similarly, the destruction of Allah is ‘Muhaal’. If it was to be within His

Divine Power then it would have been regarded as being a possibility, one
who can come to an end can never be Allah. It has thus been proven that
to believe that a ‘Muhaal’ is within the Divine Power of Allah, is to reject
the Divine Oneness of Allah.

58
Belief 3: Almighty Allah is All Splendid and Most Graceful. He is free from
all that which has deficiency or defect. In other words, it is ‘Muhaal’ for
there to be any deficiency or defect in Allah. Moreover, even that which
neither has deficiency nor splendour is ‘Muhaal’ for Allah. Allah is free
from lies, deceit, distrust, tyranny, ignorance and immodesty etc. These are
all absolutely ‘Muhaal’ for Allah. To say that He has Qudrat (Power) over
lying, in the sense that he can tell a lie, is to declare a Muhaal (absolutely
impossible) to be Mumkin (possible) and to imply that Almighty Allah has
a defect. This, in reality, is to reject Almighty Allah. To think that Almighty
Allah’s Qudrat (Divine Power) has a weakness if He does not have Power
over a Muhaal (absolutely impossible thing) is absolutely baseless. It is not
a shortage or weakness in the Qudrat of Allah. In reality, it is the weakness
and shortage of that Muhaal, that it is not worthy (i.e. does not qualify)
of having a connection with the Divine Qudrat of Allah.

33. In the opening verses of this Surah, it was mentioned that this Kitaab
(Qur’an) was revealed for the guidance of the Mut’taqeen, i.e. the Allah
fearing (pious), and after that the qualities of the Mut’taqeen were
mentioned. Thereafter, the sects who deviated from this, and their
condition was mentioned, meaning that the fortunate human beings are
those who are inclined towards Hidaayat, i.e. true guidance, and Taqwa, i.e.
piety, and they abstained from disobedience and from being traitors
(rebels). (And) Now, the manner of how to attain Taqwa, i.e. piety is being
taught.

59
 THE THIRD RUKU’ - SECTION THREE
VERSES 21 T0 24

ۡ ۡ َّ ‫ی خلقک ْم و‬ ۡ َّ ۡ ْ
‫ک ْم‬ ُ ‫ک ْم ل َّ َّع َّل‬ ُ ‫اّلین ِمن ق َّ ْب ِل‬ ِ ُ َّ َّ َّ ‫اّل‬ ِ ‫کم‬ ُ َّ ‫اس اعب ُدوا رب‬ ُ َّ
‫ییاَّی ُ َّہا الن‬
َّ َّ ُ َّ ُ
ۡ ۡ ۡ َّ
‫کم اَلَّ ْرض ِف ٰر ًشا َّوالس َّمٓاء ِب َّنٓا ًء ۪ َّواَّنز َّل ِمن‬ ُ َّ ‫لل‬ َّ ‫اّلی جع‬ ِ ﴾۲۱َۙ ﴿‫ت َّ َّت ُق ۡون‬
َّ َّ َّ َّ َّ ُ َّ َّ َّ
ۡ ْ ْ ْ
‫ہلل اَّن َّدادًا َّو‬ ِ ِ ‫ک ْم ۚ ف َّ ََّل تَّجعلُ ۡوا‬ ُ َّ ‫ت ِرزقًا ل‬ ِ ‫الث َّم ٰر‬ َّ ‫الس َّمٓا ِء مٓا ًء فَّاَّخرج ِب ٖہ ِمن‬
َّ
َّ َّ َّ َّ َّ
ۡ ْ ۡ‫ِن ک ۡنت ْم فۡ ری‬ ۡ ْ ۡ
‫ب ِم َّما ن َّ َّزل َّنا ع ٰٰل ع ْب ِدنَّا فَّات ُ ۡوا‬ ٍ ِ ُ ‫﴾ و ا‬۲۲﴿‫اَّنت ْم تَّع َّل ُم ۡون‬
َّ َّ َّ ُ َّ َّ ُ
ۡ ْ ‫بس ۡورۃ م ۡن م ْثِل ۪ و‬
﴾۲۳﴿‫ی‬ ‫ق‬ ‫د‬ ‫ص‬ ٰ ‫ک ْنت ْم‬ ْ ‫ادع ۡوا شہدٓاءک ۡم م ۡن د ۡون اہلل ا‬
‫ِن‬ ِ
َّ ِ ِ ُ ُ ِ ُ ِ ُ َّ َّ َّ ُ ُ َّ ٖ ِ ِ ِ ٍ َّ ُ ِ

‫الناس‬ ‫ِت وق ُ ۡود َّہا‬ ۡ ِ َّ ‫ف ِا ۡن ل َّ ْم ت ْفعل ۡوا ول َّ ۡن ت ْفعل ۡوا فاتقوا النار ال‬
ُ َّ ُ َّ َّ َّ ُ َّ َّ ُ َّ َّ َّ ُ َّ َّ َّ
ٰ ْ ْ ْ
﴾۲۴﴿‫وال ِحجارۃُ ۚۙ ا ُ ِع َّدت لِلک ِف ِریۡن‬
َّ َّ َّ َّ

21. O, People! 33 Worship your Rab (Creator), Who created you and
those before you, confident that you may attain piety. 34

22. He, Who made the earth a platform (foundation) for you, and the
sky a structure, and from the sky He rained down water, 35 then from
it, He brought forth some fruits, as food for you; so do not intentionally
assign any as a partner to Allah. 36

60
23. And if you have any doubt, in that which We have revealed upon
our (Most Chosen) Servant, 37 then present even one Surah identical to
it; 38 and except Allah, summon all your collaborators, if you are
truthful (in your claim).

24. And then, if you cannot present it, and We affirm that you will
never be able to present it, then fear that fire, the fuel of which is
mankind and stone 39, (which has been) readied for the unbelievers. 40

THE COMMENTARY OF THE THIRD RUKU’ OF

SURAH AL-BAQARAH [VERSES 21 TO 24]

33. In the opening verses of this Surah, it was mentioned that this Kitaab
(Qur’an) was revealed for the guidance of the Mut’taqeen, i.e. the Allah
fearing (pious), and after that the qualities of the Mut’taqeen were
mentioned.

After that, the sects who deviated from this, and their condition was
mentioned, meaning that the fortunate human-beings are those who are
inclined towards Hidaayat, i.e. true guidance, and Taqwa, i.e. piety, and
they abstained from disobedience and from being traitors (rebels). (And)
Now, the manner of how to attain Taqwa, i.e. piety is being taught.

ُ ‫ ی ٰ َا یُّ َھاال َّن‬are mostly used to address the Ahle Makkah, i.e. the
The words ‫اس‬
Meccans, and the words, ‫ ی ٰ َا ُّی َھا َّال ِذیْ َن ٰا َمنُ ْوا‬for the people of Madina i.e. the Ahle

ُ ‫ )ی ٰ َا یُّ َھاال َّن‬was used for both the believers and

Madina, but this heading (i.e. ‫اس‬

61
the unbelievers, as it was used as a general term. In this, it is being
indicated that human morality is in attaining Taqwa, and becoming
engrossed in Ibaadat, i.e. worshipping Almighty Allah.

Ibaadat, i.e. worship is that ultimate purpose of excellence which a servant

performs in servant-ship, acknowledging and believing in the oneness of
his Creator. Here, Ibaadat (worship) is generalised, encompassing all its
types, categories, principals and branches.

Law: Kuffar (unbelievers) are (also) duty bound to Ibaadat (worship). Just
as being without wudu, does not hinder Namaaz being Fard, similarly,
being an unbeliever, does not hinder the obligation of Ibaadat; and just as
the eradication of the impure state, will cause Namaaz to become Fard on
the one who did not have wudu, it is similar upon the unbeliever, that for
the Ibaadat to become waajib (upon him or her), to leave (i.e. to renounce)
kufr is essential.

34. From this, it is evident that the benefit of Ibaadat, i.e. worship is only
attained by an Aabid (a true worshipper). Allah is free from this that he
may attain any benefit from Ibaadat (which we do), or from anything else.

35. In the first verse is the mention of the Divine Blessings of creation,
where it is being mentioned that you and your forefathers were created in
a manner that you were non-existent, and they were created to exist, and
in the following verse by mentioning the means of livelihood and its
luxuries, and water and food, i.e. sustenance etc. it is being made clear, that
62
He (Allah) alone is the Guardian of these Blessings (i.e. He alone is the
Nourisher and Sustainer), so to worship other than Allah is simply futile
and in vain.

36. After mentioning the Tauheed i.e. the Oneness of Allah, the manifest
proof about the Nubuiwat (Station of Prophethood) and the glorious Qur’an
being the Word of Allah, and miraculous, which is sufficient to give
consolation to those who desire the truth, and that which causes those who
reject to become incapacitated and helpless.

37. Here, ‘most chosen Servant’ refers to Huzoor Purnoor Sayyid e Aalam
‫ﷺ‬.

38. In other words, make and bring forth such a Surah that is like the Qur’an
in rhetoric and eloquence, and with such beautiful categorisation, and in
layout and elegance.

39. Stone refers to those idols which the unbelievers worship, and in the
love of which, they obstinately reject the Holy Qur’an and Rasool e Kareem
‫ﷺ‬.

40. Law: From this, it is evident that Hell has already been created, i.e. it
already exists.

Law: Here there is also a hint that by the Mercy and Grace of Allah, the
(sinful) believers will not remain in hell-fire forever.
63
 ‫‪THE THIRD RUKU’ - SECTION THREE‬‬
‫‪VERSES 25 T0 27‬‬

‫ْ‬ ‫ْ ۡ‬ ‫ْ ٰ‬
‫ج ِری ِم ۡن تَّح ِت َّہا‬ ‫ت َّت‬ ‫جن ٍ‬ ‫الصل ٰحت ان لہ‬ ‫اّلیۡن ٰامن ۡوا وعملوا ٰ‬
‫َّوب َّ ِش ِر َّ ِ َّ َّ ُ َّ َّ ِ ُ‬
‫ِ ِ َّ َّ َّ ُ َّ‬
‫ْ‬ ‫ۡ‬
‫اّلی ر ِزق َّنا ِم ۡن‬
‫َّ ۡ‬ ‫ْ‬
‫ک َّل َّما ر ِزق ُ ۡوا ِمن َّہا ِمن ث َّ َّمر ٍۃ ِرزقًا ۙ قَّال ُ ۡوا ٰہ َّذا ِ‬
‫ۡ‬ ‫ْ‬
‫ؕ‬ ‫ر‬ ‫ہ‬‫اَلنْ ٰ‬
‫ُ‬ ‫ُ‬ ‫ُ‬ ‫َّ‬
‫َّ‬ ‫ُ‬
‫ہ ْم ِف ۡی َّہا‬ ‫و‬ ‫ۙ٭‬
‫ٌ‬
‫ۃ‬ ‫ر‬ ‫ہ‬ ‫ط‬ ‫م‬ ‫ج‬ ‫ہ ِف ۡیہا ۤ ا ْز ٰو ٌ‬ ‫ق ْبل ۙ وات ۡواب ٖہ مت ٰشب ًہا ؕ ول ْ‬
‫َّ ُ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ ُ‬ ‫َّ ُ َّ ُ ُ ِ ُ َّ ِ‬
‫َّ َّ‬
‫ضرب مث ًَل ما بع ۡ‬ ‫ْ ۡ ۤ ۡ ْ‬
‫ض ًۃ ف َّ َّما ف َّ ْوق َّ َّہا ؕ‬ ‫ح اَّن ی َّ ِ َّ َّ َّ َّ َّ ُ َّ‬
‫و‬ ‫ِن اہللَّ ََّل یَّس َّت ٖ‬ ‫ِلو َّن﴿‪ ﴾۲۵‬ا َّ‬
‫خ ۡ‬
‫ِ ُ‬
‫ٰ‬

‫ک َّفر ۡوا‬ ‫اّلیۡن‬ ‫ہ ۚ واَّ َّما َّ ِ‬ ‫ّلیۡن ٰامن ۡوا فی ْعلم ۡون انہ الْحق م ۡن رب ِ ْ‬
‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ َّ ُ َّ َّ َّ ُ َّ ُ ِ َّ ِ‬ ‫فَّا َّ َّما ا َّ ِ َّ َّ ُ‬
‫ۡ‬ ‫ۡ ۡ‬ ‫ۡ‬ ‫ً‬ ‫ٰ‬ ‫ۤ‬ ‫ۡ ۡ‬
‫ۡیا ؕ‬ ‫ک ِث ً‬ ‫ہ‬‫ب‬
‫َّ َّ ِ ِ ٖ َّ‬ ‫ی‬ ‫د‬ ‫ہ‬ ‫ی‬ ‫و‬ ‫اۙ‬ ‫ً‬
‫ۡی‬ ‫ث‬ ‫ک‬ ‫ہ‬ ‫ب‬
‫ُ ِ ُ ِ ٖ َّ ِ‬‫ل‬ ‫ض‬ ‫ی‬ ‫ۘ‬ ‫َل‬ ‫ث‬
‫اذا َّ َّ َّ ُ ِ َّ َّ َّ‬
‫م‬ ‫ا‬ ‫ذ‬ ‫ہ‬ ‫ب‬ ‫اہلل‬ ‫اد‬ ‫ر‬ ‫ا‬ ‫ف َّ َّی ُقولُو َّن َّم َّ‬

‫ہلل ِم بن بع ِد ِم ۡی ٰث ِق ٖہ ۪‬
‫ْ‬
‫ض ۡون عہ َّد ا ِ‬
‫ۡ‬
‫ق‬
‫ۡ ۡ‬
‫ن‬ ‫ی‬ ‫ن‬ ‫ی‬ ‫اّل‬ ‫َّ‬ ‫﴾‬ ‫َۙ‬ ‫‪۲۶‬‬ ‫﴿‬ ‫ی‬
‫ۡ‬
‫ق‬ ‫س‬ ‫ف‬‫وما یضل بہۤ ا ََِّل الْ ٰ‬
‫َّ َّ ُ ُ َّ َّ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ ُ ِٖ‬
‫َّ‬ ‫َّ َّ ُ‬
‫ۡ‬
‫ہم‬ ‫ک‬ ‫ئ‬ ‫وی ْقطع ۡون ما ۤ امر اہلل ِب ٖہۤ ا ۡن ی ۡوصل وی ْف ِسد ۡون ِف اَل ْر ِض ؕ اُول ٰٓ‬
‫ِ َّ ُ ُ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ َّ َّ ُ َّ َّ َّ َّ َّ ُ َّ ُ َّ َّ َّ ُ‬
‫ْ‬
‫ال ٰخ ِسر ۡون﴿‪﴾۲۷‬‬
‫ُ َّ‬

‫‪64‬‬
25. And give glad tidings to those with Imaan (the believers), and
(who) did good deeds, that for them there are blissful gardens,
beneath which flow rivers. 41 When they are given any fruit to eat from
these blissful gardens (by looking at its appearance), they will say,
‘This is the same sustenance which we received before’, 42 but that
which is similar to it was given to them; and in these blissful gardens,
are chaste wives for them; 43 and they shall live therein forever. 44

26. Verily Allah is not reluctant to present as an example, anything, be

it a mosquito, or something which surpasses it, 45 to describe a
similitude; as a result, those who brought Imaan (the believers), know
well, that it is the truth from their Rab. 46 As for the unbelievers, they
say, ‘What is Allah’s objective in presenting such an example’ Allah
causes many to go astray through it, 47 and He guides many through it,
and by way of it, He causes the defiant ones to go astray. 48

27. Those who break Allah’s Pledge, 49 after its affirmation, and cut off
that, which Allah has commanded (them) to join, and spread disruption
on the earth. 50 A It is they who have incurred a loss.

THE COMMENTARY OF THE THIRD RUKU’ OF

SURAH BAQARAH [VERSES 25 TO 27]

41. It is the Sunnat of Almighty Allah in the Qur’an that He systematically

advises this inclination. It is for this reason that after mentioning the
unbelievers and their actions and punishment, He mentions the believers,
and their actions, and gives them glad tidings of Jannah. ‘Saalihaat’ in other
words, virtuous (good) deeds are those actions, which are good, i.e.
65
virtuous in the light of the Shariat. The Faraa’id (obligatory) and Nawafil
(optional) actions are all included therein. [Jalaalain]

Law: In appending virtuous deeds to Imaan (Faith), is proof of this, that

Amal is a part of, i.e. a component of Imaan.

Law: This glad tiding is for the believers and the Saliheen, without any
restriction, and the warning that has been given to the unbelievers, is
restricted, i.e. bound depending on the Will of Allah, that if He Wills then
through His Grace, He may pardon them, or if He Wills, He may punish
them for their sins and then grant them Jannat (thereafter). [Madaarik]

42. The fruits of Jannat will be similar to one another, and the taste of each
one will vary. This is why the residents of Jannat (heaven) will say, ‘This is
the same sustenance which we received before’, but when they eat it, they
will cherish the difference in its taste, and they will be immensely pleased
by this.

43. The heavenly wives, be they the ‘Hoors’, i.e. the maidens of Paradise, or
others, all of them will be pure from the complications of women, and they
will be pure from all impurities and foulness. Neither will they have any
dirt on their bodies, nor will they need to pass urine or stool. With this,
they will also be free from ill temperament, and bad character. [Madaarik,
Khaazin]

66
44. The Ahle Jannat will never be ruined and nor will they be removed from
it.

Law: This proves that Jannat and the Ahle Jannat will never be ruined, i.e.
there will be no end for them.

45. The Shaan e Nuzool

When Allah mentioned the two examples of the hypocrites in the verse;

ْ ‫ َم َثلُ ُھ ْم َک َم َث ِل َّال ِذی‬and in the verse ‫ اَ ْو َک َصیِّب‬then the hypocrites protested by

‫اس َت ْوق ََد‬
saying that Almighty Allah is above this, that He should present such
examples. This verse was revealed in the refutation of this (view of the
hypocrites).

46. Since the mention of examples i.e. paradigms, are from the
requirements of wisdom, and so that what is mentioned is impressed on
the mind (and heart), and is the manner of the eloquent amongst the Arabs,
to object and protest concerning this was improper and baseless, and the
mention of the examples is a reality, i.e. the truth.

47. The words ‫ِل ب ِ ٖہ‬

ُّ ‫ ُیض‬is the response and answer to that statement of the
unbelievers that, ‘What is Almighty Allah’s objective (i.e. Divine Wisdom)
in presenting such an example’ and ‫ اَ َّما َّال ِذیْ َن ٰا َمنُ ْو‬and ‫َف ْوا‬ َّ
ُ َ ‫ اَ َّماال ِذیْ َن َک‬i.e. is the
commentary of the two statements which were mentioned above, in other
words, Allah causes many to go astray through it, i.e. those whose minds

67
were overwhelmed by ignorance, and those whose habit is arrogance and
malice i.e. obstinacy, and those who are accustomed to rejecting the truth,
and the words of manifest wisdom, and even though these examples are
appropriate to the condition, they still reject it. And by way of this (i.e.
these examples), Almighty Allah guides many who are accustomed to
ponder and think deeply, and who do not speak out against that which is
just, i.e. logical. They know (and understand) that the example of
something of greatness is given by using the example of something of
reverence, and the example of some deprived thing is given by using a
simple thing as an example, like in the aforementioned verse, where
righteousness was explained with the example of flashes of light and
deviance, and falsehood was explained by the example of darkness.

48. In the light of the Shariah, a Faasiq (transgressor) is that person who is
responsible for committing a major sin. There are three levels of Fisq
(transgression). The first is of ‘absent-mindedness’, in other words, when a
person accidentally, i.e. unintentionally commits a major sin, but he also
regards this as being something which is wrong. The second is that of
‘compulsiveness’, in other words, the one committing it has become
habitual of committing Kabeera, i.e. major sins and does not even bother
to abstain from them (i.e. he does not make an attempt to even avoid them).
The third is that of ‘Juhood’, in other words, where the one committing it
thinks of the Haraam as something good (i.e. virtuous) and commits it. The
person in this category becomes deprived of Imaan. In the first two
categories, until a person is not responsible for committing the worst of all
major sins, i.e. Shirk and Kufr (polytheism and unbelief), he will still be
68
regarded as a believer. Here, i.e. in this verse, the ‘Faasiqeen,’ i.e. the
transgressors refer to those who are out of the folds of Imaan. The Holy
Qur’an has also referred to the unbelievers as Faasiq ‫ا ِ َّن ال ُْم َنافِقِی ْ َن ھُ ُم الْفَا ِس ُق ْو َن‬. Here,
some Mufas’sireen (Commentators) took Faasiq to mean unbeliever, while
some took it to mean munafiq, i.e. hypocrite, and others took it to mean
the Jews.

49. Here, that pledge is being mentioned, which Almighty Allah mentioned
in the past Books, concerning Huzoor Sayyid e Aalam ‫ﷺ‬. According to one
view, the pledges are three; The first Pledge is that which Almighty Allah
took from all the children of Adam, that they should acknowledge Him
(Allah) as their Rab (i.e. Creator, Sustainer). This has been explained in the
verse, ‫ک ِم ْن م بَنِ ْی ٰا َد َم‬
َ ُّ‫ َواِذْ اَ َخذَ َرب‬until the end of the verse. The second Pledge is that
which was specific to the Ambia, that they will propagate the message of
Prophethood (of Nabi ‫ )ﷺ‬and they will establish the Deen. This has been
explained in the verse, ‫ َواِذْ اَ َخذَ ِم َن ال َّنبِیٖ َن ِم ْی َثا َق ُھم‬. The third Pledge is that which is
specific to the Ulama, that they will not hide, i.e. conceal that which is the
truth (i.e. they will propagate the true word). This has been explained in

َ ‫َواِذ َا َخذَ اہّٰلل ُ ِم ْی َث َاق َّال ِذیْ َن اُ ْوتُواا ْلک‬

the verse, ‫ِتاب‬

50 (A). Joining has been commanded in all the following, i.e. the
relationship with relatives and near and dears ones, friendship and love
between Muslims, Believing in the Ambia, Affirmation of the Books of
Allah, and to come together on the true word. To break ties in this (without
reason) is to wrongly separate some from others. To sew the seeds of
disunity has been mentioned to be disallowed.
69
 THE THIRD RUKU’ - SECTION THREE
VERSES 28 T0 29

ۡ ْ ْ ۡ ۡ ْ
‫ک ْم ثُم‬ ُ ‫ی ُ ِمی ُت‬
‫کم ۚ ثُم‬ ْ ٰ ً
ُ ‫کن ُتم اَّموتا فَّاَّحی‬ ٰ ْ
ُ ‫ہلل َّو‬
ِ ‫ف تَّک ُفرون ِبا‬ َّ ‫ک ۡی‬ َّ
َّ َّ َّ ُ
ۡ ۡ َّ ۡ ْ
‫َّما ِف اَلَّ ْر ِض‬
‫ک ۡم‬ُ َّ ‫خ َّل َّق ل‬َّ ‫اّلی‬ ِ ‫ہو‬ ُ ﴾۲۸﴿‫ک ْم ثُم اِل َّ ۡی ِہ ت ُ ْرج ُع ۡون‬ ُ ‫یُح ِیی‬
َّ َّ َّ َّ
‫ىہ َّن س ْب‬ ‫است یوی ا َِّٰل الس َّمٓا ِء فَّس ٰو‬ ْ ‫جم ۡی ًعا ٭ ثم‬
‫ک ِل‬
ُ ‫ہو ِب‬ ُ ٍ ‫ع س ٰم ٰو‬
‫تؕ و‬
َّ ُ َّ َّ َّ ُ ِ َّ
َّ َّ َّ َّ َّ
﴾۲۹٪ ﴿‫َش ٍء ع ِل ۡی ٌم‬ ۡ
َّ
َّ

28. How then can you reject Allah, whereas you were dead, then He
granted you life; then yet again, He will cause you to die, and once
more He will bring you back to life, and then towards Him will be your
ultimate return. 50 B

29. It is He (Allah), who created for you everything which is in the

earth, 51 then He made “Istiwa” (directed His Divine Will) towards the
skies, so He created perfectly seven skies, and He Alone Knows
everything. 52

70
 THE COMMENTARY OF THE THIRD RUKU’ OF
SURAH AL-BAQARAH [VERSES 28 TO 29]

50 (B). After mentioning the evidence of Tauheed and Nubuiwat, and after
discussing the punishment for kufr and reward for Imaan, Almighty Allah
mentioned His General and Special blessings, and signs of His Divine Power,
and the splendours and wisdom; and in order for the abhorrence of kufr to
be properly impressed on the mind, He addressed the unbelievers, (saying)
how is it that you reject the Almighty, whereas your condition demands
that you bring Imaan on Him, that you were dead; and here dead means a
corpse, i.e. body without any soul. Even in our norm, we say that the earth
has died (i.e. meaning it cannot yield anything anymore). Even in the
Arabic language ‘Maut,’ i.e., death is used in this context.

The Holy Qu’ran itself says, ‫یُ ْحیِی ْاال َْر َض بَ ْع َد َم ْوت ِ َھا‬. So this means that you were a
body without any soul (i.e. you were lifeless) in an elemental state, then in
the form of nourishment, and then in the state of a blend of matter, and
then in the condition of sperm, and from that He gave you life, and brought
you into existence, and then when your lifespan comes to an end, He will
cause you death, and He will then bring you back to life again.

This either refers to the life in the grave, which is when you will be
questioned (in the grave), or it refers to the Day of Resurrection, and then
you will be ultimately returned towards Him again to face accountability.

71
(In other words, they are being told) it is astonishing that even after
knowing this condition of yours, you still commit kufr. Another view of the

ُ ُ ْ‫ف َتک‬
Mufas’sireen is this, that by the words ‫َف ْو َن‬ َ ‫ َک ْی‬the believers are being
addressed, and this is in the sense that, how can you become unbelievers,
whereas you were dead from the death of ignorance, and Almighty Allah
blessed you with a life of knowledge and Imaan?

After this, for you is the same death which comes to all once they reach the
end of their lifespan. Thereafter, He will give you an everlasting and true
life, and then you will be returned towards Him, and He will bless you with
such a reward, that neither has any eye ever seen it before, nor has any ear
heard of it, nor has even the slightest thought of it passed over any heart.

51. In other words, the mines, vegetation, animals, rivers (and seas), the
mountains and whatever is in the earth, Allah created all of this for the
benefit of your Deen and your worldly benefits. The Deeni Benefits are in
this manner, that after seeing the wonders of the earth you will understand
and realise about the Divine Wisdom and Divine Power of Almighty Allah.
The worldly benefits are that you may eat, drink, rest, and use (all which
He made) for your daily life. (Allah is then mentioning) that after receiving
all these blessings, how then will you commit kufr!

Law: Karkhi and Abu Bakr Razi etc. have said that ‫‘ َخل ََق َلکُم‬who created for
you’ is proof that those things which are worthy of benefit are lawful in
origin.

72
52. In other words, the creating all of these things is proof that Almighty
Allah knows all things because to create a creation which is so full of
wisdom, without having knowledge that encompasses all things, is not
possible and cannot be even be imagined (i.e. Allah is the knower of all
things and His Divine knowledge encompasses all things, and it is
impossible even to imagine or believe otherwise).

The unbelievers used to think that it is Muhaal, i.e. absolutely impossible

to be brought to life after death. In this verse strong and manifest evidence
has been established in their refutation, (and it has been mentioned) that
when Almighty Allah is All-Powerful, And All-Knowing. And when the
original elements of the bodies, have the capability of being gathered and
that of life, then how can life after death be regarded as Muhaal!

After creating the sky and the earth, Allah populated the sky with Angels
and the earth with Jinns. The Jinns committed disruption, and an army of
Angels was sent, which chased them towards the mountains and islands.

73
 THE FOURTH RUKU’ - SECTION FOUR
VERSES 30 TO 32
ۡ
‫ل‬ ‫ع‬ ‫ج‬ْ ‫اَل ْرض خل ۡیف ًۃ ؕ قال ۡ ۤوا ات‬
ِ ِ ‫ف‬ِ
ٌ
‫ل‬ ‫اع‬
ِ ‫ج‬ ۡ ِ ‫ک ِۃ ا‬
‫ِّن‬ َّ ‫ئ‬ ٰٓ ‫و ا ِْذ قال ربک ل ِ ْلمل‬
ُ َّ َّ َّ ُ َّ َّ َّ َّ َّ ِ َّ َّ ُ َّ َّ َّ َّ
ْ ْ ْ
‫المٓاء ۚ ونَّحن نُس ِبح ِبحم ِدک ون ُ َّق ِدس‬ ِ ‫ک‬ ُ ‫ِف ۡی َّہا م ۡن یُف ِس ُد ِف ۡی َّہا وی َّ ْس ِف‬
ُ َّ َّ َّ ُ َّ ُ َّ َّ َّ َّ َّ
ْ ‫اَل‬ ۡ ْ ْ ۡ
‫ک َّل َّہا ثُم‬ ُ ‫ٓاء‬‫م‬ َّ ‫س‬ َّ ‫﴾ وع َّلم ٰادم‬۳۱﴿‫ِّن ۤ اَّع َّلم ما ََّل تَّع َّل ُم ۡون‬ ِ ‫ال ا‬
َّ َّ ‫ک ؕ ق‬ َّ َّ ‫ل‬
َّ َّ َّ َّ َّ َّ َّ َّ َّ ُ
ۡ ۡ ٓ ‫ی‬ ْ ِ ‫ک ِۃ ۙ فقال اَّنب ِبـ ْو‬
ْ
‫کنت ْم‬ ُ ‫ہ ُؤ ََّل ِء اِن‬ ‫ّن ِبا َّ ْس َّمٓا ِء‬ ُ َّ َّ َّ َّ ‫ئ‬
ِ ٰٓ ‫ہ عٰل المل‬
َّ َّ َّ ُ ‫ض‬
ْ
َّ ‫َّع َّر‬
ُ
ْ ۤ
‫ک اَّنت الع ِل ۡیم‬
ۡ
‫ِن‬
‫ا‬ ؕ ‫ا‬ ‫ن‬ ‫ت‬
ْ
‫م‬ ‫ل‬
َّ ‫ع‬ ‫ا‬ ‫م‬ ‫َِل‬
َّ ‫ا‬ ‫ا‬ ‫ن‬ َّ ‫ل‬ ‫م‬
ْ
‫ل‬ ‫ع‬
ِ ‫َل‬ َّ ‫ک‬ ‫ن‬ ٰ ‫﴾ قال ُ ۡوا س ْب‬۳۱﴿‫ٰص ِد ِق ۡی‬
‫ح‬
ُ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ ُ َّ َّ
ْ
﴾۳۲﴿‫ک ۡیم‬ ِ َّ ‫ال‬
‫ح‬
ُ

30. And recollect, when your Rab (Creator) said to the Angels, ‘I am
(about) to appoint My Special Representative on earth’, 53 they said,
‘Will you appoint as a Special Representative, one who will spread
disruption, and cause bloodshed in it? 54 Yet we praise You while
chanting Your Divine Excellence, and we glorify You. He (Allah) said, ‘I
know that which you do not know.’ 55

31. (And) Allah Almighty taught the names of all things to Adam, 56
then He presented everything before the Angels and said, ‘Name these
things to Me, if you are true’ (in what you say). 57

74
32. They replied, Glory be to You, We have no knowledge, except for
that which You have taught us. Undoubtedly, You alone are the All-
Knowing, Most Wise. 58

THE COMMENTARY OF THE FOURTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 30 TO 32]

53. In executing rulings and commands, and in controlling of other matters

etc, the Khalifa is the duly appointed and authorised emissary of the One
who appointed him. Here, Hazrat Adam ‫ ہیلعاالسلم‬is being referred to as the
Khalifa (emissary), even though all the other Ambia e Kiraam are the
emissaries of Almighty Allah. With regards to Hazrat Dawud ,‫ہیلع االسلم‬
َ ٰ‫یَا َداودُ اِنَّا َج َع ْلن‬
ِ ‫ک َخل ِْی َف ًۃ فِی ْاال َْر‬
Almighty Allah said, ‫ض‬

The reason that the Angels were informed about Hazrat Adam being made
the Khalifa, was so that they may ask the wisdom behind him being
appointed as the Khalifa, and that the excellence and honour of the Khalifa
becomes manifest to them, that even before he was created, he was given
the designation of being the Khalifa, and the dwellers of the sky were given
glad tidings of this.

Law: In this, the servants are being educated (i.e. there is a lesson in this
for them) that, before doing any (important) work they should make
‘Mashwarah,’ i.e. take advice, and Allah Almighty is free from this, that He
may need to take advice.

75
54. The aim, i.e. the objective of the Mala’ikah, i.e. the Angels, was not to
object to Hazrat Adam, or to slander him, but it was to ask about the
Hikmat, i.e. the wisdom of the Khilafat, and the knowledge of the matter of
man causing disruption on earth, was either that which was given
(directly) to them by Almighty Allah, or (by the will of Allah) they learnt it
from Lauh e Mahfuz i.e. The Protected Tablette, or they deduced this due
to what happened with the Jinns.

55. In other words (Almighty Allah told them that), My Divine Wisdom are
not apparent to you. (In other words) there will also be Ambia amongst the
human beings, there will also be Awliyah, and Ulama as well, and they will
be the embodiment of both knowledge and virtue, i.e. the embodiment of
both distinctions.

56. Almighty Allah presented before Hazrat Adam ‫ ہیلعاالسلم‬all things, and
all its descriptions, and granted him through Divine Inspiration, the
knowledge of all their names, their qualities, their actions, their
specialities, and of all their sciences, and all their uses.

57. In other words, if you are true, i.e. if you are right about what you are
thinking, that I will not create any creation with more knowledge than you,
and you are the ones that are worthy of the Khilafat, then name these
things, because the duty of the Khalifa, i.e. the special emissary, is to
control and administrate all affairs, and to be impartial and just, and all this
is not possible without this (i.e. without knowing all these things), because
the Khalifa has to have the knowledge of all the things, over which he has
76
been given control and power of administration, and over those things
wherein he has to make judgements.

Law: From this, it is evident that the Knowledge of Names, is more virtuous
than performing (optional) Ibaadat in seclusion in private chambers. (i.e.
learning about the Names and Attributes of Allah, and seeking knowledge
of Deen etc.)

Law: To make apparent that Hazrat Adam ‫ ہیلع االسلم‬has excellence, i.e.
superiority over the Angels, Almighty Allah revealed to him the knowledge
of all things.

Law: It is also apparent from this verse that the Ambia are more superior
to the Angels.

58. In this verse is the mention of the humility and acceptance and
acknowledgement by the Angels of their inability (to name the things and
in their judgement of Adam Alaihis Salaam), and it is evident from this that
their questioning was merely a query (i.e. in order to know) and not with
the intention of objecting, and now they became aware of the excellence
of humans and the wisdom behind His creation, which they did not know
before this.

77
 ‫‪THE FOURTH RUKU’ - SECTION FOUR‬‬
‫‪VERSES 33 TO 39‬‬

‫ۡ‬
‫ال اَّ ل َّ ْم اَّ قُل‬ ‫ق‬ ‫ۙ‬ ‫ہ ۚ فلما ۤ انبباہ ْم با ْسمٓائ ِ ْ‬
‫ہ‬ ‫ہ با ْسمٓائ ِ ْ‬ ‫قال ی ی ٰادم انبب ْئ ۡ‬
‫َّ َّ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫َّ‬
‫َّ ُ‬ ‫َّ‬ ‫َّ َّ َّ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫َّ َّ َّ ُ َّ ِ ُ‬
‫ۡ‬ ‫اَل ْرضۙ وا ْعلم ما ت ْبد ۡ‬ ‫ۡ‬
‫کنت ْم‬ ‫ُ‬ ‫ا‬ ‫م‬ ‫و‬ ‫ن‬ ‫و‬ ‫َّ‬ ‫ِ‬ ‫َّ‬ ‫و‬ ‫ت‬ ‫ِ‬ ‫و‬ ‫ِّن ۤ اَّ ْعلم غ ۡیب الس ٰم ٰ‬ ‫ک ْم ا ِ ۡ‬ ‫ل َّ ُ‬
‫ُ‬ ‫ُ َّ ُ ُ َّ َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬
‫ۡ‬ ‫ۤ‬ ‫ۤ‬ ‫ٰ‬ ‫کتم ۡون﴿‪ ﴾۳۳‬و ا ِْذ ق ْلنا ل ْلملٰٓئک ِۃ ْ‬ ‫ْ‬
‫اسج ُد ۡوا َِلدم فَّسج ُد ۡوا ا ََِّل اِبْ ِلیس ؕ‬ ‫ُ َّ ِ َّ ِ َّ‬ ‫ت‬
‫َّ‬ ‫َّ َّ َّ َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ ُ ُ َّ‬
‫ۡ‬ ‫کفریۡن﴿‪ ﴾۳۴‬وق ْلنا ی ی ٰادم ْ‬ ‫ْ ٰ‬ ‫ْ ْ‬
‫ک ْن اَّنت‬ ‫ُ‬ ‫اس‬ ‫ِ‬ ‫ال‬ ‫ن‬ ‫م‬‫ِ‬ ‫ان‬ ‫ک‬ ‫و‬ ‫۫٭‬‫ب‬ ‫ک‬ ‫اَّ ٰٰب واست‬
‫َّ‬ ‫َّ ُ‬ ‫َّ ُ َّ‬ ‫ِ َّ‬ ‫َّ َّ َّ َّ َّ َّ َّ‬ ‫َّ‬
‫ْ‬ ‫ْ‬ ‫وز ْوجک الْجنۃ وکَل م ْنہا رغ ًدا ح ۡ‬
‫ث ِشئ ُت َّما ۪ و ََّل تَّقربَّا ٰہ ِذہِ‬ ‫َّ ُ‬ ‫ی‬ ‫َّ َّ َّ َّ ُ َّ ِ َّ َّ َّ‬ ‫َّ َّ ُ َّ‬
‫َّ‬ ‫َّ‬
‫ْ‬ ‫ْ‬ ‫ۡ‬ ‫ٰ‬
‫الش ۡی ٰطن عن َّہا فَّاَّخرج ُہ َّما‬ ‫َّ‬ ‫ی﴿‪ ﴾۳۵‬فَّا َّ َّزل َّ ُہ َّما‬ ‫َّ‬ ‫ک ۡون َّا ِمن الظ ِل ِم‬ ‫جر َّۃ ف َّ َّت ُ‬ ‫الش‬ ‫َّ‬
‫َّ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ َّ‬
‫ۡ‬ ‫ٌ‬ ‫ْ‬ ‫ۡ ْ‬ ‫ۡ‬ ‫ْ‬
‫ک ْم ِف اَلَّ ْر ِض‬ ‫ک ْم لِبع ٍض َّع ُدو ۚ ول َّ ُ‬ ‫ض ُ‬ ‫ُ‬ ‫ع‬ ‫ب‬ ‫ا‬ ‫و‬ ‫ط‬ ‫ُ‬ ‫ب‬ ‫ِ‬ ‫اہ‬ ‫ا‬ ‫ن‬
‫َّ‬ ‫ل‬ ‫ُ‬ ‫کانَّا ِف ۡی ِہ ۪ وق‬ ‫ِم َّما َّ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ت ف َّتاب ع َّل ۡی ِہ ؕ‬ ‫م‬‫ٰ‬ ‫ل‬ ‫ک‬ ‫ہ‬ ‫ب‬ ‫ر‬ ‫ن‬ ‫ع ا ِٰٰل ح ۡی﴿‪ ﴾۳۶‬فتل یقی ٰادم م ۡ‬ ‫م ْستق ٌر وم ٰت ٌ‬
‫ٍ‬ ‫ِ‬ ‫َّ‬ ‫ٖ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫ٍ‬ ‫ِ‬
‫َّ َّ َّ‬ ‫َّ‬ ‫َّ ُ‬ ‫َّ‬ ‫ُ َّ َّ َّ َّ‬
‫ۡ‬ ‫ۡ‬ ‫ْ‬ ‫ۡ‬ ‫ْ‬ ‫ٗ‬
‫ک ۡم‬ ‫ج ِمی ًعا ۚ ف َّ ِا َّما یا ِتی َّن ُ‬ ‫ح ۡیم﴿‪ ﴾۳۷‬قُل َّنا اہ ِب ُط ۡوا ِمن َّہا‬ ‫ِ‬ ‫التواب الر‬ ‫َّ‬ ‫ہو‬ ‫ُ‬ ‫اِنَّہ‬
‫َّ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ ُ َّ‬ ‫َّ‬
‫ْ‬ ‫ْ ٌ‬
‫ہ ْم یحزن ُ ۡون﴿‪﴾۳۸‬‬ ‫ُ‬ ‫َل‬ ‫َّ‬ ‫و‬ ‫ہ‬‫ف عل ۡی ِ ْ‬
‫َّ‬ ‫خو‬ ‫َّ‬ ‫ہ َّدای ف َّ ََّل‬ ‫ُ‬ ‫ہ ًدی ف َّ َّم ۡن ت َّ ِبع‬ ‫ِم ِّن ُ‬
‫ۡ‬
‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ۤ‬
‫ہ ْم ِف ۡی َّہا‬ ‫ۚ‬ ‫ار‬ ‫الن‬ ‫ب‬ ‫اّلیۡن کفر ۡوا وک َّذب ۡوا ِب ٰا ٰی ِتنا اُول ٰٓ ِئک اَّ ْص ٰ‬
‫ح‬ ‫و َّ ِ‬
‫ُ‬ ‫َّ ِ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ ُ‬ ‫َّ َّ َّ ُ‬ ‫َّ‬
‫ِل ۡون﴿ ‪﴾۳۹٪‬‬ ‫ٰ‬
‫خ‬
‫ِ ُ َّ‬
‫‪78‬‬
33. He (Allah) said, ‘O Adam! Name for them all (the things).’ So, when
He (Adam) named for them all the things, 59 He (Allah) said, ‘Did I not
say to you that, I know all of the unseen things which are in the skies
and the earth? And I know all that which you reveal and all that which
you conceal.’ 60

34. And (recollect) when We commanded the Angels to make Sajdah

(prostrate) to Adam, then all of them made Sajdah (prostrated) except
Iblis. He rejected and behaved arrogantly, and (thus) became an
unbeliever.

35. And We said, 61 ‘O Adam! You and your wife reside in this Blissful
Garden (Jannat) and eat of it from wherever you wish, without any
restrictions, but do not go near this tree, 62 or you will be of those who
go beyond the restrictions.’ 63

36. So shaitaan caused them to slip in Jannat, and (thereby) caused

them to be detached from where they resided,64 and We said, Descend!
65
Between you, one is the adversary of the other; and for an appointed
duration, you are to remain on the earth, and live thereof. 66

37. Then Adam learnt from his Rab (Creator) some (blessed) words, so
Allah accepted his (sincere) repentance. 67 Undoubtedly, it is He (Allah)
alone, Who is the Supreme Acceptor of repentance, The Most Merciful.

38. We said, ‘All of you, (now) descend from Jannat (Paradise), then
when any guidance from Me reaches you, so whosoever adheres to My
guidance, for them, there is neither any fear nor any grief’ 68

39. And those who commit unbelief (kufr), and reject My signs, they
are the inmates of hell. They will linger therein forever.

79
 THE COMMENTARY OF THE FOURTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 33 TO 39]

59. In other words, Hazrat Adam ‫ ہیلع االسلم‬mentioned the names of

everything and mentioned the reason, i.e. wisdom behind its creation.

60. The thing which the Angels mentioned was that humans would cause
disruption and bloodshed, and they concealed the reasons (for this
thought), and that was because they felt that they were deserving of
Khilafat and that Almighty Allah would not create any creation greater and
more knowledgeable than them.

Law: This verse proves the morality of humans and the excellence of
knowledge. It is also proven that to attribute the word teaching for Allah is
permissible though He will not be referred to as a teacher (Mu’allim),
because a Mu’allim is one whose occupation is to teach.

Law: From this, it is also evident that all the words and languages are from
Almighty Allah.

Law: It is also proven that the knowledge and (levels of) perfection are
increased.

80
61. Almighty Allah made Hazrat Adam ‫ ہیلع االسلم‬the illustration of all
existing things (in the creation), and made him the embodiment of the
(splendours) of the spiritual and physical spheres, and he was made the
Wasila (means) to the Angels attaining special perfection, so they (the
Angels) were commanded to make Sajdah, i.e. prostrate to Adam ‫ہیلعاالسلم‬
as a gesture of their gratitude, and acknowledgement of the excellence
bestowed upon Hazrat Adam ‫ ہیلعاالسلم‬and so that their view would reach
the level of being an apology.

Some of the Mufas’sireen have said that, that before Allah created Hazrat
Adam ‫ہیلع االسلم‬, He had already commanded the Angels to prostrate to
Adam ‫ ہیلعاالسلم‬and their evidence is this verse [Baidhawi]

‫ین‬
َ ‫اس َّویْتُہ َو َن َفخ ُْت ف ِْی ِہ ِم ْن ُّر ْوح ِْی َف َق ُع ْوا لَہ َسا ِج ِد‬
َ ‫َفاِذَا‬

The correct view is that the command to make Sajdah was given to all the
Angels. [Khaazin]

Law: Sajdah (prostration) is of two types. One is Sajdah e Ibaadat, which is

one with the intention of worship, and the second is Sajdah e Tahiyyat, the
objective of which is to show honour and not worship, the one being
prostrated to.

81
Law: Sajdah e Ibaadat is specifically for Almighty Allah alone, and cannot
be done for anyone else, and neither was this permissible in any other
Shariat. Here, those Mufas’sireen who regard (this Sajdah) as-Sajdah e
Ibaadat say that the Sajdah was specifically for Almighty Allah, and Hazrat
Adam ‫ ہیلع االسلم‬was made the Qibla. He was the one towards whom the
Sajdah was being made, and not for whom the Sajdah was being made, but
this view is a weak one, because the objective of this Sajdah was to make
apparent the excellence and the honour of Hazrat Adam ,‫ ہیلعاالسلم‬and it is
not necessary that the one towards (i.e. in the direction of) whom the
Sajdah is being made should be superior to the one who is making the
Sajdah. An example of this is that Most Beloved Nabi ‫ﷺ‬ made Sajdah
towards the Kaa’ba, and regarded it as the Qibla, yet Sayyiduna Rasoolullah
‫ﷺ‬ is indeed more exalted and more superior than the Kaa’ba. The second
view is that this was not Sajdah e Ibaadat, but rather it was Sajdah e
Tahiyyat, and this was specifically for Hazrat Adam ‫ہیلع االسلم‬. It was
performed by placing the foreheads on the ground and not by simply
bowing, and this is the correct view, and it is the view of the majority (of
the reliable scholars). [Madaarik]

Law: In the past Shariats, Sajdah e Tahiyyat was permissible. In our Shariat,
it has been abrogated, i.e. Mansookh. Now, it is not permissible for anyone,
when Hazrat Salman ؓ intended to make Sajdah to the Beloved Rasool ‫ﷺ‬,

then the Most Beloved Rasool ‫ﷺ‬ said that the creation should not make
Sajdah to anyone but Allah. [Madaarik]

82
The first to make Sajdah, i.e. to prostrate amongst the Angels was Hazrat
Jibra’eel ‫ہیلعاالسلم‬, followed by Hazrat Mika’eel ‫ہیلعاالسلم‬, then Hazrat Israfeel
‫ہیلعاالسلم‬, and then Hazrat ‘ Izra’eel ‫ہیلعاالسلم‬, followed by the other specially

chosen Angels. This Sajdah was made on a Friday from the time of Zawaal
right up to the time of Asr.

One view is that the special Angels remained in Sajdah for one hundred
years, and one view says that they remained in Sajdah for five hundred
years. Shaitaan refused to make Sajdah, and due to his pride and arrogance,
he continued to believe and ascertain that he was more superior to Hazrat
Adam ‫ ہیلعاالسلم‬and hence according to him (Allah Forbid), the command of
Sajdah was contrary to wisdom. By this false belief, he became a kaafir, i.e.
unbeliever.

Law: The verse proves that Hazrat Adam ‫ ہیلعاالسلم‬is more superior to the
Angels, as they were commanded to make Sajdah to him.

Law: Takabbur, i.e. Pride is extremely abhorrent. Sometimes the

retaliation of an arrogant person leads him to kufr. [Baidhawi and Jamal]

62. It either refers to wheat or grapes etc. [Jalaalain]

63. ‘Zulm’ means to abuse (or exploit) something inappropriately, and this
is disallowed, and Ambia are Ma’soom, i.e. they do not commit any sin.
Hence, here the word ‘Zulm’ is in the context of something better not done,
i.e. Khilaaf e Awla.

83
Law: To refer to the Ambia ‫ ہیلعاالسلم‬as ‘Zaalim,’ i.e. wrongdoers, is slander
and kufr, and whoever says this will become a kaafir. Almighty Allah is the
Master and The Creator, and He may say as He Wills. In this, is their honour.
What right does anyone else have to utter words which are contrary to
respect, and then to use the words of Almighty Allah as evidence for their
impudence? We have been commanded to show respect, honour, and
reverence, and it is this which is essential upon us.

64. Somehow, shaitaan got to Hazrat Adam and Hawa ‫ امہیلعاالسلم‬and said
should I show you the tree of eternity? Hazrat Adam ‫ ہیلعاالسلم‬refused, and
he swore that he was his well-wisher. He (Hazrat Adam) thought that who
would ever swear a false oath in Allah’s Name. With this in mind, Hazrat
Hawa ate a little from (the tree), and she shared, i.e. gave some to Hazrat
Adam ‫ہیلعاالسلم‬, so he too ate a little from it, and then he thought that the

َ ْ ‫ َال َت‬is Tanzeehi, i.e. one of cautiousness, and not

command to stay in ‫ُقبَا‬
Tahreemi, i.e. not of forbiddance. If he regarded it as one of forbiddance,
he would have never done so as the Ambia are Ma’soom, and here this was
an oversight, i.e. Khata e Ijtihadi by Hazrat Adam ,‫ ہیلعاالسلم‬and oversight is
not a sin.

65. Hazrat Adam ‫ ہیلعاالسلم‬and Hazrat Hawa and those who were in their
loins, i.e. spines were commanded to descend from Jannat onto the earth.
Hazrat Adam was made to descend on the mountains of Hind (India), on the
land of Sarandeep (today called Sri Lanka), and Hazrat Hawa was made to
descend in Jeddah. [Khaazin]

84
Through the blessings of Hazrat Adam ,‫ ہیلعاالسلم‬the trees on earth began to
give off a pure fragrance. [Roohul Bayan]

66. This refers to the end of their physical life, i.e. it refers to the time of
passing away from this world. This was also a glad tiding to Hazrat Adam
‫ ہیلعاالسلم‬that he will only remain on earth for a fixed amount of time, and
then thereafter he will be taken back towards Jannat, i.e. Paradise, and this
evidence of resurrection for his offspring, in other words, their life on
earth is for a fixed time, and after that time expires, they will have to return
towards the hereafter.

67. For three hundred years after coming to earth, Hazrat Adam ‫ہیلعاالسلم‬
due to being humbled, did not raise his head towards the sky, even though
Hazrat Dawud ‫ ہیلعاالسلم‬is one who wept the most, and his tears are more
than the tears of all the people on earth, but Hazrat Adam ‫ ہیلعاالسلم‬wept so
much that the tears of Hazrat Adam ‫ ہیلع االسلم‬were more than the tears of
Hazrat Dawud ‫ ہیلع االسلم‬and all the rest of the people on earth put combined.
[Khaazin]

Tabrani, Haakim and Abu Nu’aim and Baihaqi reported Marfu’an from
Hazrat Ali ؓ when Hazrat Adam ‫ ہیلعاالسلم‬told of his oversight (by Allah), he

was in awe in the worry of repenting.

85
In that state of anxiousness, he remembered that, when I was created, I
raised my head and saw that on the Arsh was written,

‫ال الہ اال اہلل دمحم رسول اہلل‬

Laa ilaaha il’l-Allah Muhammadur Rasoolullah

I understood that the excellence which has been afforded to Hazrat

Muhammad ‫ ﷺ‬in the Court of Allah, is afforded to none other, for Allah
Ta’aala had His ‫ﷺ‬ Name, written with His (Allah’s) Name on the Arsh.
Hence, in his Dua with the words ‫ َربَّ َنا ظَ ل َْم َنا‬until the end of the verse…,

He also said,

َ ِ ‫ک ب ِ َح ِّق ُم َح َّمد َا ْن َت ْغ‬

‫َفل ِ ْی‬ َ ُ‫َا ْس َئل‬
I seek your Forgiveness through Hazrat Muhammad ‫ﷺ‬

The following words have been mentioned in the narration of Ibn Munzir,

َ ِ ‫ک اَ ْن َت‬
‫غَفل ِ ْی َخ ِط ْی َئتِ ْی‬ َ ‫َکا َمت ِٖہ َعل َْی‬ َ ‫اَل ّٰل ُھ َّم انِ ِّی اَ ْس َل‬
َ َ ‫ک ب ِ َجاہ ِمح َّمد َع ْبد َِک َو‬

In other words, O Allah! I ask that you pardon me through the mediation of
the honour and excellence of your most chosen servant Muhammad ‫ﷺ‬

and through the mediation of the grandeur, which has been afforded to

86
him in Your Divine Court. The moment he made this Dua, Almighty Allah
pardoned him.

Law: From this narration it is evident that to make Dua using the Wasila of
those beloved servants who are accepted in the Court of Allah, by saying
through the name of such and such, or through the mediation of such and
such, is permissible, and it is the Sunnat of Hazrat Adam ‫ہیلعاالسلم‬.

Law: The right of none is compulsory upon Almighty Allah, but by His
Grace and His Mercy He affords this right to His beloved servants. It is
through the Wasila of this right which He affords them, that Dua is made.
This Right (privilege) is proven from Sahih Ahadith, just as it has been
mentioned

‫لی اہّٰلل ِ اَ ْن ی ْدخ َل ا ْل َج َّن َۃ‬ ً َ َ ‫ان ک‬

َ ‫لو َۃ َو َص َام َر َم َض‬ َ ‫َم ْن ٰا َم َن بِاہّٰلل ِ َو َر ُس ْول ِ ٖہ َواَق‬
ٰ َّ‫َام الص‬
ٰ ‫ان َحقا َع‬

The repentance of Hazrat Adam ‫ ہیلع االسلم‬was accepted on the tenth of

Muharram. When he was made to leave Jannat, then with the other
blessings of Jannat, the power of the Arabic Language was also taken away
from him, and instead of that the Syriac language flowed from his blessed
tongue. After acceptance of his Tauba, then again he was blessed with the
Arabic language. [Fathul Azeez]

87
Law: The real aim of Tauba (repentance) is to turn towards Almighty Allah.
There are three integral articles of repentance. The first is to acknowledge
one’s error (i.e. crime), the second is to be ashamed (i.e. regret) what you
have done, and the third is the firm intention to abstain from it (in future).
If the sin is such that it can be compensated, then its compensation is also
essential, for example; when one makes Tauba, i.e. repents from missing
Salaah (Namaaz), then it is also necessary to perform the Qaza of all the
missed Salaahs.

After his repentance, Hazrat Jibra’eel ‫ ہیلعاالسلم‬announced the Khilafat of

Hazrat Adam ‫ ہیلعاالسلم‬amongst all the animals, and he commanded all of
them that it was essential for them to be obedient to him. All of them
acknowledged to obey. [Fathul Azeez]

68. This is glad tidings for the Believers and the virtuous ones, neither will
they have any fear during the ‘Great Fear’ (on the day of Qiyaamat), nor
will they have any grief in the hereafter. They will enter Jannat without
any grief.

88
 THE FIFTH RUKU’ - SECTION FIVE
VERSES 40 TO 46

ۡ ۤۡ ۡ ۡ ْ ۡ ْ ْ ۡ
‫َِّت ۤ اَّنعم‬ ‫کر ۡوا ِنع َّم ِِت ال‬
ْ ْ ۡ
‫ّن ۤ ا ِْسرٓا ِءی‬
‫ف‬ ِ ‫ک ْم واَّوفُوا ِب َّعہ ِدی اُو‬ ُ ‫ت َّع َّلی‬ ُ َّ ِ ُ ‫ل اذ‬ َّ
ۡ ِ ‫ٰیب‬
َّ َّ ُ َّ َّ
ْ ۡ ۤ ۡ ‫﴾ و ٰامن‬۴۱﴿‫ارہب ۡون‬ ْ ‫بع ۡہدک ْمۚ و ا ِٰیی ف‬
‫ک ْم و ََّل‬ ُ ‫ص ِدقًا ل ِ َّما م َّع‬ ‫تم‬ ‫ل‬ ‫ز‬ ‫ن‬ َّ ‫ا‬ ‫ا‬ ‫م‬ ‫ب‬
ِ ‫ا‬ ‫و‬ ِ ِ َّ ِ
َّ َّ َّ ُ ُ َّ َّ ُ َّ ِ ُ َّ َّ َّ َّ ُ
﴾۴۱﴿‫ِت ث َّ َّم ًنا ق َّ ِل ۡیَل ۫ َّو ا ِٰیی فَّاتَّ ُق ۡو ِن‬
ً ۡ ِ ‫ر ِب ٖہ ۪ و ََّل َ ْش ََّت ۡوا ِب ٰا ٰی‬ ٍۭ ‫کاف‬
ِ
ۤ
‫ک ۡون ُ ۡوا اَّ َّو َّل‬ ُ َّ ‫ت‬
َّ ُ َّ َّ َّ
ْ ۡ ْ ْ ْ ْ ْ
‫﴾ واَّ ِق ۡی ُموا‬۴۲﴿‫ط ِل وتَّکت ُموا الح َّق واَّنت ْم تَّع َّل ُم ۡون‬ ِ ٰ
‫ب‬ ‫ال‬ ‫ب‬
ِ ‫ق‬ َّ ‫ح‬ ‫و ََّل تَّل ِبسوا ال‬
َّ َّ ُ َّ َّ ُ َّ َّ ُ َّ
‫ب‬
ْ ۡ ‫﴾ اتاۡمر‬۴۳﴿‫الرکع ۡی‬ ٰ ‫ارکع ۡوا مع‬ ْ ‫کوۃ و‬ ٰ
‫وۃ و ٰاتُوا‬ ٰ‫الصل‬
ِ ِ ‫اس ِبال‬ َّ
‫الن‬
َّ ‫ن‬ ‫و‬
َّ ُ ُ َّ َّ َّ ِ ِ َّ َّ ُ َّ َّ َّ ‫الز‬
َّ َّ َّ َّ

‫است ِع ۡی ُن ۡوا‬ ْ ‫﴾ و‬۴۴﴿‫وتنۡس ْون انۡفسک ْم وانۡت ْم ت ْتل ۡون الْک ٰتب ؕ افَل ت ْعقل ۡون‬
َّ َّ َّ ُ ِ َّ َّ َّ َّ َّ ِ َّ ُ َّ ُ َّ َّ ُ َّ ُ َّ َّ َّ َّ َّ
‫اّلیۡن ی ُظ ُن ۡون‬ ِ َّ ﴾۴۵َۙ ﴿‫ی‬
ۡ
‫ع‬ ‫ش‬ ‫خ‬ ٰ ْ‫بالص ْب والصلٰو ِۃ ؕ و اِنہا لکب ۡۡیۃٌ ا ََِّل عٰل ال‬
ِ ِ َّ َّ َّ ِ َّ ِ
َّ َّ َّ َّ َّ َّ َّ ِ َّ َّ َّ َّ
﴾۴۶٪ ﴿‫ج ُع ۡون‬ ۡ ْ ْ ۡ ٰ ۡ
َّ ِ ‫اَّنَّ ُہ ُمل ُقوا َّر ِب ِہ َّواَّنَّ ُہ اِلَّی ِہ ٰر‬

69
40. O Children of Ya’qub! Remember that favour of Mine, which I
70
bestowed unto you, and fulfil your promise to Me, I will fulfil My
promise to you, and specifically (i.e. exclusively) fear Me alone. 72
71

41. And bring Imaan (believe) in that which I have revealed, which
accurately confirms that which is with you, and do not be the first to
reject it, 73 and do not trade My signs for an insignificant price, 74 and
Fear Me alone.

89
42. And unite not the Truth (Haq) with Falsehood (Baatil), and
deliberately conceal not the truth.

43. And keep Namaaz (obligatory Prayer) well-established, and pay

Zakaat (obligatory charity), and bow down (make RUKU’) with those
who bow down. 75

44. Do you instruct the people to be righteous, while you yourselves

forget (to do so), whereas you recite the Divine Book? So have you no
common sense. 76

45. And seek help through patience and Namaaz (prayer), and
undoubtedly, it (Namaaz) is definitely heavy, except unto those, who
humble (bow) themselves before Me sincerely. 77

46. (They are) those who have complete faith that they are to meet
with their Rab (Creator), and towards Him alone is their ultimate
return.78

90
 THE COMMENTARY OF THE FIFTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 40 TO 46]

69. Isra’eel means Abdullah, i.e. servant of Allah and is a Hebrew word. This
was the title of Hazrat Ya’qub ‫ہیلعاالسلم‬. [Madaarik]
Kalbi, the Mufas’sir, has said that, by saying

ُ ‫ی ٰ َا ُّی َھاال َّن‬

‫اس ا ْعبُ ُد ْوا‬

He invited all the humans in general (towards His worship), and by saying

َ ُّ‫اِذْ قَا َل َرب‬

‫ک‬

He mentioned their origin, and after that He specifically invited the Bani
Isra’eel. These people are the Jews, and from henceforth up until ‫( سیقول‬i.e.
the second Separa) the conversation is continuous with them.

Sometimes the invitation is given by way of reminding them of gracious

blessings which they have been given, sometimes it is done by instilling
fear, and sometimes by establishing its evidence. Sometimes they are
reprimanded for their wrongdoings, and sometimes their past
persecutions are mentioned.

91
70. They are being reminded of all the favours of Allah, in other words, your
forefathers were freed from Fir’awn, the sea was split open, and the clouds
were made a roof over you. Except these, they were reminded of other
favours which will be mentioned later, and the objective of reminding
them, is so that they may be grateful to Almighty Allah by obeying and
worshipping him since to show ungratefulness for any blessing, is to forget
it.

71. In other words, fulfil your promise (to Me) by bringing Imaan and
obeying, and I will fulfil My Pledge (to you) by giving you the reward and
its recompense.

The discussion concerning this pledge, i.e. promise has been mentioned in
the verse

‫ْسآ ِء یْ َل‬
َ ْ ِ ‫اق بَنِ ْی ا‬
َ ‫َو َل َق ْد اَ َخ َذ اہّٰلل ُ ِم ْی َث‬

72. Law: This verse explains that to be grateful upon the blessings, and to
fulfil and be loyal to the pledge is Waajib, i.e. essential. This verse also
shows that a believer should fear none but Almighty Allah.

73. In other words, With the Taurah and the Injeel that you have, also bring
Imaan with the Holy Qur’an, and do not be the first of the people of the
book to become unbelievers, i.e. to reject. Whosoever adopts kufr in
following you, the visitation, i.e. burden of this, is also upon you.

92
74. From this verse on, those verses of the Taurah and Injeel are being
referred to, in which the praise and the attributes of the Beloved Nabi
Muhammad ‫ ﷺ‬have been mentioned. The message here is that you should
not conceal the praises of the Beloved Nabi ‫ ﷺ‬for the sake of the wealth of
this world, for the worldly effects are but an insignificant price, and it is
nothing compared to the blessings of the hereafter.

The Shaan e Nuzool

This verse was revealed concerning Ka’ab bin Ashraf and the other Jewish
leaders and Ulama (scholars), who used to collect money, i.e. taxes from
the ignorant and lowly people, and they used to stipulate an annual tax
which they had to pay, and they stipulated their share in (their) cash
wealth and their fruits. They feared that if they disclosed the excellence
and attributes of the Beloved Nabi ‫ﷺ‬ to the people, which has been
mentioned in the Taurah, then the people would bring Imaan in Sayyiduna
Rasoolullah ,‫ﷺ‬ and they will not be respected any longer, and all their
yields (profits) will be lost; and this is why they altered their Books, and
they changed, i.e. altered what was mentioned in praise of Nabi
Muhammad ‫ﷺ‬. When the people would ask them about the attributes of
Rasoolullah ‫ﷺ‬ which have been mentioned in the Taurah, they would
conceal this (from the people), and they would not tell about it under any
circumstances. It was on this that this verse was revealed. [Khaazin etc.]

93
75. In this verse, it is being mentioned that Namaaz (Salaah) and Zakaat are
Fard, and it is also being advised that Namaaz should be performed by
paying careful attention to all its merits and safeguarding all its rules
(guidelines).

Law: The establishing of Jama’at is also included in this. It has been

mentioned in the Hadith Shareef, that to perform Namaaz with Jama’at is
twenty-seven fold more virtuous than performing it alone.

The Shaan e Nuzool

Their Muslim relatives asked the Jewish Ulama (scholars/Rabbis) about the
Religion of Islam, so they said to them that they should remain steadfast
on that Deen (i.e. Islam), and that the Deen of The Beloved Rasool ‫ ﷺ‬is the
true Deen, and the word (he preaches) is the true word (but they did not
accept the Deen), so this verse was revealed concerning them. One view is
that this verse was revealed concerning those Jews, who informed the
polytheists of Arabia about the coming of Hazrat Muhammad ‫ﷺ‬, and they
(the Jews) advised them to follow him ‫( ﷺ‬when he comes), and the when
Rasoolullah ‫ﷺ‬ arrived, then these people who gave advice (to the
polytheist) became unbelievers themselves, due to their envy. It was on
this that they were rebuked. [Khaazin, Madaarik]

77. In other words, when faced with any hardship, seek assistance through
Sabr, i.e. patience, and Namaaz (Salaah). Subhaan’Allah! What a blessed
lesson this is. Sabr is the ethical and moral struggle against hardships. Man

94
cannot remain steadfast in justice and the determination of righteousness
without it (i.e. without patience).

There are three categories of Sabr, i.e. Patience;

1. To control yourself in severity and hardships

2. To remain constant when facing difficulties in obedience and

worship

3. To hold yourself back from being inclined towards sin

Some of the Mufas’sireen have taken Sabr here, to mean Fasting, as it is also
a branch of patience. In this verse, we have also been taught to seek
assistance with Namaaz in times of difficulty because it is the combination
of bodily, i.e. physical Ibaadat, and spiritual Ibaadat, and it is through this
that one attains closeness to Almighty Allah.

When faced with important issues (and decisions) the Beloved Rasool ‫ﷺ‬

would occupy himself in Namaaz. This ayat also explains that except the
true believers and the sincere ones, Namaaz is heavy, i.e. weighty upon
others.

78. In this, there is glad tiding, that in the hereafter, the believers will be
blessed with Deedar e Ilaahi, i.e. Divine Vision.

95
 ‫‪THE SIXTH RUKU’ - SECTION SIX‬‬
‫‪VERSES 47 TO 54‬‬

‫ْ‬ ‫ۡۤ ْ ْ‬ ‫ۡ ْ‬ ‫ٰ ۡۤ ْ ۡ ْ‬
‫ک ْم ع َّٰل‬ ‫ُ‬ ‫ضل ت‬ ‫َّ‬ ‫َّ‬ ‫ّن ف‬ ‫ک ْم واَّ ِ ۡ‬ ‫ُ‬ ‫ت ع َّل ۡی‬ ‫م‬ ‫ع‬ ‫ن‬ ‫َّ‬ ‫ا‬ ‫ِت‬ ‫ِ‬ ‫َّ‬ ‫ال‬ ‫ِت‬ ‫ِ‬ ‫م‬ ‫ع‬ ‫ن‬
‫ِ‬ ‫ا‬ ‫و‬ ‫ر‬ ‫ک‬
‫ُ‬ ‫اذ‬ ‫ل‬ ‫ی َّب ِّن اِسرٰٓ ِءی َّ‬
‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ ُ َّ‬ ‫َّ َّ‬ ‫ُ‬
‫ل ِمن َّہا‬
‫ْ‬
‫ب‬
‫ْ‬
‫ق‬ ‫ی‬ ‫َل‬ ‫و‬ ‫ا‬ ‫س ع ۡن ن ْف ٍس ش ْیـ ً‬ ‫ی ن ْف ٌ‬ ‫ْ ۡ‬
‫ز‬ ‫ج‬ ‫ت‬ ‫َل‬ ‫َّ‬ ‫ا‬ ‫ً‬
‫م‬ ‫و‬‫الْ ٰعل ِم ۡی﴿‪ ﴾۴۷‬واتق ۡوا ی ْ‬
‫ُ َّ ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ ِ َّ‬ ‫َّ َّ ُ َّ‬ ‫َّ َّ‬

‫ک ۡم ِم ْن ٰا ِل‬ ‫ش ٰفع ٌۃ وَل ی ۡؤخذ م ْنہا ع ْد ٌل وَل ہ ْم ی ۡنصر ۡون﴿‪ ﴾۴۸‬و ا ِْذ ن ۡ‬
‫جی ٰن ُ‬ ‫َّ َّ‬ ‫َّ َّ ُ ُ َّ ُ َّ‬ ‫َّ َّ َّ َّ ُ َّ ُ ِ َّ َّ‬
‫َّ‬
‫ک ْم وی َّ ْستحی ۡون‬
‫ْ‬ ‫وء الْعذاب یذبح ۡون اب ْ‬ ‫ۡٓ‬
‫َّ ُ َّ‬ ‫ُ‬ ‫ٓاء‬ ‫ن‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫ِ‬ ‫َّ‬ ‫ُ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬
‫ک ْم س‬
‫ُ‬ ‫ِف ْر َّع ْو َّن یَّس ۡو ُم ۡون َّ ُ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬
‫ْ‬ ‫ْ‬ ‫ْ ْ‬ ‫نسٓاءک ْم ؕ و فۡ ٰذلک ۡم بَل ءٌ م ۡن ربک ْم ع ۡ‬ ‫ٓ‬
‫کم البحر‬ ‫ظی ٌم﴿‪ ﴾۴۹‬و اِذ فَّرق َّنا ِب ُ‬ ‫ِ ِ ُ َّ َّ ِ َّ ِ ُ َّ ِ‬ ‫ِ َّ َّ ُ‬
‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ْ‬ ‫ْ‬ ‫ۡ‬ ‫ۡ‬ ‫ْ ْ‬ ‫ۡ‬
‫ک ْم واَّغرق َّنٓا ٰا َّل فِ ْرع ْون واَّنت ْم تَّن ُظر ۡون﴿‪ ﴾۵۱‬و اِذ ٰوعدنَّا م ۡو یٰۤس‬ ‫ُ‬ ‫فَّاَّنج ۡی ٰن‬
‫ُ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ َّ َّ ُ‬ ‫َّ َّ‬ ‫َّ‬
‫ل ِم بن بع ِد ٖہ واَّنت ْم ٰظ ِل ُم ۡون﴿‪ ﴾۵۱‬ثُم ع َّف ْونَّا‬
‫ۡ‬ ‫ْ‬
‫ج‬‫َل ثم اتخ ْذتم الْع ْ‬ ‫ا ْرب ِع ۡی ل ۡی ً‬
‫ِ‬
‫َّ َّ‬ ‫َّ‬ ‫َّ ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ َّ َّ َّ ُ َّ َّ َّ ُ ُ‬
‫ْ‬ ‫ۡ‬ ‫ْٰ ۡ‬ ‫ۡ‬ ‫ْ‬ ‫ْ ٰ‬ ‫ۡ‬
‫ک ٰتب‬ ‫کرو َّن﴿‪ ﴾۵۲‬و اِذ اتَّی َّنا ُمو َّٰۤس ال ِ‬ ‫ک ْم ََّش ُ‬ ‫ک ل َّ َّعلَّ ُ‬ ‫َّ‬ ‫ک ۡم ِم بن بَّع ِد ذل ِ‬ ‫َّعن ُ‬
‫َّ‬ ‫َّ‬ ‫ُ‬
‫ک ْم‬ ‫ِن‬ ‫ا‬ ‫م‬‫ِ‬ ‫و‬ ‫ْ‬ ‫ق‬ ‫ٰ‬
‫ی‬ ‫ہ‬ ‫م‬ ‫و‬ ‫ْ‬ ‫ق‬ ‫ل‬ ‫ٰۤس‬ ‫ٰ‬ ‫و‬ ‫ۡ‬ ‫م‬ ‫ال‬ ‫ق‬
‫ْ‬
‫ِذ‬ ‫ا‬ ‫و‬ ‫﴾‬ ‫‪۵۳‬‬ ‫﴿‬ ‫ن‬ ‫و‬ ‫والْف ْرقان لعلک ْم ت ۡہتد ۡ‬
‫َّ ُ‬ ‫ِ َّ ِ ٖ َّ‬ ‫َّ َّ ُ‬ ‫َّ‬ ‫َّ ُ َّ َّ َّ َّ َّ ُ َّ َّ ُ َّ‬
‫ْ ۤ‬
‫ک ْم فَّاقتلُ ۡوا‬ ‫ئ‬ ‫ار‬ ‫ب‬ ‫ِٰل‬ ‫ٰ‬ ‫ا‬ ‫ا‬ ‫و‬
‫ۡ ۡۤ‬
‫ب‬ ‫و‬ ‫ت‬ ‫ف‬ ‫ل‬ ‫ظل ْمت ْم انۡفسک ْم باتخاذکم الْع ْ‬
‫ج‬
‫ُ‬ ‫ِ ِ ُ‬
‫َّ‬ ‫َّ َّ ُ َّ ُ َّ ُ ِ ِ َّ ِ ُ ُ ِ َّ َّ ُ ُ‬
‫ہو‬
‫ٗ‬
‫ک ْم ؕ اِنَّہ‬ ‫ۡ‬
‫ک ْم ؕ ف َّ َّتاب َّع َّلی ُ‬ ‫ار ِئ ُ‬ ‫ک ْم ِعن َّد ب‬
‫ۡ‬
‫ۡی ل َّ ُ‬ ‫ک ْم خ ۡ ٌ‬ ‫ُ‬ ‫ِ‬ ‫ل‬ ‫انۡفسک ْم ؕ ٰ‬
‫ذ‬ ‫ُ‬
‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫َّ ُ َّ‬
‫ح ۡیم﴿‪﴾۵۴‬‬ ‫اب الر ِ‬ ‫التو‬
‫ُ‬ ‫َّ َّ ُ َّ‬
‫‪96‬‬
47. O Children of Ya’qub! Remember that favour of Mine, which I
bestowed unto you, and this, that I granted you distinction above all
others in your era. 79

48. And Fear that Day; the day when no soul can be a substitute for
another soul, 80 and (when) neither will any intervention be accepted
for the unbelievers, and nor will anything be taken to release their
soul, and nor will they be assisted. 81

49. And remember when We saved you from the followers of Fir’awn,
82
when they tormented you ruthlessly, 83 (by) slaying your sons, and
84
keeping your daughters alive; And in it was an intense trial from
85
your Rab (or a great blessing).

50. And when We split apart the sea for you, thus saving you, while
we drowned the followers of Fir’awn before your eyes. 86

51. And when We took an undertaking of forty nights from Moosa, then
after he had left, you started worshipping the calf, and you became
offenders. 87

88
52. Then subsequently, we exonerated you, so that you might be
89
grateful.

53. And When We blessed Moosa with the Book, (thereby)

differentiating between righteousness and deviance, so that you may
perhaps be guided.

54. And when Moosa said to his people, ‘O my Nation! You have done
a great injustice unto your souls by revering the calf, so turn in
97
repentance towards your Creator, (and) consequently each of you
should slay the other. 90 This is best for you, by your Creator. So, He
accepted your repentance; Undoubtedly, He alone is the Supreme
Acceptor of repentance, The Most Merciful. 91

THE COMMENTARY OF THE SIXTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 47 TO 54]

79. The context of the word ‫ اَ ْل ٰع َلمِی ْ َن‬is not in its real, i.e. literal sense. The
meaning of this is that I granted your forefathers distinction above all
others in your era, or it refers to a proportionate form of distinction, which
cannot be used to negate or refute the distinction and excellence bestowed
upon any other Ummah, i.e. nation. It is for this reason that it has been
mentioned concerning the Ummah of Nabi Muhammad ‫ﷺ‬, ‫ ُک ْنت ُْم َخی ْ َر اُ َّمۃ‬.
[Roohul Bayaan, Jamal]

80. That day is the day of Qiyaamat. In this verse, the word ‘Nafs,’ i.e. soul,
has come two times. In the first instance it refers to the believers, and in
the second instance, it refers to the unbelievers. [Madaarik]

81. From here, until the end of the Ruku’, i.e. part, ten blessings, i.e.
bounties have been mentioned which were given to the forefathers of the
Bani Isra’eel.

98
82. The person who became the king of Egypt from the Qibt and ‘Amaliq
tribes is known as the Fir’awn, i.e. Pharoah. The name of the Fir’awn of the
era of Hazrat Moosa ‫ ہیلعاالسلم‬was Waleed bin Mus’ab bin Ray-yaan. Here, it
is he who is being mentioned. He lived for more than four hundred years.
(Here) the Aale Fir’awn refers to his followers. [Jamal]

83. All forms of punishment are severe.‫ ُس َْؤ ال َْعذَ ا ِب‬refers to that punishment,
i.e. torment, which is more intense than other types of torment. The
renowned translator (i.e. Aala Hazrat )ؓ used the words, ‘Bara Azaab’ (just
as it is in Jalaalain etc.). Fir’awn got the Bani Isra’eel to toil intensely
without any pity. They were made to cut pillars of rock and then carry
them, and they would have to do this continuously, and this caused
(severe) injury to their backs and necks. He had imposed taxes on the poor
which would be grabbed from them forcefully before sunset (daily). If for
some reason a person was not able to pay the tax for that day, they would
tie his hands to his neck (i.e. shackle him), and he would be left in this
torment for an entire month. They would face many other atrocious and
merciless hardships. [Khaazin etc.]

84. Fir’awn saw a dream that a huge fire appeared from the direction of
Baitul Maqdis, and it surrounded Egypt and burnt all the entire Qibti tribe
(i.e. the copts), but it did not cause any harm to the Bani Isra’eel. This
caused him immense fear. The soothsayers interpreted the dream to mean
that a boy will be born amongst the Bani Isra’eel, who will be the cause of
your destruction and the destruction of your empire. On hearing this,
Fir’awn commanded that every male child who is born to the Bani Isra’eel
99
should be killed, and wetnurses were appointed to investigate. According
to different narrations twelve to seventy thousand male children were
killed, and ninety thousand pregnancies were aborted, and by the Will of
Allah, the elderly of that nation began to die swiftly. The leaders of the Qibt
tribe became anxious and complained to Fir’awn that the elders of the Bani
Isra’eel are dying swiftly and at the same time their children are being
killed, and if this continues then wherefrom will we bring a workforce.
Fir’awn then commanded that in one year, the children should be killed,
and in the following year they should be spared, so Hazrat Harun ‫ہیلعاالسلم‬
was born in the year when the children were spared, and Hazrat Moosa ‫ہیلع‬
‫ االسلم‬was born in the year in which the children were to be killed.

85. An intense trial ‘Bala’ refers to a test or a trial. (Sometimes) Trials are
also through blessings, at times through hardship and intensity as well.
When it is through blessings, then the servant's gratefulness is tested, and
when it is through hardship, then a servant’s patience, i.e. fortitude is
tested. If the word ‫ ذَالِکُ ْم‬is attributed to the tyranny of Fir’awn, then the
intense trial will refer to hardship and calamity; and if it is attributed to
receiving freedom from these hardships, then it is a blessing.

86. Here the second blessing is being mentioned, which was blessed to the
Bani Isra’eel, that being, their deliverance from the torment and tyranny
of the Fir’awni army, by drowning Fir’awn and his army before their eyes.
َّ َ both
Here Aale Fir’awn refers to Fir’awn and his nation, just as in ‫َک ْم َنا بَنِ ْی ٰا َد َم‬
Hazrat Adam ‫ ہیلعاالسلم‬and his offspring are included in it. [Jamal]

100
The incident, in brief, is that, by the Command of Allah, Hazrat Moosa ‫ہیلع‬
‫ االسلم‬took the Bani Isra’eel with him at night and left Egypt. In the morning

Fir’awn took his army and went after them, and found them (the Bani
Isra’eel) on the shores of the sea. On seeing the army of Fir’awn, the Bani
Isra’eel asked Hazrat Moosa ‫ ہیلع االسلم‬to intervene. By the Command of
Almighty Allah, He struck his ‘Asaa’ (Stick) on the sea, and through the
blessing of this, inside the sea, twelve dry paths appeared, and the water
stood up like walls. In those walls of water, in a web-like form, skylights
appeared (i.e. openings through which light shone).

Each Jama’at of the Bani Isra’eel would be able to see the other from the
path on which they were, and they were able to converse with each other,
and in this way, they passed through the sea. On seeing the paths in the
sea, Fir’awn also entered them, and when his entire army entered the paths
in the sea, the sea returned to its original form, and the entire army of
Fir’awn was drowned in it. The breadth of the sea was four farsang*.

This incident took place at the Bahr e Qulzum* which is on the edge of the
Persian Sea, or beyond the Egyptian Sea, which is also known as ‘Asaaf’. The
Bani Isra’eel were standing on the beach watching the Fir’awnis drown
(before their eyes). This drowning (of the Fir’awnis) took place on the tenth
of Muharram. On this day, i.e. the tenth of Muharram, Hazrat Moosa ‫ہیلع‬
‫ االسلم‬observed a fast, as a show of gratefulness and gratitude. Right up to the

era of the Beloved Rasool ‫ ﷺ‬the Jews even still observed this fast.

101
The Beloved Rasool ‫ﷺ‬ also kept fast on this day, and said, We are more
deserving of celebrating the happiness of the victory of Hazrat Moosa ‫ہیلع‬
,‫االسلم‬ and we have a greater right to being grateful for it (this day),
compared to the Jews.

Translator’s Note

* A farsang is a measure used in the early days. There are different

measures of the farsang in different countries. However, Aala Hazrat ؓ

mentioned one farsang to be equal to three miles. Hence that would be

about 4.83 km, thus making four farsang equal to 19.32 km.

* Bahr e Qulzum is commonly known as the Suez Bay or the Red Sea.

Law: From this, it is evident that the fasting on Aashurah, i.e. 10th
Muharram is Sunnat.

Law: It has also become clear that to remember and commemorate the
blessings which were bestowed upon the Ambia e Kiraam, and to show
gratitude (on such occasions), is Masnun, i.e. Sunnat. Even though the
unbelievers may commemorate it, but we should not omit it.

87. After the annihilation of Fir’awn and the Fir’awni army, Hazrat Moosa
‫ ہیلعاالسلم‬took the Bani Isra’eel and returned towards ‘Misr,’ i.e. Egypt, and
on their request, Almighty Allah Promised to bless them with the Taurah,
and a boundary was fixed for it, the timeframe for which was one month
102
and ten days, being the month of Zul-Qaddah and ten days of Zul-Hijjah.
Hazrat Moosa ‫ ہیلعاالسلم‬appointed his brother Hazrat Harun ‫ ہیلعاالسلم‬as his
Khalifa and substitute among the people, and then went to the Mount Toor,
i.e. Sinai to attain the Taurah. He remained there for forty days, and in this
time, he did not speak to anyone. Almighty Allah revealed the Taurah upon
him in a Tablette of (Heavenly) Topaz. (While that was happening), here
(amongst the Bani Isra’eel) ‘Saamri’ (The Isra’eeli Samaritan) made a calf of
gold, set with gemstones, and said to the people, that this is your deity (i.e.
the one you should worship). After waiting for a month for Hazrat Moosa
‫ ہیلعاالسلم‬Saamri lured them, and they all began to worship the calf. Except
Hazrat Harun ‫ ہیلعاالسلم‬and his twelve thousand companions, all the others
worshipped the calf (i.e. the heifer). [Khaazin]

88. The state of their absolution, i.e. forgiveness is this that Hazrat Moosa
‫ہیلع االسلم‬ (on returning) said that, the matter of the Tauba, i.e. the
repentance is that those who did not worship the calf should execute those
who worshipped the calf, and the offender should voluntarily come forth
and peacefully be executed.

They all agreed with this and from the morning until the evening seventy
thousand were executed. After that, Hazrat Moosa and Hazrat Harun ‫امہیلع‬
‫االسلم‬ supplicating and lamenting, wept in the Court of Almighty Allah,
invoking Almighty Allah.

103
Revelation descended upon Hazrat Moosa ‫ ہیلعاالسلم‬that all those who were
executed are Shaheed, i.e. martyrs, and those remaining have been
pardoned, and the executioner and the executed are all Jannati.

Law: Committing Shirk (polytheism) renders a Muslim a ‘Murtad,’ i.e. an

apostate.

Law: The punishment for a murtad is execution, because to betray

Almighty Allah, i.e. to be a traitor in the Court of Allah, is a crime which is
worse than murder and bloodshed.

Note: In making the cow and worshipping it, the Bani Isra’eel committed
numerous crimes, i.e. sins.

 The first was making a sculpture, i.e. picture of a living thing,

which is Haraam

 The second being disobeying Hazrat Harun ‫ہیلعاالسلم‬

 The third being worshipping the calf and becoming unbelievers

This severe wrongful act was even worse than the wrongdoing of Fir’awn
because they (the Bani Isra’eel) committed these acts after bringing Imaan,
i.e. after believing.

104
In reality, they were deserving of such severe punishment that Allah’s
punishment should have given them no respite, and immediately they
would have been annihilated in the state of kufr, but due to (the Dua of)
Hazrat Moosa and Hazrat Harun ‫ امہیلعاالسلم‬they were given respite to repent.
This is a great favour and Grace of Almighty Allah.

89. In this, is an indication that the willingness of the Bani Isra’eel was not
completely destroyed like that of the Fir’awnis, and from their offspring,
pious ones were to be born. Hence thousands of Prophets and pious
personalities were born from them.

90. This execution was a ‘Kaffarah,’ i.e. expiation for them

91. When the Bani Isra’eel made Tauba, i.e. repented and laid their lives
down as expiation, then Almighty Allah commanded that Hazrat Moosa
‫ ہیلعاالسلم‬should bring them forth to present an excuse for worshipping the

calf. Hazrat Moosa ‫ ہیلع االسلم‬chose forty men (for this purpose) and took
them with him to Mount Toor.

There, they said, O Moosa ‫ !ہیلعاالسلم‬We will not believe you until we do not
see Almighty Allah in a manifest way. At that moment a frightening sound
emanated from the sky, through the dread of which they all died. Hazrat
Moosa ‫ ہیلعاالسلم‬supplicated Almighty Allah and said, what will I answer to
the Bani Isra’eel? After this, Almighty Allah brought them all back to life
one after the other.

105
Law: From this, the station and the excellence of the Ambia becomes
َ ‫‘ ل َْن ن ُ ْؤ ِم َن ل‬We shall never truly
evident, that because the Bani Isra’eel said, ‫َک‬
believe in you’, and due to this they were destroyed.

Those in the era of the beloved Rasool ‫ﷺ‬ were being warned, that to
behave disrespectfully in the presence of the Ambia, invokes the
punishment of Almighty Allah, so you should always be afraid of this.

Law: This has also become evident that through the Dua of His Chosen
Servants, Almighty Allah brings the dead back to life.

106
 ‫‪THE SIXTH RUKU’ - SECTION SIX‬‬
‫‪VERSES 55 TO 59‬‬

‫الص ِع َّق ُۃ‬ ‫و ا ِْذ ق ْلت ْم ٰیم ۡو ٰٰۤس ل ۡن ن ْؤمن لک ح ِٰت نری اہلل ج ۡہرۃً فاخذتْکم ٰ‬
‫َّ َّ َّ َّ ُ‬ ‫َّ ُ ِ َّ‬ ‫ُ ُ‬
‫ُ‬ ‫َّ َّ َّ‬ ‫َّ َّ َّ َّ َّ‬ ‫ُ‬ ‫َّ‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ۡ‬ ‫ۡ‬
‫کر ۡون﴿‪﴾۵۶‬‬ ‫ُ‬ ‫ک ْم ََّش‬ ‫ُ‬ ‫ک ْم لَّع َّل‬ ‫ُ‬ ‫ک ۡم ِم بن بع ِد م ْو ِت‬ ‫ُ‬ ‫واَّنت ْم تَّن ُظر ۡون﴿‪ ﴾۵۵‬ثُم بعث ٰن‬
‫ُ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ َّ‬ ‫ُ َّ‬ ‫َّ ُ‬
‫ْ‬ ‫ْ‬ ‫وظل ْلنا عل ۡیکم الْغمام وانۡزلْنا عل ۡ‬
‫کلُ ۡوا ِم ۡن‬ ‫ُ‬ ‫ؕ‬ ‫ی‬‫و‬ ‫ٰ‬ ‫ل‬ ‫الس‬ ‫و‬ ‫ن‬ ‫م‬ ‫ال‬ ‫م‬ ‫ک‬
‫ُ‬ ‫ی‬ ‫َّ َّ َّ َّ َّ َّ ُ ُ َّ َّ َّ َّ َّ َّ َّ َّ َّ‬
‫ُ َّ َّ َّ َّ‬

‫ہ یظ ِل ُم ۡون﴿‪﴾۵۷‬‬
‫ْ ْ‬ ‫ۤ ۡ‬
‫کان ُ ۡوا اَّن ُفس‬ ‫ک ۡن‬ ‫ک ْم ؕ وما ظلم ۡونا ول ٰ‬ ‫ن‬‫ت ما رزقْ ٰ‬ ‫ٰ‬
‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬
‫َّ َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬
‫ُ‬ ‫َّط ِیب ِ َّ َّ َّ‬

‫خلُوا‬ ‫ادخل ۡوا ٰہذہ الْق ْریۃ فکل ۡوا م ْنہا ح ۡیث ش ْئت ْم رغ ًدا و ْ‬
‫اد‬ ‫و ا ِْذ ق ْلنا ْ‬
‫ُ‬ ‫ُ َّ َّ َّ‬ ‫ِ‬ ‫َّ َّ ُ‬ ‫ِ‬ ‫ُ‬
‫َّ َّ َّ َّ ُ‬ ‫ِ‬ ‫ِ‬ ‫ُ ُ‬ ‫َّ ُ َّ‬

‫ک ْم ؕ وس َّن ِزیۡ ُد‬ ‫خ ٰط ٰی ُ‬ ‫ک ْ‬

‫م‬ ‫ُ‬ ‫ل‬ ‫حط ٌۃ ن ْغ ِف ْ‬
‫ر‬ ‫ا‬ ‫الْباب سج ًدا وق ۡول ۡ‬
‫و‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫َّ ُ ُ‬ ‫ُ َّ‬
‫َّ َّ‬ ‫َّ َّ‬
‫ْ ۡ ْ‬ ‫یق ۡ‬ ‫ۡ َّ ۡ‬ ‫ۡ ْ ً‬ ‫اّلیۡ‬ ‫ۡ‬ ‫ْ ْ‬
‫ل ل َّ ُہ فَّاَّنزل َّنا ع َّٰل‬ ‫ی‬
‫َّ َّ ِ ِ َّ‬ ‫اّل‬ ‫ۡی‬ ‫غ‬ ‫َل‬ ‫و‬ ‫ق‬ ‫ا‬ ‫و‬ ‫م‬ ‫ل‬ ‫ظ‬
‫َّ َّ َّ َّ ِ َّ َّ َّ ُ َّ‬ ‫ن‬ ‫َّ‬ ‫ل‬ ‫د‬ ‫ب‬ ‫ف‬ ‫﴾‬ ‫‪۵۸‬‬ ‫﴿‬‫ی‬‫ال ُم ِ ِ َّ‬
‫ن‬ ‫س‬ ‫ح‬
‫َّ‬ ‫َّ‬
‫ْ‬ ‫اّلیۡن ظلم ۡوا ر ْ‬
‫کان ُ ۡوا یفس ُق ۡون﴿ ‪﴾۵۹٪‬‬ ‫َّ‬ ‫ج ًزا ِمن الس َّمٓا ِء ِب َّما‬ ‫َّ ِ َّ َّ َّ ُ ِ‬
‫َّ‬ ‫َّ ُ‬ ‫َّ َّ‬

‫‪107‬‬
55. And when you said, ‘O Moosa! We shall never truly believe in you,
until we do not clearly see Allah; so the thunder devastated you as you
looked on.

56. Then after your death, we brought you back to life, so that you may
(perhaps) be grateful.

57. And We made the clouds an awning for you, 92 and we sent down
Man and Salwa (heavenly food and drink) upon you. Eat of the pure
things We have fed you (with). 93 And they caused us no harm at all (by
their actions), but they have surely harmed themselves.

58. And when We said, ‘Enter into this hamlet’ 94 and eat from it
whatever you desire, without restrictions, and enter the Gate
prostrating, 95 and say, ‘May our sins be forgiven’ We will forgive you,
your sins, and soon We will bless the righteous with more. 96

59. Then the wrongdoers replaced (i.e. twisted) the word with
something else, in place of that which had been initially ordered to
them, 97 so We sent down punishment upon them from the skies, 98
(as) retribution for their defiance.

108
 THE COMMENTARY OF THE SIXTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 55 TO 59]

92. When Hazrat Moosa ‫( ہیلعاالسلم‬completed his task) and returned towards
the army of the Bani Isra’eel, and he passed on to them the command i.e.
the Message of Almighty Allah, that Syria is the final resting place of Hazrat
Ibrahim ‫ ہیلعاالسلم‬and his descendants, and the Baitul Maqdis is also there,
so we should fight against the Amaliqa tribe in order to liberate it, and we
should now leave Egypt and make that our (new) residence.

The Bani Isra’eel felt it extremely difficult to leave Egypt. Initially, they
made many excuses, and then after being compelled, they rode with Hazrat
Moosa and Hazrat Harun ,‫ امہیلعاالسلم‬but whenever they faced any difficulty
or hardship on the way, they would complain to Hazrat Moosa ‫ہیلعاالسلم‬.
When they reached the desert wherein there was neither any greenery,
nor any shade, and nor did they have any grain (food) in their possession,
There, they complained about the intense heat and hunger, Almighty Allah
sent a (huge) white cloud over them as a shelter, which remained over
them day and night.

At night Pillars of Light would descend for them, in the brightness of which
they did their chores. Their clothes would not become dirty or worn out.
Their hair and nails would not grow. During that journey whenever a boy
(i.e. a child) was born, its clothes would be born with it. Just as he grew, the
clothes would also increase in size (to fit him).

109
93. ‘Man’ was sweet sustenance like ‘Taranjabeen’. Daily from the break of
true dawn unto sunrise just over 3kg of this would come down for every
person. People would fill it in their shawls and eat it throughout the day.
‘Salwa’ is a small bird. It used to be brought by the wind, so they would hunt
(i.e. shoot it down) and eat it.

Both these things would not descend at all on a Saturday, but it would come
in the rest of the days. On a Friday, they received double of what would
come on any other day. The command was to store some of what came on
Friday, for the Saturday as well, but they should not store more than what
is required for one day. The Bani Isra’eel were ungrateful for these
blessings, i.e. bounties (of Allah), and they began to hoard, i.e. mass store
these items, and they began to rot, and thus they stopped descending any
longer.

In doing so, they harmed themselves, by being deprived of this great

blessing in the world, and also becoming deserving of punishment and
torment in the hereafter.

Translator’s note: Taranjabeen is a kind of sweet lime juice prepared with

honey.

94. This Hamlet refers to Baitul Maqdis, or it refers to ‘Areeha’ which is near
Baitul Maqdis, wherein the Amaliqa used to reside, and they had left it
uninhabited, and there were fruits and grains available in abundance there.
110
95. This ‘Gate’ or Door was of the status of the Kaa’ba to them. To enter
through it, and to make Sajdah towards it, was accorded as a means of
expiation for their sins.

96. Law: From this verse, it is evident that to make Istighfar with the
tongue, i.e. verbally, and bodily Ibaadat, such as-Sajdah etc. are subsidiary
to repentance.

Law: From this, it is also evident that the repentance, i.e. Tauba for a well-
known, i.e. publicly sinned, should be done publicly.

Law: It has also been proven that to repent at places of religious relevance
and excellence, which are places where the Mercy of Allah descends and to
show obedience there, is a means ofblessings, and a means to acceptance.
[Fathul Azeez]

This is why it has been the manner of the Saaliheen, i.e. the pious
personalities that they would get to the birthplaces and the Mazaars
(sacred resting places) of the Ambia and the Awliyah, and make Istighfar
there and pray there. The same benefit can be expected to partake in Urs
and to visit the Mazaars of the Beloveds.

97. It has been mentioned in the Hadith of Bukhari and Muslim that the
Bani Isra’eel were commanded that they should enter by prostrating, i.e.
making Sajdah at the Gate, and they were to say the words ‫‘ ح ِّطۃ‬May our sins
be forgiven’ which are the words of Tauba and Istighfar. They went against
111
both the commands. They entered dragging themselves on their bottoms,
and instead of words of Istighfar they uttered words of mockery by saying,

َ ‫ َحبَّۃ فِی َش‬the meaning of which is ‘grain in the hair.’

‫عرۃ‬

98. This punishment was a plague, by which twenty-four thousand were

annihilated in a single moment.

Law: It is in the Hadith of Sihah, that the plague is the remainder, i.e. left-
over of the punishment of the past nations. When it affects your town, then
do not flee from it, and if affected another town, then do not go there.

Law: It has been reported in Sahih Hadith, that those who remain with the
patience at a place affected by the plague, seeking the pleasure of Almighty
Allah, and if they survive the plague, then they will also get the reward of
a Shahaadat, i.e. martyrdom.

112
 ‫‪THE SEVENTH RUKU’ - SECTION SEVEN‬‬
‫‪VERSES 60 TO 61‬‬

‫ْ‬ ‫ۡ‬ ‫ْ‬ ‫اضر ۡ‬ ‫ْ‬ ‫ْ‬ ‫است ْس ٰقی م ۡو ٰٰۤس لِق ْ‬ ‫و ِاذ ْ‬
‫ب ِبعصاک الحجر ؕ فَّان َّفجرت‬ ‫ِ‬ ‫ا‬ ‫ن‬
‫َّ‬ ‫ل‬ ‫ق‬
‫ُ‬ ‫َّ‬ ‫ف‬ ‫ہ‬
‫ٖ‬ ‫م‬ ‫ِ‬ ‫و‬ ‫َّ‬ ‫َّ‬ ‫ِ‬
‫َّ َّ‬ ‫َّ َّ َّ َّ َّ َّ‬ ‫ُ‬ ‫َّ‬
‫کلُ ۡوا واشرب ۡوا‬
‫ْ‬
‫ؕ‬ ‫اس م ْشرب ْ‬
‫ہ‬ ‫ن‬ ‫ا‬ ‫ل‬ ‫ک‬ ‫م‬ ‫ل‬ ‫ع‬ ‫د‬
‫ْ‬
‫ق‬ ‫ؕ‬ ‫ا‬ ‫ً‬
‫ن‬ ‫م ْنہ اثْنتا ع ْشرۃ ع ۡ‬
‫ی‬
‫َّ ُ‬ ‫ُ‬ ‫َّ َّ َّ ُ‬ ‫ٍ‬ ‫ُ‬
‫َّ َّ َّ ُ َّ‬ ‫ُ‬ ‫ِ‬ ‫ِ ُ َّ َّ َّ َّ َّ َّ‬
‫َّ‬
‫اَل ْرض م ْفسدیۡن﴿‪ ﴾۶۱‬و ا ِْذ ق ْلت ْم ٰیم ۡو ٰٰۤس لنۡ‬ ‫ۡ‬ ‫ۡ ْ‬
‫ِ‬ ‫ِ‬ ‫ف‬ ‫ا‬ ‫ہلل وَل ت ْعث ْ‬
‫و‬ ‫ِ‬ ‫ا‬ ‫ق‬ ‫ز‬ ‫ِمن ِر‬
‫َّ‬ ‫ُ‬ ‫ُ ُ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬
‫اَل ْ‬ ‫ۡ‬ ‫خر ْج لنا مما ت ب‬ ‫ْ‬ ‫ْ‬ ‫ن ْ‬
‫ض ِم بن‬ ‫ر‬ ‫ت‬ ‫ب‬ ‫ن‬ ‫صب ع ٰٰل طع ٍ ٰ‬
‫ُ‬ ‫َّ‬ ‫ُ ُ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫ک یُ ِ‬ ‫ع ل َّ َّنا َّرب َّ َّ‬ ‫ح ٍد فَّاد ُ‬ ‫ام و ِ‬ ‫َّ ِ َّ َّ َّ َّ‬
‫ْ ْ ۡ َّ ۡ‬ ‫ْ‬
‫ہو‬ ‫ُ‬ ‫اّلی‬ ‫ال اَََّّس َّتب ِدلُو َّن ِ‬ ‫َّ‬ ‫ٓائ َّہا وف ُ ۡو ِم َّہا وع َّد ِس َّہا وبص ِل َّہا ؕ َّق‬ ‫ِ‬ ‫بق ِل َّہا و ِق َّث‬
‫َّ‬ ‫َّ َّ َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ْ‬
‫ض ِربت‬ ‫و‬ ‫ؕ‬ ‫ک ۡم ما سالۡت ۡ‬
‫م‬ ‫ُ‬ ‫ل‬ ‫ن‬ ‫ا‬ ‫ِ‬ ‫ف‬ ‫ا‬ ‫رً‬ ‫ص‬ ‫ِہبط ۡوا م ْ‬
‫ِ‬
‫ۡ‬
‫ا‬ ‫ؕ‬ ‫ی ہو خ ۡ ٌ‬
‫ۡی‬
‫َّ ۡ‬
‫اّل‬
‫ِ‬ ‫ب‬ ‫ّن‬ ‫ا ْد ٰ‬
‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬
‫َّ َّ ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫ِ‬ ‫َّ َّ‬ ‫ُ‬ ‫ِ‬ ‫َّ‬

‫کان ُ ۡوا‬ ‫ہلل ؕ ٰذلک بان ْ‬

‫ہ‬ ‫ِ‬ ‫ا‬ ‫ن‬ ‫م‬ ‫ب‬ ‫ض‬ ‫غ‬ ‫ب‬ ‫و‬‫عل ۡی ِہ اّل َّّل والْم ْسکنۃ ٭ وبٓاء ْ‬
‫َّ َّ ُ َّ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َّ َّ ُ َّ َّ ُ َّ َّ ٍ َّ‬ ‫ِ‬ ‫َّ َّ ُ ِ ُ َّ َّ‬
‫ْ‬
‫ہلل وی ْقتل ۡون النبی بغ ۡۡی الْحق ؕ ٰذلک بما عصواۡ‬ ‫ٰ‬ ‫ٰ‬ ‫ۡ‬
‫ِ َّ ِ َّ َّ َّ‬ ‫َّ ِ‬ ‫ت ا ِ َّ َّ ُ ُ َّ َّ ِ ٖ َّ ِ َّ ِ‬ ‫یک ُفرو َّن ِبای ِ‬
‫َّ‬
‫ُ‬
‫ْ‬
‫کان ُ ۡوا یعت ُد ۡون﴿ ‪﴾۶۱٪‬‬ ‫َّو َّ‬
‫َّ‬ ‫َّ َّ‬

‫‪113‬‬
60. And when Moosa requested water for his nation, so We said, ‘Strike
the rock with your staff (Asaa’)’. Immediately, twelve springs gushed
out of it. 99 Every group knew their drinking place. Eat and drink from
what Allah has given (you) 100, and do not wander on the earth causing
disruption. 101

61. And then when you said, ‘O Moosa! 102 We will never be satisfied
with only one type of food,103 so pray to your Creator, to bring forth
for us, things which grow out of the earth; some herbs and cucumbers,
wheat, lentils and onions’ He said, ‘Are you requesting for lesser things
in place of that which is better? 104 Very well! Descend (then) into Egypt
(or any city). 105 There, you will find that which you have asked for. 106
And they were afflicted with misery and poverty, 107 as they endured
anguish in the wrath of Allah. 108 This was the retribution for rejecting
the signs of Allah, and for martyring the Prophets unjustly. 109 This was
the retribution for their disobedience, and for transgressing the
limitations.

THE COMMENTARY OF THE SEVENTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 60 TO 61]

99. When the Bani Isra’eel could not find any water during their journey,
they complained so Hazrat Moosa ‫ ہیلعاالسلم‬was commanded to strike, i.e.
hit his staff (stick) on a rock, and he had a square stone with him, so
whenever there was a need for water, he would strike it with his staff, and
twelve springs (of water) would gush out of it, and all would drink their fill
from it.

114
This was a great Mu’jaza, i.e. miracle, but a miracle even greater and more
miraculous than this, is when springs of water gushed from the blessed
fingers of Sayyidul Ambia ‫ ﷺ‬and a huge Jama’at was able to drink their fill
from it, because for water to gush out of a limb of a person, is even more
spectacular than water gushing out of a rock. [Khaazin, Madaarik]

100. In other words, Eat the heavenly sustenance, i.e. the ‘Man’ and ‘Salwa’,
and drink from the water which gushes from the rock, which by the Grace
of Almighty Allah you are receiving without having to make any effort.

101. After mentioning the blessings which were bestowed upon the Bani
Isra’eel, a few instances related to the none worthiness, lack of courage and
disobedience of the Bani Isra’eel are mentioned.

102. Even this action of the Bani Isra’eel was blatantly disrespectful, to
address the exalted Prophets by their Names. They did not say, Ya Nabi-
Allah, Ya Rasool’Allah, or any other words of respect. [Fathul Azeez]

If to address the Ambia by using their names is disrespectful, then how will
it not be blasphemous to refer to them simply as humans, and normal
envoys? It must be said that even the slightest trace of disrespect is
impermissible.

115
103. One type of food means one kind of food.

104. When they did not agree even to this, then Hazrat Moosa ‫ ہیلعاالسلم‬made
Dua in the Court of Almighty Allah, and it was commanded, ‫‘ اِھب ِ ُطو ا‬Descend,’
i.e. Enter!

105. ‘Misr’ in the Arabic language also refers to a city, be this any city, and
as for the particular city ‘Misr,’ i.e. Egypt, then this is also the name of the
city of Hazrat Moosa ‫ہیلعاالسلم‬. Hence, here from both meanings, it can be
either one which is being referred to.

Some are of the view that here, the actual city, i.e. Egypt is not being
discussed here, because in that case, this word is used as a diptote (in
Arabic), and thus a Tanween does not come on it, just as in other verses

َ ْ ‫ک ِم‬
such as, ‫ِّص‬ َ ْ ‫اُ ْد ُخل ُْوا ِم‬.
ُ ‫ اَل َْی َس ل ِ ْی ُم ْل‬and ‫ِّص‬

However, this view, i.e. rationale is incorrect, because of the Sukoon on the
middle letter, like the word ‘Hind’ it is permissible to read it as a declinable
noun. The explanation of this is present in the books of syntax. Besides
this, in the Qira’at, i.e. style of recitation of Hasan etc. the word ‘Misr’ has
come without the Tanween, and in some of the manuscripts like that of
Hazrat Uthman ؓ and in the Mushaf of Ubay ؓ it appears like this as well.

116
This is why the honourable translator (Aala Hazrat )ؓ has taken both
possibilities, and he gave preference to the particular city (i.e. Egypt) being
the city which is being referred to.

106. In other words, it was not a sin to desire and ask for herbs and
cucumbers etc., but to leave a blessing like Man and Salwa which they
received without effort, and to be attracted towards (the above) is dimness
in thinking.

These people were always of an inferior nature. After (the passing) of great
and courageous Ambia like Hazrat Moosa and Hazrat Harun etc ‫ مہیلعاالسلم‬the
reality of their lack of motivation and dejection of the Bani Isra’eel became
clearly evident, and after the dominance of ‘Jaloot’ (Goliath) over them,
and after the calamity caused by Bakht Nasr, they were terribly
embarrassed and disgraced. This is mentioned in the verse, '‫الذ َّل ُۃ‬
ِّ ‫ُضبَ ْت َعل َْیھِ ُم‬
ُِ
i.e. ‘and they were afflicted with misery’.

107. The disgrace upon the Yahud, i.e. the Jews was such that, nowhere in
the world is there any empire, which is theirs, and the condition of their
scarcity is this, that even after having all the wealth (in the world), they
are dependent, due to greed.

108. They were deprived of that excellent status which they attained
through the blessings of the Ambia and the Saaliheen.

117
The cause of that wrath is not merely because they desired that which was
born of the earth instead of that which descended from the skies, or
because of other such mistakes which happened during the era of Hazrat
Moosa ‫ہیلع االسلم‬, but it was because of becoming distant from the era of
Nubuiwat (Prophethood); and after a long period, their talents and
capabilities were lost, and they committed atrocious acts, and massive
transgressions. These were the causes of their disgrace and misery.

109. Like they martyred Hazrat Zakariyah, Hazrat Yahya, and Hazrat Sha’ya
‫ مہیلع االسلم‬and slaying them was so unjust, that even the ones responsible
cannot show cause.

118
 ‫‪THE EIGHTH RUKU’ - SECTION EIGHT‬‬
‫‪VERSES 62 TO 67‬‬
‫ْ‬ ‫ٰ ۡ‬ ‫اّلیۡن ہاد ۡ‬ ‫اِن َّ ۡ‬
‫ہلل والی ْو ِم‬ ‫ی م ْن ٰامن ِبا ِ‬ ‫ـ‬
‫ِ‬ ‫ب‬
‫ِ‬ ‫الص‬ ‫و‬ ‫ی‬ ‫ر‬‫الن ٰص ٰ‬ ‫َّ‬ ‫و‬ ‫ا‬ ‫و‬ ‫اّلین ٰام ُن ۡوا و َّ ِ‬ ‫َّ ِ‬
‫َّ َّ‬ ‫َّ َّ َّ َّ‬ ‫َّ‬ ‫َّ َّ ُ َّ‬ ‫َّ‬ ‫َّ َّ‬
‫ہ وَل ہمْ‬ ‫ہ وَل خ ْو ٌف عل ۡی ِ ْ‬ ‫جرہ ْم ع ۡند رب ِ ْ‬ ‫ہا ْ‬ ‫حا فل ْ‬ ‫ً‬ ‫ٰ‬ ‫ٰۡ‬
‫َّ َّ ُ‬ ‫َّ َّ‬ ‫َّ َّ َّ‬ ‫ُ ِ َّ َّ ِ‬ ‫ل ص ِل َّ َّ ُ َّ‬ ‫خ ِر َّو َّع ِم َّ‬ ‫اَل ِ‬
‫ُ‬
‫ۤ‬ ‫حزن ۡون﴿‪ ﴾۶۲‬و ا ِْذ اخ ْذنا م ۡی ٰثقک ْم ورف ْعنا ف ْوقکم الط ۡ‬ ‫ْ‬
‫خ ُذ ۡوا ما‬ ‫ُ‬ ‫ؕ‬ ‫ر‬ ‫و‬ ‫ُ‬ ‫َّ َّ َّ َّ ُ‬ ‫َّ َّ َّ ِ َّ ُ‬ ‫ُ‬ ‫ی‬
‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬
‫ْ‬ ‫ْ‬
‫ک ْم ت َّ َّت ُق ۡون﴿‪ ﴾۶۳‬ثُم تَّول َّۡیت ْم ِم بن بع ِد‬ ‫ُ‬ ‫کر ۡوا ما ِف ۡی ِہ لَّع َّل‬ ‫ُ‬ ‫ک ۡم ِب ُق َّو ٍۃ َّواذ‬ ‫ٰاتَّی ٰن ُ‬
‫ۡ‬
‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬
‫ْ‬ ‫ْ‬ ‫ۡ‬ ‫ْ ٗ‬ ‫ْ‬
‫کنت ۡم ِمن ال ٰخ ِس ِریۡن﴿‪ ﴾۶۴‬ول َّ َّقد‬ ‫ُ‬ ‫َّ‬ ‫ح َّمتہ ل‬ ‫ک ْم ور‬ ‫ُ‬ ‫ہلل علَّ ۡی‬ ‫ِ‬ ‫لا‬ ‫ُ‬ ‫ک ۚ ف َّ َّل ْو ََّل فَّض‬ ‫َّ‬ ‫ِ‬ ‫ٰذل‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫ُ‬ ‫َّ َّ‬ ‫َّ‬
‫ہ ک ۡون ۡوا قِردۃً‬ ‫ک ْم ف الس ْبت فق ْلنا ل ْ‬ ‫ُ‬
‫ۡ‬
‫ن‬ ‫م‬ ‫ا‬ ‫و‬‫اعتد ۡ‬ ‫ْ‬
‫ن‬ ‫اّلیۡ‬
‫ِ‬ ‫َّ‬ ‫م‬ ‫ت‬ ‫م‬
‫ْ‬
‫ع ِل‬
‫ُ‬ ‫ُ‬ ‫ُ‬ ‫َّ‬ ‫َّ ُ َّ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫َّ َّ‬
‫َّ َّ‬ ‫َّ‬ ‫ُ ُ‬ ‫َّ‬
‫خل َّف َّہا وم ْو ِع َّظ ًۃ‬
‫ْ‬
‫ا‬ ‫م‬ ‫و‬ ‫ا‬ ‫ہ‬ ‫اَل لما ب ۡی یدیۡ‬ ‫ً‬
‫ک‬ ‫ن‬ ‫ا‬ ‫ہ‬ ‫ن‬ ‫ٰ‬ ‫ْ‬
‫ل‬ ‫ع‬ ‫ج‬ ‫ف‬ ‫﴾‬ ‫‪۶۵‬‬
‫ّۚٓ‬ ‫﴿‬ ‫ی‬
‫ۡ‬ ‫ٰ‬
‫َّ َّ‬ ‫َّ‬ ‫َّ َّ َّ َّ َّ َّ َّ َّ‬
‫ِ‬ ‫َّ َّ َّ َّ َّ َّ‬ ‫خ ِس ِـ َّ‬
‫ۡۤ‬ ‫ۡ‬ ‫ْ ْ ْ‬ ‫ۡ‬ ‫ل ْلمتق ۡی﴿‪ ﴾۶۶‬و ا ِْذ قال م ۡو ٰٰۤس لق ْومہ ۤ‬
‫حوا ب َّقرۃ ؕ قَّالُوا‬ ‫ً‬ ‫ب‬ ‫ذ‬ ‫ت‬ ‫ن‬ ‫ا‬ ‫م‬ ‫ک‬ ‫ر‬ ‫م‬ ‫ا‬ ‫ی‬ ‫اہلل‬ ‫ِن‬ ‫ا‬ ‫ِ َّ ِ ٖ‬
‫َّ َّ ُ َّ َّ‬
‫َّ‬ ‫ُ‬ ‫َّ َّ َّ ُ ُ‬ ‫َّ َّ َّ ُ‬ ‫ِ ُ َّ ِ َّ‬
‫ۡ‬ ‫ْ‬ ‫اتتخذنا ہز ًوا ؕ قال اع ۡوذ باہلل ا ْ‬
‫ی﴿‪﴾۶۷‬‬ ‫ل‬
‫ِ‬ ‫ہ‬ ‫ج‬ ‫ک ۡون ِمن ال ٰ‬ ‫ا‬ ‫ن‬ ‫َّ َّ َّ ُ ُ ِ ِ َّ‬
‫َّ‬ ‫ِ‬ ‫َّ َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ َّ َّ ِ ُ َّ ُ ُ‬

‫‪119‬‬
62. Undoubtedly, the believers, and those from amongst the Jews and
the Christians, and the worshippers of stars as well, who sincerely
bring Imaan (accept faith) in Allah and in the Last Day, and (then) do
good deeds, their reward is with their Creator; And neither will they
have any fear nor any grief. 110

111
63. And when We took a pledge from you, and raised (i.e.
112
suspended) the Mount Toor (towering) over you; Firmly take hold of
113
whatever We give you, and remember its content, in the hope of
attaining piety.

64. Then, you turned away afterwards, so if it were not for the Grace
and Mercy of Allah upon you, you would have been from amongst the
devastated. 114

65. And undoubtedly, you surely know of those amongst you, who
were defiant about the Saturday, 115 so We said to them, ‘Become
monkeys, condemned.’

66. So We made this incident of that hamlet, a forewarning to those in

their time, and to those after them, and advice to the pious.

67. And when Moosa said to his nation, ‘Allah commands you to
slaughter a cow’. 116 They said, ‘Are you making a mockery of us?’ 117
He said, ‘I seek refuge in Allah, from being amongst the ignorant.’ 118

120
 THE COMMENTARY OF THE EIGHTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 62 TO 67]

110. The Shaan e Nuzool

Ibn Jareer and Abi Hateem reported from Sadi that this verse was revealed
regarding Salman Farsi ؓ and his companions. [Lubab un Nuqul]

111. In other words, (when the pledge was taken from you) that you will
believe, i.e. accept the word of the Taurah, and you will practice in
accordance with it, but then you regarded its commands as burdensome
and excessive, and then rejected it, whereas you requested such a Heavenly
Book, in which the laws of Shariat and the guidelines for Ibaadat are
explained in detail; and time and over Hazrat Moosa ‫ ہیلع االسلم‬took the
pledge from you, that you will accept it and practice in accordance with it,
and when that book was given to you, you rejected it, and you did not fulfil
the pledge.

112. After the Bani Isra’eel broke their pledge, by the command of Almighty
Allah, Hazrat Jibra’eel ‫ ہیلع االسلم‬lifted up the Mount Toor and left it
suspended above their heads, at a height equivalent to their heights, so
Hazrat Moosa ‫ ہیلعاالسلم‬said to them, Either you accept the pledge or the
mountain will be dropped upon you, and you will be crushed.

121
In this, apparently they were forced into acknowledgement of the pledge,
whereas in reality, suspending the mountain over their heads is a sign of
Allah, and the manifest and strong evidence of Allah’s Divine Power.
Through this, hearts attain confidence, that indeed this Rasool is the
manifestation of the Divine Power of Allah. This Itminaan (assurance of
confidence) was infact the reason for them to believe, and fulfilling the
pledge.

113. In other words, (firmly take hold of whatever We give you) by making
complete effort.

114. Here, either the Grace and Mercy, or the guidance to repent is being
referred to, or the delay in coming down of punishment. [Madaarik]

One view is that the Grace and Mercy of Almighty Allah refers to the
personality of Huzoor Sarwar e Aalam ‫ﷺ‬. The meaning of this is that, If
you would not have attained the blessing of the existence of Khatamul
Mursaleen ‫ﷺ‬, and had you not received any guidance, then your end
would have been destruction and total loss.

115. The Bani Isra’eel resided in the city of ‘Eelah’. They were commanded
to make a Saturday, a special day of worship, i.e. a special day of prayer,
and they were commanded to not hunt on that day and to abstain from
their normal worldly activities on that day.

122
From amongst them a group of crafty ones, came up with this scheme, that
on a Friday they would dig many holes along the seashore, and on a
Saturday morning, they would make canals, i.e. trenches leading from the
sea to those holes, and the water which filled those holes, brought with it
fish as well which would become entrapped in these holes, and they would
then remove these fish from the water on the holes. They would then say
that we do not remove the fish from the holes on a Saturday.

This practice continued for forty or seventy years. When the era of the
Prophethood of Hazrat Dawud ‫ ہیلعاالسلم‬dawned, he forbade them from this
and said that to entrap by itself is hunting (i.e. fishing), which you do on a
Saturday. He said that they should abstain from this, or they would be
entrapped by punishment.

They refused to refrain from this, so he made Dua, so Almighty Allah turned
them into monkeys. Their mental abilities and senses remained intact, but
their ability to speak was lost. Their bodies gave off a terrible odour. They
wept upon their condition, and in three days, they all perished. None was
left from their generation. They were approximately seventy thousand in
number. There was another group of the Bani Isra’eel which were about
twelve thousand in number, and they forbade them as well, many times,
and when they did not desist, they constructed walls between their locality
and that of the disobedient ones and separated themselves from them. All
of them were saved.

123
There was a third group amongst the Bani Isra’eel who remained silent (i.e.
they did not support the disobedient ones). Concerning them, in the
presence of Hazrat Ibn Ab’bas ‫ رضی اہّٰلل عنهما‬Hazrat Ikrama ؓ said that they are
pardoned because Amr Bil Ma’ruf, i.e. to enjoin (Command) righteousness
is Fard e Kifaayah, so if a few fulfil it, the ruling is that all are counted in it.
The reason for their silence was because they felt there was no benefit in
advising them, i.e. they knew that there was no hope for them. Hazrat Ibn
Ab’bas ‫ رضی اہّٰلل عنها‬was very pleased with this discussion of Ikrama , ؓ and he got

up in excitement, and embraced him, and kissed his forehead. [Fathul

Azeez]

Law: From this, it is evident that to embrace someone out of happiness is

the Sunnat of the Sahaba. To return from a journey or to meet after not
seeing someone for some time, is not a condition.

116. There was a wealthy person in the Bani Isra’eel whose name was
‘Aameel’. His paternal cousin brother killed him in the greed for
inheritance and threw him at the gate of another city, and in the morning
he woke up and claimed that someone had killed him (and claimed his
inheritance). The people there asked Hazrat Moosa ‫ ہیلعاالسلم‬to make dua so
that the truth is revealed. On this, it was commanded that a cow should be
slaughtered, and the dead person should be struck with a piece of the cow,
and the dead person will rise, and himself point out the killer.

117. (They asked if he was mocking them) because there seemed to be no

connection between identifying the killer and slaughtering a cow.
124
118. (Hazrat Moosa ‫ )ہیلعاالسلم‬Said this, as to respond with such an answer
which is not connected to the question, is the work of the ignorant, or it
means to mock during a trial, is the work of the ignorant. The status of the
Ambia is beyond this. In brief, the Bani Isra’eel then realised that it was
essential upon them to sacrifice the cow, so they queried about its
description. It has been mentioned in the Hadith Shareef that if the Bani
Isra’eel did not argue, i.e. a question about all this, then whichever cow
they slaughtered would have sufficed.

125
 THE EIGHTH RUKU’ - SECTION EIGHT
VERSES 68 TO 71

ٌ ٌ ۡ ٗ ۡ ْ ‫قالوا‬
‫ارض‬ ِ َّ ‫ال اِنَّہ ی َّ ُقو ُل اِن َّ َّہا ب َّ َّقرۃ ََّل ف‬ َّ َّ ‫ک یب ِی ل َّ َّنا ما ِہی ؕ ق‬ َّ َّ ‫ع ل َّ َّنا رب‬ ُ ‫اد‬ ُ َّ
َّ َّ َّ َّ ُ َّ
ْ ‫﴾ قالوا‬۶۸﴿‫انٌۢ ب ۡی ٰذلک ؕ فافْعل ۡوا ما ت ْؤمر ۡون‬ ٌ ‫ک ٌر ؕ عو‬ ْ
‫ک‬ ‫ب‬ ‫ر‬ ‫ا‬ ‫ن‬
َّ َّ َّ َّ َّ ُ‫ل‬ ‫ع‬ ‫اد‬ ُ ِ ‫َّو ََّل ِب‬
َّ َّ ُ َّ ُ َّ ُ َّ َّ َّ َّ َّ َّ َّ
‫ـع ل َّ ْون ُ َّہا ََّسر‬ ٌ ‫ی لنا ما ل ْونہا ؕ قال اِن ٗہ یق ۡول اِنہا بقرۃٌ ص ْفرٓاء ۙ فاق‬ ۡ
‫یب‬
ِ َّ
ُ ُ َّ ُ َّ َّ َّ َّ َّ َّ َّ ُ ُ َّ َّ َّ َّ َّ ُ َّ َّ َّ ِ َّ ُ
ۡ ۡ ْ ‫﴾ قالوا‬۶۹﴿‫النظریۡن‬ ٰ
‫ِن الب َّقر َ َّ ٰشبہ‬ َّ ‫ا‬ ۙ ‫ی‬ ‫ہ‬ ِ ‫ا‬ ‫م‬ ‫ا‬ ‫ن‬
َّ َّ ‫ل‬ ‫ی‬ ِ ‫ک یب‬ َّ َّ ‫ع ل َّ َّنا رب‬ ُ ‫اد‬ ُ َّ ِ ِ
َّ َّ َّ َّ َّ َّ َّ ُ َّ َّ
ٌ ٌ ٗ ۡ ۡ ۤ
‫ال اِنَّہ ی ُق ۡو ُل ِان َّ َّہا ب َّقرۃ ََّل َّذل ُ ۡول‬ َّ ‫﴾ َّق‬۷۱﴿‫ع َّل ۡی َّنا ؕ و اِنَّا اِن َّشٓاء اہلل ل َّ ُمہت ُد ۡون‬
َّ َّ َّ َّ َّ ُ َّ َّ َّ
ۡ ٌ ْ ۡ
‫ث ۚ مس َّل َّمۃ ََّل ِشی َّۃ ِف ۡی َّہا ؕ قَّالُوا الـٰن‬ ‫ر‬ْ ‫ت ِث ۡۡی اَلَّ ْرض و ََّل َ ْس ِقی الح‬
َّ َّ َّ ُ َّ َّ َّ َّ َّ ُ ُ
﴾۷۱٪ ﴿‫کاد ۡوا یفعلُ ۡون‬
ْ
‫ا‬ ‫م‬ ‫و‬ ‫ا‬ ‫ہ‬ ‫و‬ۡ ‫ج ْئت بالْحق ؕ فذبح‬
َّ َّ َّ ُ َّ َّ َّ َّ ُ َّ َّ َّ ِ َّ ِ َّ ِ

68. They said, ‘Supplicate to your Creator, that He should describe the
type of cow to us’ He (Moosa ‫ )ہیلعاالسلم‬said, ‘He says that it is a cow,
which is neither (too) old nor (too) young, but it should be between
both; so do as you are commanded.’

69. They said, ‘Supplicate to your Creator (that) He should inform us of

her colour’ He (Moosa ‫ )ہیلعاالسلم‬said, ‘He says, it is a yellowish cow, of
deep shade, bringing pleasure to those who look at it.’

126
70. They said, ‘Supplicate to your Creator that He may give us a clear
description of the cow. We are indeed confused regarding the
resemblance of the cows (to each other). And if Allah Wills, we will be
rightly guided. 119

71. He (Moosa ‫ )ہیلعاالسلم‬said, ‘He (Allah) says that, it is (such) a cow,

which is not made to toil. Neither does it till the land, nor does it
irrigate the fields. It is perfect, and spotless.’ They said, ‘Now you have
conveyed the correct information’, 120 so they sacrificed her, and it did
not seem like they were going to sacrifice her (willingly). 121

THE COMMENTARY OF THE EIGHTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 68 TO 71]

119. Huzoor Sayyid e Aalam ‫ ﷺ‬said, If they had not said in’sha Allah, they
would have never found the cow.

Law: It is Mustahab (desirable/recommended) to say in’sha Allah for any

good work, as it is a means of attaining blessings.

120. In other words, now they were satisfied, that they were now aware of
its complete status and description. They then went out to search for the
cow. In those surroundings, there was only one such cow.

The incident related to this is that, there was a pious man amongst the Bani
Isra’eel who had a very young child, and except a baby cow, i.e. a calf, he
had nothing else. He put a seal on its neck, i.e. he branded it on its neck,
127
and left it in the Name of Allah, and he said in the Court of Allah, I am
entrusting this calf to you, for the sake of my son, so that when this son of
mine grows up, this cow may be of benefit to him. The pious man passed
away, and the cow roamed in the wilderness freely, in the protection of
Allah.

The young boy grew up, and by the Grace of Allah, he became a pious young
man. He was also very obedient to his mother. Once his mother said, O light
of my eye, i.e. O my son! your father left for you in the name of Allah, a cow,
in the such and such wilderness. It would have also grown up by now, so go
into the jungle and bring it, and make Dua to Allah, that He should let you
find her.

The young man saw the cow in the jungle, and he noticed the signs on it
which his mother mentioned to him. He gave it the ‘Qasm’ of Allah and
called it towards him, and she immediately came to him. The young man
then presented it to his mother. His mother asked him to take it to the
marketplace and sell it for three dinars. She also put a condition that once
the deal is done, her permission should still be sought.

In those days, the price of a cow in that area was three dinars. When the
young man took the cow to the marketplace, an Angel appeared in the form
of a customer. He offered six dinar for the cow, but he put a condition that
the permission of his mother should not bind the young man.

128
The young man refused, and went to his mother and informed her of the
entire scenario. His mother permitted him to accept the offer of six dinars,
but again she put the condition that he should get her view at the time of
the sale.

Again the young man returned to the marketplace, but this time the Angel
(in the form of a customer) offered twelve dinars and said do not let it be
confined to the permission of your mother.

The young man did not accept this and went back to inform his mother.
That pious woman was blessed with deep spiritual insight, so she
understood that this was not an ordinary customer, but he was an Angel,
who has come to test them. She said to her son, this time you should say to
him, are you giving us the permission of selling this cow or not?

The boy did as his mother asked him to, so the Angel replied by saying, do
not sell it immediately. When the Bani Isra’eel come to purchase it, then
the price which you should fix, is that they should fill its hide with gold.

The young man took the cow home, and when the Bani Isra’eel reached his
home while searching for the cow, he fixed the same price (as mentioned
by the Angel), and on the guarantee of Hazrat Moosa ‫ ہیلعاالسلم‬he handed
the cow over to the Bani Isra’eel. Numerous laws i.e. rulings have become
evident from this matter;

129
 1. Whoever gives his family in the protection i.e. whoever entrusts
his family to Almighty Allah, then Almighty Allah will nourish
them i.e. care for them in such an excellent manner.

2. One who gives his wealth in the care of Allah, in His complete Trust,
Allah will give him Barkat in it

3. Law: Almighty Allah loves for a person to obey his or her parents.

4. Unseen blessings are attained by making sacrifice and giving

Khayraat i.e. in the way of Allah

5. You should give precious wealth i.e. good things, in the way of
Allah

6. To sacrifice a cow is more virtuous

121. By the continuous questioning of the Bani Isra’eel, and their fear of
being disgraced, and them paying such a handsome price for the cow, it
was evident that they had no intention of making the sacrifice, and when
their questions were answered appropriately, then they had no option but
to do the sacrifice.

130
 THE NINTH RUKU’ - SECTION NINE
VERSES 72 TO 74

ۡ
‫کنت ْم‬ ‫ما‬
ْ
‫ادر ۡء ت ُ ْم ِف ۡی َّہا ؕ واہلل مخ ِر ٌج‬ ٰ ‫و ِا ْذ قت ْلت ْم ن ْف ًسا ف‬
ُ ُ َّ ُ ُ َّ َّ َّ َّ ُ َّ َّ َّ
ْ ٰ ْ ْ ْ ْ
‫ح اہلل‬ ۡ ۡ
ُ ِ ُ‫ی‬ ‫ک‬ َّ ِ ‫کذل‬ َّ ؕ ‫ض َّہا‬ ِ ‫﴾ ف َّ ُقل َّنا اض ِربُوہُ ِببع‬۷۲ّٓۚ ﴿‫تَّک ُت ُمو َّن‬
َّ
ۡ‫کم‬ ۡ ْ ۡ ْ ْ ٰ ْ ۡ ٰ ْ ْ
ُ ُ ‫﴾ ث ُ َّم قَّست قُلُوب‬۷۳﴿‫کم تَّع ِقلُو َّن‬ ٰ
ُ َّ‫کم ای ِت ٖہ ل َّ َّعل‬ ُ ‫ال َّموٰت ۙ وی ُ ِری‬
َّ َّ
ْ ْ ْ
‫کال ِحجار ِۃ اَّ ْو اَّ َّش ُد ق َّ ْسو ًۃ ؕ و ِا َّن ِمن ال ِحجار ِۃ‬ َّ ‫ک ف َّ ِہی‬ َّ ِ ‫ِم بن بع ِد ٰذل‬
َّ َّ َّ َّ َّ َّ َّ َّ َّ
ْ ْ ْ ٰ ْ ۡ ْ
‫جر ِمن ُہ اَلَّنہر ؕ و ِا َّن ِمن َّہا ل َّ َّما ی َّ َّش َّق ُق فَّیخرج ِمن ُہ‬ ‫لَّما یتف‬
ُ ُ َّ َّ ُ ُ َّ َّ َّ َّ َّ
‫ہلل ؕوما اہلل ِب ٰغ ِف ٍل‬ ِ ‫خشی ِۃ ا‬
ْ
‫ن‬ ْ ‫الْمٓاء ؕ و ِان م ْنہا لما ی ۡہبط م‬
ِ ُ ِ ِ َّ
ُ َّ َّ َّ َّ َّ َّ َّ َّ َّ ُ َّ
ْ
﴾۷۴﴿‫ع َّما تَّع َّملُ ۡون‬
َّ َّ

72. And when you committed a murder, then you blamed it on one
another, and Allah willed to expose that which you were concealing.

73. Then We said, ‘Strike the slain one, with a portion of the cow.’ 122
This is how Allah will resurrect the dead. And He shows you His signs,
so that you may (perhaps) understand. 123

131
74. Then thereafter, your hearts were hardened, 124 so they are similar
to rocks (stones), but even harder than that, as there are some types
of rocks, from which rivers flow out, and there some, once they split
apart, water trickles from them, 125 and there are some which come
down crumpling in the fear of Allah. And Allah is not unaware of what
you do. (i.e. misdeeds).

THE COMMENTARY OF THE NINTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 72 TO 74]

122. The Bani Isra’eel sacrificed the cow and struck the dead man with a
part of the cow, and by the command of Allah, he came back to life, and
blood was gushing from his throat. He pointed out his paternal cousin
brother, saying that he is the one who killed me. He too had no choice but
to acknowledge this. Hazrat Moosa ‫ ہیلع االسلم‬commanded Qisaas, i.e. a
penalty from him. After that, the law of Shariah was passed that,

Law: The killer will be deprived of the inheritance of the victim

Law: However, if an ‘Aadil’ just and upright person killed a traitor, i.e. a
rebel, or if one tried to save his own life from one who is attacking him and
killed him in self-defence, then, in this case, he will not be deprived of his
inheritance.

123. In other words, this was done, so that you may understand that indeed
Almighty Allah, has the Divine Power to bring the dead back to life, (and so

132
that you know) that resurrecting the dead and the accountability of the
hereafter is the truth and a reality.

124. (And after all this), you still did not take solace, i.e. you learnt nothing
from such massive signs of Allah’s Divine Power.

125. At the same time, all this did not affect your hearts. Allah has even
given perception and awareness (in certain cases) to stones as well. They
too have fear for Allah. They also make the Tasbeeh, i.e. the Glorify
Almighty Allah. ‫اِن ِّم ْن َش ْیء ا ِ َّال ی َُسبِّحُ ب ِ َح ْم ِد ٖہ‬

It is mentioned in the Hadith of Muslim on the authority of Hazrat Jabir ؓ

that Sayyid e Aalam ‫ﷺ‬ said, I recognise that stone that used to send
Salaams upon me even before my blessed arrival.

It is in Tirmizi from Hazrat Ali ؓ that, I went into the outskirts of Makkah
with Sayyid e Aalam ‫ﷺ‬ every tree or mountain which we came across,
would say, As Salaatu Was Salaamu Alaika Ya Rasool’Allah ‫ﷺ‬.

133
 ‫‪THE NINTH RUKU’ - SECTION NINE‬‬
‫‪VERSES 75 TO 82‬‬

‫ہلل ثُم‬‫ِ‬ ‫کلٰم ا‬ ‫ہ ی َّ ْس َّم ُع ۡون‬ ‫ک ْم وق ْد کان فریۡ ٌق م ْن ْ‬ ‫ُ‬ ‫ل‬ ‫ا‬‫و‬‫افت ْطمع ۡون ا ْن ی ْؤمن ۡ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫ِ‬ ‫ِ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ َّ َّ َّ ُ َّ َّ ُ ِ ُ‬
‫َّ‬
‫ْ‬ ‫ْ‬ ‫ٗ‬
‫اّلیۡن ٰام ُن ۡوا‬ ‫ہ ْم یعلَّ ُم ۡون﴿‪ ﴾۷۵‬و ا َِّذا ل َّ ُقوا َّ ِ‬ ‫ُ‬ ‫یح ِرف ُ ۡونَّہ ِم بن بع ِد ما ع َّقلُ ۡوہ و‬
‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫ُ َّ‬
‫ہ ِب َّما فَّتح اہلل‬ ‫ہ ا ِٰٰل ب ْعض قال ۡ ۤوا اتحدث ۡون ۡ‬ ‫قال ۡ ۤوا ٰامنا ۚۙ و اِذا خَل ب ْعض ْ‬
‫َّ َّ ُ‬ ‫ُ‬ ‫َّ‬ ‫ُ‬ ‫ِ‬ ‫ُ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ٍ‬ ‫َّ َّ َّ َّ َّ ُ ُ‬ ‫َّ َّ‬ ‫َّ ُ‬
‫َّ‬
‫ْ‬ ‫ْ‬ ‫ۡ‬
‫ک ْم ؕ اَّف َّ ََّل تَّع ِقلُ ۡون﴿‪ ﴾۷۶‬اَّو ََّل یع َّل ُم ۡون اَّ َّن‬ ‫ُ‬ ‫ک ۡم ِب ٖہ ِعن َّد ر ِب‬ ‫ُ‬ ‫ٓاج ۡو‬ ‫ُ‬ ‫ک ْم لِیح‬ ‫ُ‬ ‫ع َّل ۡی‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ‬
‫ۤ‬ ‫ْ ۡ ْ‬ ‫ۡ‬ ‫ْ ْ‬ ‫ْ ۡ‬ ‫ۡ‬ ‫ْ‬
‫ک ٰتب ا ََِّل‬ ‫اہلل َّ یع َّلم ما ی ُ ِس ُرو َّن وما یُع ِل ُنو َّن﴿‪ ﴾۷۷‬و ِمن ُہ ا ُ ِم ُیو َّن ََّل یع َّل ُمو َّن ال ِ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ ُ‬
‫ْ‬
‫ہ ٭ ثُم‬ ‫ّلیۡن یکتب ۡون الْک ٰتب بایۡ ِدیۡ ِ ْ‬ ‫ٌ‬
‫ہ ْم ا ََِّل ی ُظ ُن ۡون﴿‪ ﴾۷۸‬فَّویۡل ل ِ َّ‬ ‫اّن و ا ِْن‬ ‫ام‬
‫َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َّ‬ ‫َّ‬ ‫َّ َّ ُ ُ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ َّ ِ َّ َّ‬
‫ْ‬ ‫ۡ ٌ‬ ‫ً‬ ‫ْ‬ ‫ۡ‬
‫کتبت‬ ‫َّ‬ ‫َّہ ِم َّما‬ ‫لل ۡ‬
‫ُ‬ ‫ہلل لِیش ََّت ۡوا ِب ٖہ ث َّ َّم ًنا ق َّ ِل ۡیَل ؕ فَّوی‬ ‫ی ُق ۡول ُ ۡون ٰہ َّذا ِم ْن ِعن ِد ا ِ‬
‫َّ َّ‬ ‫َّ‬ ‫َّ ُ‬ ‫َّ‬ ‫َّ‬
‫ۤ‬ ‫کسب ۡون﴿‪ ﴾۷۹‬وقال ۡوا ل ۡ‬ ‫ْ‬ ‫ۡ ٌ‬
‫النار ا ََِّل اَّیَّا ًما‬ ‫ا‬‫ن‬ ‫س‬ ‫م‬ ‫ت‬ ‫ن‬ ‫ی‬ ‫ا‬ ‫م‬ ‫م‬ ‫لل ْ‬
‫َّہ‬ ‫ہ ووی‬ ‫ایۡ ِدیۡ ِ ْ‬
‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ُ َّ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ُ‬ ‫َّ‬
‫َّ‬ ‫َّ‬ ‫َّ َّ‬
‫ۡ ۤ‬ ‫ۡ ْ‬ ‫ْ ْ ۡ‬ ‫ْ‬
‫ف اہلل عہ َّد ٗہ اَّ ْم ت َّ ُق ۡول ُ ۡون‬ ‫ل‬ ‫خ‬ ‫ی‬ ‫ن‬ ‫ل‬ ‫ف‬ ‫ا‬ ‫ہلل ع ۡہ ً‬
‫د‬ ‫ا‬ ‫د‬ ‫ن‬ ‫ع‬ ‫م‬ ‫ت‬ ‫ذ‬ ‫خ‬ ‫ت‬ ‫ا‬ ‫ل‬ ‫ْ ۡ ً‬
‫َّ‬ ‫ُ َّ‬ ‫َّ‬ ‫ِ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ِ‬ ‫َّ‬ ‫ِ‬ ‫َّ ُ‬ ‫َّ‬ ‫َّ‬ ‫َّمع ُدو َّدۃ ؕ ق ُ‬
‫ۡٓ ٗ‬ ‫ٰ ْ‬ ‫ْ‬
‫ـئتہ‬ ‫طی َُّ‬ ‫خ ِ‬‫ب َّس ِی َّئۃ َّواَّح َّطت ِب ٖہ َّ‬
‫ً‬ ‫کس‬ ‫َّ‬ ‫ہلل ما ََّل تَّعلَّ ُم ۡون﴿‪ ﴾۸۱‬ب ٰٰل م ۡن‬ ‫ع َّٰل ا ِ‬
‫َّ َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫اّلیۡن ٰام ُن ۡوا وع ِملُوا‬ ‫خ ۡ‬ ‫فاولٰٓئک ا ْص ٰحب النار ۚ ہ ْم ِف ۡیہا ٰ‬
‫ِلُون﴿‪ ﴾۸۱‬و َّ ِ‬
‫َّ َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫ِ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ ِ‬ ‫ُ‬ ‫َّ ُ ِ َّ َّ‬

‫ِلُ ۡون﴿ ‪﴾۸۲٪‬‬ ‫ِ‬ ‫ت اولٰٓئک ا ْص ٰحب الْجن ِۃ ۚ ہ ْم ِف ۡیہا ٰ‬

‫خ‬ ‫ِ‬ ‫الص ِل ٰح‬ ‫ٰ‬
‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫ُ‬

‫‪134‬‬
75. And O Muslims! Are you tempted to accept that the Jews will
believe you, while there was a group from within them, which listened
to the Word of Allah, and then after understanding it, they
intentionally altered it (the truth)? 126

76. And when they meet with the Muslims, they say, we have brought
Imaan (i.e. we believe), 127 and when they are in privacy amongst their
own, they say, Do you inform the Muslims about that knowledge
which Allah has disclosed to you, so that they may present it as an
argument against you before your Rab? So do you have no common
sense?

77. Do they know not, that Allah is aware of all that which they
conceal, and all that which they disclose.

78. And amongst them, are some illiterate ones, who do not really
know the Book, 128 except for reciting it verbally, 129 or a bit of their
own misinformation, and they are in complete delusion.

79. So, afflicted be they, who write the book with their own hands,
and they then say, ‘This is from what is by Allah’ in order to obtain a
dismal price in exchange for it. 130 So, afflicted be they, for that which
their hands have written, and afflicted be they, in that which they earn
of it.

80. And they said, ‘The fire will not affect us, except for a prescribed
number of days.’ 131 You say, have you taken some kind of promise from
Allah? If so, then Allah will never go back on His Promise, 132 or are you
attributing to Allah that which you have no knowledge of?

135
81. Well, why not? Whosoever earns sin, and their transgressions
engulf them, they are from amongst those condemned to hell; 133 they
will linger therein forever.

82. And those who bring Imaan (believe) and do good deeds, they are
the residents of paradise. They will reside therein forever.

THE COMMENTARY OF THE NINTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 75 TO 82]

126. (In other words) Just as they altered the Taurah, and changed (i.e.
removed) the Na’at, i.e. praise of Sayyid e Aalam ‫ ﷺ‬from it.

127. The Shaan e Nuzool

This verse was revealed regarding the Jews who were in the time of Sayyid
e Aalam Nabi Muhammad ‫ﷺ‬. Ibn Ab’bas ‫رضی اہّٰلل عنها‬ said that when the
hypocrite Jews would meet with Sahaba e Kiraam, i.e. the companions of
Nabi Kareem ‫ﷺ‬, they would say we too have brought Imaan, i.e. believe in
that which you believe in. (They would say) You are on the path of
righteousness, and your Master Nabi Muhammad ‫ﷺ‬ is truthful, and his
word is the true word. We have seen his praises and his description in the
Taurah. The leaders of the Jews used to rebuke them. The explanation of
this is in ‫ َواِذَا َخ َال َب ْعضُ ُھ ْم‬. [Khaazin]

136
Note: From this, we come to know that to conceal what is Haq, i.e. the truth
(about Deen), and to conceal the true attributes of Sayyid e Aalam ‫ ﷺ‬is the
manner of the Jews. Nowadays, this is also the style and manner of many
of the deviants.

128. The Book here refers to The Taurah.

129. The word ‘Amaani’ in Arabic is the plural of ‘Umaniyah’, and the
meaning of it is to recite it verbally, i.e. just by the tongue. It is reported
from Ibn Hazrat Ibn Ab’bas ‫ رىضاهللعنها‬that the meaning of the verse is, that
they know not the book but merely on their tongue, without knowing its
actual meaning. [Khaazin]

Some Mufas’sireen have also said that ‘Amaani’ refers to those lies and
fabricated words which they heard from their scholars and accepted it
without any investigation.

130. The Shaan e Nuzool

When Sayyidul Ambia ‫ ﷺ‬began to reside in Madina Tayyibah Shareef, the

scholars of the Taurah and the Jewish elders, strongly believed that they
would lose their earnings, and their power of leadership will be also be lost,
because in the Taurah the blessed features and attributes of Nabi Kareem
‫ﷺ‬ have been mentioned, and when the people find Huzoor ‫ ﷺ‬to be the
one fitting this description, they will immediately bring Imaan, and they
will forsake their Ulama and leaders. In fear of this, they altered and made
137
changes in the Taurah, and they changed the mention about the
description of Nabi ‫ﷺ‬. For example, it has been mentioned in the Taurah
that He ‫ﷺ‬ is very handsome, His ‫ﷺ‬ hair is beautiful, His ‫ﷺ‬ eyes are
greyish (as if adorned with Surmah), He ‫ﷺ‬ is of perfect medium height.
They removed this and wrote, He is very tall, His eyes are blueish, and His
hair is dishevelled. This is what they would tell the people, and they would
say that this is what is written in the Book of Allah, and they thus felt when
the people saw Nabi ‫ ﷺ‬was different from what has been mentioned, then
they would not bring Imaan, and they will remain loyal to them, and there
will be no difference in our earnings.

131. The Shaan e Nuzool

Hazrat Ibn Ab’bas ‫ رضیاہّٰلل عنها‬reports that the Jews used to say that, they will not
enter in the fire of hell, except for a fixed amount of time in which their
forefathers worshipped the cow, and that is forty days, and they (felt) that
thereafter, they will be freed (from hell). It was on this, that this verse was
revealed.

132. This is because telling lies (i.e. and intentionally going against a
promise) is a serious weakness, and it is Muhaal (absolutely impossible) for
Almighty Allah to have any weakness, i.e. defect, hence for His word to be
a lie is impossible, but since Almighty Allah did never promise to release
you after forty days, then your statement is false.

138
133. In this verse, sin refers to shirk (polytheism) and kufr, and being
engulfed by their transgressions here means that, all the paths to salvation
are sealed for them, and that death will come to them in the state of kufr
and shirk, because no matter how sinful a Mo’min i.e. true believer may be,
he is not completely engulfed by his sins, because Imaan which is the great
devotion, is with him.

139
 ‫‪THE TENTH RUKU’ - SECTION TEN‬‬
‫‪VERSES 83 TO 86‬‬

‫ِح ٰس ًنا‬ ‫ّنۤ ا ِْسرٰٓ ءیۡل َل ت ْعبد ۡون ا ََِّل اہلل ۟ وبالْ ٰولیۡن ا ْ‬ ‫ۡ‬ ‫ب‬ ‫ق‬ ‫و ا ِْذ اخ ْذنا م ۡی ٰ‬
‫ث‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ َّ َّ ِ َّ َّ ِ‬
‫َّ ِ‬ ‫َّ َّ‬ ‫َّ َّ َّ ُ ُ َّ‬ ‫َّ‬
‫اس ح ْس ًنا َّواَّ ِق ۡی ُموا‬ ‫ِ‬ ‫لن‬ ‫ل‬ ‫ا‬ ‫و‬ ‫و ِذی الْق ْر ٰٰب والْی ٰت ٰمی والْم ٰسک ۡی وق ۡول ۡ‬
‫ُ‬ ‫َّ‬ ‫ِ‬ ‫ِ ِ َّ ُ ُ‬ ‫َّ َّ‬ ‫ُ‬ ‫َّ‬
‫َّ َّ‬
‫ۡ‬ ‫ۡ‬ ‫ً‬ ‫ٰ‬
‫ک ْم واَّنت ۡم‬ ‫ُ‬ ‫وۃ ؕ ثُم تَّول َّ ۡیت ْم ا ََِّل ق َّ ِل ۡیَل ِمن‬ ‫الزک َّ‬ ‫َّ‬ ‫وۃ و ٰاتُوا‬ ‫َّ‬
‫الصلٰ‬
‫َّ‬
‫َّ ُ‬ ‫َّ َّ ُ‬ ‫َّ‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ک ْم و ََّل تُخ ِرج ۡون‬ ‫ُ‬ ‫ک ۡون ِدمٓاء‬ ‫ُ‬ ‫ک ْم ََّل َ َّ ْس ِف‬ ‫ُ‬ ‫خذنَّا ِم ۡی ٰث َّق‬ ‫َّ‬ ‫َّ‬ ‫ا‬ ‫ِذ‬ ‫ض ۡون﴿‪ ﴾۸۳‬و ا‬ ‫ُ‬ ‫ُمع ِر‬
‫ُ َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ٓ‬
‫ـؤ ََّل ِء‬ ‫ک ۡم ِم ۡن ِدیارک ْم ثم اقْر ْرت ْم وانۡت ْم َ ْشہد ۡون﴿‪ ﴾۸۴‬ثم انۡت ْم ی‬
‫ہ‬ ‫ُ‬ ‫س‬ ‫ف‬
‫ۡ‬
‫ان‬
‫ُ‬ ‫َّ ُ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫َّ َّ ُ َّ ُ‬ ‫َّ‬ ‫ُ‬ ‫ُ‬ ‫ِ‬ ‫َّ‬ ‫َّ َّ‬ ‫ُ‬
‫ۡ‬ ‫ْ‬ ‫ۡ‬ ‫ْ‬
‫ک ۡم ِم ۡن ِد ٰی ِر ِہ ْم ۫ ت َّ ٰظ َّہر ۡون‬ ‫ُ‬ ‫ک ْم وتُخ ِرج ۡون ف َّ ِریۡ ًقا ِمن‬ ‫ُ‬ ‫تَّقتلُ ۡون اَّن ُفس‬
‫ُ َّ‬ ‫ُ َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬
‫ِن یا ت ۡوک ْم ا ُ ٰس ٰری ت ٰفد ۡوہ ْ‬
‫ۡ ۡ‬ ‫ْ ْ‬ ‫ۡ ۡ ۡ ْ‬
‫ہو محر ٌم‬ ‫و‬ ‫م‬ ‫َّ ُ ُ‬ ‫ا‬ ‫و‬ ‫ؕ‬ ‫ن‬ ‫و‬ ‫ٰ‬ ‫د‬ ‫ع‬ ‫ال‬ ‫و‬ ‫م‬ ‫اَلث‬ ‫َّع َّلی ِہ ِب ِ‬
‫ُ ُ ُ َّ ُ َّ ُ َّ َّ‬ ‫ِ َّ ُ ِ َّ‬
‫ْ‬ ‫ۡ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ۡ ْ ْ‬
‫ب وتَّک ُفرون ِببع ٍض ۚ‬ ‫ِ‬ ‫ک ٰت‬ ‫ِ‬ ‫ہ ؕ اَّفَّتؤ ِم ُن ۡون ِببع ِض ال‬ ‫ِخراج ْ‬
‫کم ا َّ ُ ُ‬ ‫َّع َّلی ُ‬
‫ُ َّ َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫ُ‬
‫ْ‬ ‫ْ‬ ‫فما جزٓاء م ۡن ی ْفعل ٰذلک م ۡنک ْم ا ََِّل خ ْز ٌ‬
‫النیا ۚ وی ْوم‬ ‫ۃ‬
‫ِ‬ ‫و‬ ‫ی‬ ‫ٰ‬ ‫ح‬ ‫ال‬ ‫ف‬ ‫ِ‬ ‫ی‬ ‫ِ‬ ‫َّ َّ ُ ِ َّ ِ ُ‬
‫ُ َّ َّ َّ َّ‬ ‫َّ‬ ‫َّ َّ َّ َّ ُ َّ‬
‫ک‬ ‫ئ‬ ‫ِٰل اش ِد الْعذاب ؕ وما اہلل ِب ٰغ ِفل عما ت ْعمل ۡون﴿‪ ﴾۸۵‬اُول ٰٓ‬ ‫ی‬ ‫ا‬ ‫ن‬ ‫و‬ ‫الْق ٰیمۃ یرد ۡ‬
‫ِ‬
‫ِ َّ‬ ‫ٍ َّ َّ َّ َّ ُ َّ‬ ‫ُ‬ ‫َّ َّ ِ َّ َّ‬ ‫َّ َّ‬ ‫ِ َّ ُ َّ ُ َّ‬
‫ْ‬ ‫ْ‬ ‫ٰۡ‬ ‫ْ‬ ‫ٰ‬
‫ْ‬ ‫ۡ ْ‬
‫ف عن ُہ الع َّذاب و ََّل‬
‫ُ َّ‬ ‫َّ‬ ‫ُ‬ ‫ف‬ ‫َّ‬ ‫خ‬
‫ُ َّ‬ ‫ی‬ ‫َل‬ ‫َّ‬ ‫َّ‬ ‫ف‬ ‫۫‬ ‫ۃ‬
‫ِ‬ ‫ر‬ ‫خ‬
‫ِ‬ ‫اَل‬ ‫ب‬
‫ِ‬ ‫ا‬ ‫ی‬ ‫ن‬ ‫ال‬
‫ُ‬ ‫وۃ‬
‫َّ‬ ‫ی‬ ‫ح‬
‫َّ‬
‫ال‬ ‫ا‬ ‫و‬ ‫َت‬ ‫َّ‬ ‫اش‬ ‫اّلین‬ ‫َّ ِ‬
‫ُ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ ُ‬ ‫َّ‬
‫ۡ‬
‫ہ ْم ینصر ۡون﴿ ‪﴾۸۶٪‬‬
‫ُ ُ َّ ُ َّ‬
‫‪140‬‬
83. And when we took a promise from the Bani Isra’eel, (that) Do not
worship any other than Allah, and be kind towards your parents; 134
(your) relatives; the orphans and the destitute, and speak gently to the
people, 135 and keep Namaaz (Prayer) established, and pay Zakaat
(obligatory charity). Then, you defected (from your promise), 136 except
for some amongst you, 137 and you are (notorious) defectors. 138

84. And when We took a promise from you that, shed not the blood of
your own, and do not evict your own people from your communities,
so you acknowledged it and you are witnesses (unto it).

85. Then, it is you, who started slaying your own, and of your own
people, you evict one group from their native-land, thereby supporting
them (their enemies) in sin and in oppression. And if they come to you
as prisoners, you take the compensation and release them; whereas it
is Haraam (forbidden) upon you to evict them. 139 So do you only
believe in some commands of Allah, and reject some of them? So what
is the retribution for those amongst you who do so, except for
humiliation in the world, 140 and on the Day of Reckoning they will be
reverted towards an intense punishment. And Allah is not unaware of
what you do. (i.e. misdeeds).141

86. These are the people, who purchased the materialistic life, at the
expense of the hereafter, so neither will their punishment be reduced,
and nor will they be helped.

141
 THE COMMENTARY OF THE TENTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 83 TO 86]

134. After commanding His Ibaadat, Almighty Allah commanded (us) to be

kind to (our) parents. From this, it is evident that to serve one's parents is
essential. Being kind to your parents means that, we should not do any such
thing or say any such thing which causes them to hurt (i.e. grief), and that
(we) must not hesitate the least in serving them with our bodies (i.e.
physically) and with our wealth. Whenever they require our service, we
should present ourselves in their service.

Law: If parents ask you to leave your Nawafil (optional, i.e. supererogatory
prayers) to serve them, then you should leave your optional prayers
because their service has superiority over Nafil prayers.

Law: Waajibaat, i.e. compulsory acts cannot be left omitted on the

command of parents.

The way of kindness towards your parents which is proven from the Hadith
Shareef is that we should love them from the bottom of our hearts, and
when meeting with them, sitting with them, speaking to them etc., we
should always be completely respectful. We should always use words of
respect when addressing them. We should continuously strive to please
them. We should not hold back our best wealth from them. After they pass
away, we should fulfil their bequests. We should make Esaal e Sawaab, i.e.

142
send the reward of virtuous deeds such as Faateha, Sadaqaat and Tilaawat
of the Qur’an etc. We should (always sincerely) make Dua of Maghfirat, i.e.
for their forgiveness from Allah. We should visit the graves at least once a
week. [Fathul Azeez]

Another manner of being kind towards your parents is that if they are
habitual of any sinful acts, or if they are trapped in any budmazhabi, i.e.
deviance, then one should attempt, to gently correct them, and to try and
guide them towards piety and the true Aqida. [Khaazin]

135. To speak with goodness refers to encouraging people towards virtuous

deeds and forbidding them from evil. Hazrat Ibn Ab’bas ‫ رىضاهللعنها‬said it means
to speak what is true and virtuous about Sayyid e Aalam ‫ﷺ‬, and if someone
asks you about Huzoor Sayyid e Aalama ‫ ﷺ‬then you should mention it with
truthfulness. His ‫ ﷺ‬excellence should not be concealed.

136. In other words, you defected, i.e. turned away, after pledging.

137. This refers to those who brought Imaan, such as Hazrat Abdullah bin
Salaam and his companions. They are the ones who fulfilled, i.e. were true
to the pledge.

138. In other words, it is the habit, i.e. the manner of your nation to shun
and to defect, i.e. to turn away from a pledge.

143
139. The Shaan e Nuzool

In the Taurah a pledge, i.e. a promise was taken from the Bani Isra’eel, that
they will not kill one another, nor should they evict, i.e. drive out one
another from their homeland, and that they should free any of the Bani
Isra’eel by paying the amount required to free them. They acknowledged
this promise and themselves bore witness to it, but they did not remain
steadfast on it, and they defected from it.

The incident relating to this is that on the outskirts of Madina there were
two groups (sects) of the Jews who lived there, one was Bani Quraiza, and
the other was Bani Nudair, and in Madina Shareef two groups of them,
being the Aws and Khazraj lived there. Bani Quraiza were the allies of Aws,
and Banu Nudair were the allies of Khazraj. Each one of the tribes took an
oath with one another that if anyone has to attack either one, the other
will come out in support of them. Aws and Khazraj used to fight one
another, and the Bani Quraiza would come in support of Aws, and Bani
Nudair would come in support of Khazraj, and they would join their allies
and draw swords against each other.

Bani Quraiza would kill (soldiers of) Bani Nudair, and they would kill
(soldiers of) Bani Quraiza, and they would cause their homes to become
desolate, and they would remove them from their residences; but when the
people of their tribe were captured or imprisoned by their allies, then they
would pay to release them.

144
For example, If anyone from Bani Nudair was captured by the Aws, then
the Bani Quraiza would pay a bond and release the captives, whereas
during a battle if the very same person came in front of them in a battle,
they would not hesitate to kill him.

It was on this that they were being chastised, that when you took a pledge
not to slay your own, and not to evict them from their residences, and to
free their captives, what sense is in this that you do not hold back from
killing and evicting them, yet you free them when they are captured.

What use is there (in taking the pledge) when you are accepting something
of the pledge and rejecting something else. When you did not refrain from
killing and evicting, then you have broken the pledge, and you became
guilty of committing Haraam, and by regarding (this Haraam) as Halaal,
you became a kaafir, i.e. unbelievers.

Law: From this verse, it is evident that to support someone in tyranny and
Haraam, i.e. anything which is forbidden, is also Haraam.

Law: From this, it is also evident that to regard that which is Haraam
Qata’ee (i.e. absolutely and explicitly Haraam as proven from direct
injunction) as Halaal is Kufr.

Law: From this, it is also evident that, to not believe, i.e. in rejecting even
one injunction of the Holy Book is to not accept the entire Holy Book, and
it is kufr.
145
Note: In it is also this warning, that if in the Commands of Allah, to accept
some and reject some is kufr, then for the Jews to reject Sayyidul Ambia ‫ﷺ‬
and at the same time to accept Hazrat Moosa ‫ ہیلعاالسلم‬cannot save them
from kufr.

140. Their humiliation in this world as that in the year 3 Hijri, the Banu
Quraiza were killed. In one day seven hundred of their men were killed, and
even before that, Bani Nudair were evicted from their homeland, i.e.
banished. This was the catastrophe (they faced) for going against their
pledge with Allah, to please their allies (in this world).

Law: From this, it is evident that to take the side of anyone, by opposing
the Deen, will earn one nothing, but the torment of the hereafter, and it is
also the cause of embarrassment and humiliation in this world.

141. Just as in this verse, the disobedient ones have been given severe
warnings, and they are being told that Allah is not unaware of their actions
and that He will punish them severely for their disobedience, likewise in
this verse there is glad tidings for the believers and Saaliheen that they will
receive a brilliant reward for their A’maal e Hasanah, i.e. for their virtuous
deeds. [Tafseer e Kabeer]

146
 ‫‪THE ELEVENTH RUKU’ - SECTION ELEVEN‬‬
‫‪VERSES 87 TO 90‬‬

‫ْ‬ ‫ْ‬ ‫ْ‬

‫ک ٰتب وق َّ َّف ۡی َّنا ِم بن بع ِد ٖہ ِبالرس ِل ۫ و ٰات َّ ۡی َّنا ع ِْی َسی ابْن‬ ‫ِ‬ ‫ول َّ َّقد ٰات َّ ۡی َّنا م ۡوٰۤس ال‬
‫َّ‬ ‫َّ‬ ‫ُ ُ‬ ‫َّ‬ ‫َّ َّ‬ ‫ُ َّ‬ ‫َّ‬
‫ٌٌۢ‬ ‫ْ‬
‫ک ْم رس ۡول ِب َّما ََّل‬ ‫ٓاء‬ ‫ج‬ ‫ا‬ ‫م‬ ‫ل‬ ‫ک‬ ‫ف‬ ‫ا‬ ‫ؕ‬ ‫س‬ ‫د‬ ‫ق‬ ‫ال‬ ‫ح‬ ‫و‬‫م ْریم الْبی ٰنت وای ْد ٰنہ بر ۡ‬
‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ ِ ِ َّ‬
‫َّ َّ َّ ُ َّ ُ‬ ‫َّ‬ ‫ُ ُ‬ ‫َّ َّ ُ ُ‬ ‫َّ َّ َّ‬
‫ْ‬ ‫ْ‬ ‫ت ۡہ یوی انۡفسکم ْ‬
‫ک َّذبْت ْم ۫ وف َّ ِریۡ ًقا تَّقتلُ ۡون﴿‪﴾۸۷‬‬ ‫ا‬ ‫بت ْم ۚ ففریۡ ً‬
‫ق‬ ‫استک ْ‬ ‫ُ‬
‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ ُ‬ ‫َّ َّ ِ‬ ‫َّ َّ ُ‬ ‫ُ‬ ‫َّ ُ ُ‬ ‫َّ‬
‫ْ‬ ‫ً‬ ‫ْ‬ ‫ۡ‬ ‫ْ ٌ‬
‫کف ِر ِہ ْم ف َّ َّق ِل ۡیَل َّما یؤ ِم ُن ۡون﴿‪﴾۸۸‬‬ ‫ُ‬ ‫وقَّال ُ ۡوا قُلُ ۡوب َّنا ُغلف ؕ بل لَّع َّن ُہ اہلل ِب‬
‫َّ‬ ‫ُ‬ ‫َّ َّ ُ ُ‬ ‫ُ‬ ‫َّ‬
‫ۡ ْ‬ ‫ٌ‬ ‫ۡ‬
‫ل‬
‫کانُوا ِمن قَّب ُ‬
‫ۡ‬ ‫ْ‬
‫ص ِدق ل ِ َّما َّم َّع ُہ ۙ َّو َّ‬ ‫ہلل م‬ ‫ب ِم ْن ِعن ِد ا ِ‬ ‫ک ٰت ٌ‬ ‫ہ ْم ِ‬ ‫ٓاء ُ‬ ‫و لم ا ج‬
‫ُ َّ‬ ‫َّ َّ َّ َّ َّ‬
‫ْ‬
‫ک َّفر ۡوا ِب ٖہ ۫‬ ‫َّ‬ ‫ہ ۡم َّما عرف ُ ۡوا‬ ‫ُ‬ ‫ک َّفر ۡوا ۚ ف َّ َّل َّما جٓاء‬ ‫َّ‬ ‫اّلیۡن‬ ‫ِ‬ ‫ی ْستف ِتح ۡون ع َّٰل َّ‬
‫ُ‬ ‫َّ َّ‬ ‫َّ َّ‬ ‫ُ‬ ‫َّ‬ ‫ُ َّ َّ‬ ‫َّ َّ‬
‫ۤ‬ ‫ۡ ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ ٰ‬
‫ہ اَّن یَّک ُفر ۡوا ِب َّما‬ ‫اشَت ْوا ب ٖہۤ انۡفس ْ‬ ‫ا‬ ‫م‬ ‫س‬ ‫ئ‬ ‫ب‬ ‫﴾‬ ‫‪۸۹‬‬ ‫﴿‬‫ن‬ ‫کفریۡ‬ ‫ہلل ع َّٰل ال‬
‫ْ‬
‫ف َّ َّلع َّن ُۃ ا ِ‬
‫ُ‬ ‫ُ‬ ‫َّ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬
‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ضِل ع ٰٰل م ۡ‬ ‫ۡ ْ‬ ‫ْ ً ۡ‬ ‫ۡ‬
‫شٓاء ِم ْن ِعبا ِد ٖہ ۚ فَّبٓاء ْو‬ ‫ی‬ ‫ن‬ ‫ٖ‬ ‫ِ‬ ‫ف‬ ‫ن‬ ‫م‬ ‫ِ‬ ‫اہلل‬ ‫ل‬ ‫ز‬ ‫ن‬ ‫ی‬ ‫ن‬ ‫َّ‬ ‫ا‬ ‫ا‬ ‫ی‬ ‫غ‬ ‫ب‬ ‫اہلل‬ ‫ل‬ ‫ز‬ ‫ان‬
‫َّ ُ‬ ‫َّ‬ ‫َّ َّ َّ َّ ُ‬ ‫َّ‬ ‫ُ َّ ِ َّ ُ‬ ‫َّ َّ َّ ُ َّ‬
‫ۡ ٌ‬ ‫کفریۡن عذ ٌ‬ ‫ْ ٰ‬ ‫ٰ‬
‫اب ُم ِہی﴿‪﴾۹۱‬‬ ‫ب ؕ َّو لِل ِ ِ َّ َّ َّ‬ ‫ض ٍ‬ ‫ب َّعٰل َّغ َّ‬ ‫ض ٍ‬ ‫ِب َّغ َّ‬

‫‪147‬‬
87. And We certainly gave Moosa the Book, 142 and after him, we sent
143
Prophets (Rasools) in succession, one after the other, and We
144
granted clear signs to Esa the son of Maryam, and through the Pure
145 146
Spirit, We assisted him. So, when any Rasool comes towards you
bringing that which does not suit your desire, you become obstinate!
So you reject one assembly (of them), and martyr another assembly (of
them)! 147

88. And the Jews said, our hearts are veiled, 148 but Allah has cursed
them because of their kufr (unbelief), hence only a few from amongst
them bring Imaan (believe).149

89. And when that Book of Allah (The Qur’an), came to them, which
endorses the Book (Taurah) which is with them; 150 and before that,
they would pray for victory over the unbelievers through the
mediation (Wasila) of the same Nabi, 151 but when came to them that
well recognised One, they (blatantly) rejected him, 152 so the curse of
Allah is upon the rejecters (i.e. the unbelievers).

90. A wretched price it is for which they have traded their souls; that
they should reject that which Allah revealed, 153 in resentfulness of this,
that Allah through His Divine Grace sends down revelation upon
whichever of His servants He Wills to; 154 So they became deserving of
155
wrath upon wrath; and for the unbelievers is a shameful torment.
156

148
THE COMMENTARY OF THE ELEVENTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 87 TO 90]

142. This Book refers to the Taurah, in which all the Pledges of Allah are
mentioned. The most important pledges therein were, to obey the
Prophets who came in every era, to bring Imaan in them, and to respect
and honour them.

143. From the era of Hazrat Moosa ‫ ہیلعاالسلم‬right up to the era of Hazrat Esa
‫ ہیلعاالسلم‬the Ambia came continuously. It is said that (about) four thousand

Ambia came (in this period). All of them were the protectors, i.e. guardians
of Shariat e Moosawi, and they were all of those who implemented its
commands. Since none can receive Prophethood, i.e. Nubuiwat after
Khaatimul Ambia ‫ ﷺ‬the responsibility to protect the (pristine commands)
of Shariat e Muhammadi and its propagation has been given to the Ulama,
i.e. the true scholars of sacred knowledge, and the Mujad’dids (Reformers).

144. Clear signs here refers to the miracles of Hazrat Esa ‫ہیلعاالسلم‬, such as
bringing the dead back to life, to cure the blind and the leper, to create
birds (from clay) and to give information of the unseen etc.

145. The Pure Spirit here refers to Hazrat Jibra’eel ‫ہیلعاالسلم‬, that they are a
spiritual (being). They bring down Wahi, i.e. Revelation, in which is the life
of the hearts. He was appointed to be with Hazrat Esa ‫ہیلعاالسلم‬. He ‫ہیلعاالسلم‬
was raised into the skies when he was thirty-three years old.

149
Until then, Hazrat Jibra’eel ‫ ہیلعاالسلم‬never separated from him, be it on a
journey or when he was not travelling. Support from the Pure Spirit is very
great excellence afforded to Hazrat Esa ‫ہیلعاالسلم‬. Through the blessing of
Sayyid e Aalam ‫ ﷺ‬some of those in the Ummah of Sayyiduna Rasoolullah
‫ ﷺ‬were also blessed with the support of The Pure Spirit.

It is in Sahih Bukhari etc. that, A Mimbar, i.e. pulpit would be erected for
Hazrat Has’saan (bin Thaabit) ؓ and they would recite Na’at Shareef
(praises of Sayyiduna Rasoolullah ‫)ﷺ‬, and the Most Beloved Rasool ‫ﷺ‬

ِ ‫‘ اَللّٰ ُھ َّم اَی ِّْدہُ بِرُ ْو ِح الْ ُق ُد‬O Allah! Assist him through The Pure
used to say for him, ‫س‬
Spirit.’

146. In other words, and O Jews! It made no difference to your obstinate

(i.e. rebellious) behaviour.

147. When the Jews found that the commands given by the Prophets were
contrary to their desires, they would reject it, and when they got the
chance, they would slay them, just as they martyred Hazrat Sha’ya and
Hazrat Zakariyyah and many other Ambia ‫مہیلع االسلم‬. They were also
continuosly after Sayyidul Ambia ‫ﷺ‬. At times they did sorcery against
Him ‫ﷺ‬, and at times they tried to poison Him ‫ﷺ‬, with the intention of
slaying Him ‫ﷺ‬.

148. The Jews mockingly said this. What they meant by this is that there
was no path to their hearts for the message of guidance from Sayyiduna
Rasoolulla ‫ﷺ‬. Allah refuted what they said, that the unbelievers are liars.
150
Almighty Allah has created hearts on intrinsic nature and kept in it the
capability to accept the truth. It is the evil of their kufr that after
acknowledging the Nubuiwat of Sayyid e Aalam ‫ﷺ‬ they still rejected, so
Almighty Allah cursed them, and the effect of this was that they were
deprived of the blessing of accepting the truth.

149. The same matter is also mentioned at another instance (with the
words)

‫َفھِ ْم َفالَ یُ ْؤ ِمنُ ْو َن ا ِ َّال َقل ِ ْی ًال‬

ِ ْ ُ‫بَ ْل ط ََب َع اہّٰللُ َعل َْی َھا بِک‬

150. In other words, (it endorses, i.e. confirms) the Nubuiwat of Sayyidul
Ambia ‫ ﷺ‬and the discussion regarding the blessed attributes of Sayyiduna
Rasoolullah ‫ﷺ‬. [Kabeer, Khaazin]

151. The Shaan e Nuzool

Before the blessed arrival of Sayyidul Ambia ‫ ﷺ‬and before the Revelation
of the Qur’an e Kareem, the Jews used to make Dua for their needs through
the Wasila of the Name of Sayyiduna Rasoolullah ‫ﷺ‬, and they would attain
victory, and they would make Dua in this manner;

ْ ُ ‫َال ّٰل ُھ َّم ا ْف َتحْ َع َل ْی َنا َوا ْن‬

‫ِّصنَا بِال َّن ِب ِّی ْاال ُم ِّ ِّی‬

151
 ‘O, Allah! Grant us victory and assist us through the Wasila of
Nabi Al Ummiy’

Law: From this, it is evident that Duas are accepted through the Wasila of
the accepted (i.e. beloved servants) of Allah. It has also become evident that
before the blessed arrival of Sayyiduna Rasoolullah ‫ﷺ‬, the arrival of
Sayyiduna Rasoolullah ‫ﷺ‬ was well-known and publicised, and even the
creation were granted their needs through the wasila of Sayyiduna
Rasoolullah ‫ﷺ‬.

152. In other words, they rejected (Sayyiduna Rasoolullah ‫ )ﷺ‬due to their

enmity, envy, and love for stately power.

153. In other words, for the redemption of one’s soul, man should do that,
in which there is greater hope of salvation. The Jews did a terrible trade,
whereby they rejected Allah's Nabi and The Book of Allah.

154. The Jews desired that the Exalted Station of The Seal of Prophethood
should be afforded to someone from the Bani Isra’eel. When they noticed
that they were deprived (of this wish), and that the Bani Isma’eel were
granted this honour, then they rejected due to envy.

Law: From this, it is evident that ‘Hasad’, i.e. envy (Jealousy) is Haraam and
the cause of deprivation.

152
155. In other words, (wrath upon wrath) refers to them being deserving of
numerous forms of punishment.

156. From this, it is evident that the punishment with humiliation and
insult is specific for the unbelievers. Even if the believers are punished for
their sins, it will not be with humiliation and insult. Almighty Allah says,

‫َوِہّٰلِل ا ْل ِعزَّۃُ َول ِ َر ُس ْولِہ َولِل ُْم ْؤ ِمنِی ْ َن‬

153
 ‫‪THE ELEVENTH RUKU’ - SECTION ELEVEN‬‬
‫‪VERSES 91 TO 96‬‬

‫ۤ ۡ‬ ‫ْ‬ ‫ۤ ۡ‬
‫ہ ٰا ِم ُن ۡوا ِب َّما اَّنز َّل اہلل قَّال ُ ۡوا نُؤ ِمن ِب َّما اُن ِز َّل ع َّل ۡی َّنا‬ ‫و اِذا ق ۡیل ل ْ‬
‫َّ َّ ِ َّ َّ ُ‬
‫َّ‬ ‫ُ‬ ‫ُ‬ ‫َّ‬
‫ْ‬
‫ہ ؕ قُل ف َّ ِلم تَّقتلُ ۡون‬
‫ْ‬ ‫ْ‬ ‫ویکفر ۡون بما ورٓاء ٗہ ٭ وہو الْحق مص ِدقًا لما مع ْ‬
‫َّ‬ ‫َّ ُ‬ ‫َّ َّ َّ ُ‬ ‫ِ‬ ‫َّ َّ ُ ُ َّ َّ َّ َّ َّ َّ ُ َّ َّ ُ ُ َّ‬ ‫ِ‬
‫ْ‬ ‫ْ‬ ‫ۡ‬ ‫ۡ ۡ ۡ ْ‬ ‫ب‬
‫ت‬ ‫ک ۡم ُمو ٰٰۤس ِبالب ِی ٰن ِ‬
‫ۡ‬
‫ُ‬ ‫ی﴿‪ ﴾۹۱‬ول َّ َّقد جٓاء‬ ‫َّ‬ ‫ن‬
‫ِ‬ ‫م‬
‫ِ‬ ‫ؤ‬ ‫کنتم ُم‬ ‫ُ‬ ‫ل اِن‬ ‫ُ‬ ‫ہلل ِم ۡن ق َّ ْب‬ ‫اَّن ِبیٓاء ا ِ‬
‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ َّ‬
‫ٰۡ‬ ‫ْ‬ ‫ْ‬ ‫جل م بن ب ْع ِدہ و انۡت ْم ٰظلم ۡ‬ ‫ْ‬
‫ثم اتخ ْذتم الع ْ‬
‫ک ْم‬ ‫خذنَّا ِمیث َّق ُ‬ ‫َّ‬ ‫ا‬ ‫ذ‬ ‫ا‬
‫ِ‬ ‫و‬ ‫﴾‬ ‫‪۹۲‬‬ ‫﴿‬ ‫ن‬ ‫و‬ ‫ِ‬ ‫َّ‬ ‫ٖ‬ ‫ِ‬ ‫ُ َّ َّ َّ ُ ُ ِ َّ‬
‫َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬
‫اس َّم ُع ۡوا ؕ قَّال ُ ۡوا‬ ‫ورف ْعنا ف ْوقکم الط ۡور ؕ خذ ۡوا ما ۤ ٰات ۡی ٰنک ۡم بقوۃ و ْ‬
‫ُ ِ ُ َّ ٍ َّ‬ ‫َّ َّ‬ ‫ُ ُ‬ ‫َّ َّ َّ َّ َّ َّ ُ ُ َّ‬
‫ُ‬
‫ْ ْ‬
‫کف ِر ِہ ْم ؕ قُل ِبئس َّما‬
‫ْ‬ ‫سم ْعنا وعص ۡینا ٭ وا ْشرب ۡوا فۡ قل ۡوبہ الْع ْ‬
‫ل ِب ُ‬ ‫ج‬
‫َّ ِ َّ َّ َّ َّ َّ َّ ُ ِ ُ ِ ُ ُ ِ ِ ُ ِ َّ‬
‫َّ‬
‫الار‬ ‫م‬ ‫ک‬ ‫ل‬ ‫ت‬
‫ْ‬
‫ان‬ ‫ک‬
‫ْ ۡ‬
‫ِن‬ ‫ا‬ ‫ل‬ ‫ق‬ ‫﴾‬ ‫‪۹۳‬‬ ‫﴿‬ ‫ی‬
‫ۡ‬
‫ن‬ ‫م‬ ‫ؤ‬
‫ْ ۡ ۡ ْ ْ‬
‫م‬ ‫م‬ ‫ت‬ ‫ن‬ ‫ک‬ ‫ِن‬ ‫ا‬ ‫م‬ ‫ک‬ ‫ن‬ ‫م‬ ‫ٰ‬ ‫یاۡمرک ْم بہۤ اِیۡ‬
‫ُ‬ ‫ِ‬ ‫ِ‬ ‫ُ‬ ‫ُ ُ ِٖ‬
‫َّ َّ َّ ُ َّ ُ‬ ‫ُ‬ ‫َّ‬ ‫ُ ُ ُ‬ ‫ُ‬ ‫َّ ُ‬
‫ِن ک ۡنتمْ‬ ‫ۡ‬ ‫ْ‬ ‫ْ‬ ‫ۡ‬ ‫ۡ‬ ‫ً‬ ‫ۡ‬ ‫ٰۡ‬
‫تا‬ ‫اس ف َّ َّت َّم َّن ُوا ال َّمو َّ‬ ‫الن ِ‬ ‫صۃ ِمن دُو ِن َّ‬ ‫ہلل خال‬ ‫خرۃُ ِعن َّد ا ِ‬ ‫اَل ِ‬
‫ُ ُ‬ ‫َّ ِ َّ‬ ‫َّ‬
‫ٌۢ‬ ‫ْ‬ ‫ًۢ‬ ‫ۡ‬
‫ہ ؕ واہلل ع ِل ۡی ٌم‬ ‫ت ایۡ ِدیۡ ِ ْ‬
‫َّ‬ ‫ی﴿‪ ﴾۹۴‬ول َّ ۡن یَّت َّم َّن ْوہ اَّبدا ِب َّما ق َّ َّدم‬ ‫ص ِد ِق َّ‬
‫ٰ‬
‫َّ ُ َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ‬ ‫َّ‬
‫اّلیۡن‬ ‫اس َّع ٰٰل ح ٰیو ٍۃ ۚۙ و ِمن َّ ِ‬ ‫ِ‬ ‫الن‬ ‫حرص‬ ‫ہ ا ْ‬ ‫الظلم ۡی﴿‪ ﴾۹۵‬ولتجدن ْ‬ ‫ٰ‬
‫ِب‬
‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ِ‬
‫َّ َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬
‫َّ‬ ‫َّ َّ‬
‫ْ‬ ‫ْ‬ ‫ا ْشرک ۡوا ۚۙ یود احدہ ْم ل ْ‬
‫ح ٖہ ِمن‬ ‫ہو ِب ُمزح ِز ِ‬ ‫ُ‬ ‫ا‬ ‫م‬ ‫و‬ ‫ۚ‬ ‫ۃ‬
‫ٍ‬ ‫ن‬ ‫س‬
‫َّ َّ َّ‬ ‫ف‬ ‫ل‬ ‫َّ‬ ‫ا‬ ‫ر‬ ‫م‬ ‫َّ‬ ‫ع‬ ‫ی‬ ‫و‬ ‫َّ َّ ُ َّ َّ ُ ُ َّ‬ ‫ُ‬ ‫َّ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫ُ َّ ُ‬ ‫َّ‬
‫ْ‬ ‫ۡ ٌٌۢ‬ ‫ۡ‬ ‫ْ‬
‫ۡی ِب َّما یع َّملُ ۡون﴿ ‪﴾۹۶٪‬‬ ‫ص‬
‫ِ‬ ‫اب اَّن یُع َّمر ؕ واہلل ب‬ ‫ال َّ َّ ِ‬ ‫ذ‬ ‫ع‬
‫َّ‬ ‫َّ‬ ‫َّ َّ َّ ُ َّ‬
‫‪154‬‬
91. And when it is said to them, Bring Imaan (Believe) in that which
157
Allah has revealed; so they say, ‘We bring Imaan (Believe) in that
which was sent down upon us’, 158 and they reject the rest of it, yet it
is the truth, endorsing that (Book) which is with them. 159 You say, why
then, did you martyr the past Prophets, if you had Imaan (believed) in
your Book?’ 160

92. And undoubtedly Moosa came to you with distinct signs; then after
(he left), 161 you worshipped the calf, and you were transgressors. 162

93. And recall when We took a pledge from you, 163 and We caused the
Mount Toor to tower above your heads; Take, and hold fast to that
which We bestow upon you, and listen; They said, ‘We heard but did
not accept’; And the calf was still deeply rooted in their hearts, due to
their unbelief. Say you, ‘How wayward are the directives of your faith,
if you truly believe.’ 164

94. You say, if by Allah the residence of the eternal life is specifically
for you, and not for any others, then why, do you not wish for death,
if you are truthful. 165

95. And never (at any time) will they wish for it (death); 166 due to their
misdeeds which they have already sent forth. 167 And Allah knows well
the transgressors.

96. And undoubtedly you will surely find them to have the ultimate
greed for life compared to all of mankind; and from amongst the
polytheists, each (one) desires to live for a thousand years; 168 and that
mature age afforded (to them) will not keep them away from the
retribution (destined). And Allah is observing their misdeeds.
155
THE COMMENTARY OF THE ELEVENTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 91 TO 96]

157. This refers to the Holy Qur’an and all the Heavenly Books and Sahifas,
which Almighty Allah revealed. In other words, Bring Imaan in all of them.

158. In saying this, they are referring to the Taurah, i.e. (they will only
believe in that and nothing else)

159. In other words, the claim of believing in the Taurah is false, because
the Holy Qur’an is the confirmer and endorser of the Taurah, hence to
reject the Qur’an is to reject the Taurah.

160. Even in this, is their refutation, because if they did believe in the
Taurah, then never would they have martyred the Ambia e Kiraam ‫مہیلعاالسلم‬.

161. (Then after) here refers to after Hazrat Moosa ‫ ہیلعاالسلم‬went towards
the Mount Toor.

162. Even in this is their refutation, that their claim of following the Shariat
e Moosawi is false. (They were being told that) If you truly believe in it,
then after you saw the manifest signs of the ‘Staff’ and the’ illuminated
hand’ etc., you should not have worshipped the cow.

156
163. (In other words the Pledge) that you will practice in accordance with
the Taurah.

164. In this verse as well is the refutation of the (false) claim of Imaan.

165. From amongst the false claims of the Jews, one such claim was that
Jannat, i.e. Paradise is solely for them. This claim is being refuted, and they
are being told that if you think that Jannat is only for you, and you have
complete conviction regarding your hereafter, and you have no need for
virtuous deeds, then why are you bearing the burdens of the hardships of
the world in comparison to the bounties of Jannat? You should wish for
death because based on your claim (and conviction), it will be the cause of
your comfort. If you do not wish for death, then this is proof of your lies. It
has been mentioned in the Hadith Shareef that if they wished for death,
then all of them would have been destroyed, and no Jew would have been
left on the earth.

166. This is knowledge of the Unseen and a miracle, that these Jews, even
though they are obstinate and harsh in their opposition, they still did not
bring on their tongues the words by which they may desire death.

167. In other words, (their misdeeds which they have already sent forth)
include making kufr, i.e. rejecting the Final Nabi ‫ﷺ‬ and the Qur’an, and
making Tahreef, i.e. altering the Taurah.

157
Law: To have love for ‘Mawt’ death, and the desire to meet with their
Creator is the manner of the accepted servants of Allah. After every
Namaaz, i.e. Salaah, Hazrat Umar ؓ used to make the following Dua.

َ ِ ‫َال ّٰل ُھ َّم ْارزُ ْقنِی َش َھا َد ًۃ فِی َسب ِ ْیل‬

‫ک َو َوفَا ًۃ ب ِ َب َل ِد َر ُسولِک‬

O Allah! Grant me martyrdom in Your Way, and death in the City of Your
Rasool

In general, all the grand Sahaba e Kiraam, particularly the martyrs of Badr
and Uhud, and the Ashaab e Baitur Ridwaan, i.e. loved death in the way of
Allah.

When Hazrat Sa’ad Ibn Abi Waqqas ؓ sent a letter to Rustam bin Farkh
Zaad, the leader of the unbelievers, he wrote

َ‫ا ِ َّن َمع ِ َی ق ُْوم ُّیح ُِّب ْو َن ال َْم ْو َت َک َما یُح ُِّب ْاال َعا ِج ُم ا ْل َخ َمر‬

Indeed there is such a nation with me, who loves death (so dearly),
Just as much as the non-Arabs (westerners) love alcohol

158
In this was a superb hint, that those who are lost in the love of the world
love the futile intoxication of alcohol, and the beloveds of Allah, love death
so dearly, as they regard it the means to meet with the one they love most.
In other words, the believers, have an inclination towards the hereafter,
and if they ever desire a long life, then they do this, so that they get more
time to increase their virtuous deeds, which may become a stockpile of
blessings for the hereafter, and so that they may get the opportunity to
seek forgiveness and repent for any of their past sins.

Law: It is in the Hadith of Sihah, that none should make Dua for death due
to being stressed by the hardships of the world. In reality to become
frustrated due to the hardships of this world, and to then make Dua for
death, is contrary to patience, fortitude, and submission, and trust (in
Allah), and to do this is impermissible.

168. One group (sect) of the unbelievers are the ‘fire-worshippers,’ i.e. the
Zoroastrians or Majusi. When they greet each other as a mark of respect,
they say, ‘Zah Hazaar Saal’ in other words, ‘Live for a thousand years’. This
means that the Majusis desire to live for a thousand years and the Jews even
superseded them (in this regard) because they have the most greed for
living.

159
 ‫‪THE TWELFTH RUKU’ - SECTION TWELVE‬‬
‫‪VERSES 97 TO 101‬‬

‫ۡ‬ ‫ہلل مص ِدق ً‬ ‫ْ‬ ‫ٗ ٰ ْ‬ ‫ٗ‬ ‫ل م ۡن کان عد ًوا لج ْبیۡ‬ ‫ْ‬

‫ی‬ ‫ب‬
‫َّ َّ َّ‬ ‫ا‬ ‫م‬ ‫ِ‬ ‫ل‬ ‫ا‬ ‫ِ‬ ‫ا‬ ‫ن‬‫ِ‬ ‫ذ‬ ‫ا‬
‫ِ‬ ‫ب‬
‫ِ‬ ‫ک‬ ‫ب‬ ‫ل‬ ‫ق‬ ‫ٰل‬ ‫ع‬ ‫َل‬
‫ِ ِ َّ َّ َّ َّ َّ َّ َّ َّ ِ َّ‬ ‫ز‬ ‫ن‬ ‫ہ‬ ‫ن‬ ‫ا‬
‫ِ‬ ‫ف‬ ‫ل‬ ‫ِ‬ ‫ق ُ َّ َّ َّ َّ ُ‬
‫ُ َّ‬
‫کان ع ُد ًوا ِ ِ‬ ‫یدیۡہ وہ ًدی وب ْش ٰری ل ْلم ْؤمن ۡی﴿‪ ﴾۹۷‬م ۡ‬
‫ک ِت ٖہ‬ ‫ہلل َّو َّمل ٰٓ ِئ َّ‬ ‫َّ َّ َّ‬
‫ن‬
‫َّ‬ ‫ِ ُ ِ ِ َّ‬ ‫َّ ُ‬ ‫َّ َّ ِ َّ ُ‬
‫ْ ۡ ْ ۤ‬ ‫ٌ ْ ٰ‬ ‫ۡ ٰ‬ ‫ورسِل وج ْبیۡ‬
‫ىل ف َّ ِا َّن اہلل ع ُدو لِلک ِف ِریۡن﴿‪ ﴾۹۸‬ول َّ َّقد اَّنزل َّنا‬ ‫ک‬ ‫ی‬ ‫م‬
‫ِ‬ ‫و‬ ‫ل‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ ُ ُ ِ ٖ َّ ِ ِ َّ َّ‬
‫ْ‬
‫ک َّل َّما ٰع َّہ ُد ۡوا‬ ‫ت بی ٰنت ۚ وما یکفر بہا ۤ ا ََِّل الْ ٰفسق ۡ‬ ‫اِل َّ ۡی ٰ ٰ‬
‫و‬
‫َّ َّ ُ‬ ‫ا‬ ‫﴾‬ ‫‪۹۹‬‬ ‫﴿‬ ‫ن‬ ‫و‬
‫ِ ُ َّ‬ ‫ک ای ٍۭ َّ ِ ٍ َّ َّ َّ ُ ُ ِ َّ‬ ‫َّ‬
‫کثرہ ْم َل ی ْؤمن ۡ‬ ‫ْ ْ‬ ‫ع ۡہ ًدا نبذ ٗہ فریۡ ٌق م ْن ۡ‬
‫ہ ْم‬ ‫ٓاء‬‫ج‬
‫َّ َّ َّ َّ َّ ُ‬ ‫ا‬ ‫م‬ ‫ل‬ ‫و‬ ‫﴾‬ ‫‪۱۱۱‬‬ ‫﴿‬ ‫ن‬ ‫و‬ ‫ِ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ا‬ ‫ل‬ ‫ب‬ ‫ؕ‬ ‫ہ‬‫ِ ُ‬ ‫َّ َّ َّ َّ ِ‬
‫ُ ُ َّ‬ ‫َّ ُ‬ ‫َّ‬ ‫َّ‬
‫ۡ ٌ‬ ‫ہلل مص ِد ٌق لما مع ْ‬ ‫ۡ ٌ ْ ۡ‬
‫اّلیۡن ا ُ ۡوتُوا‬ ‫ہ نَّب َّذ ف َّ ِریق ِمن َّ ِ‬ ‫َّ َّ َّ ُ‬ ‫ِ‬ ‫ِ‬ ‫ا‬ ‫د‬‫ِ‬ ‫ن‬ ‫رسول ِمن ِع‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ ُ‬
‫ْ‬ ‫ْ‬
‫ہ ََّلیعلَّ ُم ۡون﴿‪﴾۱۱۱‬‬ ‫ہلل ورٓاء ظہ ۡور ِہ ْم کان ْ‬
‫َّ َّ ُ‬ ‫َّ‬ ‫َّ َّ َّ ُ ُ ِ‬ ‫ِ‬ ‫ا‬ ‫ب‬ ‫کٰ‬
‫ت‬ ‫ِ‬ ‫ۙ٭‬ ‫ب‬ ‫کٰ‬
‫ت‬ ‫ِ‬ ‫ال‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬

‫‪160‬‬
 97. You say, ‘whosoever is an enemy of Jibra’eel; 169 then it is he who
brought down this Qur’an upon your heart, by the command of Allah;
endorsing the past Books, and (bringing) guidance and glad-tiding to
the Muslims. 170

98. And whosoever is an enemy of Allah, and His Angels, and His
Prophets, and Jibra’eel and Mika’eel, then Allah is (certainly) an
Adversary of the unbelievers. 171

99. And undoubtedly, We have revealed manifest signs towards you;

172
and none will reject them except the transgressors.

100. And is it not so, that whenever they make any promise, a group
from amongst them discards it? Moreover, most of them have no
Imaan (faith). 173

174
101. And when came to them from Allah, a Rasool (Prophet),
endorsing their Books, 175 then a group from amongst the People of the
Book discarded the Book of Allah behind their backs; 176 as if they were
completely unaware (of it).177

161
 THE COMMENTARY OF THE TWELFTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 97 TO 101]

169. The Shaan e Nuzool

The Jewish priest Abdullah bin Surya said to Nabi Kareem ‫ﷺ‬, Which Angel
descends upon you from the sky, i.e. from the Heavens? He ‫ﷺ‬ said,
Jibra’eel. Ibn Surya said He is our enemy. He meters punishment and
earthquakes, i.e. death. He has shown his enmity to us many times. If
Mika’eel would have descended upon you, then we would have brought
Imaan on you.

170. So, the enmity of the Jews with Jibra’eel is without reason, but if they
were impartial, they would love Jibra’eel e Ameen, and they would have
been thankful to him, that he brought down such a Book, which confirms
their Books, and in saying ‫شی لِل ُْم ْؤ ِمن ِی ْ َن‬
ٰ ْ ُ‫ ب‬the Jews are being refuted, that now
Jibra’eel is bringing down guidance and glad tidings, but still you do not
desist.

171. From this, it has become evident that enmity with the Ambia and
Angels is Kufr, and the cause for punishment, and enmity with the beloveds
of Almighty Allah, is enmity with Almighty Allah.

162
172. The Shaan e Nuzool

This verse was revealed in response to Ibn Surya the Jew, who said to the
Beloved Nabi ‫ﷺ‬, O Muhammad! You did not bring to us such a thing, which
we may recognise, and nor has any clear and manifest sign come to you,
which we may obey, i.e. follow.

173. The Shaan e Nuzool

This verse was revealed in response to Malik bin Saif Yahudi. When The
Beloved Rasool ‫ ﷺ‬reminded the Jews of the pledge which they took with
Allah, regarding bringing Imaan in Him ‫ﷺ‬, then Ibn Saif blatantly rejected
that such a pledge ever happened.

174. (Here, Rasool) Refers to Sayyid e Aalam, i.e. Hazrat Muhammad ‫ﷺ‬.
175. Sayyid e Aalam ‫ ﷺ‬used to confirm the word of the Taurah and Zaboor
etc., and even in them is the glad tidings of the arrival of Nabi Kareem ,‫ﷺ‬
and in it, his features and attributes etc. that have been mentioned. Hence,
the arrival of the Beloved Rasool ‫ ﷺ‬and His blessed existence, is by itself
confirmation and endorsement of the past Books. So based on the situation,
it was appropriate for the Ahle Kitaab, that on the arrival of Sayyiduna
Rasoolullah ‫ﷺ‬, the Imaan of the Ahle Kitaab should have been ever firmer
with their Books, but it was to the contrary because they also make kufr,
i.e. rejected what was in their Books.

163
It is the statement of Sadi, that when The Most Beloved Rasool ‫ ﷺ‬arrived,
the Jews compared the Qur’an to the Taurah, and they found the Taurah
and the Qur’an to conform to each other, so then they disregarded the
Taurah as well.

176. In other words, they turned around on their Book. Sufyan bin Uyaynah
states that the Jews adorned and decorated the Taurah with silk and Dibaj,
and they kept it in silken casings with threads of gold embellishments, but
they did not accept its commands.

177. From these verses, it is clear that there were four groups (sects) of
Jews. One brought Imaan in the Taurah and even fulfilled its rights. These
are the believers amongst the People of the Book, and they are very few,
and this can be ascertained from the word, ‫ا َ ْکثَرُ ھ ُْم‬. The second group are
those who publicly broke the Pledge. They transgressed its limitations and
adopted obstinacy. Their condition has been mentioned in the verse ،‫ن َ َبذَ ہ‬
‫َفَ ِ یْق ِّم ْن ُھ ْم‬. The third group are those who did not openly announce the
rejection of the pledge, but they continued to break the pledge due to their
ignorance. Their mention has been made in, ‫بَل ا َ ْکثَرُ ھُم َال یُؤ ِمنُ ْو َن‬. The fourth group
outwardly accepted the pledge, and in private they continued to oppose
and betray the pledge. They pretended to be ignorant. Regarding them, it
is mentioned in ‫ک َ َان َّ ُھ ْم َالی َْعل َُم ْو َن‬.

164
 THE TWELFTH RUKU’ - SECTION TWELVE
VERSES 102 TO 103

ْ ٰ ۡ
‫ک َّفر سلَّ ۡی ٰمن‬ َّ ‫ا‬ ‫م‬ ‫و‬ ۚ ‫ن‬ ‫م‬ ٰ ‫ک سل ۡی‬
َّ ِ ‫ل‬ ‫م‬ ‫ٰل‬ ‫ع‬ ‫ی‬
ُ ‫ط‬
ِ ‫واتَّب ُع ۡوا ما ت َّ ْتلُوا ال َّش ٰی‬
ُ ُ َّ َّ َّ َّ ُ ُ َّ َّ َّ َّ
ۡ ۤ ْ ۡ ‫ولٰکن الش ٰیط ۡی کفر ۡوا یعلم‬
‫السحر ٭ وما اُن ِز َّل ع َّٰل‬ ِ ‫الناس‬ ‫ن‬ ‫و‬
َّ َّ َّ َّ َّ َّ َّ ُ ِ َّ ُ ُ َّ َّ َّ
ِ َّ َّ ِ َّ
ۤ ۡ
‫ان ِم ْن اَّح ٍد ح ِٰت ی ُقو ََّل‬ ‫ت ؕ وما یع ِل َّم‬ ‫و‬ ۡ ‫الْملک ۡی ببابل ٰہر ۡوت و ٰمر‬
َّ َّ َّ ِ َّ ُ َّ َّ َّ ُ َّ َّ ُ َّ ِ َّ ِ ِ َّ َّ َّ
ْ ۡ ْ ْ ٌ ْ ْ
‫ی ال َّم ْر ِء‬ ‫ب‬ ‫ہ‬ ‫ب‬ ‫ن‬ ‫و‬ ۡ ‫ق‬ ‫ر‬ ‫ف‬ ‫ی‬ ‫ا‬ ‫م‬ ‫ا‬ ‫م‬ ‫ہ‬ ‫ن‬ ‫م‬ ‫ن‬ ‫و‬ۡ ‫م‬ ‫ل‬ ‫ع‬ ‫ت‬ ‫ی‬ ‫ف‬ ؕ ْ
‫ر‬ ‫ف‬
ٖ ِ
َّ َّ َّ ُ ِ َّ ُ َّ َّ ُ َّ ُ َّ َّ َّ َّ ِ َّ ُ َّ َّ ‫ن ِفت َّن‬
‫ک‬ ‫ت‬ ‫َل‬َّ ‫ف‬ ‫ۃ‬ ‫اِنما نح‬
ُ َّ َّ َّ
ْ
‫ہلل ؕ ویتع َّل ُم ۡون ما‬ ِ ‫ٓاریۡن ِب ٖہ ِم ْن اَّح ٍد ا ََِّل ِب ِاذ ِن ا‬ ‫ج ٖہ ؕ وما ہ ۡم بض‬ ْ
ِ ‫َّو َّزو‬
َّ َّ َّ َّ َّ َّ َّ َّ ِ َّ ِ ُ َّ َّ
ٰۡ ْ ۡ ‫ہ ؕ ولق ْد علم‬ ْ ‫یضرہ ْم وَل ی ۡنفع‬
‫خر ِۃ ِم ْن‬ ِ ‫ىہ ما ََّل ِف اَل‬
ٗ ‫َت‬ٰ َّ ‫اش‬ ‫ن‬ ِ ‫م‬
َّ َّ ‫ل‬ ‫ا‬ ‫و‬ ُ ِ َّ َّ ُ ُ َّ َّ َّ َّ ُ ُ ُ َّ
َّ َّ ُ َّ َّ
‫ہ‬ْ ‫﴾ ول ْو ان‬۱۱۲﴿‫ہ ؕ ل ْو کان ۡوا ی ْعلم ۡون‬ ْ ‫خلٰق ؕۙ ولبئْس ما شر ْوا ب ٖہۤ انۡفس‬
َّ
ُ َّ َّ َّ َّ ُ َّ َّ ُ َّ َّ ُ َّ ُ َّ ِ َّ َّ َّ َّ ِ َّ َّ ٍ َّ
ْ ٌ ۡ ‫ہلل خ‬ ۡ ْ ٌ ۡ
﴾۱۱۳٪ ﴿‫کان ُ ۡوا یع َّل ُم ۡون‬ َّ ‫و‬ ْ ‫ۡی ؕ ل‬
َّ َّ ِ ‫ا‬ ‫د‬ِ ‫ن‬ ‫ٰام ُن ۡوا وات َّ َّق ْوا ل َّ َّم ُثوبۃ ِمن ِع‬
َّ َّ َّ َّ َّ

102. And they adhered to that, which the shaitaans (evil ones) used to
chant during the era of Sulaiman’s reign. 178 And Sulaiman did not
179
commit kufr (unbelief), but the shaitaans (evil ones) became
180
infidels. They (would) teach sorcery (Jaadu) to the people, and that
(sorcery) which descended in Babylon upon the two Angels; Haroot
and Maroot. And the two of them never taught anything to anyone,
until they would say, ‘We are surely only a trial, so lose not your Imaan

165
(faith)’; 181 then they would learn from them that, by which they sow
discord between a man and his wife. And they cannot harm anyone
through it, except by the Will of Allah. 182 And they learn that, which
will harm them, and yield them no benefit; and undoubtedly, they
surely know that, whoever accepted this deal, for him there is no share
in the hereafter. And what a wretched thing is that, in lieu of which
they sold their souls. If somehow they knew. 183

103. And if they had brought Imaan (i.e. believed), 184 and remained
pious, then the reward from Allah is exceptional. If somehow they
knew.

THE COMMENTARY OF THE TWELFTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 102 TO 103]

178. The Shaan e Nuzool

In the era of Hazrat Sulayman ‫ ہیلع االسلم‬the Jews became engrossed in

learning ‘Jaadu,’ i.e. sorcery (black magic), so he forbade them from this,
and he took their books (of sorcery) and buried it under his throne. After
the passing away of Hazrat Sulayman ‫ ہیلع االسلم‬the shaitaans (devils)
removed these books and said to the people that Hazrat Sulayman ‫ہیلعاالسلم‬
ruled the Kingdom through the power of these books.

The pious and the Ulama of Bani Isra’eel rejected this, but the ignorant
amongst them took the sorcery to mean the knowledge of Hazrat Sulayman
,‫ ہیلعاالسلم‬and they went all out to learn it. They disregarded the books of the

166
Ambia, and they began to slander Hazrat Sulayman ‫ہیلعاالسلم‬. This was their
condition until the era of Sayyid e Aalam ‫ﷺ‬.

Almighty Allah revealed this verse in mentioning the virtuousness and

innocence of Hazrat Sulayman ‫ہیلعاالسلم‬.

179. Because He is a Nabi, and Ambia are absolutely Ma’soom, i.e. free from
sin, to attribute ‘Sihr’ sorcery towards him is baseless and wrong, because
it is very unlikely for ‘sihr’ to be free from words of kufr.

180. Those who accused Hazrat Sulayman ‫ ہیلعاالسلم‬of sorcery, they falsely
blamed him.

181. (These are the ones) Who falsely accused Hazrat Sulayman ‫ ہیلعاالسلم‬of
sorcery. In other words, they are being told not be become kaafir, i.e.
unbelievers, by learning, practising and believing in, and regarding sorcery
as lawful.

This sorcery came down as a distinguishing factor and as a test, between

those who are obedient and those who are disobedient. The one who learns
it and practices it will become an unbeliever, and the one who does not
have faith in its words of kufr, will remain a believer. It is this which is the
view of Imam Abu Mansur Maturidi.

Law: That sorcery which is kufr, if the one practising it is a male, he will be
executed (by a Muslim Ruler in a Country under proper Muslim Rule).
167
Law: That sorcery which is not kufr but it leads to people’s deaths etc. the
one who practices it falls under the ruling of one who is a highway-robber,
be it a man or a woman.

Law: The Tauba, i.e. sincere repentance of a sorcerer is accepted.

[Madaarik]

182. Law: From this, it is evident that The real causer of the effect is
Almighty Allah, and the effect is a means or cause which is within the Will
of Allah.

183. In other words, their end, and the severe punishment.

184. In other words, only if they had brought Imaan on the Beloved Rasool
‫ ﷺ‬and in the Qur’an.

168
 ‫‪THE THIRTEENTH RUKU’ - SECTION THIRTEEN‬‬
‫‪VERSES 104 TO 112‬‬

‫اس َّم ُع ۡوا ؕ و‬ ‫اّلیۡن ٰامن ۡوا َل تق ۡول ۡوا ٰرعنا وق ۡولوا انۡظ ْرنا و ْ‬ ‫ی‬
‫َّ‬ ‫ُ َّ َّ‬ ‫ِ َّ َّ ُ ُ‬ ‫َّ َّ ُ ُ‬ ‫یاَّی ُ َّہا َّ ِ َّ َّ ُ‬
‫ْ‬ ‫ْ ۡ‬ ‫اّلیۡن کفر ۡ‬ ‫کفریۡن عذ ٌ‬ ‫ۡ ٰ‬
‫ب و ََّل‬ ‫ت‬ ‫کٰ‬ ‫ِ‬ ‫ال‬ ‫ل‬ ‫ہ‬ ‫ا‬ ‫ن‬ ‫م‬
‫ِ‬ ‫ا‬ ‫و‬ ‫ِ‬ ‫َّ‬ ‫د‬ ‫و‬ ‫ی‬ ‫ا‬ ‫م‬ ‫﴾‬ ‫‪۱۱۴‬‬ ‫﴿‬ ‫اب ال ِ ۡی ٌ‬
‫م‬ ‫ِ‬ ‫لِل‬
‫ِ َّ‬ ‫َّ ِ‬ ‫َّ َّ َّ ُ‬ ‫َّ َّ َّ ُ‬ ‫َّ‬ ‫ِ َّ َّ َّ‬

‫ص‬ ‫ت‬
‫ْ‬
‫خ‬ ‫ی‬ ‫اہلل‬ ‫و‬ ‫ؕ‬ ‫م‬‫ک ْ‬ ‫ب‬ ‫ر‬ ‫ن‬ ‫الْم ْشرک ۡی ا ۡن ینزل عل ۡیک ۡم م ْن خ ۡۡی م ۡ‬
‫َّ ُ َّ َّ ُ‬ ‫ُ‬ ‫ِ‬ ‫َّ ٍ ِ َّ‬ ‫ُ ِ ِ َّ َّ ُ َّ َّ َّ َّ َّ ُ ِ‬
‫ۡ ْ‬ ‫ْ‬ ‫ْ ْ‬ ‫ۡ‬ ‫ْ‬
‫ظ ۡی ِم﴿‪ ﴾۱۱۵‬ما نَّنسخ ِم ْن ٰای ٍۃ اَّ ْو‬ ‫ِبرح َّم ِت ٖہ من ی َّ َّشٓاء ؕ واہلل ُ ذُوال َّفض ِل ال َّع ِ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ‬ ‫َّ‬
‫ۡ‬
‫َش ٍء‬ ‫ت بخ ۡۡی ِم ْنہا ۤ ا ْو ِم ْث ِلہا ؕ ال ْم ت ْعل ْم ان اہلل ع ٰٰل کل ۡ‬ ‫ا‬
‫ۡ‬
‫ِ َّ‬ ‫ُ‬ ‫َّ َّ َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ٍ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫نُن َّ َّ‬
‫ن‬ ‫ا‬ ‫ہ‬ ‫س‬ ‫ِ‬
‫ۡ‬ ‫ٗ ْ‬ ‫ْ‬
‫ک ۡم ِم ۡن د ۡو ِن‬ ‫ُ‬ ‫َّ‬ ‫ل‬ ‫ا‬ ‫م‬ ‫و‬ ‫ؕ‬ ‫ض‬ ‫ِ‬ ‫ر‬ ‫اَل ْ‬
‫َّ‬ ‫تو‬ ‫ِ‬ ‫ک الس ٰم ٰو‬ ‫ُ‬ ‫َل مل‬ ‫َّ‬ ‫ق َّ ِدیۡ ٌر﴿‪ ﴾۱۱۶‬اَّل َّ ْم تَّع َّل ْم اَّ َّن اہلل‬
‫ُ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ ُ‬
‫ل‬ ‫ص ۡۡی﴿‪ ﴾۱۱۷‬ا ْم تریۡد ۡون ا ۡن َ ْسئل ۡوا رس ۡول ُ ْ‬ ‫ا ِ ۡ‬
‫ک َّما ُس ِئ َّ‬ ‫کم َّ‬ ‫َّ ُ ِ ُ َّ َّ َّ َّ ُ َّ ُ َّ‬ ‫ٰل َّو ََّل ن َّ ِ ٍ‬ ‫ہلل ِمن َّو ِ ٍ‬
‫ْ‬ ‫ۡ‬ ‫ْ ْ‬ ‫ۡ‬
‫ل سوٓاء‬ ‫َّ‬ ‫ض‬ ‫َّ‬ ‫د‬ ‫ق‬
‫َّ‬ ‫َّ‬ ‫ف‬ ‫ن‬ ‫ِ‬ ‫م‬ ‫اَلیۡ ٰ‬ ‫ِ‬ ‫ب‬
‫ِ‬ ‫ر‬ ‫ف‬ ‫ک‬ ‫لؕ ومن ی َّ َّتب َّد ِل ال ُ‬ ‫ُ‬ ‫م ۡو ٰٰۤس ِم ۡن ق َّ ْب‬
‫َّ َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫ُ‬
‫ْ ۡ‬ ‫ۡ‬ ‫ْ‬ ‫ۡ ٌ ْ ۡ‬
‫ک ْم‬ ‫ک ۡم ِم بن بع ِد اِی ٰم ِن ُ‬ ‫ب ل َّ ْو یردُون َّ ُ‬ ‫ِ‬ ‫ت‬‫کٰ‬ ‫ِ‬ ‫ال‬ ‫ل‬ ‫ِ‬ ‫ہ‬ ‫َّ‬ ‫ک ِثۡی ِمن ا‬ ‫َّ‬ ‫الس ِب ۡی ِل﴿‪ ﴾۱۱۸‬و َّد‬
‫َّ‬ ‫َّ ُ‬ ‫َّ‬ ‫َّ‬
‫ْ‬ ‫ْ‬ ‫ۡ ب ْ‬ ‫ْ ۡ ۡ‬
‫ی ل َّ ُہ الح ُق ۚ فَّاع ُف ۡوا‬ ‫َّ‬ ‫ب‬ ‫ت‬ ‫ا‬ ‫م‬ ‫د‬ ‫ِ‬ ‫ع‬ ‫ب‬ ‫ن‬ ‫م‬
‫ِ‬ ‫ہ‬ ‫ِ‬ ‫س‬ ‫ِ‬ ‫ف‬‫ُ‬ ‫ارا ۚۙ حس ًدا ِمن ِعن ِد اَّن‬ ‫ک َّف ً‬ ‫ُ‬
‫َّ َّ َّ َّ ُ َّ‬ ‫َّ‬ ‫َّ َّ‬
‫ۡ‬
‫َش ٍء ق َّ ِدیۡ ٌر﴿‪ ﴾۱۱۹‬واَّ ِق ۡی ُموا‬ ‫اصفح ۡوا ح ِٰت یاٰت اہلل با ْمر ٖہؕ اِن اہلل ع ٰٰل کل ۡ‬
‫ُ ِ َّ‬ ‫ُ ِ َّ ِ‬ ‫َّ َّ ِ‬ ‫َّو َّ‬
‫ْ‬
‫َّ‬ ‫َّ َّ َّ‬ ‫َّ‬ ‫ُ‬
‫ۡ‬ ‫ۡ ْ ۡ‬ ‫ۡ‬ ‫ٰ‬
‫ۡی ت َّ ِج ُد ۡوہ ِعن َّد‬ ‫ٍ‬ ‫خ‬ ‫ن‬ ‫م‬ ‫ِ‬ ‫م‬ ‫ک‬ ‫ُ‬ ‫س‬ ‫ِ‬ ‫ف‬‫ُ‬ ‫ن‬ ‫َّ‬ ‫َل‬ ‫ِ‬ ‫ا‬ ‫کوۃؕ وما تق ِدم ۡ‬
‫و‬ ‫َّ‬ ‫ُ‬ ‫الز‬
‫وۃ َّواتُوا َّ‬
‫ٰ‬
‫الصل َّ‬
‫ٰ‬
‫ُ‬ ‫َّ‬ ‫ُ‬ ‫َّ َّ َّ‬ ‫َّ‬
‫‪169‬‬
‫کان‬ ۡ ‫﴾ وقال ۡوا ل ۡن ی ْدخل الْجنۃ ا ََِّل م‬۱۱۱﴿‫ۡی‬
‫ن‬ ٌ ۡ‫ص‬ ‫ب‬ ‫ن‬ ‫و‬ۡ ‫اہللِؕ اِن اہلل بما ت ْعمل‬
َّ َّ َّ َّ َّ َّ ُ َّ َّ ُ َّ ِ َّ َّ ُ َّ َّ َّ ِ َّ َّ
َّ َّ
‫کنت ْم‬
ۡ
‫ِن‬
ۡ ْ
‫ا‬ ‫م‬ ‫ک‬
ُ ‫ن‬ ٰ ‫ل ہات ۡوا ب ْر‬
‫ہ‬
ْ
‫ق‬ ؕ ْ ‫ہ ۡودًا ا ْو ن ٰص ٰریؕ ِت ْلک امانی‬
‫ہ‬
ُ ُ َّ ُ ُ َّ ُ ُ ُ ِ َّ َّ َّ َّ َّ ُ
ۡ
۪‫جر ٗہ ِعن َّد ر ِب ٖہ‬ ْ ‫ن فِلٗ ۤ ا‬ ٌ ‫حس‬ ْ
‫م‬ ‫و‬ ‫ہ‬ ‫و‬ ‫ہلل‬
ٗ ْ
‫ہ‬ ‫ہ‬ ‫ج‬ ‫و‬ ‫م‬ ‫ل‬ ْ ‫﴾ ب ٰٰل٭ م ْن ا‬۱۱۱﴿‫ٰصدق ۡی‬
‫س‬
َّ َّ َّ ِ ِ ِ َّ َّ َّ َّ َّ َّ َّ ِ ِ
َّ ُ ُ َّ ُ َّ َّ
ْ ْ ِ ‫ف عل ۡی‬ ٌ ْ
﴾۱۱۲٪ ﴿‫ہ ْم یحزن ُ ۡون‬ ‫َل‬َّ ‫و‬ ‫ہ‬ َّ َّ ‫خو‬ َّ ‫َّو ََّل‬
َّ َّ َّ ُ َّ

104. O Believers! 185 Do not say ‘Raa’ina’, but address (him) by saying,
(O Beloved Prophet) Place Your Blessed Sight upon us, and from the
inception, listen to him with complete attention. 186 And for the
unbelievers, there is an agonising torment. 187

105. Those who are unbelievers, (be they) the people of the Book, or
the polytheists, 188 they do not desire that any good should descend
upon you from your Rab (Creator). 189 And by His Divine Mercy, Allah
grants distinction to whomsoever He Wills. And Allah is the Most
Gracious.
106. When We abrogate any verse (render it Mansookh) or cause it to
be forgotten; 190 We will bring forth one better than it, or one just like
it. Do you know not, that Allah can do everything (He Wills)

107. Do you know not, that for Allah Alone is the Divine Sovereignty
of the skies and the earth? And (that) besides Allah, you have neither
any protector nor any aid.

170
108. Do you want to question your Rasool (Prophet) just as Moosa was
questioned in the past? 191 And whoever takes unbelief (kufr) instead
of Imaan, 192 he has strayed from the righteous path.

109. Several from amongst the people of the Book wished, 193 that they
could sway you back towards unbelief, after you had brought Imaan,
due to the envy of their hearts; 194 even after the truth has become
clearly manifest unto them. So, you leave them, and overlook it, until
Allah brings forth His Divine Command. Undoubtedly, Allah has Divine
Power over all things.

110. And keep Namaaz (prayer) well-established and pay the Zakaat
(obligatory charity); 195 and whatever good you send forth for
yourselves, you will receive it (its reward) by Allah. Verily Allah is
observing your deeds.

111. And the People of the Book said, ‘None will ever enter paradise,
unless he be a Jew or a Christian.’ 196 These are their personal thoughts.
You say, ‘Bring forth your substantiation, 197 if you are truthful.’

112. Most certainly, whosoever bowed his face for the sake of Allah,
and (if) he is a good person, then his reward is with his Creator. 198 And
neither will they have any fear, nor will they grieve.199

171
 THE COMMENTARY OF THE THIRTEENTH RUKU’
OF SURAH AL-BAQARAH [VERSES 104 TO 112]

185. The Shaan e Nuzool

Whenever the beloved Rasool ‫ﷺ‬ would teach or advise the Sahaba e
Kiraam, they would say,

‫َراع ِ َنا یارسول اہّٰلل‬

By this, they meant that Ya Rasool’Allah ‫ !ﷺ‬Allow some concession on our

condition, in other words, give us sufficient time to understand your
blessed words properly. (However), this word in the lexical context of the
Jews was such a word, the meaning of which was contrary to respect, so
they (the Jews) started to use this, word in that context. Hazrat Sa’ad bin
Mu’az ؓ was well versed with the terminology of the Jews. One day he
heard this word from them, and he said to them, O enemies of Allah, May
the curse of Allah befall you! If I ever hear this from the tongue of anyone,
ever again, I will execute him. The Jews said, you are becoming upset with
us, whereas the Muslims use the same word. He became saddened by this
and was on his way into the Court of The Beloved Nabi ,‫ ﷺ‬and this verse
was revealed, in which saying ‫ َراع ِ َنا‬was forbidden, and another word which
gave the desired meaning was used, i.e. they were commanded to say, َ‫اُنْظ ُْرنا‬
i.e. ‘Place Your Blessed Sight upon us.’

172
Law: From this, it is evident that to address the Ambia with respect and
honour, and in their presence to speak with words of respect is Fard, i.e.
obligatory, and to use such a word in which there is even the slightest
doubt of disrespect, is disallowed.

186. And pay careful attention, so that there is even no need to say this,
that Ya Rasool’Allah ‫ﷺ‬ ‘take heed to us’ because it is this which is the
respect of the Station of Nubuiwat.

Law: It is essential for a person to display the highest level of respect in the
Court of the Ambia.

187. Law: In ‫َفیْ َن‬

ِ ِ ٰ ‫ ل ِ ْلک‬it is being shown that disrespect to the Ambia e Kiraam
‫ مہیلعاالسلم‬is kufr.

188. The Shaan e Nuzool

One group from the Jews expressed friendship and goodness towards the
Muslims. This verse was revealed refuting them, and the Muslims were told
that the unbelievers are dishonest in their claim of goodness. [Jamal]

189. In other words, both the kuffar of the Ahle Kitaab, i.e. the people of the
Book, and the Mushrikeen, i.e. the polytheist have animosity against the
Muslims, and they are in this grief, that their (the Muslims) Nabi
Muhammad Mustafa ‫ ﷺ‬has been blessed with Nubuiwat and Revelation,
and the Muslims have received this very great blessing. [Khaazin etc.]
173
190. The Shaan e Nuzool

The Holy Qur’an caused the past Shariats and the Past Books to become
Mansookh, so the unbelievers were extremely hostile due to this, and then
insulted this, and it was on this, that this blessed verse was revealed, and it
was said, that which has become Mansookh and the Naasikh (i.e. that which
caused the earlier command to become inapplicable), are both from Allah,
and both have true wisdom. And at times the Naasikh is much easier and
more beneficial than Mansookh. Those who have conviction in the Divine
Power of Allah, do not stumble in this.

It can be seen in the universe that Allah makes the day Mansookh with
night, winter with summer, childhood with youth, health with illness and
Autumn with Spring. All these Naskh and change, are the evidence of His
Divine Power, so what surprise is there in one verse and one command
being rendered Mansookh. The Naskh in reality is the enlightenment of the
stipulated time frame of the initial command, (showing) that the said
command was only for a particular time, and it a wisdom. It is the lack of
understanding of the unbelievers that they object regarding the Naskh, and
even according to the doctrines of the people of the Book, their objections
were invalid, as they would have to acknowledge that the commands of the
Shariat of Hazrat Adam ‫ ہیلعاالسلم‬are Mansookh. They will have to accept
that, before them, it was not forbidden to partake in any worldly work on
a Saturday, but it was made Haraam upon them.

174
This acknowledgement will also be inevitable, that it has been mentioned
in the Taurah that all four-legged (quadruped) animals were Halaal for the
Ummah of Hazrat Nuh ‫ہیلعاالسلم‬, and many of them were made Haraam for
Hazrat Moosa ‫ہیلعاالسلم‬. How then can is it possible to reject the Naskh, in
the presence of these matters.

Law: Just as one verse is rendered Mansookh by way of another verse,

similarly it also becomes Mansookh through Hadith e Mutawaatir.

Law: Sometimes the Naskh is only of the recitation, and sometimes it is

only of the command, and sometimes it is both for the recitation and the
command. Baihaqi reported from Abu Umamah that an Ansari Sahaba
woke at night for Tahajjud, and he intended to recite the Surah which he
always recited after Surah Faateha, but he could not remember it at all, and
except Bismillah, he was not able to recite anything else. In the morning,
he mentioned this to the other companions.

They too said that the same has happened to us. We too knew that Surah,
and now it is not even in our memories. All of them mentioned this in the
Court of Sayyid e Aalam ‫ﷺ‬. The Beloved Rasool ‫ ﷺ‬said, ‘This night, that
Surah was raised, i.e. taken away. (In this case) The command and the
recitation of that Surah both became Mansookh. Even the sign of it on the
paper on which it was written, had disappeared.

175
191. The Shaan e Nuzool

The Jews said O Muhammad ‫ !ﷺ‬Bring to us such a Book which is revealed

all at once from the heavens. It was on this that this verse was revealed.

192. In other words, they question, i.e. debate about accepting the verses
which have already been revealed, and then they demand other verses.

Law: From this, it is clear that to ask such questions to the blessed
personalities (i.e. the great scholars etc.) which have mischief in it, is not
permissible, and the worst mischief is that through it disobedience
becomes evident.

193. The Shaan e Nuzool

After the Battle of Uhud, the Jews said to Hazrat Huzaifa bin Yamaan and
Hazrat Ammar bin Yaasir ‫رىضاهللعنها‬ that if you were on the truth, then you
would not have been defeated. You should thus return towards our
religion.

Hazrat Ammar ؓ asked, what is your view on breaking a promise, i.e. a

pledge? They said It is something which is abhorrent. I have pledged that
until my last breath, I will not turn away from Sayyid e Aalam ‫ ﷺ‬and that
I will not adopt kufr.

176
Hazrat Huzaifa ؓ said, I am pleased with Allah as (my) Rab, and with
Muhammad Mustafa ‫ ﷺ‬as (my) Rasool, and with Islam as (my) Deen, with
the Qur’an as Imaan, with the Kaa’ba being the Qibla, and with the Believers
being brothers unto one another.

The both of them presented themselves in the sacred Court of Sayyiduna

Rasoolullah ‫ﷺ‬ and mentioned the entire incident. You did well and
attained salvation. It was on this that this verse was revealed.

194. After the truth of Islam became apparent, for the Jews to wish that the
Muslims would again become kaafir and murtad, i.e. apostates, and wishing
that they should be deprived of Imaan, was due to envy. Envy, i.e. jealousy
is a serious weakness, i.e. fault.

Law: It is mentioned in the Hadith Shareef that, The Beloved Rasool ‫ﷺ‬

said, Stay away from jealousy, it eats away virtuous deeds, like how fire eats
away at dry wood.

Law: Hasad, i.e. jealousy is Haraam.

Law: If someone uses his wealth and property, and his influence and
authority to spread, i.e. propagate deviance, then in order to be safe from
his fitna i.e. disruption, to wish for his bounties (i.e. his wealth etc) to be
diminished, is not included in envy, and it is also not Haraam (to wish for
this).

177
195. After commanding the Believers to stay aloof from the Jews, (Allah)
directs them towards improving themselves.

196. In other words, the Jews say that only the Jews will enter Paradise, and
the Christians say that only the Christians will enter, and they only do this
to divert the Muslims from Deen (Religion), just as they put forward the
foolish doubts about the Naskh etc, and they did this so that the Muslims
may become somewhat hesitant about their Deen. Similarly, they try to
make them despondent about Paradise and thereby try to turn them away
from Deen. So, in the closing of the separa, this saying of theirs is

ٰ ٰ ‫ َوقَال ُْوا ُک ْون ُْوا ھ ُْو ًدا اَ ْو َن‬. Almighty Allah refutes this false notion of
mentioned, ‫ِّصی َت ْھ َت ُد ْوا‬
theirs.

197. Law: From this verse it is evident that it is also essential upon the one
who claims negation, to bring forth proof. Without this, their claim will be
regarded futile, and will not be heard.

198. (In other words, if he is a good person), then no matter which era he
belongs to, or to whichever lineage or nation, i.e. tribe he belongs to (he
will be blessed with this reward).

199. In this is an indication that the claim of the Jews and Christians that
they alone are the owners of Paradise is totally incorrect, because Jannat
(Paradise) is based on having proper Aqida, i.e. beliefs, and virtuous deeds,
and this, they do not have.

178
 ‫‪THE FOURTEENTH RUKU’ - SECTION FOURTEEN-‬‬
‫‪VERSES 113 TO 116‬‬

‫ۡ‬ ‫ٰ‬ ‫ٰ‬ ‫ۡ‬ ‫ٰ‬ ‫ٰ‬ ‫ٰ‬ ‫ْ ۡ ۡ‬

‫ت‬ ‫ِ‬ ‫س‬ ‫ی‬ ‫ل‬ ‫ی‬‫ر‬ ‫ص‬ ‫الن‬ ‫ت‬ ‫ال‬
‫َّ َّ َّ ِ‬ ‫ق‬ ‫و‬ ‫۪‬ ‫ء‬ ‫ٍ‬ ‫َش‬ ‫ٰل‬ ‫ع‬ ‫ی‬ ‫ر‬ ‫ص‬ ‫الن‬ ‫ت‬ ‫ت الی ُہودُ لَّی ِ‬
‫س‬ ‫وقَّال َّ ِ‬
‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ْ‬ ‫ٰ‬ ‫ْ ْ ۡ ْ‬ ‫الْیہ ۡود ع ٰٰل ۡ‬
‫اّلیۡن ََّل یعلَّ ُم ۡون‬ ‫ِ‬ ‫ال َّ‬ ‫ق‬ ‫ک‬ ‫ِ‬ ‫ل‬ ‫ذ‬ ‫ک‬ ‫ؕ‬ ‫ب‬ ‫کٰ‬
‫ت‬ ‫ِ‬ ‫ال‬ ‫ن‬ ‫و‬ ‫ل‬ ‫ت‬ ‫ی‬ ‫م‬ ‫ہ‬ ‫و‬ ‫ۙ‬‫ء‬‫ٍ‬ ‫َش‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ َّ َّ‬ ‫َّ‬ ‫َّ ُ َّ ُ َّ‬ ‫َّ ُ ُ َّ َّ‬

‫کان ُ ۡوا ِف ۡی ِہ‬ ‫ا‬ ‫م‬ ‫ی‬ ‫ہ ی ْوم الْق ٰیم ِۃ ف ۡ‬ ‫کم ب ۡین ْ‬ ‫ْ‬
‫ح‬ ‫ی‬ ‫اہلل‬ ‫ف‬ ‫ۚ‬ ‫م ْثل ق ْول ِ ْ‬
‫ہ‬
‫َّ‬ ‫ِ َّ ِ َّ‬ ‫ُ‬ ‫ُ َّ َّ‬ ‫ُ‬ ‫َّ‬ ‫ِ َّ َّ ِ‬
‫َّ َّ‬ ‫ُ َّ‬
‫ْ ٗ‬ ‫ۡ ْ‬ ‫ختلف ۡون﴿‪ ﴾۱۱۳‬وم ْن ا ْظلم مم ۡ‬ ‫ْ‬
‫اس ُمہ‬ ‫کر ِف ۡی َّہا‬ ‫ذ‬ ‫ی‬ ‫ن‬ ‫َّ‬ ‫ا‬ ‫ہلل‬
‫ِ‬ ‫ا‬ ‫د‬ ‫ج‬
‫ِ‬ ‫ٰ‬
‫س‬ ‫م‬ ‫ع‬ ‫ن‬ ‫م‬ ‫ن‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ی‬
‫ُ َّ َّ‬ ‫َّ‬ ‫َّ ُ َّ َّ َّ َّ َّ‬ ‫َّ َّ‬ ‫َّ َّ ُ َّ‬
‫ہ‬ ‫ہ ا ۡن ی ْدخل ۡوہا ۤ ا ََِّل خٓائف ۡیَ۬ۙ ل ْ‬ ‫ْ‬ ‫وس ٰعی فۡ خرابہاؕ اولٰٓئک ما ک‬
‫َّ ِ ِ َّ َّ ُ‬ ‫ان ل َّ ُ َّ َّ ُ ُ َّ‬ ‫ِ َّ َّ ِ َّ ُ ِ َّ َّ َّ َّ‬ ‫َّ َّ‬
‫ْ‬ ‫ْ‬ ‫ٰ‬ ‫ۡ‬ ‫ف النْیا خ ْز ٌ‬
‫ق‬ ‫ر‬ ‫ش‬ ‫م‬ ‫ال‬ ‫ہلل‬
‫ِ‬ ‫ِ‬ ‫و‬ ‫﴾‬‫‪۱۱۴‬‬ ‫﴿‬ ‫ظ ۡی ٌ‬
‫م‬ ‫ِ‬ ‫ع‬ ‫اب‬ ‫اَلخرۃ عذ ٌ‬
‫ِ‬ ‫ِ‬ ‫ف‬ ‫ِ‬
‫ی ول ْ‬
‫ہ‬ ‫ِ‬ ‫ِ‬
‫ُ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬
‫ع ع ِل ۡی ٌم﴿‪ ﴾۱۱۵‬وقَّالُوا‬ ‫جہ اہللِؕ اِن اہلل ٰوس ٌ‬ ‫والْم ْغرب٭ فایۡنما تول ُۡوا فثم و ْ‬
‫ِ‬
‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ َّ َّ َّ ُ‬ ‫َّ َّ ِ ُ َّ َّ َّ َّ ُ َّ‬
‫ل َّ ٗ‬ ‫ٌ‬ ‫اَل ْ‬ ‫ۡ‬ ‫ل َّ ٗ‬ ‫ۡ‬ ‫ٗ‬
‫َل‬ ‫ک‬
‫ُ‬ ‫ؕ‬ ‫ض‬ ‫ِ‬ ‫ر‬ ‫َّ َّ‬ ‫و‬ ‫ت‬ ‫ِ‬ ‫و‬ ‫ٰ‬ ‫م‬ ‫ٰ‬ ‫الس‬ ‫ف‬ ‫ِ‬ ‫ا‬ ‫م‬ ‫َل‬ ‫لاۙ س ْب ٰح َّنہؕ ب‬ ‫اتَّخ َّذ اہلل و َّ ً‬
‫َّ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫ُ َّ‬
‫ٰق ِنت ۡون﴿‪﴾۱۱۶‬‬
‫ُ َّ‬

‫‪179‬‬
113. And the Jews said, ‘The Christians are nothing’ and the Christians
said, ‘The Jews are nothing’, 200 even though both of them read the
Book.201 Similarly, the ignorant ones uttered words akin to them; 202 so
on the Day of Qiyaamat (Resurrection), Allah will pass judgement
between them, in that which they quarrel about.

114. And who is a worse oppressor, 203 than one who forbids Allah’s
Name from being proclaimed in the Masjids of Allah, 204 and (thereby)
attempts to ruin them. 205 It was not appropriate for them to enter the
Masjids, except in (the state of) fear. For them, is humiliation in this
world, 206 and for them is a severe punishment in the hereafter. 207

115. And to Allah Alone belong the East and the West. So, to whichever
direction you turn your face, there, is the ‘Wajhullah’ (i.e. Allah’s Divine
Mercy is directed towards you). Undoubtedly Allah is The All
Encompassing, The All-Knowing.

116. And they said, Allah has taken for Himself children (sons). Pure is
He (from this); 208 whereas, whatever is in the skies and the earth, is
His ‘Milk’ (Divine Ownership). 209 All are subservient to Him.

180
 THE COMMENTARY OF THE FOURTEENTH RUKU’
OF SURAH AL-BAQARAH [VERSES 113 TO 116]

200. The Shaan e Nuzool

A delegation of Christians from Najran visited the Beloved Rasool ‫ﷺ‬, and
the Ulama of the Jews (also) came, and they both began to debate with one
another. They began to raise their voices, and the situation became rowdy.
The Jews said that the Religion of the Christians is nothing, and they
rejected Hazrat Esa ‫ ہیلعاالسلم‬and the Injeel Shareef. Similarly, the Christians
said to the Jews, that your religion is nothing, and they rejected the Taurah
Shareef and Hazrat Moosa ‫ہیلعاالسلم‬. It this regard, this verse was revealed.

201. In other words, even though they had the knowledge, they had such
an ignorant discussion, whereas, in the Injeel Shareef, which the Christians
believe in, there is mention of the Taurah Shareef and confirmation of the
Nubuiwat of Hazrat Moosa ‫ہیلع االسلم‬. Similarly, in the Taurah, which the
Jews believe in, there is mention and confirmation of the Nubuiwat of
Hazrat Esa ‫ ہیلعاالسلم‬and the confirmation of all those commands which he
received from Almighty Allah.

202. Like the Ulama of the Ahle Kitaab, these ignorant ones, who neither
had any knowledge nor any Book; such as the idol-worshippers, i.e. the
pagans etc. They started to falsify and refute all the followers of all
religions, and that they are all nothing. From amongst these ignorant ones,

181
were also the Mushriks, i.e. polytheists of Arabia, who said similar words
about Nabi Kareem ‫ ﷺ‬and regarding His Deen.

203. The Shaan e Nuzool

This verse was revealed due to the violation of Baitul Maqdis. The incident
related to it is being mentioned here in brief; The Christians of Rome
marched an army against the Bani Isra’eel, and they killed their veteran
soldiers, and they captured their children. They burnt the Taurah and left
Baitul Maqdis deserted and in ruins. They threw impurities therein and
sacrificed pigs there (Allah Forbid). Baitul Maqdis remained deserted and
in ruins until the Khilafat of Hazrat Umar Farooq .ؓ During the Khilafat of
Hazrat Umar ؓ the Muslims rebuilt it.

Another view is that this verse was revealed regarding the Mushrikeen of
Makkah, who in the early days of Islam obstructed Nabi Kareem ‫ ﷺ‬and His
‫ﷺ‬ companions from performing Namaaz in the Kaa’ba, and during the
Battle of Hudaibiyah, they stopped (the Muslims) from performing Namaaz
therein, and from Hajj.

204. Zikr, i.e. proclaiming Allah’s Name, includes Namaaz (Salaah),

Khutbah, Tashbeeh, Lectures and Na’at Shareef (etc.), and to stop Zikrullah,
i.e. the remembrance of Allah anywhere is malicious, especially in the
Masjids, which have built for this very reason.

182
Law: One who suspends Zikr and Namaaz from the Masjid, is one who has
deserted, i.e. ruined the Masjid, and is a tyrant of note.

Law: Just as a Masjid is deserted and ruined by suspending Namaaz and

Zikr there, similarly, to cause structural damage to it, and to violate its
sanctity, to ruin it.

206. Their humiliation in this world is that they were executed, captured,
and evicted from their land. During the Khilafat e Farooqi and Khilafat e
Usmani, Syria was lost by them. They were evicted with humiliation from
Baitul Maqdis.

207. The Shaan e Nuzool

On one dark night, the Sahaba e Kiraam were on a journey with Rasool e
Kareem ‫ﷺ‬. They were unable to find the Qibla direction. Each person read
his Namaaz in the direction to which his heart was completely set. In the
morning they mentioned their situation to Nabi Kareem ,‫ ﷺ‬and this verse
was revealed.

Law: From this, it is evident that, that if one is not sure of the Qibla
direction, then turn your face towards the direction towards which your
heart becomes set, and perform your Salaah.

Another view regarding the Shaan e Nuzool of this verse is that this verse
was revealed regarding that Moosafir, i.e. traveller who performs his Nafil
183
on his steed, i.e. mode of transport, and to whichever direction his steed
turns, his Namaaz is valid in that direction. This is proven from the Hadith
of Bukhari and Muslim. One view is that when the command for the
changing of the Qibla was given, the Jews mocked the Muslims, and hence
this verse was revealed in their refutation. It was said that the east and the
west belong to Allah, so you may choose whichever direction you wish as
your Qibla. None has the right to object to this. [Khaazin]

Another view is that this verse was revealed regarding Dua. Nabi Kareem
‫ﷺ‬ was asked as to which direction should one face when making Dua. In
response to it, this verse was revealed. One view is that this verse is
regarding those who turn away and flee from righteousness, and in saying
‫ اَیْ َن َما تُ َو ُّل ْوا‬those who stop people from the Zikr of Allah, and who strive towards
ruining the Masjid, where it is mentioned that they neither flee from the
humiliation of this world, nor can they hide anywhere from the
punishment of the hereafter, because the east and the west, all belong to
Allah. No matter where they flee to, He will seize them. In this, ‫ وجہ اہّٰلل‬means,

closeness to Almighty Allah. [Fath]

A further view is also that if the unbelievers stop you from performing your
Namaaz in the surroundings of the Kaa’ba, then (know) that the entire
earth has been made a Masjid for you, from wherever you may be, direct
your face towards the Qibla and perform your Namaaz.

184
208. The Shaan e Nuzool

The Jews refer to Hazrat ‘Uzair ‫ ہیلعاالسلم‬as the ‘son of the Almighty’, and the
Christians referred to Hazrat Esa ‫ ہیلعاالسلم‬as ‘the son of the Almighty’, and
the mushrikeen of Arabia referred to the Angels as ‘the daughters of The
Almighty’.This verse was revealed in their refutation. It was said, ‫‘ ُس ْب ٰح َنہ‬Pure
is He from having children. To attribute children towards Him (i.e. towards
Allah) is to show defect, i.e. weakness in Allah, and this is disrespectful. It
has been mentioned in the Hadith Shareef that Almighty Allah says, Ibn
Adam has sworn at Me. They showed children for Me, and I am free from
children and a wife.

209. To be ‘Mamlook’ (owned) contradicts being children. If every single

being and thing is in His Divine Ownership, then how can anyone be His
children. Note: a father cannot be the owner (Maalik) of his child.

Law: If someone becomes the ‘Master’ (Owner) of his children, they will
immediately be regarded as free.

185
 ‫‪THE FOURTEENTH RUKU’ - SECTION FOURTEEN‬‬
‫‪VERSES 117 TO 121‬‬

‫ۡ‬
‫ک ۡن‬ ‫ضی ا ْمرً ا فانما یق ۡول ٗ‬
‫َل‬
‫َّ ِ َّ َّ َّ ُ ُ َّ ُ‬
‫ی‬ ‫ق‬ ‫ا‬ ‫ِذ‬ ‫ا‬ ‫و‬ ‫ؕ‬ ‫ض‬ ‫اَل ْ‬
‫ت َّو َّ ِ‬
‫ر‬ ‫الس ٰم ٰو ِ‬ ‫بدیۡع‬
‫َّ‬ ‫َّ َّ َّ‬ ‫َّ ِ ُ َّ‬
‫ۤ ٌ‬ ‫ۡ‬ ‫ْ‬
‫ک ِل ُم َّنا اہلل اَّ ْو تَّا ِت ۡی َّنا ٰایۃ ؕ‬ ‫َّ‬ ‫اّلیۡن ََّلیع َّل ُم ۡون ل َّ ْو ََّل ی‬ ‫ال َّ ِ‬ ‫کو ُن﴿‪َّ ﴾۱۱۷‬وق َّ َّ‬
‫فی ُ ۡ‬
‫َّ‬ ‫ُ‬ ‫ُ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ َّ‬
‫ۡ ْ ْ‬ ‫ْ‬ ‫ہ م ْثل ق ْول ِ ْ‬ ‫اّلیۡن م ۡن ق ْبل ِ ۡ‬ ‫ٰ‬
‫ہؕ قَّد ب َّی َّنا‬ ‫ُ‬ ‫ہؕ َ َّ ٰشب َّہت قُلُوب‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫ال َّ‬ ‫َّ‬ ‫َّ‬ ‫کق‬ ‫َّ‬ ‫ِ‬ ‫کذل‬ ‫َّ‬
‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬
‫ۡ‬ ‫ً‬
‫ۡ‬ ‫ْ‬
‫ٰ‬ ‫ۤ ْ ْ‬ ‫ۡ‬ ‫ۡ‬ ‫ْ‬ ‫ٰ‬ ‫ٰۡ‬
‫ک ِبالح ِق ب َّ ِشۡیا َّون َّ ِذیرً اۙ َّو ََّل‬ ‫ت ل ِ َّقو ٍم یُو ِق ُنو َّن﴿‪ ﴾۱۱۸‬اِنَّا اَّر َّسلن َّ‬ ‫اَلی ِ‬
‫َّ‬
‫الن ٰص ٰری‬ ‫َل‬ ‫و‬ ‫د‬ ‫َ ْسئل ع ْن ا ْص ٰحب الْجح ۡیم﴿‪ ﴾۱۱۹‬ول ۡن ت ْر ٰضی ع ۡنک الْیہ ۡ‬
‫و‬
‫َّ‬ ‫َّ‬ ‫َّ َّ َّ ُ ُ َّ‬ ‫َّ َّ َّ‬ ‫َّ ِ ِ‬ ‫ِ‬ ‫ُ َّ ُ َّ َّ‬
‫ۡ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ہ ۡم‬ ‫ٓاء‬ ‫و‬ ‫ہ‬ ‫ا‬ ‫ت‬ ‫ع‬ ‫ب‬ ‫ات‬ ‫ن‬ ‫ئ‬ ‫ل‬ ‫و‬ ‫یؕ‬ ‫د‬ ‫ہلل ہو الہ ٰ‬ ‫ِ‬ ‫ا‬ ‫ی‬ ‫د‬ ‫ع ِم َّل َّت ُہؕ ق ُ َّ ُ َّ‬
‫ہ‬ ‫ِن‬ ‫ا‬ ‫ل‬ ‫ْ‬ ‫ح ِٰت تتب‬
‫َّ َّ ُ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ ُ‬ ‫َّ َّ َّ ِ َّ‬
‫ۡ‬ ‫ہلل م ۡ‬ ‫ْ ْ‬ ‫ْ َّ ۡ‬
‫ّلیۡن‬ ‫‪ ﴾۱۲۱‬اَّ َّ ِ‬
‫ۡی﴿ ؔ‬ ‫ٍ‬ ‫ص‬ ‫ِ‬ ‫ن‬
‫َّ َّ َّ‬ ‫َل‬
‫َّ‬ ‫و‬ ‫ٰل‬
‫ٍ‬ ‫ِ‬ ‫و‬ ‫ن‬ ‫ِ‬ ‫ِ‬ ‫ا‬ ‫ن‬ ‫م‬ ‫ِ‬ ‫ک‬
‫َّ‬ ‫َّ‬ ‫ل‬ ‫ا‬ ‫م‬ ‫ۙ‬‫م‬ ‫ِ‬ ‫ل‬ ‫ع‬
‫ِ‬ ‫ال‬ ‫ن‬ ‫م‬
‫ِ‬ ‫ک‬ ‫ٓاء‬ ‫ج‬ ‫ی‬ ‫اّل‬
‫بع َّد ِ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ َّ َّ‬ ‫َّ‬
‫ْ‬ ‫ْ‬
‫ک یؤ ِم ُن ۡون ِب ٖہؕ وم ۡن یَّک ُف ْر‬
‫ْ‬
‫ئ‬ ‫ک ٰتب ی ْتل ۡون ٗہ حق ِتَلو ِت ٖہؕ اُول ٰٓ‬ ‫ِ‬ ‫ٰات َّ ۡی ٰن ُہ ال‬
‫َّ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ َّ‬ ‫ُ‬
‫ْ‬
‫ہم ال ٰخ ِسر ۡون﴿ ‪﴾۱۲۱٪‬‬ ‫ُ‬ ‫ک‬ ‫َّ‬ ‫ِب ٖہ فَّاُول ٰٓ ِئ‬
‫ُ َّ‬ ‫ُ‬

‫‪186‬‬
117. The Sole Creator of the skies and the earth; 210 and when He
commands something, then He simply says to it, ‘Be’ and it
immediately is (as He wills it to be). 211

118. And the ignorant ones said, 212 ‘Why does Allah not converse with
us, 213 or some sign appear to us?’ 214 Those before them also said the
same thing, using words similar to them. Their hearts are all the same.
215
Verily, We have clearly manifested (Our) signs unto those who have
true faith. 216

119. Undoubtedly, We have sent you with the Truth, giving glad-
tidings, and as a warner. And you will not be asked (i.e. questioned)
about the inmates of Hell. 217

120. And the Jews and Christians will never be pleased with you, until
(such time) that you follow their religion. 218 Say you, ‘Only the
Guidance from Allah, is guidance’; 219 And, (O listeners, whoever you
may be) If you should (still) adhere to their wishes, after having
attained the (true) knowledge, then you will have none to save you
from Allah, nor (will you have) any supporter. 220

121. Those, to whom We gave the Book, recite it as it ought to be

recited. It is they who have Imaan (faith) in it; and (as for) those who
reject it, it is they who incur a loss. 221

187
 THE COMMENTARY OF THE FOURTEENTH RUKU’
OF SURAH AL-BAQARAH [VERSES 117 TO 121]

210. The One who without any former example, brought things into
existence from nothingness.

211. In other words, the moment He (Allah) Wills, the Universe comes into
existence.

212. In other words (it refers) to the Ahle Kitaab, i.e. The people of the Book,
or the mushrikeen, i.e. the polytheist.

213. In other words, they started to say, why is it that Almighty Allah does
not address us, i.e. converse with us directly as He does with the Angels and
the Ambia. This was their extreme arrogance and obstinacy. They regarded
themselves as being equal to the Ambia and the Mala’ikah, i.e. the Angels.

The Shaan e Nuzool

Raafi’ bin Khuzaima said to Huzoor e Aqdas ‫ ﷺ‬that if you are the Rasool of
Allah, then say to Almighty Allah, that He should converse with us, so that
we may personally hear. It was then that this verse was revealed.

188
214. This is a hostile rejection of the signs which Almighty Allah had
(already) given (them).

215. In other words, their hearts are the same, i.e. alike in blindness (to
seeing the truth), and in kufr and hard-heartedness. Here in a consoling
manner, it was said to Nabi Kareem ‫ ﷺ‬that He ‫ ﷺ‬should not be aggrieved
by their obstinacy and hostile rejection, because the unbelievers of the past
behaved similarly with their Prophets.

216. In other words, the verses of the Holy Qur’an and the manifest miracles
are sufficient for those who are fair and impartial, in order to have full
faith, i.e. conviction in the Nubuiwat of Sayyid e Aalam Muhammad
Mustafa ‫ﷺ‬, but one who does not wish to have real conviction, cannot
benefit from those clear proofs.

217. (In other words, you will not be asked, i.e. questioned or held
accountable about the inmates of hell) as to why they did not bring Imaan,
because you fulfilled your obligation and duty of propagation in a complete
and perfect manner.

218. And this (i.e. following their religion) is impossible because they are
on the wrong.

219. And it is only this (true guidance from Allah) which is worthy of
obedience. Except this, all other paths are false and deviance.

189
220. Here the Ummat e Muhammadiyah are being addressed, now that you
know that Sayyidul Ambia ‫ﷺ‬ has come towards you bringing
righteousness and guidance, then you must never follow the desires of the
unbelievers. If you do this, then there will be none who can save you from
the punishment (i.e. wrath) of Allah. [Khaazin]

221. The Shaan e Nuzool

Hazrat Ibn Ab’bas ‫ رضی اہّٰلل عنهما‬stated that this verse was revealed regarding the
Ahle Safina, who presented themselves in the Court of The Beloved Rasool
‫ ﷺ‬with Ja’far bin Abi Talib ؓ. They were forty in number, of which thirty-

two were from the Ahle Habsha (Abyysinians, i.e. from Africa), and eight
were Syrian Rabbis. Amongst them was also the Buhaira the Jewish Rabbi.

The meaning of this (verse) is that in reality those who truly believe in the
Taurah Shareef, are those who fulfil the right of reciting it, and those who
read it without altering or changing it, and they understand its (true)
meaning, and they accept, i.e. believe in it, and when they see in it the
praises and the qualities of the Beloved Nabi ‫ ﷺ‬then they bring Imaan, i.e.
to believe in Nabi Kareem ‫ﷺ‬, and those who reject the Beloved Rasool ‫ﷺ‬
they do not (really) believe in the Taurah.

190
 THE FIFTEENTH RUKU’ - SECTION FIFTEEN
VERSES 122 TO 125

ْ ْ ْ ۤۡ ْ ۡ ْ ۡ ْ ۤۡ ٰ
‫ک ْم ع َّٰل‬ ُ ‫ضل ت‬ َّ ‫ّن َّف‬ۡ ِ َّ‫ک ْم وا‬ ُ ‫ت ع َّل ۡی‬ ‫م‬ ‫ع‬ ‫ن‬َّ ‫ا‬ ‫ِت‬
ِ َّ ‫ال‬ ‫ِت‬ِ ‫م‬ ‫ع‬ ‫ن‬
ِ ‫ا‬ ‫و‬‫ر‬ ‫ک‬
ُ ‫اذ‬ َّ ‫ی َّب ِّن اِسرٰٓ ِءی‬
‫ل‬
َّ ُ َّ َّ ُ َّ َّ َّ ُ
ْ
‫ل ِمن َّہا‬ ‫ب‬
ْ
‫ق‬ ‫ی‬ ‫َل‬ ‫و‬ ‫ا‬ ً ‫ـ‬ ْ ‫س ع ۡن ن ْفس ش‬
‫ی‬ ٍ ٌ ‫ی ن ْف‬ ۡ ْ
‫ز‬ ‫ج‬ ‫ت‬ ‫َل‬ َّ ‫ا‬ ً
‫م‬ ْ ‫﴾ واتق ۡوا ی‬۱۲۲﴿‫الْ ٰعل ِم ۡی‬
‫و‬
ُ َّ ُ َّ َّ َّ َّ َّ َّ ِ َّ َّ ُ َّ َّ َّ َّ
ٗ
‫ٰل اِبْ ٰر ٖہم ربُہ‬ ‫﴾ و ِا ِذ ابْت ی‬۱۲۳﴿‫ع ْد ٌل و ََّل ت ۡنفعہا شفاع ٌۃ و ََّل ہ ْم ی ۡنصر ۡون‬
َّ َّ َّ َّ َّ ُ َّ ُ ُ َّ َّ َّ َّ َّ ُ َّ َّ َّ َّ
ۡ ۡ ۡ ‫بکل ٰمت فاتمہنؕ قال ا‬
‫ال‬َّ َّ ‫ال َّو ِمن ذُ ِری َّ ِِتؕ ق‬ َّ َّ ‫اس ا َِّما ًماؕ ق‬ ِ ‫لن‬َّ ِ ‫ک ل‬ َّ ُ‫اعل‬ ِ ‫ج‬ ‫ِّن‬
َّ ِ َّ َّ َّ ُ َّ َّ َّ َّ ٍ ِ َّ ِ
‫اس واَّ ْم ًناؕ و‬ ً ‫﴾ و ا ِْذ جع ْلنا الْب ۡیت مثاب‬۱۲۴﴿‫الظلم ۡی‬ ٰ ۡ
ِ ‫لن‬ َّ ِ ‫ل‬ ‫ۃ‬ ِ ِ ‫ی‬ ‫د‬ِ ‫ہ‬ ‫ال ع‬ ‫َل ین‬
َّ ُ َّ َّ َّ
َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ
ۡ ۡ ‫ِٰل اِب ْ ٰرہم و ا ِْس ٰمع‬ ۤ ْ ً ۡ
‫ل اَّن‬ ‫ی‬
َّ ِ ٖ ‫ی‬ ‫ا‬ ‫ام اِب ْ ٰر ٖہم مصٰلؕ وع ِہدنَّا‬ ِ ‫خ ُذ ۡوا ِمن َّم َّق‬ ِ َّ ‫ات‬
َّ َّ َّ َّ َّ ُ َّ
ۡ ْ ۡ
﴾۱۲۵﴿‫السج ۡو ِد‬ ‫ع‬ ‫ک‬
َّ ‫الر‬ ‫و‬ ‫ی‬ ‫ف‬
ِ ‫ک‬ ِ ‫ع‬ٰ ‫ال‬ ‫و‬ ‫ی‬ ‫طہرا ب ۡیِت لِلطٓائ ِف‬
ُ ُ ِ ُ َّ َّ َّ َّ ِ َّ َّ ِ َّ َّ ِ َّ

122. O Children of Ya’qub! Remember My favour, which I bestowed

upon you, and by which I granted you excellence over all the people
of (the world) in that era.

123. And fear that day when no soul will be a substitute for another,
and (when) nothing will be accepted from it, in return for its freedom.
222
And neither will any intercession benefit the unbelievers, nor will
they be aided.

191
124. And when, 223 Ibrahim’s Rab (Creator) tested him in certain issues,
224
then he successfully completed them. 225 He (Allah) said, ‘I will be
making you a leader unto the people.’ He (Ibrahim) said, ‘and from my
descendants (as well)’, He (Allah) said, ‘My Promise is not applicable
to the rejecters.’ 226

227
125. And remember when we made this House, a place of asylum
228
and safety for the people. And take (you) the standing place of
Ibrahim, as a place of Namaaz (Prayer). 229 And We emphasised upon
Ibrahim and Isma’eel that they should purify well My House, for those
who perform Tawaaf (circumbulate it), and for those who seclude
themselves in it, and for those who bow down and prostrate (therein).

THE COMMENTARY OF THE FIFTEENTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 122 TO 125]

222. In this verse is the refutation of the Jews who used to say, that our
forefathers were upright and pious people, and they will intercede for us
and release us (from hell). Their hopes are being crushed, and they are
being told that there is no intercession for the unbelievers.

223. Hazrat Ibrahim ‫ ہیلع االسلم‬was born in Ahwaaz at a place called Soos.
Then from there, his father took him to Baabil the country of Namrud. The
Jews, Christians and the mushrikeen (polytheists) of Arabia all
acknowledged his excellence and nobility, and they are proud of being
from his descendants. Almighty Allah mentioned those things about his life
that it was incumbent upon them to accept Islam, because all those things

192
which Almighty Allah made compulsory upon him, are from amongst the
distinctiveness of Islam.

224. The test from Allah is this that he is commanded to do something, and
then to express whether he is genuine or not, i.e. successful or not.

225. There are a few views of the Mufas’sireen regarding those things
which Allah made essential upon Hazrat Ibrahim ‫ ہیلع االسلم‬to test him.
Qatadah has mentioned that they are the rites of Hajj. Mujahid has said that
this refers to the ten things which have been mentioned in the subsequent
verses. One view, i.e. declaration of Hazrat Ibn Ab’bas ‫ رىضاهللعنهما‬that these are
those ten things:

1. To trim the moustache

2. To rinse the mouth
3. To use water to cleanse the nostrils
4. To perform Miswaak
5. To comb a path in the hair
6. To clip the nails
7. To remove the underarm hair
8. To remove the pubic hair
9. To be circumcised (Khatna)
10. To perform Istinja with water, i.e. to use water to purify after
answering the call of nature.

193
All these things were Waajib, i.e. compulsory upon Hazrat Ibrahim ,‫ہیلعاالسلم‬
and for us, some of them are Waajib, and some are Sunnat.

226. Law: In other words, those in his descendants who are ‘Zaalim’ (i.e.
unbelievers) are not worthy of Imaamat, i.e. the right of leadership.

Law: From this, it is evident that an unbeliever cannot be the leader of a

Muslim (in his affairs) and for a Muslim to follow him (in this) is
impermissible.

227. House or ‘Bayt’ here refers to the Kaa’aba Shareef, and the entire
Haram Shareef is included in this.

228. (a place of asylum and safety) Here means that killing and plundering
in the Kaa’ba is Haraam (strictly forbidden), to the extent that even animals
that are generally hunted are given safety here (i.e. they cannot be hunted).
To the extent that, in the Haram Shareef even lions and wolves do not hunt
their prey in the Haram. They leave them and retreat.

One view is that when a true believer enters therein, he becomes safe from
punishment (of Allah). The reason that the ‘Haram’ is called the ‘Haram’,
because to kill, to persecute and to hunt are all forbidden there. [Ahmadi]
Even if a criminal enters there, he will not be attacked, i.e. harassed.
[Madaarik]

194
 ‫‪THE FIFTEENTH RUKU’ - SECTION FIFTEEN-‬‬
‫‪VERSES 126 TO 129‬‬

‫ْ ْ ۡ‬ ‫ْ ْ‬ ‫ْ‬
‫ت م ْن‬ ‫الث َّم ٰر ِ‬ ‫َّ‬ ‫ار ُزق اَّہ َِّلٗ ِمن‬ ‫ِلا ٰا ِم ًنا َّو‬ ‫اجعل ٰہ َّذا ب َّ ً‬ ‫ب‬ ‫ِ‬ ‫ال اِب ْ ٰر ٖہم ر‬ ‫َّ‬ ‫و اِذ َّق‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬ ‫َّ‬
‫ٗۤ‬ ‫ْ‬ ‫ً‬ ‫ٗ‬ ‫اَلخرؕ قال وم ۡ‬ ‫ٰۡ‬ ‫ہلل والْی ْ‬ ‫ٰامن م ْن ۡ‬
‫ک َّفر فَّاُم ِت ُعہ ق َّ ِل ۡیَل ثُم اَّض َّطرہ‬ ‫َّ‬ ‫ن‬ ‫َّ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬ ‫م‬ ‫ِ‬ ‫و‬ ‫ہ ِبا ِ‬ ‫َّ َّ ِ ُ‬
‫ُ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ َّ‬ ‫َّ َّ‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ۡ‬ ‫ْ‬ ‫ْ‬
‫اع َّد ِمن‬ ‫ع اِب ٰر ٖہم ال َّقو ِ‬ ‫صۡی﴿‪ ﴾۱۲۶‬و اِذ ی ْر َّف‬ ‫ارؕ و ِبئس ال َّم‬ ‫اب الن‬ ‫ٰ‬
‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ ُ‬ ‫َّ‬ ‫ُ‬
‫ِ‬
‫َّ ِ َّ َّ‬ ‫اِٰل َّع َّذ ِ‬
‫ْ‬ ‫ۡ‬ ‫ْ‬ ‫الْب ۡیت و ا ِْس ٰمع ۡ‬
‫ک اَّنت الس ِم ۡیع الع ِل ۡیم﴿‪ ﴾۱۲۷‬رب َّ َّنا‬ ‫َّ َّ‬ ‫ِن‬ ‫ا‬ ‫اؕ‬ ‫ن‬
‫َّ‬ ‫م‬
‫ِ‬ ‫ل‬ ‫ب‬ ‫ق‬ ‫ت‬ ‫ا‬
‫ِ ُ َّ َّ َّ َّ َّ َّ‬ ‫ن‬ ‫ب‬ ‫ر‬ ‫ؕ‬ ‫ل‬ ‫ی‬ ‫ِ‬
‫َّ‬ ‫ُ َّ ُ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬
‫ۤ‬
‫اجع ْلنا م ْسلم ۡی لک وم ۡن ذریتنا ام ًۃ م ْسلم ً‬ ‫ْ‬
‫ک َّنا‬ ‫اس َّ‬ ‫ک۪ واَّ ِرنَّا م َّن ِ‬ ‫َّ‬ ‫َّ‬ ‫ل‬ ‫ۃ‬ ‫َّ‬ ‫و َّ َّ ُ ِ َّ ِ َّ َّ ِ ُ ِ َّ ِ َّ ُ َّ ُ ِ‬
‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ً‬ ‫ث ف ۡی ِ ْ‬ ‫ْ ْ‬ ‫ۡ‬
‫ہ رس ۡوَل‬ ‫ِ‬ ‫ح ۡیم﴿‪ ﴾۱۲۸‬رب َّ َّنا وابع‬ ‫ِ‬ ‫التواب الر‬ ‫َّ‬ ‫ت‬ ‫ک اَّن‬ ‫َّ‬ ‫َّ‬ ‫ب ع َّل ۡی َّناۚ اِن‬ ‫وت ْ‬
‫َّ ُ‬
‫َّ ُ‬ ‫َّ َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬
‫ْ‬
‫ہؕ‬ ‫ہ ٰا ٰیتک ویعلمہ الْک ٰتب والْحکمۃ ویزک ۡی ِ ْ‬ ‫ہ ی ْتل ۡوا عل ۡی ِ ْ‬ ‫م ْن ْ‬
‫ِ َّ َّ ُ ِ‬ ‫ِ َّ ُ َّ ِ ُ ُ ُ ِ‬ ‫َّ‬ ‫ُ‬ ‫ِ‬
‫َّ َّ‬ ‫َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ‬
‫ۡ ۡ ۡ‬ ‫ۡ‬
‫ک ۡیم﴿ ‪﴾۱۲۹٪‬‬ ‫ح ِ‬ ‫ک اَّنت الع ِزیز ال‬ ‫اِن َّ َّ‬
‫ُ‬ ‫َّ َّ ُ َّ‬

‫‪195‬‬
126. And when Ibrahim requested, ‘O My Rab (Creator)! Make this city
a place of safety, and grant its residents a medley of fruits, as
sustenance’; for those of them, who believe in Allah and in the last
Day. 230 He (Allah) said, “And (as) for him who rejected (committed
kufr), I will treat him to some sustenance as well, and then I will
constrain him towards the torment of hell, and it is an extremely
dreadful place to revert to.

127. And when Ibrahim was erecting the foundations of the (Sacred)
House, (together) with Isma’eel (while) saying, “O our Rab (Creator)!
Accept from us (this devoted effort); 231 Certainly, You alone are the All-
Hearing, The All-Knowing.

128. O our Rab (Creator)! And make us of those who are subservient to
you, and from our descendants, (make) a nation which will be
subservient to You; 232 and show us our protocols of Prayer (Ibaadat);
and direct upon us Your Special Attention, by Your Divine Mercy. 233
Undoubtedly, You Alone are The Divine Acceptor of Repentance, The
Most Merciful.

129. O Our Rab (Creator)! And send in them, 234 a Rasool (Prophet) from
amongst them, who will recite to them Your verses, and explain (i.e.
teach) to them Your Book, 235 and profound knowledge; 236 and cleanse
237
them well. Undoubtedly, You alone are the Almighty, The Most
Wise.

196
THE COMMENTARY OF THE FIFTEENTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 126 TO 129]

229. The Maqaam e Ibrahim is that rock on which Hazrat Ibrahim ‫ہیلعاالسلم‬
stood to build the Kaa’ba, and on it was embedded the imprint of his sacred
foot. Making it a place of Namaaz (Salaah) is to show its sacredness (and His
closeness in the Court of Allah). One view is that this Namaaz (Salaah)
refers to the two Raka’ats of Tawaaf. [Ahmadi etc.]

230. Since in the discussion regarding Imaamat, i.e. leadership, ‫َال َی َنا ُل َع ْھدِی‬
َّ i.e. ‘My Promise is not applicable to the rejecters’ was already
,‫الظال ِمی ْ َن‬
mentioned, it is for this reason that in his Dua, i.e. supplication, Hazrat
Ibrahim ‫ ہیلعاالسلم‬made it particularly for the believers, and this was the
manner of respect. Almighty Allah bestowed His Grace, by accepting the
Dua, and said that all will be given sustenance, i.e. both the believers and
the unbelievers, but the sustenance of the unbelievers is a little, in other
words, they will only benefit from it in the world (and there is nothing in
the hereafter).

231. Hazrat Adam ‫ ہیلعاالسلم‬first laid the foundation of the Kaa’ba and after
the storm (great floods) in the time of Hazrat Nuh ‫ ہیلعاالسلم‬Hazrat Ibrahim
‫ہیلع االسلم‬ built on the same foundation. This construction took place
personally by his blessed hands. The honour of picking and bringing the
rocks was awarded to Hazrat Isma’eel ‫ہیلع االسلم‬. At that time both these
blessed personalities made Dua that Almighty Allah should accept our
obedience and effort.
197
232. They were truly obedient and devoted servants of Allah, but still, they
made this Dua because they desired a greater level of splendour in their
obedience and devotion. Their aspiration for being more obedient is never
enough for them (i.e. they still desire a greater level of acceptance).
Subhaan-Allah. The thoughts (i.e. the notion) of every person, is according
to his courage.

233. Hazrat Ibrahim and Hazrat Isma’eel ‫ امہیلعاالسلم‬are Ma’soom. This was
their humility, and this is also a lesson for the servants of Allah.

Law: In other words, this is a station, i.e. a place where Duas are accepted,
and here to ask for forgiveness (from Allah) is the Sunnat e Ibrahimi, i.e.
the way of Hazrat Ibrahim ‫ہیلعاالسلم‬.

234. In other words, from the descendants of Hazrat Ibrahim and Hazrat
Isma’eel ‫ امہیلعاالسلم‬this Dua was for Sayyidul Ambia ‫ﷺ‬. In other words, After
constructing the Holy Kaa’ba and after Tauba and Istighfar, Hazrat Ibrahim
and Hazrat Isma’eel ‫ امہیلعاالسلم‬made this Dua, that O Allah! Let your Most
Beloved The Final Nabi ‫ ﷺ‬come in our descendants, and bless us with this
honour. This Dua was accepted, and in the descendants of these two blessed
personalities, no other Nabi came, except Nabi Kareem ‫ﷺ‬. From amongst
the descendants of Hazrat Ibrahim ‫ ہیلع االسلم‬the other Ambia who came
(before) were from the descendants of Hazrat Ishaq ‫ہیلعاالسلم‬.

Law: Sayyid e Aalam ‫ﷺ‬ mentioned his own Meelad Shareef, i.e. blessed
Birth. Imam e Baghawi reported a Hadith, that (Nabi ‫ ﷺ‬said), I was written
198
as the seal of the Prophets by Allah when the figure of (Hazrat) Adam ‫ہیلع‬
‫االسلم‬ was still being prepared. Let me inform you of my initial condition. I
am the Dua of (Hazrat) Ibrahim ‫ہیلعاالسلم‬, the glad-tiding of (Hazrat) Esa ‫ہیلع‬
‫االسلم‬, the interpretation of that dream, i.e. vision of my mother, which she
saw at the time of my birth, and a bright light (Noor) appeared from her,
by which she saw the palaces and castles of Syria.

In this Hadith, the Dua of Hazrat Ibrahim ‫ ہیلعاالسلم‬is referring to this same
Dua, which is mentioned in this verse. Almighty Allah accepted this Dua
(supplication) and sent Sayyid e Ambia, i.e. the Leader of all the Prophets
‫ﷺ‬. Praise be to Allah upon His Favour. [Jamal, Khaazin]

235. This Book refers to the Holy Qur’an, and teaching or explaining the
Book refers to teaching them or explaining to them the facts and the
meanings (i.e. true messages) of the Qur’an.

236. There are numerous statements regarding the meaning of ‘Hikmah,’

i.e. wisdom. According to some scholars, it refers to knowledge of Fiqh, i.e.
Islamic Jurisprudence. The view of Qatadah is that Hikmat refers to the
Sunnat. Some say it refers to the knowledge of the commands. The essence
is that Hikmat is the knowledge of sacred secrets.

237. To cleanse here, clean the Tablette of the spirits and souls from
resentment, and raise the veils, and to brighten the mirror of brilliance,
making them so capable, that the rays of reality may be manifested in them

199
 ‫‪THE SIXTEENTH RUKU’ - SECTION SIXTEEN‬‬
‫‪VERSES 130 TO 134‬‬

‫اص َّط َّف ۡی ٰن ُہ ِف‬ ‫وم ۡن ی ْرغب ع ۡن مَل اِبْ ٰرہم ا ََِّل م ۡن سفہ ن ْفس ٗہؕ ولقد ْ‬
‫َّ َّ ِ‬ ‫ِ‬ ‫ٖ‬ ‫َّ ِ َّ ِ‬
‫َّ‬ ‫َّ َّ َّ َّ َّ‬ ‫َّ‬ ‫َّ َّ َّ َّ ُ‬
‫ٗۤ‬ ‫ٰۡ‬
‫ال‬ ‫ق‬ ‫ۙ‬ ‫ۡ‬
‫م‬ ‫ل‬ ‫س‬ ‫ْ‬ ‫ا‬ ‫ہ‬ ‫ب‬ ‫ر‬ ‫الصلح ۡی﴿‪ ﴾۱۳۱‬ا ِْذ قال ٗ‬
‫َل‬ ‫اَلخرۃ لمن ٰ‬ ‫ٗ‬
‫النیاۚ و اِنَّہ ِف‬
‫ْ‬
‫َّ َّ‬ ‫ِ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ِ‬
‫َّ ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ َّ َّ‬
‫ۤ‬ ‫ۡ‬ ‫ْ‬
‫ِن‬ ‫ا‬ ‫ّن‬ ‫ِ‬ ‫ب‬ ‫اَّ ْسل ْمت لِرب ال ٰعل ِمی﴿‪ ﴾۱۳۱‬وو ٰصی ِبہا اِبْ ٰر ٖہم ب ِن ۡی ِہ وی ْعق ۡوبؕ ٰ‬
‫ی‬
‫َّ َّ َّ‬ ‫َّ َّ ُ ُ‬ ‫ُ َّ‬ ‫َّ‬ ‫َّ َّ‬ ‫َّ َّ‬ ‫َّ ُ َّ ِ‬
‫ۡ‬ ‫ۡ‬ ‫ْ ٰ‬
‫کنت ْم‬ ‫ُ‬ ‫‪ ﴾۱۳۲‬اَّ ْم‬ ‫الیۡن ف َّ ََّل ت َّ ُم ۡوت ُ َّن ا ََِّل واَّنت ۡم ُم ْس ِل ُم ۡون﴿ ِؕ‬ ‫کم ِ‬ ‫اہللَّ اص َّطفی ل َّ ُ‬
‫ُ‬ ‫َّ‬ ‫َّ ُ‬ ‫َّ‬ ‫ُ‬
‫ْ ۡ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ال لِب ِن ۡی ِہ ما تَّعب ُد ۡون ِم بن بع ِدیؕ‬ ‫َّ‬ ‫تۙ اِذ َّق‬ ‫ُ‬ ‫ضر یع ُق ۡوب ال َّم ْو‬ ‫ح‬ ‫ِذ‬ ‫ُش َّہ َّدٓاء ا‬
‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ َّ َّ َّ‬ ‫َّ‬
‫ح ًداۚۙ‬ ‫قال ۡوا ن ْعبد اِلٰہک و اِلٰـہ ٰابٓائک اِبْ ٰر ٖہم و ا ِْس ٰمع ۡیل و ا ِْس ٰحق اِل ٰ ً ٰ‬
‫ـہا و ِ‬ ‫ِ‬
‫َّ‬ ‫َّ َّ‬ ‫َّ َّ‬ ‫َّ َّ ِ َّ‬ ‫َّ ُ َّ ُ ُ َّ َّ َّ‬
‫ْ‬ ‫ْ‬ ‫ٌ ْ‬ ‫ْ‬ ‫حن ٗ‬ ‫ْ‬
‫ک ۡم َّما‬ ‫کسبت ول َّ ُ‬ ‫َّ‬ ‫ا‬ ‫م‬ ‫ا‬ ‫ہ‬ ‫َّ‬ ‫ل‬ ‫ۚ‬ ‫ت‬ ‫ل‬
‫َّ‬ ‫خ‬ ‫د‬ ‫َّ‬ ‫ق‬ ‫ۃ‬ ‫م‬
‫َّ‬ ‫ُ‬ ‫ا‬ ‫ک‬
‫َّ‬ ‫ل‬ ‫َل م ْس ِل ُم ۡون﴿‪ِ ﴾۱۳۳‬ت‬ ‫َّ‬ ‫ون‬
‫َّ َّ َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫َّ‬ ‫ُ‬ ‫َّ َّ ُ‬
‫ْ‬
‫کان ُ ۡوا یع َّمل ُ ۡون﴿‪﴾۱۳۴‬‬ ‫َّ‬ ‫کس ْبت ْمۚ و ََّل َ ُ ْسـلُ ۡون ع َّما‬
‫َّ‬ ‫َّ‬ ‫َّ َّ َّ‬ ‫َّ َّ ُ َّ‬

‫‪200‬‬
130. And, who turns away from the Deen (Religion) of Ibrahim, 238
except for him who is foolish at heart. And most certainly, We have
chosen him (Ibrahim) in this world, 239 and verily in the hereafter, he is
of those, who are most deserving of My Special Closeness. 240

131. When his Rab (Creator) said to him, ‘Submit yourself!’ He said, “I
have submitted myself before (Him, Who is) The Rab (Creator) of the
entire Universe.

132. And Ibrahim bequeathed (i.e. left) to his sons, the same Deen
(Religion), and so did Ya’qub; (by saying), O my sons! Undoubtedly,
Allah has chosen for you this Deen, so do not die, but as Muslims.

133. Actually, some of you were personally present, 241 when ‘Death’
came upon Ya’qub, and when he said to his sons, ‘Whom will you
worship, after me?’ They said, “We will worship Him, who is Your Rab
(Creator) and the Rab (Creator) of your forefathers, Ibrahim, Isma’eel
242
and Ishaaq, The One Allah; and we have submitted ourselves before
Him.

134. They 243 are a nation (Ummat), gone by. 244 For them, is whatever
they have earned, and for you, is whatever you have earned. And you
will not be questioned regarding their actions.

201
THE COMMENTARY OF THE SIXTEENTH RUKU’ OF
SURAH AL-BAQARAH [VERSES 130 TO 134]

238. The Shaan e Nuzool

After accepting Islam Hazrat Abdullah bin Salaam ؓ who was from
amongst the Ulama of the Jews, invited both his paternal nephews, Muhajir
and Salama towards Islam, and he said to them that, you know that
Almighty Allah said in the Taurah, that I will create a Nabi from the
descendants of Isma’eel, whose name will be Ahmed. Whosoever brings
Imaan, i.e. believes in him, will be guided, and whoever does not believe in
him will be cursed, i.e. forsaken.

On hearing this Salama brought Imaan, i.e. he became a Muslim, and

Muhajir refused to accept Islam. It was on this, that Almighty Allah
revealed this verse, and made it apparent, that when Hazrat Ibrahim ‫ہیلع‬
‫االسلم‬ himself made Dua for this exalted Rasool to be born (in his
descendants), then whosoever turns away from His ‫ ﷺ‬Deen, he has turned
away i.e. he has rejected the Deen of Hazrat Ibrahim ‫ہیلعاالسلم‬. In this is a
response to the Jews and the Christians, who used to proudly announce
that they are connected to Hazrat Ibrahim ‫ہیلعاالسلم‬. Now, where is there
any nobility remaining, when they have turned away from his Deen!

239. Giving him the message and closeness, He made him His Rasool and
Khaleel (Friend, i.e. Close One).

202
240. In other words, they are the ones who have been blessed with great
excellence. Hence, since Hazrat Ibrahim ‫ ہیلع االسلم‬is the marvel of both
worlds, so the one who turns away from his path and his way, is indeed
foolish and ignorant.

241. The Shaan e Nuzool

This verse was revealed regarding the Jews. They said that on the day of his
passing away Hazrat Ya’qub ‫ ہیلع االسلم‬advised his descendants to remain
Jews. Almighty Allah refuted this false accusation of theirs by revealing this
verse. [Khaazin]

The means, O Bani Isra’eel! Your formers where present with Hazrat Ya’qub
‫ ہیلعاالسلم‬during his final moments (on earth), when he called his sons and
asked them to acknowledge Islam and Tauheed, i.e. to believe in One Allah,
and He took the covenant and acknowledgement which is mentioned in
this verse.

242. The reason for including Hazrat Isma’eel ‫ ہیلعاالسلم‬in the forefathers of
Hazrat Ya’qub ‫ ہیلع االسلم‬is because he (Hazrat Isma’eel ‫ )ہیلع االسلم‬is the
paternal uncle of Hazrat Ya’qub ‫ہیلع االسلم‬, and a paternal uncle is in the
category of the father, just as it has been mentioned in the Hadith Shareef.

203
To mention his name before the name of Hazrat Ishaaq ‫ ہیلعاالسلم‬is for two
reasons; the first is that he was fourteen years older than Hazrat Ishaaq ‫ہیلع‬
‫االسلم‬, and the second reason is that he is the forefather of Sayyid e Aalam
‫ﷺ‬.

243. In other words, this refers to Hazrat Ibrahim and Ya’qub ‫ امہیلعاالسلم‬and
their Muslim descendants.

204
 THE SIXTEENTH RUKU’ - SECTION SIXTEEN-
VERSES 135 TO 138

ْ ْ ۡ ۡ
ؕ‫َل اِب ْ ٰر ٖہم ح ِن ۡی ًفا‬ ََّّ ‫ہ ۡودًا اَّو ن َّ ٰص ٰری تَّہ َّت ُدواؕ قُل بل ِم‬
ْ ۡ ۡ ‫وقال ۡوا‬
ُ ‫کونُوا‬ ُ ُ َّ َّ
َّ َّ َّ
ۡ ۤ ۡ ۤ ۤ ۡ ْ ْ
‫ہلل وما اُن ِز َّل اِل َّ ۡی َّنا وما اُن ِز َّل‬ ِ ‫﴾ ق ُ ۡول ُ ۡوا ٰام َّنا ِبا‬۱۳۵﴿ ‫ی‬ ‫ک‬ ِ ‫ر‬ِ ‫ان ِم َّن ال ُم‬
‫ش‬ ‫و ما ک‬
َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ
ۡ ۤ ۡ ْ
ٰ ۡ
‫اط وما اُو ِٰت موٰۤس‬ ِ ‫ل و ا ِْس ٰح َّق ویع ُق ۡوب واَلَّسب‬
ْ
َّ ‫ٰل اِب ْ ٰر ٖہم و ا ِْس ٰم ِع ۡی‬ ‫ِا ی‬
ُ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ
ْ
‫ہ۫ ونَّحن‬ ْ ‫ہۚ َل نفرق ب ۡی اح ٍد م ْن‬ ْ ِ ‫وعی ۡ ٰسی وما ۤ ا ۡوٰت النبی ۡون م ۡن رب‬
ِ َّ َّ َّ َّ ُ ِ َّ ُ َّ ِ َّ ِ َّ ُ ِ َّ ِ ُ َّ َّ ِ
ُ َّ ُ َّ َّ
ۡ ۡ ۡ ۤ ْ
‫﴾ ف َّ ِا ْن ٰام ُن ۡوا ِب ِمث ِل ما ٰامنت ۡم ِب ٖہ ف َّ َّق ِد اہت َّد ۡواۚ و اِن تَّول َّ ْوا‬۱۳۶﴿‫َل م ْس ِل ُم ۡون‬ ٗ
َّ
َّ َّ َّ ُ َّ َّ َّ َّ ُ
ْ ْ
﴾۱۳۷ ِؕ ﴿‫ہو الس ِم ۡیع الع ِل ۡیم‬ ‫و‬ ۚ ‫اہلل‬ ‫ہ‬ ‫ک‬ َّ
ۡ ‫کف‬
‫ی‬ ِ ‫اقۚ فَّسی‬ ۡ ْ ‫ف ِانما‬
ٍ ‫ہم ِف ِش َّق‬ ُ َّ َّ َّ
ُ َّ ُ َّ َّ ُ َّ ُ ُ ُ َّ َّ
ْ ْ
﴾۱۳۸﴿‫َل ٰع ِب ُد ۡون‬
ٗ ‫حن‬
َّ َّ ‫ہلل ِص ْب َّغ ًۃ۫ َّون‬
ِ ‫ِص ْب َّغ َّۃ اہللِۚ وم ْن اَّحسن ِمن ا‬
َّ ُ َّ ُ َّ َّ َّ

135. And the people of the Book said, 245 ‘Become Jews or Christians
(and) you will reach the true path.’ You say, ‘Rather, we in fact adhere
to the Deen (Religion) of Ibrahim, who was detached from every (form
of) falsehood; and who was not of the polytheists (Mushriks).’ 246

136. Declare! ‘We have brought Imaan (faith) in Allah, and in that
which was sent down upon us, and in that which was sent down upon
Ibrahim, Isma’eel, Ishaaq and Ya’qub, and upon their descendants, and
in that which was bestowed upon Moosa and Isa, and in that which
was bestowed upon all the other Ambia (Prophets), from their Rab
205
(Creator). We make not, any distinction, in believing in any one of
them, and we have submitted ourselves before Allah.

137. Then, if they too bring Imaan (believe), just like you have brought
Imaan, then they (too) have attained guidance. And if they refuse to
do so, then they are being extremely adamant. 247 So, O Most Beloved!
Very Soon Allah will grant you sufficient (support) against them, and
He Alone is The All-Hearing, The All-Knowing. 248

138. We have chosen the colour of Allah, 249 and whose colour is better
than that of Allah? And we worship Him (Allah) Alone.

THE COMMENTARY OF THE SIXTEENTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 135 TO 138]

244. In other words, it is being said, O Jews! Do not falsely accuse them.

245. The Shaan e Nuzool

Hazrat Ibn Ab’bas ‫ رىض اهلل عنهما‬has stated that this verse was revealed in
response to the leaders of the Jews, and the Christians of Najran. The Jews
said to the Muslims that, Hazrat Moosa ‫ ہیلعاالسلم‬is the most exalted of all
the Ambia, and the Taurah is greater than all the Heavenly Books, and the
religion of the Jews is greater than all the other religions. With this, they
made kufr with the Beloved Rasool ‫ﷺ‬, the Injeel Shareef and the Qur’an
Shareef, i.e. they rejected all of this and said to the Muslims that, become
Jews. The Christians also said their religion to be the true religion, and thus
206
told the Muslims to become Christians. It was on this that this verse was
revealed.

246. In this verse is a response (i.e. challenging) to the Jews and the
Christians etc., that you are mushriks (polytheists). Thus your claim of
being on the way, i.e. the religion of Hazrat Ibrahim ‫ ہیلعاالسلم‬is futile.

After this, the Muslims are being addressed, that they should say to the
Jews and the Christians, ,‫ ق ُْول ُْو ٓا ٰا َم َّنا‬i.e. words say, ‘rather, we adhere to the Deen
(Religion) of Ibrahim, who was detached from every (form of) falsehood;
and who was not of the polytheists (Mushriks).’

247. And in them, even the slightest desire to know the truth is not present
(due to them being adamant).

248. This is a ‘guarantee’ from Almighty Allah that He will grant His Most
Beloved Nabi ‫ ﷺ‬dominance, and in this news of the unseen (Ghaib) that,
even before the future victories and conquest, it is being made apparent.
In this is the miracle of Nabi Kareem ‫ﷺ‬, that this ‘guarantee’ taken by
Allah, was fulfilled, and this news of the unseen proved to be the truth. The
envy, enmity and the methods of the kuffaar did not harm Nabi Kareem ‫ﷺ‬
in any way. The Beloved Rasool ‫ ﷺ‬received victory and the Bani Quraiza
were killed. The Bani Nudair were evicted from their lands, and Jizyah (tax)
was fixed on the Jews and Christians.

207
249. Just as a colour influences the inner and the outer appearance of
clothing (i.e. fabric), similarly the true beliefs, i.e. doctrine of The Deen of
Almighty Allah has become soaked in our veins and muscles.

Our inner and outer self and our hearts and bodies are influenced in this
colour. Our colour is not an apparent, i.e. visible colour, which does not
give any real benefit, but this (colour is one which) cleanses the spirits. Its
effects are apparent in our presence and actions.

When the Christians enter anyone into their religion, or if a child is born
to them, then they put some yellow colour into the water and dip that
person or child into that water, and they say, he is now a true Christian.
They were refuted in this verse, and it was said that this apparent colour is
of no use.

208
 THE SIXTEENTH RUKU’ - SECTION SIXTEEN
VERSES 139 TO 141

ْ ۤ ۡ ‫ل اتحٓاج‬ ْ
‫ک ْم‬ ُ َّ ‫ک ْمۚ ول َّ َّنا اَّع ٰمل ُ َّنا ول‬ ُ ُ ‫ہو رب ُ َّنا ورب‬ ‫و‬ ‫ہلل‬
ِ ‫ا‬ ‫ف‬ ِ ‫ا‬ ‫ن‬ َّ َّ ُ َّ ُ َّ ُ ‫ق‬
‫ن‬ ‫و‬
َّ َّ َّ َّ َّ َّ ُ َّ
ْ ٗ ْ ْ
‫لو‬ َّ ‫ِن اِبْ ٰر ٖہم و ا ِْس ٰم ِع ۡی‬ َّ ‫﴾ اَّ ْم ت َّ ُق ۡول ُ ۡون ا‬۱۳۹ َۙ ﴿‫َل مخ ِلص ۡون‬ َّ ‫ک ْمۚ ونَّحن‬ ُ ُ ‫اَّع ٰمل‬
َّ َّ َّ َّ َّ ُ ُ ُ َّ
ْ ۡ ْ ۡ ْ
‫ہ ۡودًا اَّ ْو ن َّ ٰص ٰریؕ قُل ءاَّنت ْم اَّع َّلم‬ ُ ‫کان ُ ۡوا‬ َّ ‫اط‬ َّ ‫ـق ویع ُق ۡوب واَلَّ ْسب‬ َّ ‫ا ِْس ٰح‬
ُ ُ َّ َّ َّ َّ َّ َّ
ۡ ْ
‫کتم َّش ٰہ َّد ًۃ ِعن َّد ٗہ ِمن اہللِؕ وما اہلل ِب ٰغ ِف ٍل ع َّما‬ َّ ‫اَّ ِم اہللؕ وم ْن اَّظ َّلم ِم َّم ۡن‬
َّ ُ َّ َّ َّ َّ َّ ُ َّ َّ ُ
ْ ْ ْ ٌ ْ ۡ ‫ت ْعمل‬
‫کس ْبت ْمۚ و ََّل‬ ‫ا‬ ‫م‬ ۡ ‫ک‬
‫م‬ ُ َّ ‫ل‬ ‫و‬ ‫ت‬ ‫ب‬‫س‬ ‫ک‬ ‫ا‬ ‫م‬ ‫ا‬ ‫ہ‬ َّ ‫ل‬ ۚ ‫ت‬ ‫ل‬ ‫خ‬ ‫د‬ ‫ق‬ ‫ۃ‬‫م‬ ُ ‫ا‬ ‫ک‬ ‫ل‬ ‫ت‬
ِ ﴾ ۱۴۱ ﴿ ‫ن‬ ‫و‬
َّ ُ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ َّ ُ َّ َّ
ْ
﴾۱۴۱٪ ﴿‫کان ُ ۡوا یع َّمل ُ ۡون‬ َّ ‫َُسـَّلُو َّن َّع َّما‬
ۡ ْ
َّ َّ

250
139. You say, ‘Do you dare to quarrel with us concerning Allah,
whereas He is our Cherisher, and yours as well! 251 And for us, are our
deeds, and for you, are your deeds; and we belong solely to Him
Alone.’ 252

140. Furthermore, you say that Ibrahim, Isma’eel, Ishaaq, Ya’qub and
their sons were Jews or Christians. You say, ‘Do you have more
knowledge (of this), or does Allah?’ 253 And who is more unjust than
him, who has the testimony from Allah, yet he conceals it. 254 And Allah
is not unaware of what you do.

209
141. They are a nation (Ummat) gone by. For them, is whatever they
have earned, and for you, is whatever you have earned. And you will
not be questioned regarding their actions.

THE COMMENTARY OF THE SIXTEENTH RUKU’ OF

SURAH AL-BAQARAH [VERSES 139TO 141]

250. The Shaan e Nuzool

The Jews said to the Muslims; We are the first to receive the Book. Our Qibla
is oldest, our Religion is ancient, and the Ambia came from us. If Sayyid e
Aalam ‫ ﷺ‬were a Nabi, then he would have come from amongst us. It was
on this that this verse was revealed (that ‘Do you dare to quarrel with us
concerning Allah’)

251. It is upon the Will of Allah that He may make amongst His Servants, A
Nabi, whomsoever He Wills, be it from the Arabs or any else.

252. We do not assign any partner to Allah, and we only worship and obey
Him Alone, so we are deserving of respect.

253. The absolute answer to it is this that Allah alone is the Knower of all

َ ْ ‫ان اِب ْ َراھ ِ ْی ُم یَ ُھ ْود ًِّیاو ََّال َن‬

things, so when Almighty Allah has said, ‫ِّصان ًِّیا‬ َ َ ‫ َماک‬then this
statement of yours is false, i.e. baseless.

210
254. This is the condition of the Jews, who concealed the testimony from
Allah, i.e. that which was mentioned in the Taurah Shareef that
Muhammad Mustafa ‫ ﷺ‬is His Nabi, and these are his praises and qualities
and that Hazrat Ibrahim ‫ ہیلع االسلم‬is a Muslim, and the accepted Deen is
Islam, and neither is it Judaism, nor is it Christianity.

211