سُورَةُ البَقَرَةِ
Reading Kashf al-Asrar (alternate text) by Rashid al-Din Maybudi
Ayahs 111–120 of 286
وَقَالُوا۟ لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَٰرَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ إِن كُنتُمْ صَٰدِقِينَ
And they say, "None will enter Paradise except one who is a Jew or a Christian." That is [merely] their wishful thinking, Say, "Produce your proof, if you should be truthful."
Explained together with ayah 106
بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌۭ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Yes [on the contrary], whoever submits his face in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve.
No, whosoever submits his face to God, doing the beautiful, shall have his wage with his Lord, and no fear shall be upon them, neither shall they grieve. The work is the work of the purifiers, the good fortune the good fortune of the truthful, the con- duct the conduct of the pure, and the hard cash the hard cash in their purse. Today they are on the carpet of service with the light of recognition, tomorrow on the carpet of companionship with the joy of union. Surely We purified them with that which is pure [38:46]. He is saying, “We made them pure and brought them forth pure from the crucible of testing so that they would be worthy for the Presence,” for the Pure Presence gives access only to the pure. “Surely God is goodly and accepts only the goodly.” Nothing is of any use with the Pure Presence save pure activity and pure speech. Then you must become so purified of that pure activity that you do not seek it out in this world or the afterworld. Then you may reach God pure. Surely he shall have nearness to Us, and a beautiful return [38:40]. The secret of this talk is what was said by Abū Bakr Zaqqāq: “The defect in the purity of every purifier is to see his purity. If God desires to purify his self-purification, He will eliminate the seeing of his self-purification from his purification. Then he will be 'purified' [mukhlaṣ], not 'purifying' [mukhliṣ].” He is saying that your self-purification will be pure when it is pure of your seeing it. Know also that this self-purification is not in your hands, nor in your capacity or possession. Rather, it is a secret of the Lord placed there by the Glorified. No one is aware of it, and no one else has any access to it. The Unity says, “It is one of My secrets that I deposit in the hearts of those whom I love among My servants.” He is saying, “I choose a servant and approve him for My love, then I place my deposit in the core of his heart. Satan has no access to it so as to destroy it, nor does the soul's caprice see it so as to change it, nor does the angel reach it so as to write it down. ” This is why Junayd said, “Self-purification is a secret between God and the servant. No angel knows it that he might write it down, no satan that he might corrupt it, and no caprice that it might make it deviate.” Dhu'l-Nūn Miṣrī said, “When this deposit is placed within someone, his mark is that people's praise and censure have the same value. He sees their applause and their curses in one color. He does not become happy from the former, nor does he shrivel from the latter.” Thus on the night of proximity and generosity, all creatures were reciting the edict of MuṣṬafā's ruling authority, but he did not look at anything from the corner of his eye. He was saying, “You who are the proximate of the Presence are saying, 'Peace be upon the wholesome Prophet, who is the best of those in heaven and earth.' But I am waiting to be taken back to the doorstep of the cruelty of Abū Jahl so that he may say, 'O sorcerer! O liar!' Just as I strike the 'best of those in the heaven and earth' against the touchstone, so also I strike it against 'sorcerer, liar.' If the two do not have the same value, I will take off the hat of …
وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَٰرَىٰ عَلَىٰ شَىْءٍۢ وَقَالَتِ ٱلنَّصَٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍۢ وَهُمْ يَتْلُونَ ٱلْكِتَٰبَ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
The Jews say "The Christians have nothing [true] to stand on," and the Christians say, "The Jews have nothing to stand on," although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ.
Explained together with ayah 112
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌۭ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌۭ
And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.
Who does greater wrong than he who bars God's places of prostration? In terms of allusion, He is asking, “Who does greater wrong than he who ruins the homeland of worship with appetites? Who does greater wrong than he who ruins the homeland of recognition with attachments? Who does greater wrong than he who ruins the homeland of contemplation by glancing at others?” The homeland of worship is the soul of the renunciants, the homeland of recognition the heart of the recognizers, and the homeland of contemplation the secret core of the friends. When someone keeps his soul away from appetites, the homeland of his worship flourishes and his name is written in the register of the renunciants. Thus Mālik Dīnār lingered in Basra for forty years and never ate or tasted the dates of Basra, dried or fresh, before he died. He was asked about that and he said, “The possessor of appetite is veiled from his Lord.” When someone keeps his heart pure of attachment, the homeland of his recognition flourishes and he belongs to the ranks of the recognizers. Thus one of them said about Ibrāhīm Adham, “I was with Ibrāhīm Adham in a journey, and we were afflicted with hunger. After we settled in a mosque he brought out some sections of the Qur'an he had with him and said, 'Go and pawn these sections and bring us something to eat, for hunger has stricken us.' I went out, and someone came forward to me in front of a fully laden mule. He was saying, 'The one I am seeking is a light- complexioned man called Ibrāhīm ibn Adham.'” “I said, 'What do you desire from him?' “He said, 'I am the slave of his father, and these things belong to him.' So I led him to him. He entered the mosque, put his head and hands on the ground and kissed him. Ibrāhīm said, 'Who are you?' He said, 'I am your father's slave. Your father has died, and I have with me 40,000 dinars, your inheritance from your father. I am your slave. Command me as you wish.' “Ibrāhīm said, 'If you speak the truth, then you are free, for the sake of God. And what you have with you is all a gift to you. Leave us. ' After he left, he said, 'My Lord, I spoke to You about a loaf of bread, so You showered this world down upon me. By Your rightful due! Even if You make me die from hunger, I will not again undertake to seek anything.'” When someone keeps his secret core pure of glancing at others, the homeland of his contem- plation flourishes and he becomes one of the friends. Thus Abū Yazīd BasṬāmī turned the eyes of his aspiration completely away from all others, stuffed the ears of striving, and pulled the tongue of loss into the mouth of disappointment. He extracted the intrusion of the commanding soul, put himself in the ballista of meditation, shot himself into every valley, melted his body with the fire of jealousy in all the crucibles, and drove the horse of seeking into the space of every desert. With the tongue of solitariness he was saying, “People are wishing for repose and comfort, but I, O Exalted One, wish to encounter You empty. * “Each has a prayer-niche in some direction, but SanāÌī's prayer-niche is Your street.” [DS 1004] Abū Yazīd said, “When this claim appeared from my makeup, the Unity made me …
وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌۭ
And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah. Indeed, Allah is all-Encompassing and Knowing.
Explained together with ayah 114
وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا ۗ سُبْحَٰنَهُۥ ۖ بَل لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّۭ لَّهُۥ قَٰنِتُونَ
They say, "Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him,
They say, “God has taken a son.” Glory be to Him! Rather, to Him belongs what is in the heavens and the earth; all are devoted to Him. He is pure, without fault, incomparable, the one Lord-one in forbearance, one in loyalty, one in love. If the servant does harm, He does not cut off from him, for He is one in forbearance. If the servant inclines toward another, He does not so incline, because He is one in loyalty. If the servant breaks the covenant, He does not break it, because He is one in love. He is one in Essence, one in attributes, rid of causes, incomparable with obsequiousness, praised by all expressions, fitting for all allusions, the creator of time and the hours, the determiner of instants and moments. His artisanry has no defect, His determining no contrivance, His descrip- tion no likeness. He is a determiner who has always been. Powerful, Knowing, Alive, Desiring, Hearing, Seeing, clothed in majesty, Hallowed beyond having an equal, transcending opinion and talk. * O Essence of perfection lacking nothing! The effusion of generosity comes from Your hand alone. He is a lord without associate or partner, a king without equal or need. His promise is no lie, His name is no metaphor. The door of withholding is shut and the door of His munificence open. He is a forgiver of sins, a caresser of the faulty. He knows without cause, He is able without artifice. He is alone without paucity, spreader of the creed, outside of number, artisan without toil, self- standing until the Endless, hallowed beyond envy. His name is Subtle, Self-Standing, and Self- Sufficient; He begets not, nor was He begotten, and equal to Him is none [112:2-4]. So much are You face-to-face in my heart, so much hidden from my eyes, that your describer cannot describe You- in Your attributes You are as You are. A renowned Lord, caring for His servants-ears are open to His name, hearts imprisoned by His message, tawḤīd-voicers fallen into His snare, yearners drunk with the love from His cup. He is the lovingly kind such that no one in the universe is like Him in loving kindness. The disobedient and destitute have hope in Him, and the poor are happy in the subsistence of His majesty. Their domicile is at His threshold, their sitting in hope of union with Him, their being in bonds to His loyalty, their ease with His name, marks, and remembrance. The two hundred spiritual worlds are the luster of His bounty, the two hundred luminous worlds are from the light of His beauty. Shaykh al-Islām Anṣārī said, “O God, for a while I delighted in remembering You-then I chose resurrection. Who is fitting for this work like me? Enough for me that I am worthy of Your com- panionship. “O God, there is no heart aside from remembering You, no spirit aside from finding You. How can one live without heart and spirit? “O God, I have remained apart from the world's folk, for my eyes are empty of You and I see You face-to-face!” “You are not empty of me, but I do not see Your face. You are a spirit with me, but not seen by me. “O good fortune of the heart and life of the spirit! O found without being perceived and face-to-face without being seen! Your remembrance is in the heart and on the …
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَإِذَا قَضَىٰٓ أَمْرًۭا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is.
Explained together with ayah 116
وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌۭ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ ۘ تَشَٰبَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا ٱلْءَايَٰتِ لِقَوْمٍۢ يُوقِنُونَ
Those who do not know say, "Why does Allah not speak to us or there come to us a sign?" Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain [in faith].
Explained together with ayah 116
إِنَّآ أَرْسَلْنَٰكَ بِٱلْحَقِّ بَشِيرًۭا وَنَذِيرًۭا ۖ وَلَا تُسْـَٔلُ عَنْ أَصْحَٰبِ ٱلْجَحِيمِ
Indeed, We have sent you, [O Muhammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire.
Explained together with ayah 116
وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۗ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ ٱلَّذِى جَآءَكَ مِنَ ٱلْعِلْمِ ۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّۢ وَلَا نَصِيرٍ
And never will the Jews or the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allah is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.
Explained together with ayah 116
Commentary: Kashf al-Asrar (alternate text) by Rashid al-Din Maybudi. Qur'an text and translation via AlQuran Cloud.
