Tafsir of Surah al-Baqarah 243-252: al-Tafsir al-Muyassar

This is the twenty-sixth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 243-252. This section recounts some stories of previous nations related to obeying Allah’s commands, fighting in Allah’s cause, and Allah’s great power and support for the believers. See the series guide here for more information about this series and other installments.

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ

Haven’t you seen those who left their homes in the thousands fearing death? Allah said to them, “Die,” and then he brought them back to life. Allah is certainly full of bounty to mankind, however most people are not grateful.  [2:243]

ألم تعلم- أيها الرسول- قصة الذين فرُّوا من أرضهم ومنازلهم، وهم ألوف كثيرة؛ خشية الموت من الطاعون أو القتال، فقال لهم الله: موتوا، فماتوا دفعة واحدة عقوبة على فرارهم من قدر الله، ثم أحياهم الله تعالى بعد مدة؛ ليستوفوا آجالهم، وليتعظوا ويتوبوا؟ إن الله لذو فضل عظيم على الناس بنعمه الكثيرة، ولكن أكثر الناس لا يشكرون فضل الله عليهم.ـ

243. Do you – O Messenger – know the story of those who fled their homeland and their houses, numbering in the many thousands? They fled out of fear of a plague or war. Allah said to them, “Die”, so they all died at once as a punishment for fleeing from Allah’s decree. Then, after some period of time, Allah brought them back to life so they could complete the terms of their lives and so they could learn a lesson and repent. Allah is certainly full of tremendous bounty to mankind with the abundant blessings He gives, however many people are not grateful for the bounties that Allah gives them.

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

And fight in the cause of Allah, and know that Allah is hearing and knowing. [2:244]

وقاتلوا- أيها المسلمون- الكفار لنصرة دين الله، واعلموا أن الله سميع لأقوالكم، عليم بنيَّاتكم وأعمالكم. ـ

244. And fight – O Muslims – the disbelievers in order to support Allah’s religion, and know that Allah hears your statements and knows your intentions and your actions.

Continue reading

The Attention that the Salaf Gave to the Context of an Ayah

In the midst of discussing some of the narrations that show the attention that the salaf gave to understanding the themes of surahs, sheikh Muhammad al-Rabee’ah (a professor at Umm al-Qura University, formerly at Qassim University) arranged the following points together:

ـ (الثالث) ما ورد عنهم من الأمر بمراعاة المقصود من كلام الله بالنظر لموضع الآية وسياقها. ـ
Third: The reports which indicate the importance that the salaf gave to the placement and context of an ayah in relation to understanding its meaning

ورد عن بعض السلف تأكيد على مراعاة الغرض المقصود من كلام الله تعالى بالنظر إلى الموضع الذي وردت فيه الآية وسياقها . ـ

It has been reported from some of the salaf that they emphasized paying attention to the intended purpose and meaning of Allah’s speech by considering the placement and context in which an ayah is located.

قال عمر بن الخطاب رضي الله عنه: “إن هذا القرآن كلام الله عز وجل، فضعوه على مواضعه، ولا تتبعوا فيه أهواءكم” ))) . ـ

‘Umar ibn al-Khattab said, “This Qur’an is the speech of Allah, so put things in their proper places and don’t follow your own whims regarding it.”

وقال ابن مسعود رضي الله عنه: “إذا سأل أحدكم صاحبه كيف يقرأ آية كذا وكذا، فليسله عما قبلها ” ))) . ـ

Ibn Mas’ood said, “If one of you asks his companion how he recites such-and-such ayah, he should ask him about what comes before it.”

Continue reading

Tafsir of Surah al-Baqarah 234-242: al-Tafsir al-Muyassar

This is the twenty-fifth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 234-242. This section continues discussing legal rulings surrounding marriage and divorce. See the series guide here for more information about this series and other installments.

وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنفُسِهِنَّ بِالْمَعْرُوفِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

And those of you who are taken in death and leave wives behind, they shall wait four months and ten days. When they have completed their term, then there is no blame on you for what they do with themselves in an acceptable way. And Allah is All-Aware of what you do. [2:234]

والذين يموتون منكم، ويتركون زوجات بعدهم، يجب عليهن الانتظار بأنفسهن مدة أربعة أشهر وعشرة أيام، لا يخرجن من منزل الزوجية، ولا يتزيَّنَّ، ولا يتزوجن، فإذا انتهت المدة المذكورة فلا إثم عليكم يا أولياء النساء فيما يفعلن في أنفسهن من الخروج، والتزين، والزواج على الوجه المقرر شرعًا. والله سبحانه وتعالى خبير بأعمالكم ظاهرها وباطنها، وسيجازيكم عليها. ـ

234. And those of you who die and leave wives behind after them, then it is required for the wives to wait for four months and ten days without leaving the house of their husband, beautifying themselves, or marrying. Then when that period has ended, there is no sin on you – O family of these women – for what they do with themselves in terms of going out, beautifying themselves, or marrying in a way that the shari’ah approves. And Allah is All-Aware of your actions, both outward and inward, and He will repay you for them. Continue reading

Links Between Surah Yunus and Surah Hud: Sheikh Muhammad al-Rabee’ah

Sheikh Muhammad al-Rabee’ah, a professor in the College of Shree’ah at al-Qasim University, devoted one of his books to the study of themes of surahs. In one section on the link between a surah‘s name and its theme, the sheikh gave the following example:

وفي سورة يونس تركيز على الموعظة والدعوة بالترغيب ولذلك افتتحت بالتذكير بآيات الله تعالى وحال المكذبين بها، وتخلل ذلك عرض للطف الله تعالى بأوليائه، وعباده المؤمنين والتائبين، وتضمنت الموعظة بالقرآن كما قال تعالى (يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ) ]يونس: 57 [، ولذلك تضمنت قصة قوم يونس الذين آمنوا بعد ما دعاهم يونس وهددهم بالعذاب فكشف الله عنهم العذاب، فهذه القصة هي النموذج الإيجابي للغرض الذي تركز عليه السورة. ـ

Surah Yunus contains a focus on exhortations and calling the people to Islam through glad tidings and inspiring hope. That is why it begins with a reminder of Allah’s signs and how those who deny them respond to them. This is interspersed with mentions of Allah’s kindness towards His close ones and repentant believing slaves. And exhortations are a part of the Qur’an, as Allah said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind, an exhortation has come to you from your Lord, and a healing for what it is the chests, and a guidance and a mercy for the believers. [10:57]

That is why this surah includes the story of the people of Yunus who believed after Yunus had supplicated for their punishment and informed them of it, and then Allah lifted the punishment from them. So this story is a positive example of the central theme of this surah. Continue reading

Forgetting the Qur’an: Sheikh Muhammad Bazmool

Sheikh Muhammad Bazmool. a professor at Umm al-Qura University in Mecca, posed and responded to the following question:

قال : لا أريد أن أحفظ القرآن خشية أن أنساه، فأدخل في قوله تعالى: (كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ) ، ويستدل ببعض الأحاديث الضعيفة

A person says: I do not want to memorize the Qur’an out of fear that I will forget it and therefore fall under Allah’s statement:

قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ

Allah will say, “Thus did Our ayaat come to you, and you forgot them; and thus will you be forgotten this Day.” [20:126]

and this person goes on to cite a number of inauthentic hadith narrations.

قلت : لم يثبت عن الرسول صلى الله عليه وسلم توعد من حفظ القرآن ونسيه . لم يثبت في ذلك شيء عن الرسول صلى الله عليه وسلم وكل ما ورد هو أحاديث ضعيفة ، والثابت عنه عليه الصلاة والسلام أنه رغب في حفظ القرآن الكريم وحث عليه وأمر بتعاهده وأكد على ذلك فقال صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( تَعَاهَدُوا هَذَا الْقُرْآنَ فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَهُوَ أَشَدُّ تَفَلُّتًا مِنْ الْإِبِلِ فِي عُقُلِهَا ) [ رواه البخاري ومسلم وغيرهما واللفظ لمسلم ] ، ـ

I say: There is nothing authentically transmitted from the Messenger regarding a threat against someone who memorized and then forgot the Qur’an. There is nothing at all authentically transmitted from the Messenger regarding this; all of the hadith narrations on that topic are weak. What is actually authentically transmitted from the Prophet is that he encouraged us to memorize the Qur’an, promoted that, instructed us to retain what we had memorized and emphasized that point, for he said:

Commit yourself to this Qur’an, for I swear by the One in Whose Hand is Muhammad’s soul that it is more liable to escape than a camel is from its restraint.

[Transmitted by al-Bukhari, Muslim and others; here with Muslim’s wording] Continue reading

Tafsir of Surah al-Baqarah 228-233: al-Tafsir al-Muyassar

This is the twenty-fourth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 228-233. This section continues to discuss legal rulings related to marriage, divorce and parenting. See the series guide here for more information about this series and other installments.

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا ۚ وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

Divorced women remain in waiting for three periods, and it is not permissible for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back during this if they want reconciliation. And the women have rights similar to those over them according to what is reasonable, but men have a degree over them. And Allah is Almighty, All-Wise. [2:228]

والمطلقات ذوات الحيض، يجب أن ينتظرن دون نكاح بعد الطلاق مدة ثلاثة أطهار أو ثلاث حيضات على سبيل العدة؛ ليتأكدن من فراغ الرحم من الحمل. ولا يجوز لهن تزوج رجل آخر في أثناء هذه العدة حتى تنتهي. ولا يحل لهن أن يخفين ما خلق الله في أرحامهن من الحمل أو الحيض، إن كانت المطلقات مؤمنات حقًا بالله واليوم الآخر. وأزواج المطلقات أحق بمراجعتهن في العدة. وينبغي أن يكون ذلك بقصد الإصلاح والخير، وليس بقصد الإضرار تعذيبًا لهن بتطويل العدة. وللنساء حقوق على الأزواج، مثل التي عليهن، على الوجه المعروف، وللرجال على النساء منزلة زائدة من حسن الصحبة والعشرة بالمعروف والقِوامة على البيت وملك الطلاق. والله عزيز له العزة القاهرة، حكيم يضع كل شيء في موضعه المناسب.ـ

228. Divorced women who still menstruate must wait for three periods of cleanliness or three menstrual cycles after divorce before a new marriage. This is her waiting period, so that she can be sure that her womb is not pregnant. It is not permissible for her to marry another man during this waiting period; only after the waiting period ends. Nor is it permissible for her to conceal what Allah has created in her womb – whether that be a pregnancy of menstruation – if the divorced women really believe in Allah and the Last Day. And the husbands of the divorced women have the right to take them back during the waiting period, but that must be done with the intention of reconciliation and goodness, not for the purpose of harming or punishing her by prolonging the waiting period. And women have rights over their husbands, just as the husbands have rights over them, according to what is reasonable. But men have a higher position over women due to their role in treating them well, providing for them reasonably, managing the house and being able to initiate divorce. And Allah is Almighty, having overwhelming power, and All-Wise, placing every thing in their proper places. Continue reading

Memorizing from the Beginning or the End of the Mushaf?: Muhammad Bazmool

Sheikh Muhammad Bazmool, a professor at Umm al-Qura University in Mecca, posed and answered the following question:

سؤال : أريد ابدأ في حفظ القرآن، فهل أبدأ من البقرة أو من الناس؟ ـ

Question: I would like to start memorizing the Qur’an; should I begin from surah al-Baqarah [02] or from surah al-Nas [114]?

الجواب : لم أقف في ذلك على شيء، فالأيسر لك في الحفظ اصنعه. وإذا كان تريد اختياري فاختار أن تبدأ بالمفصل من سورة ق، أو الحجرات إلى الناس، وهو المفصل الذي فضل به رسولنا ، وهو المحكم، وفيه جميع معاني القرآن العظيم، وأغلبه في أمور العقيدة. ـ

Response: I haven’t come across anything definitive on this topic, so whatever is easier for you for memorize, do that. However, if you would like my opinion, then I would choose to begin with the Mufassal surahs, those from surah Qaf [50] or surah al-Hujurat [49] until surah al-Nas [114]. These are the Mufassal that our Prophet was blessed and favored with, and they are muhkam [containing very few instances of abrogation]. All of the messages of the Qur’an can be found within them, and most of them deal with issues of belief.

أخرج أحمد في المسند (28/ 188، تحت رقم 16982)، وحسنه محققو المسند عن واثلة بن الأسقع، أن النبي صلى الله عليه وسلم قال: “أعطيت مكان التوراة السبع. وأعطيت مكان الزبور المئين. وأعطيت مكان الإنجيل المثاني. وفضلت بالمفصل ” وبالله التوفيق. ـ

Ahmad reported the following narration in al-Musnad (28/188, narration #16982), and the authenticator of al-Musnad graded it as hasan. Wathilah ibn al-Asqa’ narrated that the Prophet said: Continue reading

The Preservation of the Numbering of Ayaat in the Qur’an

Dr. Abdulrahman Al Shehri, professor of Quranic studies at King Saud University and director of Tafseer Center for Qur’anic Studies, wrote the following article regarding one of the German orientalists and the numbering of the ayaat of the Qur’an:

قام المستشرق الألماني جوستاف فلوجل بإصدار فهرس موضوعي لآيات القرآن الكريم سماه ( نجوم الفرقان في أطراف القرآن) حوالي عام 1257هـ وقصد من وراء هذه الفهرسة – بحسب رأي بعض الباحثين – إعادة ترتيب القرآن حسب الموضوعات، إذ إنه بهيئته التي جمعه عليها المسلمون غير مرتب ! وجاء بعده المستشرق ثيودور نولدكه فألف كتابه (تاريخ القرآن) الذي بناه على تلمس إعادة ترتيب سور القرآن على حسب نزولها ، وهذا موضوع كتب عنه الكثير من الموضوعات والبحوث التي أثبتت خطأ نولدكه الشنيع الذي وقع فيه ، والذي اعترف هو بنفسه أنه أنفق وقته في الجزم بنتائج ليس عليها أدلة ، وهو يعني بالذات مسألة إعادة ترتيب السور والآيات بحسب نزولها ، لعدم توفر أدلة تثبت أوقات نزول معظم السور والآيات بدقة تتيح ترتيبها بشكل متسلسل دقيق . ـ

The German Orientalist Gustav Flügel [d. 1870CE] set about producing a thematic concordance of the ayaat of the Qur’an entitled Nujoom al-Furqan fee Atraf al-Qur’an [Also entitled Concordantiae Corani Arabicae] around the year 1257AH [corresponding to ~1842CE]. According to some researchers, the objective behind this concordance was to reconstruct the chronology of Qur’an according to its subject matter, based on the idea that the ordering which the Muslims had unanimously agreed upon is disorderly!

Flügel was later followed by the Orientalist Theodor Nöldeke who authored the book, “The History of the Qur’an” which was built off this quest to reconstruct the ordering of the surahs of the Qur’an according to their order of revelation. There have been many books and studies written about this subject which have accepted Nöldeke’s terrible errors, errors which he himself admitted were just him spending his time coming to conclusions without any evidence to support them. Here he was referring precisely to the issue of reconstructing the order of the surahs and ayaat according to their chronological order of revelation without having access to those sources of evidence which could actually determine the precise time of revelation of most of the surahs and ayaat and could provide their chronological order in a precise and continuous manner.

والذي أحب الإشارة إليه هنا إلى أن المستشرق جوستاف فلوجل قد مهد لمشروعه في تأليف معجمه الموضوعي (نجوم الفرقان في أطراف القرآن) بطباعة مصحف كامل لكي يستعين به في معجمه ، فوقع في أخطاء فاحشة وكثيرة جداً في عد الآي ، فجعل ما ليس برأس آيةٍ رأسَ آية ، ووقع الخلل في معجمه بشكل ظاهر . ولذلك تحير الشيخ محمد فؤاد عبدالباقي عندما أراد ترجمة المعجم للعربية ، حيث وجد اضطراباً شديداً في ترقيم الآيات ، فلما تأمل في الأمر ظهر له أن فلوجل قد اعتمد على مصحفه الخاص المضطرب في الترقيم ، الذي يعتبر من أوائل نسخ القرآن المطبوعة في أوربا عام 1250هـ (1834م) تقريباً بعد طبعة البندقية عام 936هـ تقريباً. ويمكن الاطلاع على نسخة مصورة منه هنا وهي مطبوعة عام 1849م في الطبعة الثانية ربما ، حيث إن نجوم الفرقان له طبع بعده عام 1842م في ليبسك. ويمكن الاطلاع عليه من هنا . ـ

What I would like to draw attention to here is that the Orientalist Gustav Flügel paved the way for his authoring of the thematic concordance Nujoom al-Furqan fee Atraf al-Qur’an by first publishing a complete mushaf to aid him in making that concordance. In this mushaf, he made an enormous amount of egregious errors when it came to the numbering of ayaat, as he would make ayaat end in places where they did not actually end, which resulted in many evident faults in his concordance. Continue reading

Regarding Scientific Miracles in the Qur’an: Sheikh ‘Abdullah al-‘Awaaji

The follow was posed to sheikh ‘Abdullah al-‘Awaaji, a former professor of Tafsir at the Islamic University of al-Madinah:

س/ هل يوجد الإعجاز العلمي في القرآن الكريم (كما زعم بعض الناس)؟ أليس هذا يخالف فهم الصحابة للقرآن لأن العلوم والتكنولوجيا غير معروفة عندهم؟ ـ

Question: Are there scientific miracles in the Qur’an as some people claim? Doesn’t this go against the Sahabah’s understanding of the Qur’an since the physical sciences and technology weren’t known to them?

ج/ تفسير القرآن بغير علم محرم، لقوله تعالى ﴿قل إنما حرم ربي الفواحش ما ظهر منها وما بطن والإثم والبغي بغير الحق وأن تشركوا بالله ما لم ينزل به سلطانا وأن تقولوا على الله ما لا تعلمون﴾ وقوله ﴿ولاتقف ما ليس لك به علم إن السمع والبصر والفؤاد كل أولئك كان عنه مسئولا﴾ ـ

Response: Explaining the Qur’an without knowledge is forbidden according to Allah’s statement:

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُوا بِاللَّـهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوا عَلَى اللَّـهِ مَا لَا تَعْلَمُونَ

Say, “My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” [7:33]

and His statement:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا

And do not follow that of which you have no knowledge. Certainly the hearing, and the sight, and the heart of each of those you will be questioned. [17:36]

وقد روي حديثان ضعيفان في الترهيب من القول في تفسير القرآن بلا علم: ١-حديثُ ابن عباس قال: قال رسول الله صلى الله عليه وسلم : “من قال في القرآن بغير علم، فليتبوأ مقعده من النار”. ٢-حديث جُنْدُب قال: قال رسول الله صلى الله عليه وسلم : “من قال في القرآن برأيه فأصاب فقد أخطأ”. ـ

And there are two weak hadith narrations that have been passed down which warn against explaining the Qur’an without knowledge: Continue reading

Tafsir of Surah al-Baqarah 221-227: al-Tafsir al-Muyassar

This is the twenty-third installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 221-227. This section continues with a series of legal rulings, specifically concerning marriage and oaths. See the series guide here for more information about this series and other installments.

وَلَا تَنكِحُوا الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنكِحُوا الْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا ۚ وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ۖ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

And do not marry the polytheist women until they believe. A believing slave woman is better than a polytheist woman, even though she might amaze you. And do not wed to the polytheist men until they believe. A believing slave is better than a polytheist, even those he might amaze you. Those ones invite to the fire, while Allah invites to Paradise and forgiveness, by His permission. And He clarifies His verses to the people so that they might remember. [2:221]

ولا تتزوجوا- أيها المسلمون- المشركات عابدات الأوثان، حتى يدخلن في الإسلام. واعلموا أن امرأة مملوكة لا مال لها ولا حسب، مؤمنةً بالله، خير من امرأة مشركة، وإن أعجبتكم المشركة الحرة. ولا تُزَوِّجوا نساءكم المؤمنات- إماء أو حرائر- للمشركين حتى يؤمنوا بالله ورسوله. واعلموا أن عبدًا مؤمنًا مع فقره، خير من مشرك، وإن أعجبكم المشرك. أولئك المتصفون بالشرك رجالا ونساءً يدعون كل مَن يعاشرهم إلى ما يؤدي به إلى النار، والله سبحانه يدعو عباده إلى دينه الحق المؤدي بهم إلى الجنة ومغفرة ذنوبهم بإذنه، ويبين آياته وأحكامه للناس؛ لكي يتذكروا، فيعتبروا. ـ

221. O Muslims, do not marry the polytheist women who worship idols until they enter Islam. Be aware that a slave women without any wealth or status who believes in Allah is better than a polytheist woman, even if the free polytheist woman might amaze you. And do not marry your believing women – neither slave women or free women – to a polytheist man until he believes in Allah and His Messenger. Be aware that, despite his poverty, a believing slave is better than a polytheist, even if the polytheist man might amaze you. Those men and women who are characterized with polytheism call anyone that they keep company with to things which would lead to the Hellfire. But Allah calls His servants to His true religion which will lead them to Paradise and forgiveness of their sins, by His permission. And He makes His verses and rulings clear to the people so that they would remember and take a lesson.

Continue reading