Central Themes of Surah al-Baqarah: Sheikh Muhammad Bazmool

In a discussion on the connections between different sections of individual surahs, Sheikh Muhammad Bazmool provided an example in this quick outline of the contents of surah al-Baqarah:

مثال آخر: الآيات من آية رقم ( ١)، إلى الآية رقم ( ٢٠ ) من سورة البقرة تعتبر المقدمة بالنسبة لمحتوى السورة، حيث وصف القرآن بما هو أهله، ووصف متبعيه ومخالفيه كلا بما يستحقه. ـ

Another example of the relationships between different groups of ayaat to one another within a surah comes in surah al-Baqarah^[1].

Ayaat 1-20 can be considered as an introduction to the contents of this surah as it describes the Qur’an in the way that it deserves and characterizes the followers and violators of the Qur’an in ways appropriate for each of them.

ثم يأت المقصد الأول من آية رقم ( ٢١-٢٥ ) في دعوة الناس كافة إلى الإسلام. ـ

Then we come to the first section, from ayah 21-25, which is inviting all of mankind to Islam.

ثم يأت المقصد الثاني من آية رقم (٤٠ -١٦٢ ) في دعوة أهل الكتاب، دعوة خاصة إلى ترك باطلهم والدخول في هذا الدين الحق. ـ

Then we come to the second section, from ayah 40-162, which is inviting the Ahl al-Kitab. More specifically, it is inviting them to abandon their false beliefs and enter into this religion of truth.

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If you disagree, refer it back to Allah and His Messenger: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee wrote the following in part of his famous book of tafsir:

قوله تعالى : فإن تنازعتم في شيء فردوه إلى الله الآية أمر الله في هذه الآية الكريمة بأن كل شيء تنازع فيه الناس من أصول الدين ، وفروعه أن يرد التنازع في ذلك إلى كتاب الله ، وسنة نبيه صلى الله عليه وسلم ; لأنه تعالى قال : من يطع الرسول فقد أطاع الله [ 4 \ 80 ] ، وأوضح هذا المأمور به هنا بقوله : وما اختلفتم فيه من شيء فحكمه إلى الله [ 42 \ 10 ] ، ويفهم من هذه الآية الكريمة أنه لا يجوز التحاكم إلى غير كتاب الله ، وسنة نبيه – صلى الله عليه وسلم – وقد أوضح تعالى هذا المفهوم موبخا للمتحاكمين إلى غير كتاب الله ، وسنة نبيه – صلى الله عليه وسلم – مبينا أن الشيطان أضلهم ضلالا بعيدا عن الحق بقوله : ألم تر إلى الذين يزعمون أنهم آمنوا بما أنزل إليك وما أنزل من قبلك يريدون أن يتحاكموا إلى الطاغوت وقد أمروا أن يكفروا به ويريد الشيطان أن يضلهم ضلالا بعيدا [ 4 \ 60 ] ، وأشار إلى أنه لا يؤمن أحد حتى يكفر بالطاغوت بقوله : فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعروة الوثقى [ 2 \ 256 ] . ـ

Allah’s statement:

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّـهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ

And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. [4:59]

In this noble ayah, Allah is commanding us that anything about which the people disagree – whether it be in the foundations of the religion or its secondary matters – should be referred back to the Book of Allah and the Sunnah of His Prophet (ﷺ). That is because Allah said:

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّـهَ

He who obeys the Messenger has obeyed Allah [4:80]

And what is being commanded here is made all the more clear by Allah’s statement:

وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّـهِ

And in whatsoever you differ, the decision regarding it is with Allah [42:10]

And the implication of this noble ayah [i.e. 4:59] is that it is not permissible to adjudicate disputes by anything other than the Book of Allah and the Sunnah of His Prophet (ﷺ). Allah has made this implied understanding explicit with a reprimand of those who seek rulings from outside of the Book of Allah and the Sunnah of His Prophet (ﷺ), making it clear that the Shaytaan has misguided them far afield from the truth. This comes in His statement:

The Principles of al-Salafiyyah in Surah al-Fatihah: Sheikh Muhammad Bazmool

Sheikh Muhammad Bazmool, a professor at Umm al-Qura’ University in Mecca, wrote:

الصراط المستقيم له أركان دلت عليها سورة الفاتحة ؛ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (1) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (2) الرَّحْمَنِ الرَّحِيمِ (3) مَالِكِ يَوْمِ الدِّينِ (4) إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (5) اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (6) صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (7) ـ

There are certain pillars of the Straight Path (al-Siraat al-Mustaqeem) which are indicated in surah al-Fatihah:

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (1) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (2) الرَّحْمَنِ الرَّحِيمِ (3) مَالِكِ يَوْمِ الدِّينِ (4) إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (5) اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (6) صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (7)

In the name of Allah, al-Rahman, al-Raheem * All praise is due to the Lord of all creation * al-Rahman, al-Raheem * The Owner of the Day of Recompense * You alone do we worship, and You alone do we ask for help * Guide us to the Straight Path * The path of those upon whom You have bestowed Your favor, not those who have warranted wrath, nor the misguided ones.

فقوله تعالى: (إياك نعبد وإياك نستعين) دل على الإخلاص لله سبحانه وتعالى. ـ

Allah’s statement:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone do we worship, and You alone do we ask for help

indicates sincerity (ikhlaas) towards Allah.

وقوله تعالى: (صراط الذين أنعمت عليهم) دل على المتابعة لما جاءت به الرسل. ـ

And His statement:

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ

The path of those upon whom You have bestowed Your favor

indicates following what the Messengers came with.

Investigate and Verify: Tafsir al-Sa’di

Allah commands the believers in surah al-Nisaa’ by saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّـهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّـهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّـهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّـهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who have believed, when you go forth in the cause of Allah, investigate; and do not say to one who gives you a greeting of peace “You are not a believer,” seeking the goods of worldly life; for with Allah are many bounties. You yourselves were like that before before Allah conferred His favor upon you, so investigate. Indeed Allah is ever acquainted with what you do. [4:94]

Commenting on this in his famous book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

يأمر تعالى عباده المؤمنين إذا خرجوا جهادا في سبيله وابتغاء مرضاته أن يتبينوا ويتثبتوا في جميع أمورهم المشتبهة. فإن الأمور قسمان: واضحة وغير واضحة. فالواضحة البينة لا تحتاج إلى تثبت وتبين، لأن ذلك تحصيل حاصل. وأما الأمور المشكلة غير الواضحة فإن الإنسان يحتاج إلى التثبت فيها والتبين، ليعرف هل يقدم عليها أم لا؟ ـ

Allah is commanding His believing slaves to investigate and verify the facts in any and all situations which are not completely clear whenever they go out for jihaad in His path and seeking His pleasure.

And things can fall into one of two categories: either they are clear or unclear. Those things which are plain and clear do not require any extra verification or investigation, because clarity has already been achieved. But as for those matters which are not entirely clear and somewhat thorny, then a person must seek to ascertain what is really the case and seek clarity so that he can known whether he should proceed with his plan or not.

Fear the Fire Whose Fuel is Men and Stones: Tafsir al-Baghawi & Tafsir al-Qurtubi

In the beginning of surah al-Baqarah, Allah challenges the disbelievers that if they doubt the authenticity of the Qur’an to produce a single surah like it. He then follows this up by saying:

فَإِن لَّمْ تَفْعَلُوا وَلَن تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَافِرِينَ

But if you do not – and you will never be able to – then fear the Fire whose fuel is men and stones, prepared for the disbelievers. [2:24]

Commenting on this in his book of tafsir, Imam al-Baghawi wrote:

ـ ( التي وقودها الناس والحجارة ) قال ابن عباس وأكثر المفسرين يعني حجارة الكبريت لأنها أكثر التهابا وقيل جميع الحجارة وهو دليل على عظمة تلك النار وقيل أراد بها الأصنام لأن أكثر أصنامهم كانت منحوتة من الحجارة كما قال ” إنكم وما تعبدون من دون الله حصب جهنم ” ( 98 – الأنبياء ) . ـ

 الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ

… whose fuel is men and stones

ibn ‘Abbaas and the majority of the mufassiroon have said that ‘stones‘ here means sulfur because sulfur is very prone to igniting and burning.

It is also said that it is referring to all kinds of stones and that this demonstrates the severity and intensity of this fire.

And it is also said that what is intended by ‘stones‘ here are idols because most of their idols used to be statues made of stone. This is like what Allah said:

The Names and Revelation of Surah al-Fatihah: Tafsir al-Baghawi

Before proceeding to explain surah al-Fatihah verse-by-verse, Imam Abu Muhammad al-Husayn al-Baghawi included a short discussion of its well-known names and when it was revealed:

 ولها ثلاثة أسماء معروفة فاتحة الكتاب وأم القرآن والسبع المثاني . ـ

Surah al-Fatihah has three well-known names, which are:

• Fatihah al-Kitaab – “the Opening of the Book”
• Umm al-Qur’an – “the Mother of the Qur’an”
• al-Saba’ al-Mathaani – “the Seven Oft-repeated (Verses)”

سميت فاتحة الكتاب ؛ لأن الله بها افتتح القرآن . وسميت أم القرآن وأم الكتاب لأنها أصل القرآن منها بدئ القرآن وأم الشيء أصله ، ويقال لمكة : أم القرى؛ لأنها أصل البلاد دحيت الأرض من تحتها وقيل لأنها مقدمة وإمام لما يتلوها من السور يبدأ بكتابتها في المصحف وبقراءتها في الصلاة والسبع المثاني لأنها سبع آيات باتفاق العلماء . وسميت مثاني لأنها تثنى في الصلاة فتقرأ في كل ركعة وقال مجاهد سميت مثاني لأن الله تعالى استثناها لهذه الأمة فذخرها لهم . ـ

It is called Fatihah al-Kitaab because Allah opens the Qur’an with it.

And it is called Umm al-Qur’an or Umm al-Kitaab because it is the foundation of the Qur’an with which the Qur’an begins, and the umm of something is its foundation. Mecca is called Umm al-Quraa because it was the origin of the cities which spread out across the surrounding land. And it is also said that surah al-Fatihah is called Umm al-Qur’an because it is an introduction and a leader for the surahs which follow it. Its text begins the mushaf and its recitation begins the prayer.

“If We had decreed upon them, ‘kill yourselves’…”: Tafsir al-Sa’di

In surah al-Nisaa’, Allah addresses the believers by saying:

وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنفُسَكُمْ أَوِ اخْرُ‌جُوا مِن دِيَارِ‌كُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرً‌ا لَّهُمْ وَأَشَدَّ تَثْبِيتًا * وَإِذًا لَّآتَيْنَاهُم مِّن لَّدُنَّا أَجْرً‌ا عَظِيمًا * وَلَهَدَيْنَاهُمْ صِرَ‌اطًا مُّسْتَقِيمًا

And if We had decreed upon them, “Kill yourselves” or “Leave your homes,” they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been good for them and a firm position. * And then We would have given them a great reward from Us. * And We would have guided them to a Straight Path. [4:66-68]

In his famous book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following commentary on these ayaat:

يخبر تعالى أنه لو كتب على عباده الأوامر الشاقة على النفوس من قتل النفوس والخروج من الديار لم يفعله إلا القليل منهم والنادر، فليحمدوا ربهم وليشكروه على تيسير ما أمرهم به من الأوامر التي تسهل على كل أحد، ولا يشق فعلها . ـ

Allah informs them that had He decreed commands for His slaves which were difficult for their souls, such as killing themselves or leaving their homes, then none of them would not have done that except for a few rare individuals. So they should praise their Lord and be grateful to Him for making those things which He has commanded them to do easy for every single individual to carry out and which do not bring about difficulty in their performance.

وفي هذا إشارة إلى أنه ينبغي أن يلحظ العبد ضد ما هو فيه من المكروهات، لتخف عليه العبادات، ويزداد حمدًا وشكرًا لربه. ـ

This indicates that the slave should think about the bad circumstances that he could be in, for this would lighten the acts of worship for him and increase him in praise and gratitude to his Lord.

“You will never attain al-Birr until…” : Tafsir al-Sa’di

At the end of the third juz’ of the Qur’an, Allah informs the believers:

لَن تَنَالُوا الْبِرَّ‌ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا مِن شَيْءٍ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ

By no means shall you attain Al-Birr until you spend of that which you love; and whatever of good you spend, Allah knows it well. [3:92]

Commenting on this ayah, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

هذا حث من الله لعباده على الإنفاق في طرق الخيرات، فقال { لن تنالوا } أي: تدركوا وتبلغوا البر الذي هو كل خير من أنواع الطاعات وأنواع المثوبات الموصل لصاحبه إلى الجنة، { حتى تنفقوا مما تحبون } أي: من أموالكم النفيسة التي تحبها نفوسكم، فإنكم إذا قدمتم محبة الله على محبة الأموال فبذلتموها في مرضاته، دل ذلك على إيمانكم الصادق وبر قلوبكم ويقين تقواكم، فيدخل في ذلك إنفاق نفائس الأموال، والإنفاق في حال حاجة المنفق إلى ما أنفقه، والإنفاق في حال الصحة، ـ

This is an incitement from Allah to His slaves to spend in the paths of goodness, for He said:

لَن تَنَالُوا

By no means shall you attain …

meaning: to reach or achieve

الْبِرَّ‌

… al-birr …

which is every form of goodness from the various acts of obedience and the various rewards which conduct their doer unto al-Jannah.

Eemaan is Belief, Statements, and Actions: Tafsir ibn Kathir

Allah begins surah al-Baqarah with the following words:

الم * ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ * الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ … ـ

Alif Lam Meem * This is the Book about which there is no doubt. A guidance for the muttaqoon * those who believe in the Unseen … [2:1-3]

In many of the books of tafsir, explanation of terms or important topics will usually be placed at the first mention of that thing in the mushaf unless there is some motivating reason to delay it. Here, al-haafidh Ismaa’eel ibn Kathir took the first instance of a derivative of the word al-eemaan to define and discuss it:

قال أبو جعفر الرازي ، عن العلاء بن المسيب بن رافع ، عن أبي إسحاق ، عن أبي الأحوص ، عن عبد الله ، قال : الإيمان التصديق . وقال علي بن أبي طلحة وغيره ، عن ابن عباس ، ( يؤمنون ) يصدقون . وقال معمر عن الزهري : الإيمان العمل . وقال أبو جعفر الرازي ، عن الربيع بن أنس : ( يؤمنون ) يخشون . ـ

Abu Ja’far al-Razi reported that … ‘Abdullah ibn Mas’ood said, “al-Eemaan is belief”.

And ‘Ali ibn Abi Talhah and others transmitted that ibn ‘Abbaas said, “yu’minoon means: they believed”.

Mu’mar said that al-Zuhri said, “al-Eemaan is action.”

And Abu Ja’far al-Razi recorded that al-Rabee’ ibn Anas said, “yu’minoon means: they feared”.

قال ابن جرير وغيره : والأولى أن يكونوا موصوفين بالإيمان بالغيب قولا واعتقادا وعملا قال : وقد تدخل الخشية لله في معنى الإيمان ، الذي هو تصديق القول بالعمل ، والإيمان كلمة جامعة للإقرار بالله وكتبه ورسله ، وتصديق الإقرار بالفعل . قلت : أما الإيمان في اللغة فيطلق على التصديق المحض ، وقد يستعمل في القرآن ، والمراد به ذلك ، كما قال تعالى : ( يؤمن بالله ويؤمن للمؤمنين ) [ التوبة : 61 ] ، وكما قال إخوة يوسف لأبيهم : ( وما أنت بمؤمن لنا ولو كنا صادقين ) [ يوسف : 17 ] ، وكذلك إذا استعمل مقرونا مع الأعمال ؛ كقوله : ( إلا الذين آمنوا وعملوا الصالحات ) [ الانشقاق : 25 ، والتين : 6 ] ، فأما إذا استعمل مطلقا فالإيمان الشرعي المطلوب لا يكون إلا اعتقادا وقولا وعملا . ـ

Ibn Jarir [al-Tabari] and others said, “The most proper understanding is that these people are characterized by having eemaan in the Unseen, manifested in their statements, their beliefs, and their actions.” And he also said, “Fear of Allah could also be included in the meaning of al-eemaan, as it is an affirmation of one’s statement through his actions. al-Eemaan is a comprehensive term for an affirmative belief in Allah, His Books, and His Messengers, as well as actualizing that affirmation through one’s actions.”

Meanings of the words Yahood, Nasaara and Saabi’oon: Tafsir al-Baghawi

Imam al-Baghawi offers some linguistic definitions and benefits in his tafsir of surah al-Baqarah [2:62] by writing:

 ـ ( إن الذين آمنوا والذين هادوا ) يعني اليهود سموا به لقولهم إنا هدنا إليك أي ملنا إليك وقيل لأنهم هادوا أي تابوا عن عبادة العجل وقيل لأنهم مالوا عن دين الإسلام وعن دين موسى عليه السلام وقال أبو عمرو بن العلاء : لأنهم يتهودون أي يتحركون عند قراءة التوراة ويقولون : إن السماوات والأرض تحركت حين آتى الله موسى التوراة . ـ

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا

Verily! Those who believe and those who haadoo … [2:62]

meaning, the Yahood (Jews). They were called by that due to their statement

إِنَّا هُدْنَا إِلَيْكَ

indeed, we have hudnaa to You. [7:156]

meaning, we have turned to You.

And some say that they are called that because they haadoo [reconciled] – i.e. repented – from their calf-worship.

Some others say they are called that because they turned away from the religion of Islam and from the religion of Moosaa (peace be upon him).

Abu ‘Amr ibn al-‘Alaa’ said they are called that because they yatahawwadoon – meaning they rock and sway when they are reciting the Tawrah and because they say that the heavens and the earth shook when Allah gave Moosaa the Tawrah.