2. Al-Baqara

(3) Verse 41 asks the Israelites not to be the first to deny the Holy Qur'an, although being a disbeliever is in itself the ultimate sin, whether one be the first or the last. The verse, in fact, suggests that the man who is the first to deny and disbelieve will not only incur the sin of his own denial but also bear the additional burden of the sin of misleading all those who follow his example; and will thus have to undergo a multiple punishment.

It follows from here that the man who is in any way responsible for others falling into any kind of sin will have to bear the burden of this sin along with the sinners; similarly, the man who in some way helps others to do a good deed will receive a reward for it along with them. Several verses of the Holy Qur'an and the ahadith of the Holy Prophet ﷺ repeatedly stress this point.

(4) Verse 41 warns the Israelites against taking a paltry price for His signs or verses (the Arabic word, Ayat آیت has both the meanings). The context makes it clear that it is forbidden to take money from people by misinterpreting or concealing the verses of the Book of Allah in order to please them or to serve their worldly interests. There is an absolute consensus of the Ummah on this point.

(5) As for the question of taking a wage for teaching the verses of the Holy Qur'an or for reporting them correctly, verse 41 is not concerned with the matter. But it is an important question in itself whether it is permissible to accept wages for teaching the Holy Qur'an. There is a divergence of views among the Fuqaha ' (jurists) in this matter. Imam Malik, Imam al-Shafi` i and Imam Ahmad ibn Hanbal رحمہم اللہ ، consider such wages to be permissible, while the great Imam Abu Hanifah (رح) and some other jurists hold them to be impermissible, for the Holy Prophet ﷺ at has forbidden the use of the Holy Qur'an as a means of livelihood. But there has been a radical change in the circumstances since then. Formerly, those who taught the Holy Qur'an used to receive a subsistence allowance from the Baytul-Mal بیت المال ، or the public exchequer of the Islamic state. But since Islamic society fell into a disorder, 20 they lost their financial support. The teaching of the Holy Qur'an to children being a full-time job, the teachers could not turn to difficult professions without interrupting this essential chain of transmitting the Word of Allah from generation to generation. In view of this situation, the jurists of the Hanafi school declared it permissible to accept wages for teaching the Holy Qur'an. According to Hidayah, the famous book of Hanafi code, this should be the rule (fatwa) these days. Later jurists have extended the permission to similar duties like leading Salah (Imamah), calling for prayers (Adhan اذان ), teaching the Hadith and the Fiqh, etc., for they are related to the teaching of the Holy Qur'an, and the survival of Islam equally depends on them. (See al-Durr al-Mukhtar, al-Shami)

20. Through the onslaught of Western imperialism and other factors.

(6) The famous Hanafi scholar Shami has, in his commentary on "al-Durr al- Mukhar” and in his own book "Shifal-` Alil", explained in great detail and with convincing …

(6) Verse 42 explicitly shows that it is not permissible to mix truth and falsehood together in such a way that the addressee falls into a confusion as to what the truth is, and that it is forbidden to conceal the truth because of fear or greed.

Imam al-Qurtubi (رح) has, in his commentary, related a very illuminating story in this context - a story which has come down to us through a chain of reliable reporters, and has been taken from the "Musnad" of Darimi.

During one of his visits to the Holy town of Madinah, the Ummayyid Caliph Sulayman ibn ` Abd al-Malik (رح) wanted to meet someone who had lived with a Companion of the Holy Prophet ﷺ ، if such a man was still alive. On being informed that Abu Hazim ؓ was the only man of this kind left in the town, he sent for him.

The Caliph said to him, "Abu Hazim, why have you shown such discourtesy and disloyalty?"

"How have I been discourteous or disloyal to you?"

"Everybody who is anybody in Madinah has come to see me, but you haven't", complained the Caliph.

"0 chief of the Muslims, may Allah protect you against saying something which is not true to the fact", replied Abu Hazim "You have not been familiar with my name before today, nor have I ever seen you. Things being what they are, how could I come to meet you? Is it disloyalty or discourtesy?"

The Caliph looked around questioningly. Imam Zuhri (رح) spoke up: "Abu Hazim is right, and you are wrong."

Changing the subject, the Caliph asked: "Abu Hazim, how is it that I don't like to die?"

"The reason is simple," Abu Hazim said "You have made your world flourish, and turned your habitation in the other world into a desert. Naturally, you don't like to leave a flourishing city for a desert."

The Caliph admitted that it was true, and came out with another question: "What would it be like when we have to appear before Allah tomorrow?"

Said Abu Hazim, "The man who has been doing good deeds will present himself before Allah like the man who returns from a travel to his loved ones, while the man who has been doing evil deeds will appear like the slave who had run away and has now been brought back to his master."

The Caliph burst into tears, and said with a sigh, "I wish we could know how Allah would deal with us."

Abu Hazim replied, "Assess your deeds in the light of the Book of Allah, and you will know."

"Which verse of the Holy Qur'an can help us to do so?"

"Here is the verse: اِنَّ الْأَبْرَ‌ارَ‌ لَفِي نَعِيمٍ ﴿13﴾ وَإِنَّ الْفُجَّارَ‌ لَفِي جَحِيمٍ ﴿14﴾: "Surely the righteous shall be in bliss, and the transgressors shall be in a fiery furnace." (82:13-14)

The Caliph remarked: "Allah's mercy is great; it can cover even the wrong-doers."

Abu Hazim recited another verse: إِنَّ رَ‌حْمَتَ اللَّـهِ قَرِ‌يبٌ مِّنَ الْمُحْسِنِينَ "Surely the Mercy of Allah is close to those who do good deeds." (7:56)

The Caliph advanced another question: "Tell me, Abu Hazim, who is the most honorable among the servants of Allah?"

"Those who are mindful of their fellow-human beings and possess the right kind of understanding to know the truth."

"Which is best among good deeds?"

"Fulfilling the obligations laid down by Allah, and keeping away from what …

In the last three verses and of these four, Allah reminds the Israelites of the blessings He has bestowed upon them, and invites them to Islam and to good deeds. The earlier three verses were concerned with the true faith and doctrines; the present verses speak of good deeds, mentioning only the most important of them. It was usually the love of money and power that made it difficult for the Jews, especially for their scholars, to accept Islam. The verses prescribe the remedy for the twin diseases - they should fortify themselves with Sabr صبر (patience) and Salah نماز (prayer).

"Patience" is a very weak translation of the Arabic word Sabr صبر ، which has three connotations: (a) bearing pain and misfortune patiently (b) restraining oneself from sin (c) being steadfast in obeying Allah.

Now, patience, in this wide sense, is the perfect remedy for the love of money. For, money cannot be an end in itself, but is sought only as a means of satisfying one's appetites; when a man has made a firm resolve not to follow his appetites like a slave, he will no longer need much money, nor will the love of money blind him to the distinction between his gain and loss. Similarly, Salah نماز is the remedy for ambition and the love of power. For, outwardly and inwardly both, Salah نماز involves the exercise of humility; naturally, the more one tries to perform it in the proper manner, the more it purifies him of the love of money and power, and of ambition and pride. These being the real substance of all spiritual disorder in man, once they are brought under control, it becomes easy for one to accept Islam and to be steadfast in one's faith.

Let us add that while patience (Sabr) requires only the restraining or giving up of excessive appetites and unnecessary desires, Salah, in addition to all this, further requires the performance of certain actions, and also a temporary renunciation of perfectly lawful desires and of many human needs which the Shari'ah allows one to fulfill, e.g., eating, drinking, speaking, walking etc. - and, at that, making such a renunciation five times during the day and the night regularly at fixed hours. Thus, Salah means performing certain prescribed actions and restraining oneself from all lawful or unlawful activities at fixed hours.

Once a man has decided to give up unnecessary desires, the instinctive urge itself loses its intensity in a few days. So, the exercise of patience is not, after all, so difficult. But offering Salah نماز entails submitting oneself to the conditions laid down by the Shari` ah, observing the fixed hours, and giving up the basic human activities and desires, all of which is quite exacting for the instinctive disposition of man. So, one may very well raise an objection here: for the purpose of making it easy for a man to accept Islam and to be steadfast in his faith, the Holy Qur'an prescribes Sabr صبر and Salah نماز ، but to use this remedy is in itself a difficult thing, specially the Salah and its restriction - now, how can this difficulty be overcome? The Holy Qur'an admits that performing Salah نماز regularly and steadfastly is, no doubt, exacting, and proceeds to show the way out of this impasse …

An admonition to preachers without practice

Verse 44 addresses the religious scholars of the Jews, and reprimands them for a strange contradiction in their behaviour - they used to advise their friends and relatives to follow the Holy Prophet ﷺ and to be steadfast in their Islamic faith, which shows that they regarded Islam as the true faith, but, being enslaved to their desires, were not prepared to accept this faith themselves, although they were regular readers of the Torah and knew how emphatically it denounces the scholar who does not act upon his knowledge. Though externally addressed to the Jewish scholars, the verse, in a larger sense, condemns all those who preach good deeds to others but do not act upon this principle, who ask others to have fear of Allah but show no such fear in their own behaviour. The Hadith speaks in detail of the dreadful punishments these men will have to bear in the other world. The blessed Companion Anas ؓ reports that on the Night of the Ascension (معراج), the Holy Prophet ﷺ passed by some people whose lips and tongues were being cut with scissors made of fire; on being questioned as to who they were, the Archangel Jibra'il (علیہ السلام) (Gabriel) explained that they were certain avaricious preachers of the Holy Prophet's Ummah who made others to good deeds but ignored themselves. (Ibn Kathir). According to a hadith reported by Ibn ` Asakir, certain people living in Paradise will find some of their acquaintances in the fire of hell, and ask them, "How is it that you find yourselves in hell, while we have attained Paradise just on account of the good deeds we had learnt from you"; those in hell will reply: "We used to say all that with our tongues, but never acted upon what we said." (Ibn Kathir)

All this should not be taken to mean that it is not permissible for a man who has himself been slack in good deeds, or is in some way a transgressor, to give good counsel or preach to others, nor that a man who has been indulging in a certain sin may not try to dissuade others from committing that sin. For, doing a good deed is one form of virtue, and persuading others to do this good deed is another form of virtue in its own right. Obviously, if one has given up one form of virtue it does not necessarily follow that he should give up the other form as-well. For example, if a man does not offer his prescribed Salah نماز ، it is not necessary for him to give up fasting too. Similarly, if a man does not offer his prayers, it does not argue that he should not be allowed to ask others to offer their prayers. In the same way, doing something prohibited by the Shari'ah is one kind of sin, and not to dissuade those whom he can influence from this misdeed is another kind, and committing one kind of sin does not necessarily entail committing the other sin as well. (Ruh al-Ma'an~i (

Imam Malik (رح) has cited Sa’ id ibn Jubayr ؓ as saying that if everyone decides to refrain from persuading others to good deeds and dissuading them from evil deeds on the assumption that he himself is a sinner and can have no right to preach to others until and unless he has purged himself of all sins, there would be no one left to give good …

Khushu` خشوع : The Humbleness of Heart

Verse 45 speaks of the humble in heart. The "humbleness of heart" (Khushu خشوع `), which the Holy Qur'an and the Hadith speak of, connotes a restfulness of heart and humility arising out of the awareness of Allah's majesty and of one's own insignificance in comparison to it. This quality, once acquired, shows its spiritual fruitfulness in making the obedience to Allah and submission to Him easy and pleasant for one; sometimes it reflects itself even in the bodily posture and appearance of the man who has acquired it, for such a man always behaves in a disciplined and polite manner, is modest and humble, and seems to be "broken-hearted", that is to say, one who has lost all vanity and self-love. If a man does not bear genuine humility and fear of Allah in his heart, he does not, with all his external modesty and downcast looks, really possess the quality of Khushu خشوع ` (humbleness of heart). In fact, it is not proper even to show the signs of Khushu خشوع ` in one's behavior deliberately. On seeing a young man sitting with his head bowed down, the rightly-guided Khalifah Sayyidna ` Umar ؓ said: "Raise your head! Humbleness of heart is in the heart." Ibrahim Nakha'i has said: "Humbleness of heart does not mean wearing rough clothes, eating coarse food and keeping the head bowed down. Humbleness of heart is to treat the high and the low alike in matters of truth, and to keep the heart free to devote itself entirely to Allah and to the performance of what Allah has made obligatory for you." Similarly, Hasan (رح) of Basra has said : The Caliph ` Umar ؓ would speak loudly enough to be heard, whenever he spoke, would walk swiftly, whenever he walked, and would strike forcefully, whenever he struck a man. All the same, he undoubtedly was a man with a real humbleness of heart." In short, wearing deliberately and by one's own choice, the looks of a man who possesses the humbleness of heart is a kind of self-delusion and a ruse of Satan, and hence reprehensible. But if a man happens to manifest such signs without knowing it, he can be excused.(Qurtubi)

Let us add that there is another word - Khudu` - which is often used along with Khushu خشوع `, and which appears several times in the Holy Qur'an as well. The two words are almost synonymous. But the word Khushu خشوع `, according to its lexical root, refers to the lowering of the voice and of the glance when it is not artificial but arises out of a real modesty and fear of Allah - for example, the Holy Qur'an says: "Voices have been hushed" (20:108). On the other hand, the word "Khudu`"refers to the bodily posture which shows modesty and humility - for example, the Holy Qur'an says: "So their necks will stay humbled to it". (26:4) We must also define as to what, in the eyes of the Shari` ah, the exact position and value of Khushu خشوع ` is with regard to Salah نماز . The Holy Qur'an and the Hadith repeatedly stress its importance as in: "And perform the prayer for the sake of My remembrance." (20:14)

Obviously, forgetfulness is the opposite of remembrance and hence the man who becomes unmindful of Allah while offering Salah, is not fulfilling the obligation of …

Khushu` خشوع : The Humbleness of Heart

Verse 45 speaks of the humble in heart. The "humbleness of heart" (Khushu خشوع `), which the Holy Qur'an and the Hadith speak of, connotes a restfulness of heart and humility arising out of the awareness of Allah's majesty and of one's own insignificance in comparison to it. This quality, once acquired, shows its spiritual fruitfulness in making the obedience to Allah and submission to Him easy and pleasant for one; sometimes it reflects itself even in the bodily posture and appearance of the man who has acquired it, for such a man always behaves in a disciplined and polite manner, is modest and humble, and seems to be "broken-hearted", that is to say, one who has lost all vanity and self-love. If a man does not bear genuine humility and fear of Allah in his heart, he does not, with all his external modesty and downcast looks, really possess the quality of Khushu خشوع ` (humbleness of heart). In fact, it is not proper even to show the signs of Khushu خشوع ` in one's behavior deliberately. On seeing a young man sitting with his head bowed down, the rightly-guided Khalifah Sayyidna ` Umar ؓ said: "Raise your head! Humbleness of heart is in the heart." Ibrahim Nakha'i has said: "Humbleness of heart does not mean wearing rough clothes, eating coarse food and keeping the head bowed down. Humbleness of heart is to treat the high and the low alike in matters of truth, and to keep the heart free to devote itself entirely to Allah and to the performance of what Allah has made obligatory for you." Similarly, Hasan (رح) of Basra has said : The Caliph ` Umar ؓ would speak loudly enough to be heard, whenever he spoke, would walk swiftly, whenever he walked, and would strike forcefully, whenever he struck a man. All the same, he undoubtedly was a man with a real humbleness of heart." In short, wearing deliberately and by one's own choice, the looks of a man who possesses the humbleness of heart is a kind of self-delusion and a ruse of Satan, and hence reprehensible. But if a man happens to manifest such signs without knowing it, he can be excused.(Qurtubi)

Let us add that there is another word - Khudu` - which is often used along with Khushu خشوع `, and which appears several times in the Holy Qur'an as well. The two words are almost synonymous. But the word Khushu خشوع `, according to its lexical root, refers to the lowering of the voice and of the glance when it is not artificial but arises out of a real modesty and fear of Allah - for example, the Holy Qur'an says: "Voices have been hushed" (20:108). On the other hand, the word "Khudu`"refers to the bodily posture which shows modesty and humility - for example, the Holy Qur'an says: "So their necks will stay humbled to it". (26:4) We must also define as to what, in the eyes of the Shari` ah, the exact position and value of Khushu خشوع ` is with regard to Salah نماز . The Holy Qur'an and the Hadith repeatedly stress its importance as in: "And perform the prayer for the sake of My remembrance." (20:14)

Obviously, forgetfulness is the opposite of remembrance and hence the man who becomes unmindful of Allah while offering Salah, is not fulfilling the obligation of …

Verse 47 asks the Israelites to call to their minds the blessing of Allah, so that the recognition of the benefits they have received may induce them to be thankful to Allah and thus to obey Him. The verse is addressed to the Jews contemporaneous with the Holy Prophet ﷺ while the blessing had been received by their forefathers. The point is that when a man receives a special favour, his children and grand children too usually partake of the benefits flowing from it; in this sense, the Jews who are being addressed may be said to have received the blessing themselves.

As for Allah giving preference to the Israelites "over the worlds", the phrase means that they were given preference only in certain matters, or only over a large part of men - for example, over the contemporaries of the earlier Israelites.

The day referred to in verse 48 is the Day of Judgment. As for no one being able to suffice another on that day, the phrase should be understood in the sense of one man paying the dues on behalf of another man. Let us, for example, suppose that a man is found wanting in the performance of obligatory acts of worship like Salah نماز and Sawm صوم (fasting), and another man should suggest that his own prayers and fasts may be transferred to the account of the former in order to make up the deficiency. Such a transaction shall not be possible on that day. Ransom, of course, means the money paid for securing the release of a criminal - this too shall be out of the question. As for intercession (shafa-` ah شفاعہ) not being accepted, the phrase does not totally deny the possibility of intercession on the Day of Judgment; it only means that if a man does not have 'Iman ایمان (faith), no intercession in his favour shall be accepted. For the Holy Qur'an makes it clear in certain other verses that Allah will allow intercession to be made on behalf of some people (53:26, 34:23, 2:55 etc.), and will disallow it in the case of those who do not possess 'Iman ایمان (21:28, 20:109). Since there would be no intercession on behalf of the latter, the question of its being accepted does not simply arise. 'Receiving support', in usual terms, means getting oneself released from a difficult situation with the help of a strong and powerful friend or patron. In short, none of the ways of receiving help possible in this world will be effective in the other world unless one possesses 'Iman ایمان .

A doctrinal point

On the basis of verse 48, the Mu'tazilah and some other groups of a more recent origin have denied the possibility of all intercession in favour of Muslims. But, as we have shown above, the negation of intercession applies only to disbelievers and infidels. (Bayan al-Qur an)

Verse 47 asks the Israelites to call to their minds the blessing of Allah, so that the recognition of the benefits they have received may induce them to be thankful to Allah and thus to obey Him. The verse is addressed to the Jews contemporaneous with the Holy Prophet ﷺ while the blessing had been received by their forefathers. The point is that when a man receives a special favour, his children and grand children too usually partake of the benefits flowing from it; in this sense, the Jews who are being addressed may be said to have received the blessing themselves.

As for Allah giving preference to the Israelites "over the worlds", the phrase means that they were given preference only in certain matters, or only over a large part of men - for example, over the contemporaries of the earlier Israelites.

The day referred to in verse 48 is the Day of Judgment. As for no one being able to suffice another on that day, the phrase should be understood in the sense of one man paying the dues on behalf of another man. Let us, for example, suppose that a man is found wanting in the performance of obligatory acts of worship like Salah نماز and Sawm صوم (fasting), and another man should suggest that his own prayers and fasts may be transferred to the account of the former in order to make up the deficiency. Such a transaction shall not be possible on that day. Ransom, of course, means the money paid for securing the release of a criminal - this too shall be out of the question. As for intercession (shafa-` ah شفاعہ) not being accepted, the phrase does not totally deny the possibility of intercession on the Day of Judgment; it only means that if a man does not have 'Iman ایمان (faith), no intercession in his favour shall be accepted. For the Holy Qur'an makes it clear in certain other verses that Allah will allow intercession to be made on behalf of some people (53:26, 34:23, 2:55 etc.), and will disallow it in the case of those who do not possess 'Iman ایمان (21:28, 20:109). Since there would be no intercession on behalf of the latter, the question of its being accepted does not simply arise. 'Receiving support', in usual terms, means getting oneself released from a difficult situation with the help of a strong and powerful friend or patron. In short, none of the ways of receiving help possible in this world will be effective in the other world unless one possesses 'Iman ایمان .

A doctrinal point

On the basis of verse 48, the Mu'tazilah and some other groups of a more recent origin have denied the possibility of all intercession in favour of Muslims. But, as we have shown above, the negation of intercession applies only to disbelievers and infidels. (Bayan al-Qur an)

Verse 47 had spoken of the special favours shown to the Israelites by Allah. Now, with Verse 49 begins the account of these favours.

Someone had made a prediction to the Pharaoh (فرعون) that a child was going to be born among the Israelites who would destroy his kingship. So, he began slaughtering all the male infants as soon as they were born. But he would spare the females, as there was nothing to fear from them, and, moreover, they could, on growing up, serve as maid-servants. So, even this leniency was motivated by self-interest. What the verse refers to as "a great trial" is either the slaughter of the sons - which was a calamity, and it is the quality of patience that is tested in a calamity - or the deliverance from the people of the Pharaoh - which was a blessing, and it is the quality of thankfulness which is tested when one receives a blessing.

The next verse gives us the details about this deliverance.

Verse 50 refers to certain things which had happened in the days of Sayyidna Musa (علیہ السلام) (Moses). He, in his capacity as a messenger of Allah, continued efforts for a long time to make the Pharaoh and his people see Truth, but when they persisted in their denial, Allah commanded him to take the Israelites along with him and leave Egypt surreptitiously. On their way, they came across a sea while the Pharaoh was behind him with his army in hot pursuit. Allah commanded the sea to split, and make way for Sayyidna Musa (علیہ السلام) and his people. So, they went over smoothly. But when the Pharaoh and his army followed them into the sea, it gathered the water back so that the Pharaoh and his men were drowned then and there.

A doctrinal point

Verse 50 speaks of the splitting of the sea, and clearly proves that miracles do occur at the hands of prophets, which some Westernized Muslims have been trying to deny. (Bayn al-Quran (