النص المفهرس

624
Surah Al-Baqarah 2 : 245
Verses 245
مَنْ ذَا أَّذِى يُقُرِضُ اللَّهَ قَرُضًا حَسَنًا فَيُضْعِفَهْ لَةٌ أَضُعَافًا
كَثِيرَةِّ وَاللهُ يَقُبِضُ وَيَبْقُّطُ وَإِلَيْهِ تُرْجَعُونَ ١
Who is the one who would give Allah a good loan so
that Allah multiplies it for him many times? And Allah
withholds and extends, and to Him you are to be
returned.
Commentary
1. In يُفُرُضُ اللّهَ قَرْضًا حَسَنًا (who would give Allah a good loan?) the word
'loan' refers to good deeds and to the act of spending in the way of
Allah. This was expressed figuratively as qard (literally, 'loan'),
otherwise everything belongs to Allah. It simply means that whatever
you spend will surely be returned to you (in the form of a reward in
the Hereafter) just as a loan is surely returned. The promise of
increased or multiplied return appears in a hadith which declares that
a date spent in the way of Allah is so increased by Allah Almighty that
it outgrows the mountain of Uhud.
Giving 'loan' to Allah Almighty has also been explained as the
giving of actual loan to His slaves i.e. the human beings and thereby
helping them in their hour of need. So, the act of giving loan has been
credited with great merit in Hadith. The noble Prophet said:
ما من مسلم يقرض مسلما قرضا مرّة إلا كان كصدقته مرتين
For every Muslim, who gives loan to another Muslim, it will
be equal to having given sadaqah (charity) twice. (Mazhari with
reference to Ibn Majah)
2. Hearing this verse, says Ibn al-'Arabi, people split in three
groups. The first group is that of those unfortunate people who, after
hearing this verse, said: 'Muhammad's Lord is poor, and we are rich.
The reply to this comment was given by another verse:
لَقَدُ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوَّا إِنَّ اللَّهَ فَقِيْرٌ وَنَحْنُ أَغْنِيًّاً!
Allah has surely heard the saying of those who said, "Allah is
poor and we are rich". (3:181)
The second group is that of those who, hearing this verse, elected
to act against it and adopted miserliness as their way of life. The love

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Surah Al-Baqarah 2: 245
and greed of material possessions so tied them down that they
remained deprived of the very ability to spend in the way of Allah.
The third group is that of sincere Muslims who lost no time and
acted as directed by the verse giving the best of their possessions in
the way of Allah, such as is the case of Companion Abu al-Dahdah and
others. When this verse was revealed, Sayyidna Abu al-Dahdah Jil>,
as presented himself before the Holy Prophet and asked him: 'O
Messenger of Allah, may my father and mother be sacrificed to you,
does Allah Almighty need loan from us, although He is Ghani, the one
who needs no loan?' The Holy Prophet said: Yes, Allah Almighty
does wish to grant you entry in Paradise through it.' Hearing this,
Sayyidna Abu al-Dahdah s Jl , said. 'Let the Messenger of Allah
stretch his hand forward.' He stretched his hand forward. Now Abu
al-Dahdah started saying:
'I own two date farms. I own nothing except these. I give the
loan of these two farms of mine to Allah Almighty.'
The Holy Prophet said to him: 'Dedicate one of these as waqf
(endowment) in the way of Allah and keep the other to take care of
your family needs.' Abu al-Dahdah said: "You be my witness that I
'spend' the better of the two farms which has six hundred date trees in
the way of Allah." He said: 'Allah will bless you with Paradise in
return.
Abu al-Dahdah Le Al », came to his house and told his wife about
it. She too was very pleased with this wonderful deal. The noble
Prophet & said:
كم من عذق رداح ودار فياح لأبى الدحداح
Countless trees laden with dates and spacious palaces are ea-
gerly waiting for Abu al-Dahdah (in Paradise). (Qurtubi)
3. While returning qard (loan), paying a little more than taken is a
favourable practice only if any increase on the amount of loan has not
been made a pre-condition. The Holy Prophet of said:
ان خياركم أحسنكم قضاءً
The best person among you is the one who fulfils his obliga-
tion (loan) in a good manner.

626
Surah Al-Baqarah 2 : 246 - 251
If increase or premium has been made a condition, then, that is
haram (unlawful), and it is riba (interest) as well.
Verses 246 - 251
أَلَمُ تَرَ إِلَى الْمُلَاِ مِنْ بَنِىٌّ ◌ِسْرَاءِيْلَ مِنْم ◌َبَعْدِ مُؤْسِىَ إِذْ قَالُوا
لِنَبِّ لَّهُمُ ابْعَتُ لَنَا مَلِكًا تُقَاتِلُ فِىُ سَبِثْلِ اللهِ« قَالَ هَلُ
عَسَتَّهُمْ إِنْ كُتِبَ عَلَيْكُمُ الْفِتَالُ الَّ تُقَاتِلُوَاءَقَالُوًا وَمَا لَنَّ الَّ
نُقَاتِلَ فِى سَبِيْلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِبَارِنَا وَ أَبْنَائِنَاءفَلَمًّا
كُتِبَ عَلَيْهِمْ الْقِتَالُ تَوَلَّوًا إِلَّ قَلِيْلًا مِنْهُمْ «وَاللهُ عَلِيْهمْ،
بِالْظِلِمِيْنَ () وَقَالَ لَهُمْ نَبِّتُهُمْ إِنَّ اللّهَ قَدْ بَعَثَ لَكُمْ طَالُوْتَ
مَلِكَا « قَالُوا أَنثى يَكُوُنُ لَه الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلُكِ
مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ قَالَ إِنَّ اللّهَ اصْطَفْهُ عَلَيْكُمُ
وَزَادَهْ بَسْتَطَةً فِى الْعِلْمِ وَالْجِسْمِ وَاللَّهُ يُؤْتِىْ مُلْكَهْ مَنْ ◌َّشَاءُ
وَاللّهُ وَاسِعٌ عَلِيْمْ ) وَقَالَ لَهُمْ نَبِتُّهُمْ إِنَّ أَيَّةَ مُلْكِهَ آَنْ يَأْتِيَكُمْ
الثَّابُوْتُ فِيْهِ سَكِيْنَةٌ مِّنْ رَّبِكُمْ وَبَقِيَّةٌ فِتَا تَرَكَ أَلُ مُؤْسى
وَأُلُ هُرُوُنَ تَحْمِلُهُ الْمَلَئِكَةُ(( إِنَّ فِىْ ذَلِكُ لِأِيَةٌ لَّكُمُ إِنْ كُنْهُمُ
◌ُؤْمِنِيْنَ ا فَلَّا فَصَلَ طَالُوُتُ بِالْجُنُوْدِ قَالَ إِنَّ اللّهَ مُبْتَلِيْكُمْ
◌ِنَّهَرِ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّىْءٍ وَمَنْ لَّمْ يَطْعَمْهُ فَإِنَّهْ مِنِّىٌ
إِلَّ مَّنِ اغْتَرَفَ غُرْفَةً بِيَدِةُ فَشَرِبُوا مِنْهُ إِلَّا قَلِيْلًا مِنْهُمْ «فَلَمَّا
جَاوَزَةْ هُوَ وَالَّذِيْنَ أُمَنُوا مَعَنٍَّ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ
بِجَالُوتَ وَجُنُوْدِهٍ قَالَ الَّذِيْنَ يَظُنُوْنَ اَنَّهُمْ تُلُقُوا اللَّهُكَمْ مِّنْ
فِئَةٍ قَلِيْلَةٍ غَلَبَتْ فِئَةً كَثِيْرَةً بِإِذْنِ اللَّهُ وَاللّهُ مَعَ الصّبِرِيْنِ )
وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُوْدِهِ قَالْوًا رَبَّنًا أَفُرِغُ عَلَيْنَا صَبَّرًا
وَتَبِّتْ أَقْدَامَنَا وَانْصُرُنَا عَلَىَ الْقَوْمِ الْكُفِرِيْنَ ا فَهَزَمُوُهُمُ
◌ِذُنِ اللَّةِّوَقَتَلَ دَاؤدُ جَالُوْتَ وَأَتْهُ اللهُ الْمُلُكَ وَالْحِكْمَةَ وَ
عَلَّمَهُ مِنَا يَشَاءُ« وَلَوْلَا دَفْعُ اللهِ النَّاسَ بَعُضَهُمْ بِبَعْضِ (
وقف لازم

627
Surah Al-Baqarah 2 : 246 - 251
أَّفَسَدَتِ الْأَرْضُ وَلكِنَّ اللَّهَ ذُوْفَضْلٍ عَلَى الْعُلَمِيْنَ 0
Did you not see a group from the children of Isra'il,
after (the time of) Musa when they said to a prophet of
theirs: "Send us a king so that we may fight in the way
of Allah." He said: "Is it (not) likely, if fighting is
enjoined upon you, that you would not fight." They
said: "What is wrong with us that we would not fight
while we have been driven away from our homes and
our sons?" But, when fighting was enjoined upon them,
they turned away, except a few of them. And Allah is
All-Aware of the unjust. And their prophet said to
them: "Allah has sent you "Talut' 54 as king. They said:
"How could he have kingship over us when we are
more entitled to the kingship than he? And he has not
been given a wide measure of wealth." He said: "Allah
has chosen him over you and has increased his size in
knowledge and physique. And Allah gives His kingship
to whom He wills. And Allah is All-Embracing,
All-Knowing." And their prophet said to them: "The
sign of his kingship is that the Ark shall come to you
having therein tranquility from your Lord, and the
remains of what the House of Musa and the House of
Harun had left, carried by the angels. Surely, in it
there is a sign for you, if you are believers." So, when
'Talut' set out along with the troops, he said: "Allah is
going to test you by a river, so, whoever drinks from it
is not my man, and whoever does not taste it is surely a
man of mine, except the one who scoops a little with
his hand." Then, they drank from it, except a few of
them. So, when he crossed it and (crossed) those who
believed with him, they said: "There is no strength with
us today against 'Jalut"55 and his troops." Said those
who believed that they were to meet Allah: "How many
small groups have overcome the large groups by the
will of Allah. And Allah is with the patient." And when
they faced 'Jalut' and his troops they said: "Our Lord,
pour out patience on us, make firm our feet and help us
against the disbelieving people." So, they defeated them
54. Known in the Bible as Saul.
55. Known in the Bible as Goliath.

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Surah Al-Baqarah 2 : 246 - 251
by the will of Allah, and Dawud killed 'Jalut', and Allah
gave him the kingdom and the wisdom and taught him
what He willed. Had Allah not been pushing back some
people by means of some others, the earth would have
been spoiled. But Allah is all-gracious to all the worlds.
(Verses 246 - 251)
Commentary
1. Verse 246 :ِإِذْ قَالُوا لِنَبِيٌّ لَّهُمُ ابْعَتُ لَنَا مَلِكًا تُقَاتِلُ فِى سَبِيلِ اللَّه (When they said to a
prophet of theirs: "Send us a king so that we may fight in the way of
Allah)."
These people from the Bani Isra'il had abandoned the injunctions
given by Allah Almighty. When the infidel Amalekites were made to
rule over them, they began thinking about correcting the situation.
The name of the prophet mentioned here is Samuel (Arabic: Jus,,
Hebrew: Shemuel).
Verse 248: The story of Talut and Jalut
The Bani Isra'il used to have the legacy of a wooden chest (also
identified as the Ark of the Covenant). Moses and other prophets of
Bani Isra'il would keep this chest in the frontline of the battlefield. Its
barakah (blessing, benediction) used to give them victory. When Jalut
(oJb : Goliath) overcame Bani Isra'il, he took this chest away with
him. When Allah Almighty willed the return of the chest, it so
happened that the infidels were struck by some epidemic or calamity
at places where they carried this chest. Five cities were turned
desolate. Nonplussed, they loaded it on two bullocks and drove them
off. Then, the angels took control of the bullocks and made it reach
Talut's doorsteps. (Talut is the Qur'anic name of the king known in the
Bible as Saul) When the Bani Isra'il saw this sign, they believed in the
kingdom of Talut, who then mounted an attack on Jalut while the
weather was very hot.
Verse 249: 4,'' 1 5) Ju (He said: Allah is going to test you by a
river).
The wisdom behind this test, as perceived by this humble
commentator, appears to be as follows. Not difficult to imagine is the
excitement created on such occasions but there are not many who
would stay firm in their hour of trial. And should such a time come,

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Surah Al-Baqarah 2: 253
the weakness shown by such people becomes contagious making others
panic as well. Allah Almighty willed that such people be pruned out.
This purpose was accomplished by this test, which is very appropriate,
because steadfastness is necessary in fighting. So, being patient, when
water is made available without asking in a state of intense thirst, is a
proof of steadfastness, and dashing for water is a proof of its absence.
Later on comes the unusual: Those who drank too much water became
mysteriously more incapacitated. This has appeared in Ruh al-Ma'ani
on the authority of Ibn Abi Hatim from Ibn 'Abbas & Algo, . Now the
events and sayings mentioned in this story tell us that there were
three kinds of people among them:
(1) The weak in faith who failed to make the grade in their hour of
trial.
(2) The perfect who fully succeeded in their trial but did feel
concerned about how low they were in numbers.
(3) The most perfect who did not bother even about that.
Verse 252
تِلْكَ أيْتُ اللهِ نَتْلُوُهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِيْنَ 0
These are the verses of Allah that We recite to you with
all veracity, and certainly you are among the Messen-
gers. (Verse 252)
Since the affirmation of the prophethood of the noble Messenger of
Allah is also a major objective of the Holy Qur'an, it has been so
asserted as and when the occasion warrants. That he is correctly
reporting the event (in verses 246-251), while he neither learnt it from
someone nor heard it anywhere nor saw it, is a miracle which is a
sound proof of his prophethood. Verse 252 here (and verse 253 which
follows) demonstrate this proof.
It is being said here that these verses in which this event has been
mentioned 'are the verses of Allah that We recite to you with all
veracity' and this proves that 'you are certainly among the
Messengers.'
Verse 253
وقف لازم
تِلُكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمُ عَلى بَعْضِلُ مِنْهُمٌ مَنْ كَلَّمَ اللّهُ

630
Surah Al-Baqarah 2 :253
وَرَفَعَ بَعُضَهُمْ دَرَجُتٍُ وَأَتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنْتِ وَأَيَّدُنْهُ
◌ُوْحِ الْقُدُسُِ وَلَوْشَاءَاللَّهُ مَا اقْتَتَنَ الَّذِيْنَ مِنْ بَعْدِهِمُ مِّنُم
بَعْدَ مَا جَاءَتُهُمُ الْبَنِّنْتُ وَلكِنِ اخْتَلَفُوا فَمِنْهُمُ مَّنْ أُمَنَ
وَمِنُهُمْ مَنْ كَفَرَ« وَلَوْشَآءَ اللَّهُ مَا اقْتَتَلُوْاْ وَلكِنَّ اللَّهَ يَفُعَلُ
مَايُرِيدُ 0
Those are the messengers some of whom We have given
excellence over some others. Among them there is he
whom Allah spoke to, and some of them He raised steps
higher. And We gave clear signs to 'Isa, the son of Mar-
yam (Jesus, the son of Mary) and supported him with
the Holy Spirit. And if Allah so willed, those succeeding
him would have not fought against each other after
clear signs had come to them. But they disagreed
among themselves. So, there were some who believed
and there were some who disbelieved and if Allah so
willed, they would have not fought against each other.
But Allah does what He intends. (Verse 253)
Commentary
1. In Verse 253, beginning with pi &u ('those are the Messengers'),
the purpose is to give solace and comfort to the noble Prophet
since the deniers refused to recognize his prophethood, inspite of the
fact that it was conclusively proved, as has been stated in the verse
.And certainly you are among the Messengers.) as well) وَأنَّكَ لَنَ الْمُسَلِيْنَ: 252
This situation caused him pain. Therefore, Allah Almighty made him
aware of the coming of other prophets too, in varying degrees of sta-
tion, but universal belief was not witnessed in any of their communi-
ties -- some supported while some others opposed. However, this too
has its wise considerations which may not necessarily be visible to eve-
ryone, but this much is important that one should generally believe
that there is definitely a certain wisdom behind this.
2. Since the words ◌ِتِلْكَ الرُّسْلُ فَضَّلْنَا بَعْضَهُمْ عَلى بَعْض (Those are the
Messengers some of whom We have given excellence over others) in
this verse clearly indicate that some prophets are given higher status
than others, we have a difficulty on our hands when we compare this
with a hadith, where the Holy Prophet & has said:

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Surah Al-Baqarah 2 : 254
لا تفضلوا بين أنبياء الله
Do not seek preference among prophets.
لا تخیرونی علی موسی
Do not give me precedence over Musa.
لا أقول إن أحدا أفضل من يونس بن متى
I cannot say if anyone is better than Yunus ibn Matta.
These ahadith so obviously forbid the giving of preference to some
prophets over some other prophets.
The reply is: These ahadith mean to tell us not to give preference
to some prophets over some others, without any proof, out of our own
opinion. This is because a prophet's having higher status means that
he has a high station in the sight of Allah. Obviously, this knowledge
cannot be acquired through conjectures and surmises but should such
a proof come from the Qur'an and Sunnah, establishing the precedence
of some prophets over some others, then it will be necessary to believe
in it.
Now, as to his saying: لاَ أقول إن أحدا أفضل من يونس بن متى (I cannot say if
anyone is better than Yunus ibn Matta) and لا تخيرونى على موسى (Do not
give me precedence over Musa), this is related to the time when he
was not given the knowledge that he has precedence over all other
prophets. This was disclosed to him later on through revelation and he
did tell the noble Companions about it. (Mazhari)
3. As regards the statement 'liksie (Among them there is he
whom Allah spoke to), it may be noted that the conversation with
Musa WILL. may be without an angel as intermediary, but it
certainly was not without hijab (obstruction of view). So, there
remains no conflict of meaning with what has been stated in the verse:
It belongs not to any mortal that God should speak) مَا كَانَ لِبَشَرِ آَنْ يُكَلِّمَهُ اللَّهُ
to him) (42:51), in which conversation without hijab has been negated.
However, post-death conversation without hijab is possible, so this
verse from Surah al-Shura relates to the life in this world.
Verse 254
يَأَيُّهَا الَّذِيْنَ امَنُوَّا أَنْفِقُوْا ◌َِّا رَزَقْتُكُمُ ◌ِّنُ قَبْلِ أَنْ يَّْتِىَ يَوْمٌ
.

632
Surah Al-Baqarah 2 : 255
لَ بَبْعُّ فِيْهِ وَلَا خْلَةٌ وَلَا شَفَاعَةٌّ ◌َوَالْكُفِرُونَ هُمْ الظُّلِمُوُنَ ٥
O those who believe spend from what We have given to
you before comes a day when there is no trading, no
friendship, no intercession. And the disbelievers are
the unjust. (Verse 254)
Commentary
Many injunctions relating to acts of worship and dealings with
human beings have been taken up in this Surah, specially all those a
person dislikes to obey finding them burdensome. Then, the most
difficult act is to 'spend' one's life and possessions; and when you look
at Divine injunctions relating to most situations they either relate to a
man's life or his possessions. And when a man falls into the trap of sin,
it is either caused by his love of life or expediency of possessions in
most cases. As such, the love for these two is the root of sins, and the
defence against and the deliverance from it is the object of all acts of
obedience. It is for this reason that, following the injunctions relating
to worship and social transactions, the subject of 'fighting' and
'spending' in the way of Allah were taken up. The first appeared in
مَنُ And fight in the way of Allah) (244) and the second in) وَقَاتِلُوا فِىُّ سَبِيلِ اللَّهِ
(245) (?Who is the one who would give Allah a good loan) ذَا الَّذِىُ يُفْرِضُ اللهَ
After that, the former was emphasized by the story of Talut, and now,
emphasis is being laid on the later by 3; & Lidl (Spend from what We
have given to you) (254). Since a large number of affairs relating to the
worship of Allah and dealings with human beings depend on spending
out of what Allah has given, this subject has been dealt with in a
greater detail. Therefore, the sections that follow have, in most of
them, a discussion of the second aspect, which is, the 'spending' out of
one's possessions. To sum up, it means: The time to act is still there. In
the Hereafter, deeds are not on sale. They cannot be borrowed from a
friend either. Once caught by the punishment, one cannot be released
on someone's intercession, unless Allah Himself forgives.
Verse 255
اَللّهُ لَّ إِلهَ إِلَّا هُوَه ◌َلُ الْقَبُُّمَُّلَا تَأْخُذُهْ بِنَةٌ وَلَا نَوْمَّلَهُ مَّا
فِى السَّمُوْتِ وَمَا فِى الْأَرْضُِ مَنْ ذَا الَّذِىُ يَشْفَعُ عِنْدَةٌ إِلَّا

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Surah Al-Baqarah 2 : 255
بِإِذْنِهِ يَعَلَمُ مَا بَيْنَ آَيْدِيْهِمُ وَمَا خَلْفَهُمٌ وَلَا يُحِيطُوْنَ بِشَىْءٍ مِنُ
عِلْمِةٍ إِلَّ بِمَاشَاءَ وَسِعَ كُرْسِيتُهُ السَّمُوتِ وَالْأَرْضِ وَلَا يُؤدُهَ
حِفْظُهُمَاهُ وَهُوَ الْعَلِىُّ الْعَظِيْمُ 0
Allah: There is no god but He, the Alive, the All-
Sustaining. Neither doze overtakes Him nor sleep. To
Him belongs what is in the heavens and what is on the
earth. Who can intercede with Him without His permis-
sion? He knows what is before them and what is behind
them. And they encompass nothing of His knowledge
except what He wills. His Kursi (chair) extends to the
Heavens and to the Earth, and it does not weary Him to
look after them. And he is the High, the Supreme.
(Verse 255)
The merits of Ayat-al Kursi
This is the greatest verse of the noble Qur'an. Ahadith carry
statements featuring its wonderful merits and blessings. It appears in
the Musnad of Ahmad that the Holy Prophet & has said that this
verse is the most meritorious of all. According to another hadith, the
Holy Prophet & asked Sayyidna 'Ubayy ibn Ka'b as Ul >, : 'Which is
the greatest ayah (verse) of the Qur'an?' Sayyidna 'Ubayy ibn Ka'b )
we All said: 'Ayah al-Kursi'. Approvingly, the Holy Prophet
said: 'O
Abu al-Mundhir, may Allah bless you in your knowledge.'
Sayyidna Abu DharrasUl, asked the Holy Prophet @ : 'O
Messenger of Allah, which is the greatest ayah (verse) of the Qur'an?'
He said : 'Ayah al-Kursi'. (Ibn Kathir from Ahmad in Al-Musnad).
Sayyidna Abu Hurayrah رضى الله عنه has reported the Holy Prophet
saying: "There is a verse in Surah Al-Baqarah which is the Sayyidah
(the Chief) of the verses of the Qur'an. The Satan leaves the house
where it is recited.'
According to a hadith in al-Nasa'i, the Holy Prophet & said: If
someone recites Ayah al-Kursi after every fard salah, nothing stops
him from entering Paradise except death.' It means that, immediately
after death, this person will start witnessing the traces of Paradise
and its comfort and tranquillity.
This verse describes the Oneness of Allah's being and attributes in

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Surah Al-Baqarah 2 : 255
a unique manner -- He is living, He hears and sees, He speaks, He is
self-existent, He is eternal and everlasting, He is the innovator and
creator of the entire universe, He is above changes and effects, He is
the master of the whole universe, He is so exalted in His majesty that
no one can speak before Him without His permission; He is the wielder
of such absolute power that the tremendous function of creating the
universe, sustaining it and making it work steadily, does not cause
him to tire or relax. So all-encompassing is His knowledge that not the
minutest possible atom or drop, open or hidden, could stay out of it.
This is, in brief, the core sense of the verse. Now let us take up the
meanings of its words in some details.
This verse has ten sentences. The first sentence is:
ence is: sblíží:
'Allah: There is no god but He.' The word, 'Jul (Allah) is like a proper
noun for Allah's being. It means: 'the Being who combines all perfec-
tions and is free of all shortcomings.' 'There is no god but He' explains
this Being. It says that there is absolutely nothing worth worshipping
except this Being.
The second sentence is:31 : 'The Alive, the All-Sustaining.' The
word 's' means 'the living' in Arabic. Out of the Divine names, the
introduction of this word is to emphasize that He is Ever-living and
Ever-lasting. He is above and beyond death. The word 25 is derived
from Qiyam which means 'to stand' and qa'im refers to 'one who
stands.' The words, Qayyum and Qayyam are forms of exaggeration.
They mean: 'one who himself stands firmly and keeps others sustained
and supported, all simultaneously.' Qayyum is an attribute of Allah
Almighty with which no created being can be associated, for what
depends on others for its own existence and survival can hardly be
expected to support something else. Therefore, a human being should
not be called, 'Qayyum'. It is not permissible. People who corrupt the
name, 'Abdul-Qayyum (the slave of the Qayyum) by casually using just
the second part -- Qayyum, commit a grave error resulting in their
sinfulness.
The combination of Hayy and Qayyum from among the attributive
names of Allah Almighty is heyl _YI (al-ism al-a'zam: the Great Name)
according to several revered elders. Sayyidna 'Ali me Ul », says: "There
was a time during the Battle of Badr when I wished I could see what

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Surah Al-Baqarah 2 : 255
the Holy Prophet was doing. On arrival, I saw him in the state of
sajdah, (the prescribed prostration) constantly saying, 505555
The third sentence is: 36;1&GY : Neither doze overtakes Him
nor sleep.' The word (f : sinatun) denotes drowsiness which is the
preliminary effect of coming sleep, while the word, ??: : nawm refers to
full sleep. The sense of the sentence; is that Allah Almighty is above
and beyond states of drowsiness or sleep. When the word, Qayyum,
appearing in the previous sentence; told man that Allah is holding in
perfect working unison the whole universe, which includes in itself, all
skies and earths and all there is in them -- one could stray on to the
idea, naturally so, in view of man's instinctive inquisitiveness, that the
sacred 'Being' doing such a stupendous task must, at some time, feel
tired, and need due moments of rest and sleep. In this second sentence
of the text, man, who has limited knowledge and insight, and limited
power, was warned that he should not measure Allah on his analogy
or that of other created beings, never taking Him as similar to one's
own self. He is above and beyond similarities and analogies. His power
is absolutely perfect before which these doings are neither difficult nor
tiresome and that His sacred being is above and beyond all
sense-effects, weariness, exhaustion, drowsiness and sleep.
The fourth sentence is: ◌ِلَهْ مَافِى السَّمُواتِ وَمَا فِى الْأَرْض :"To Him belongs what
is in the havens and what is in the earth.' The letter (lam) appearing
in the very beginning, has been used to denote ownership. Thus it
means that everything on the earth or in the heavens is all owned by
Allah Almighty. He is the authority, and may do whatever He deems
fit with them.
The fifth sentence is : ◌ِمَنْ ذَا الَّذِى يَشْفَعُ عِنْدَهَ إلّا بِإِذْنِه :'Who can intercede with
Him without His permission?' Here are some points implied in this
sentence:
To begin with, when Allah Almighty is the master-owner of the
entire universe and there is no one above Him, certainly then, no one
is entitled to question Him about anything He does. In the wake of a
command that flows from Him, the option of saying why and
wherefore does not exist for anyone. However, someone interceding on
someone's behalf was possible. This too has now been made clear that
no mortal could even dare breath in the most exalted Presence of Allah

636
Surah Al-Baqarah 2 : 255
Almighty; but there are servants of Allah Almighty who have received
the favour of His approval and acceptance and who would be specially
allowed to speak and intercede. In short, recommendation or
intercession, from anyone for anyone, will not be possible without
Divine permission. It appears in Hadith that the Holy Prophet & said:
'On the day of resurrection, I shall be the first to intercede on behalf of
all human communities'. This is called al-Magam al-Mahmud, the
praised station, which is one of the distinctions of our noble Prophet ~
The sixth sentence is:"ُيَعْلَمْ مَا بَيْنَ أَيْدِيُهِمْ وَمَا خَلُفَه :'He.knows what is before
them and what is behind them.' It means that Allah Almighty is
aware of all the states and events surrounding them. 'Before' and
after' may also mean that Allah Almighty is aware of all states and
events before their birth and after their birth. It is also possible that
'before' refers to states and events that are open to men, and 'after'
denotes states and events that are hidden. If so, it would mean that
the human knowledge covers certain things and does not cover certain
others. Some things are open before a human being and some are
hidden. But, before Allah Almighty all these are equal. His knowledge
encompasses all these things equally. Incidentally, there is no
contradiction in these two senses, which are both included in the scope
of the verse.
The seventh sentence is: ◌َوَلاَ يُحِبُطُونَ بِشَىْءٍ مّنْ عِلْمِة إِلَّ بِمَاشَاء :And they
encompass nothing of His knowledge except what He wills.' It means
that man and the rest of the created beings cannot cover even a part of
Allah's infinite knowledge except a certain part which Allah Almighty
Himself allows to be given out of His knowledge. This is all one can
know. Here it has been made clear that the all-encompassing
knowledge of every particle in the universe is a particular attribute of
none but Allah Almighty. No man, no created being can claim to have
a share in it.
The eighth sentence is: ◌ِوَسِعَ كُرُسِتُّهُ السَّمُوتِ وَالْأَرْض :'His Kursi extends to
the Heavens and to the Earth.' It means that His Kursi (translated as
chair or base of power) is so magnified that its spatial infinity houses,
within itself, the seven heavens and the earth. Allah Almighty is
above and beyond sitting and standing and all spatial location and

637
Surah Al-Baqarah 2 : 256
placement. Such verses should not be taken up on the analogy of our
own states and affairs. The comprehension of the state of being, and
the reality of His attributes, is above and beyond human reason.
However, there are authentic narrations in ahadith which simply tell
us that 'Arsh (translated as 'throne', being a seat of authority) and
Kursi (chair) are heavenly bodies many times larger than the heavens
and the earth.
Ibn Kathir has reported from Sayyidna Abu Dharr al-Ghifari Jul ,
& that he asked the Holy Prophet & as to what the Kursi was and
what did it look like. He said: 'By Allah, who is the master of my life,
the seven heavens and the earth as compared with Kursi are like the
small circle of a finger-ring lying on a huge plain.'
In some other narrations it has been stated that Kursi as compared
to 'Arsh (Throne) is also like the circle of a finger-ring on a huge plain.
The ninth sentence is: L& b .; : 'And it does not weary Him to
look after them.' It means that supporting the two magnificent
creations of the heavens and the earth is not the least burdensome for
Allah Almighty since doing so, with the perfect power of the Absolute
Master, is easy.
The tenth and the last sentence is: ◌ْوَهُوَ الْعَلِىُّ الْعَظِيم :And He is the High,
the Supreme.' It means that He is most exalted and great in majesty.
In the previous nine sentences, the perfections of Allah's being and His
attributes were stated. After having seen and understood these, every
rational human being is bound to acknowledge that all honour, power
and superiority belongs to none but the same Allah Almighty. To sum
up, these ten sentences epitomize a description of Allah's Oneness and
His perfections with clarity, and in detail.
Verse 256
لَ إِكْرَاهَ فِى الدِّيْنِّقَدُ تَبَّنَ الرُّشُدُ مِنَ الْغَِ فَمَنْ يَّكَفُرُ
بِالطَّاغُوتِ وَيُؤْمِنُ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرُوَةِ الْوُثْفِىّ لَا
انْفِصَامَلَهَا وَاللّهُ سَمِيعٌ عَلِيْمُ 0
There is no compulsion in Faith. The correct way has
become distinct from the erroneous. Now, whoever
rejects the Rebel and believes in Allah has grasped the

638
Surah Al-Baqarah 2 : 256
strongest ring that never breaks. And Allah is
All-Hearing, All-Knowing. (Verse 256)
Commentary
One who holds on to Islam firmly stays protected against
destruction and deprivation. It was for this reason that such a person
was likened to one who holds on firmly to the 'ring', the looped support
of a strong rope, and thus manages to avoid falling down. As there is
no danger of such a rope breaking apart and causing a fall, so there is
no danger of destruction or loss in Islam -- should somebody just
abandon the rope, that would be an entirely different matter. And
should somebody abandon Islam itself, that would be an entirely
different matter too. (Maulana Thanavi: Bayan al-Qur'an).
Keeping this verse in view, some people raise objections. They say
this verse tells us that there is no compulsion in faith, although the
teaching of jihad and qital (fighting) in Islam appears contrary to this
principle.
Looking at this a little carefully, we can find out that the objection
is not valid, since the teaching of jihad and qital in Islam is not to
coerce people into accepting Faith. Had it been so, why would there be
Islamic injunctions of jizyah to provide an umbrella of security for
kuffar (disbelievers) which protects their life, property and honour? In
fact, this is to remove disorder, strife or fasad, for Allah Almighty
dislikes fasad, which is what the kuffar are after. Therefore, Allah
Almighty says:
وَيَسْعَوْنَ فِى الْأَرْضِ فَسَادًّاءَوَاللّهُ لَا يُحِبُّ الْمُفْسِدِيُنّ 0
And they go about the earth spreading disorder and Allah
does not like those who spread disorder. (5:64)
It is for this reason that Allah Almighty has ordained that the
fasad created by these people should be removed by jihad and qital. So,
killing such people is like the killing of serpents, scorpions and their
harmful likes.
Islam has firmly banned the killing of women, children, the aged
and the crippled etc., even in the heat of jihad on the battlefield, since
they are incapable of creating disorder. Similarly, it has stopped the
killing of those who become law-abiding citizens by promising to pay
jizyah (compensatory dues paid by free non-Muslims under Muslim

639
Surah Al-Baqarah 2 : 257
rule against guarantee of the security of their life, property and
honour).
This approach of Islam makes it clear that it does not force people
to accept and enter Faith, rather far from it, by using it as a method of
stopping oppression in the world, it hopes to establish justice and
equity and peace and security. When Sayyidna 'Umar ate Julgo, invited
an old Christian woman to accept Islam, she said in reply: 15; Ci
Iam an old woman nearing death.' Hearing this, Sayyidna': والموت إلى قريب
'Umar did not force her to come into the fold of Islam. In fact, he
recited this very verse: 391 6sty that is, 'there is no compulsion in
Faith.'
Really and truly, coercion and compulsion to make one accept a
faith are not possible at all because faith is not related to outward
physical response; it relates to the heart. Coercion and compulsion
affect nothing but the outsides of physique and this is all that is
affected by jihad and qital (fighting in the way of Allah). Consequently,
it is just not possible that people can be forced to accept faith through
these measures. This proves that the verses of jihad and qital are not
contradictory to the verse: لاَ إِكْرَاهَ فِى الدِّيْن (There is no compulsion in
Faith). (Mazhari, Qurțubī)
Verse 257
اَللَّهُ وَلِتُّ الَّذِيْنَ أُمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمْتِ إِلَى النُّوْرةُ
وَالَّذِيْنَ كَفَرُواْ أَوْ لِيَنْهُمُ الطَّاءُوْتُ يُخْرِجُوْنَهُمْ مِنَ النَّوْرِ إِلَىّ
الظُّلُمْتِ أُولَئِكَ أَصْحُبُ النَّارِهُمْ فِيُّهَا خُلِدُوُنَ 0
Allah is the Protector of those who believe. He brings
them out of the depths of darkness into the light. As for
those who disbelieve, their friends are the Rebels. They
bring them out from the light into the depths of
darkness. Those are people of Fire. There they remain
for ever. (Verse 257)
Commentary
This verse also tells us that faith ('Iman) is the greatest blessing
and disbelief (kufr) is the greatest misfortune, and that there is
darkness in friendship with those who disbelieve (kuffar).

640
Surah Al-Baqarah 2 : 258
Verse 258
وقفلارم
اَلَمْ تَ إِلَى الَّذِىِ حَاجَّ ◌ِبْرِهِمَ فِىْ رَيَّ أَنْ أَتْسَهُ اللهُ الْمُلْكَ إِذه
قَالَ اِبْرُهُمُ رَبَِّ اَلَّذِى مُجْى وَيُمِيْتُ قَالَ أَنَا أُحِى وَأُمِيُتُ قَالَ
إِبْرُهِمْ فَإِنَّ اللَّهَ يَأْتِىٌ بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ
الْمُغْرِبِ فَبُهِتَ أَّذِىُ كَفَرَهُ وَاللهُ لَا يَهْدِى الْقَوْمَ الْظَلِمِينَ ﴾
Did you not see the one who argued with Ibrahim
about his Lord, because Allah had given him kingship.
When Ibrahim said: "My Lord is the One Who gives life
and brings death," he said: "I give life and I bring
death." Said Ibrahim: "Allah brings the sun out from the
East, now, you bring it out from the West." Here, baffled
was the one who disbelieved. And Allah does not put
the unjust people on the right path. (Verse 258)
The verse refers to Namrud, the emperor of Babylon, who denied
the very existence of God and had a debate with Sayyidna Ibrahim
››WI Je on this issue. Allah has given him political power over a large
territory. He should have been grateful to his Lord. But, on the con-
trary, his political power inflated him with pride and arrogance; he
started denying the very existence of Him. It is in this context that the
Holy Qur'an says: 'the one who argued with Ibrahim about his Lord,
because Allah had given him kingship."
In the course of argument, he asked Ibrahim WILL about the
basic attributes of God. He replied, "My Lord is the One who gives life
and brings death." The foolish king did not understand the real nature
of 'giving life' and 'bringing death.' Therefore, he argued that he, too,
can kill anyone through his order and bring thereby death to him and
can also let off a person sentenced to death and give thereby life to
him. Obviously, his argument was totally absurd, because 'giving life'
means to give life to something lifeless56 .
When Sayyidna Ibrahim WJI le felt that his addressee is unable to
understand the real nature of 'giving life' and 'bringing death,' he
56. And 'bringing death' means power which may remove the life from every
living creature without a necessary intervention of an apparent cause.

641
Surah Al-Baqarah 2 : 259
switched over to another argument and said, "Allah brings the sun
out from the East, now, you bring it out from the West." Here the king
was baffled and could not answer the Abrahimic argument. But even
after the truth became clear to him, he did not accept the guidance.
Hence the Qur'anic statement: "And Allah does not put the unjust
people on the right path."
Injunctions and related considerations
1. It is evident from the words used in the verse that if an infidel is
given political power or a high worldly status, there is no harm (for a
Muslim) in referring to him as a holder of that position (Qurtubi).
2. The verse also affirms the permissibility of having debate with
such an infidel in order to manifest the difference between right and
wrong.
3. Some people doubt the validity of the last argument of Sayyidna
Ibrahim WILL , because Namrud could have refuted it by a counter
demand from Ibrahim > JI ude and could have said, "If there is a God,
let Him bring the sun out from the West."
But it is obvious that he could not come out with this counter-
demand. The reason is that as soon as he heard the argument, he
came to the conclusion that (he himself or anybody else cannot bring
out the sun from the East or the West and) it is surely a divine func-
tion which proves the existence of God. And once it is proved that it is
God who brings the sun out from the East, it necessarily follows from
it that He has the power to bring it out from the West also. The king
also came to the conclusion that Ibrahim WILL is the messenger of
Allah, and if the prayed Allah to bring out the sun from the West, Al-
lah will do it, in which case such a miraculous event may bring a revo-
lution against him and he may be deprived of his kingdom. Therefore,
he did not make such a demand and having no other answer, was baf-
fled with the argument. (Bayan al-Qur'an)
Verse 259
أَوْ كَالَّذِىُ مَّ عَلى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى مُوْشِهَا، قَالَ آنثى
يُحِى هَذِهِ اللَّهُ بَعْدَ مَوْتِهَاٌ فَأَمَاتَهُ اللهُ مِآَتَةَ عَامٍ ثُمَّ بَعَقَدْءَقَالَ

642
Surah Al-Baqarah 2: 260
كَمْ لَبِثْتَ ، قَالَ لَبِثْتُ يَوْمًا أَوْبَعُضَ يَوْمٍ قَالَ بَلُ لَّبِثْتَ مِائَةً
عَامٍ فَانْظُرْ إِلى طَعَامِكَ وَشَرَائِكَ لَمْ يَتَسَنَّهُ وَانْظُرُ إِلى
حِمَارِكَ وَلِنَجْعَلَكَ أَيَّةً لِلنَّاسِ وَانْظُرُ إِلَى الْعِظَامِ كَيْفٍ
تُنْشِؤُهَا ثُمَّ نَكْسُوُهَا لَحْمَاٌ فَلَّا تَبَيَّنَ لَهْ قَالَ أَعْلَمُ أَنَّ اللَّهَ
عَلَى كُلِّ شَىْءٍ قَدِيْرٌ﴾
Or, (did you not see) the example of the one who passed
through a town collapsed on its roofs. He said: "How
shall Allah revive this after it is dead?" So, Allah made
him dead for a hundred years, then raised him saying:
"How long did you remain (in this state)?" He said: "I
remained (like this) for a day or part of a day". Said
He: "Rather, you remained (thus) for a hundred years.
Just look at your food and your drink; neither has
spoiled. And look at your donkey. And (We did like) this
to make you a sign for people -- and look at the bones
how We raise them, then dress them with flesh." So,
when it was clear to him, he said: "I know that Allah is
Powerful over everything." (Verse 259)
Verse 260
وَإِذْ قَالَ إِبْرُهُمُ رَبٍّ ارِنِىٌ كَبْفَ تُحِى الْمَوْتِىُّ قَالَ آَوَلَمْ يُؤُمِنْ
قَالَ بَلَى وَلَكِنُ لِيَطْمَئِنَّ قَلْبِىُّ ◌ِقَالَ فَخُذُ اَرْبَعَةً مِّنَ الْطَيُر
فَصُرُهُنَّ إِلَيْكَ ثُمَّ اجُعَلُ عَلَى كُلّ جَبَلٍ مِنْهُنَّ مُؤْمًا ثُمَّ
ادُعُهُنَّ يَأْتِيَّتَكَ سَعْيَّاء وَاعْلَمُ أَنَّ اللَّهَ عَزِيٌّ حَكِيمٌ)
And when Ibrahim said: "My Lord, show me how You
give life to the dead." He said: "Is it that you do not
believe?" He said: "Of course, I do, but it is just that my
heart be at peace." He said: "Then, take four birds and
tame them to your call, then put on every mountain a
part from them, then give them a call, and to you they
shall come running. And know that Allah is Mighty,
Wise." (Verse 260)
Commentary
This is the third story taken up in the above verse (260). The gist of

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Surah Al-Baqarah 2: 260
the story is that Sayyidna Ibrahim (Abraham) >JI de sought from
Allah Almighty the favour of being shown as to how He would bring
the dead back to life. Allah Almighty asked him why he had made
such a request. Was it because he did not believe in His perfect power
which controls everything? Sayyidna Ibrahim >JI explained his
true state of mind. In fact, there was no question of his being suspi-
cious about the Resurrection, because the infinite power of Allah is
manifest every moment to every sensible person both in the universe
and in his own being. However, it is a part of human nature that un-
less one sees an unusual event happening before his own eyes, he
keeps wondering how and in what manner it is going to happen. Such
thoughts often disturb one's peace of mind. It was in this context that
Sayyidna Ibrahim >JI ,de made a request to Allah for witnessing the
procedure of the revival of the dead.
Accepting this request, Allah Almighty provided for him an
exceptionally unusual scenario for personal sighting which, at the
same time, was to show a resolution of all doubts and misgivings the
disbelievers nursed. That scenario was activated when he was
commanded to get hold of four birds and keep them as pets. When they
grow so domesticated that they come to him at his call and he too
starts knowing them well enough so that there remains no doubt
about a stranger bird taking their place; then he should kill those four
birds, make mince-meat of everything -- bones, feathers all included -
dividing it in several portions. After that, using his own discretion, he
should place one portion each on top of a different hill. Then he was to
call them. Inshallah, they shall come back to life by the perfect power
of Allah Almighty and come running to him.
In Tafsir Ruh al-Ma'ani, on the authority of Ibn al-Mundhir, it has
been narrated from Sayyidna Hasan as Ul +, that Sayyidna Ibrahim
WI ule did what he was commanded to do. When he called them, then
in no time, bone to bone, feather to feather, flesh to flesh, everything
took its original form, the birds became alive and came running to
Sayyidna Ibrahim >JIJe . Allah Almighty said: 'O Ibrahim, this is
how, on the Day of Resurrection, I shall assemble in no time all parts
and bodies, and breath life into them.'
The Qur'an has used the expression ta det : (and to you they shall
come running). These particular words mean that the birds will come