Indexed OCR Text

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Introduction
Hindiyyah,v.1 p. 94) It is not known with certainty as to who made this division
of ruku'at and in which period.
It should be noted that the text of the Holy Qur'an in the present work does
not have signs of rukū'at.
Another division made at some later stage is that of Hizbs or Manzils. This
division was made to identify a certain portion of the Holy Qur'an that should
be preferably recited every day. Some elders of early days had divided the
Qur'an into seven hizbs, so that recitation of the Qur'an might be completed
once in a week. Others used to recite one part every day to complete the
recitation every month. In some countries like Saudi Arabia, however, daily
recitation was restricted to one half of one part, completing the recitation in
sixty days. Thus, every one half of a part is marked in those editions as one hizb.
Rumuz-ul-Awqaf Or Stop Signs
Many editions of the Holy Qur'an, especially those published in our
subcontinent, have some signs in the form of Arabic letters inserted at certain
places in the text. These signs are called Rumuz-ul-Awqaf. The purpose of these
signs is similar to that of the punctuation signs in modern writings. These signs
are particularly helpful for those who recite the Holy Qur'an as an act of
worship, though without understanding the Arabic text. These signs are to tell
the reader where to stop in the sequence of verses and where to continue
reading without any pause. Here is an explanation of these signs:
This sign indicates that a statement stands completed here, and it is
better to stop for a breath at this point.
ج
This sign means that a part of a statement is completed at this point,
and therefore one can stop here also.
ص
This is an indication that the statement is not yet completed, but since
the statement has become too long, one can stop here for taking a
breath instead of any other place in the statement.
This sign warns the reader that there is a chance of a grave error in the
meaning, if one does not stop here and connects the marked word
with the subsequent one. It is therefore highly recommended that the
reader should stop at this point and start reading of the coming
sentence with a fresh breath.
y
This sign denotes that it is recommended not to stop here, and if
51
someone stops at this point, it is better to repeat the preceding word
or sentence before continuing further.

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Introduction
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مع
This sign is placed where the sentence may be interpreted in two
different ways. According to one interpretation, one should stop at
one place, while the other interpretation requires a pause at another
place. At both such places, a sign of three dots is available to direct
the reader that he may stop at either of the two places, but not at both
of them.
سـكته
This sign indicates that the reader should pause here a little without
breaking the breath, because reading without pause may lead to a
wrong impression about the meaning of the sentence.
, This sign is similar to . but the pause required here is a little
longer, still without breaking the breath.
ق
This means that some scholars recommend to stop here, while some
others do not.
قف
This signifies that there is no harm in pausing here, even though a
layman may wrongly presume that a stop at this point may change the
meaning.
صلى
This sign means that it is better to continue reading without any pause
on this point.
صل
This is similar to the preceding sign
according to
some
scholars only.
The Science of Tafsir (Exegesis)
Tafsir is an Arabic word, which means "to open" or "to explain". Technically,
the science of Tafsir is a branch of knowledge meant to interpret and explain
the verses of the Holy Qur'an.
It has been the consistent practice of Allah Almighty that He did never send a
divine book without a prophet, whose basic objective was to explain the
contents of the book and to teach the people how they should mould their lives
according to the guidance provided by that divine book. The Holy Qur'an itself
makes it clear that the major function entrusted to the Holy Prophet
Muhammad was "to teach the Book" (see 2:129, 151, 3:164, 62:2) and "to
explain to the people what is revealed to them." (See 16:44)
Accordingly, the Holy Prophet ¿ has not only conveyed the words of the Holy
Qur'an accurately, but has also explained to his noble Sahābah su how to recite
it, and how to understand its correct meanings.

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Introduction
It is on the basis of the explanations given by the Holy Prophet e and his
blessed Sahabah , who learnt the Holy Qur'an directly from the Holy Prophet
, that the Muslim scholars have developed the science of Tafsir as a branch of
knowledge, which not only explains the meanings of the Holy Text, but also
lays down the principles of its interpretation, so that its true import is fully
preserved and protected against all sorts of distortions.
The science of Tafsir has its own fascinating history, which cannot be described
in this short introduction. Nevertheless, it will be pertinent here to. summarize
the basic sources on which this science has placed its reliance while interpreting
the Holy Qur'an.
The Sources of Tafsir (Exegesis)
1. The Holy Qur'an Itself
The first source of Tafsir is the Holy Qur'an itself, because one verse of the
Holy Qur'an is very often explained by another verse. For example, there is a
prayer in the very first Sūrah of the Holy Qur'an:
اهْدَنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ
"Take us on to the straight path_the path of those on whom You have
bestowed Your Grace" (1:5)
This verse refers to those who are blessed with Allah's Grace, but it does not
identify them in detail. However, there is another verse that identifies different
categories of these people in clear terms. It says:
وَمَنْ يُطِعِ اللّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِمْ مِنَ النِّينَ
وَالصّدِّيقِينَ وَالشِّهَدَاءِ وَالصَّالِحِينَ
"Those who obey Allah and the Messenger are with those whom Allah has
blessed, namely, the prophets, the Siddiqin, the Shuhada' and the righteous."
(4:69)
In this way, the latter verse has explained the former one. Since there are
numerous such examples in the Holy Qur'an, the scholars of Tafsir place their
foremost reliance on this source of exegesis.
2. Hadith
Hadith, an Arabic word, is defined as "the words spoken or the acts done or
omitted by the Holy Prophet ". Since the major function entrusted to the

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Holy Prophet # was to interpret and teach the meanings of the Holy Qur'an,
as explained earlier, it goes without saying that his explanations are the most
reliable source of interpretation of the Holy Qur'an. These explanations were at
times given verbally, and at other times by his acts and practices. It will be
wrong to presume that all the explanations given by the Holy Prophet = were
based only on his personal opinion or understanding. In fact, the divine
revelation received by him was of two kinds. One in the form of the text of the
Holy Qur'an, and the other in the form of non-textual revelations that he at
times received from an angel sent by Allah Almighty, and at other times
through the ideas put into his blessed heart directly from Allah Almighty. This
is because while revealing the Holy Qur'an to him, Allah Almighty Himself gave
him a promise in the following words:
تُـمَّ إِنّ عَلَيْنَا بَيَانَهُ
"Then (after getting the Holy Qur'an recited to you) it is undertaken by Us to
explain it."(75:19)
It is evident from this verse that Allah Almighty Himself has explained the Holy
Qur'an to the Holy Prophet through some non-textual revelations. It is,
therefore, of utmost importance for correct understanding of the Holy Qur'an
to know how the Holy Prophet du has expounded its precepts and how he put
them into practice. To quote a simple example, the Holy Qur'an has ordered us
"to establish Salah and pay Zakah". But it is nowhere mentioned in the Holy
Book how Salah should be established, what is the detailed manner in which it
has to be performed, what are the prescribed times of its performance, which
acts are prohibited during Salah, and so on. Likewise, the Holy Qur'an has not
described the detailed rules of paying Zakah. All such details are given by none
but the Holy Prophet = through his words and acts.
It is for this reason that Ahadith (plular of Hadith) have a vital role in correct
understanding of the Holy Qur'an. Any attempt to interpret it against the
explanations given by authentic Ahadith cannot but mislead the reader.
In order to check the authenticity of Ahadith, the scholars have developed
unique sciences of Isnad and 'Usul-ul-Hadith whereby the status of every
narration can be checked by a systematic criticism. It is imperative, therefore,
for a reliable interpretation of the Holy Qur'an that the interpreter is well-
versed not only in the relevant Ahadith, but also in these sciences, so that he
may distinguish the authentic reports from non-authentic ones. Hence, it is not
correct to interpret the Holy Qur'an on the basis of a report found somewhere
without checking its authenticity and without ensuring that no other stronger
report goes against it.

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Introduction
3. Explanations of Sahabah su of the Holy Prophet
The third source of Tafsir is the statements of the blessed Sahabah s of the
Holy Prophet . Since they had their education directly from him the, and had
the first hand knowledge of all the circumstances behind the revelation of a
particular verse of the Holy Qur'an, they are naturally the most authentic source
of knowledge of Tafsir after the Holy Prophet himself. If there is a consensus
of Sahabah on the interpretation of a verse, the authentic exegetes just
follow that and discard any other interpretation offered by someone else.
However, if their interpretations are divergent, the exegetes prefer one of them
according to the principles laid down in relevant sciences of 'Usul-ut-Tafsir,
'Usul-ul.Figh and 'Usul-ul-Hadith.
4. Explanations of Tabi'in
Tabi'in are the pupils of Sahabah . Since they learnt the Holy Qur'an from
the Sahabah su of the Holy Prophet , the importance of their explanatory
statements can never be ignored. Hence the exegetes have taken them as the
fourth source of Tafsir. Their explanations are sometimes based on what they
learnt from Sahabah , but at other times they reflect their own opinion.
Therefore, many authentic exegetes do not take their statements as decisive as
those of Sahabah . The fact, however, is that these statements are of great
value while determining the correct meaning of a verse of the Holy Qur'an.
5. Arabic Language
Since the Holy Qur'an was revealed in Arabic, a complete command over this
language is necessary for anyone who intends to interpret it. Particularly, in the
case of the verses in which an explanation is not reported from the
aforementioned sources, we have no other means to interpret it, except the
language itself. Moreover, where two different interpretations are reported, the
one more conforming to the Arabic grammar and usage is normally preferred.
Here again, one needs to have a thorough knowledge of Arabic Lexicon and its
grammar, which are frequently used by the exegetes as an important source of
Tafsir.
6. Deliberation
The Holy Qur'an itself invites people to deliberate over its verses for acquiring
guidance from it. The miraculous Qur'anic style is such that every person can
benefit from it according to his or her level of understanding. A layman can
easily receive guidance in general religious matters, while a competent scholar
may deduce the precepts of Shari'ah through a deeper study of its text coupled
with Ahadith of the Holy Prophet te and other relevant material. Besides, the

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Introduction
more one gives deep consideration to the expressions of the Holy Text, the
wider is the scope of the subtle points of wisdom embedded in it. Such
discoveries of its miraculous expressions can never end. But two points are
necessary here to note. Firstly, all the necessary articles of Islamic faith and all
matters relating to the precepts of Shari'ah are fully laid down by the Holy
Qur'an and the Holy Prophet & in a way that Islam has emerged as a perfect
religion. The Holy Qur'an itself says:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ
Today, I have perfected your religion for you (5:3)
It is therefore impossible that a new idea is injected by such deliberations in the
basic articles of Islamic faith or the overall structure of Islamic injunctions
established by the sources of Shari' ah and recognized by the 'Ummah throughout
centuries. Secondly, this exercise requires vast knowledge and correct
perception. Any incompetent exercise based merely on one's imaginary
assumptions may be dangerous and misleading. It is this type of exercise against
which the Holy Prophet ¿ has warned us in the following words:
مَنْ قَالَ فِى الْقُرْآنِ بِفَيْرِ عِلْمٍ فَلْيَتَبَوَّأَ مَفْعَدَهُ مِنَ النَّارِ
Whoever interprets the Holy Qur'an without proper knowledge should seek
his abode in the Fire (of Hell) 3
One of the criteria that may distinguish between right and wrong conclusions
drawn by independent deliberations is that if a conclusion so drawn is against
other express statements of the Holy Qur'an or the explanations given by the
Holy Prophet through his words or acts, or against the consensus of the
scholars of the 'Ummah who have devoted their lives to understand the Holy
Qur'an and the Sunnah in their true perspective - it is certainly wrong.
However, new points of guidance that are not against aforementioned
principles may well be inferred by competent study of the Holy Text.
Few Words About Israelite Traditions
The narratives that reached us by Jewish or Christian resources are called
Isra'iliyyat in Arabic and 'Israelite Traditions' in English. Many narratives of the
past prophets 2 and communities are common between the Holy Qur'an and
the Biblical or Talmudic resources. But very often the narratives given by the
Holy Qur'an are more brief and concise than the stories given by Israelite
Traditions. When many Jews and Christians, who were well aware of these
Tirmidhi, Kitab-ut-Tafsir, Hadith 2950
3

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Introduction
traditions, embraced Islam in the days of the Holy Prophet or after his
demise, they narrated Israelite traditions before Muslims, which gave details of
the brief stories narrated by the Holy Qur'an. Thus the Israelite traditions found
their way into the books of Tafsir. The true status of such narrations is that
neither all of them are correct, nor are all of them false. Hafiz Ibn Kathir
the well-known exegete, has categorized them into three different kinds:
1, There are traditions the truth of which is confirmed either by the Holy
Qur'an or by authentic Ahadith. Obviously, those are to be believed as true.
2, Contrarily, there are some Israelite traditions the truth of which is denied by
the Holy Qur'an or Sunnah of the Holy Prophet or they are clearly
against the basic principles enunciated by them. For instance, it is mentioned
in the Bible that Sayyiduna Sulaiman (Solomon) had taken to idolatry in
his later years. This description is expressly denied by the Holy Qur'an in
Sūrah Al-Baqarah (2:102). Similarly, it is mentioned in the Bible that the
Noble Prophet Lut { (Lot) committed adultery with his own daughter.
This is totally against the well-established principle in Islam that the
prophets of Allah are protected against all sorts of sinful acts, let alone
committing adultery with one's own daughter. Such Israelite traditions have
to be rejected and believed as false.
3, All other traditions are those about which Islamic resources are silent.
Regarding such traditions, the Holy Prophet has directed us to remain
silent too. We are neither supposed to reject them, nor to hold them as true.
Since we have no authentic source to verify their truth, it is better to avoid
such narratives.
Last - But Not the Least!
Before parting with this introduction, an important point about Tafsir seems
necessary to note. The Holy Qur'an was revealed for two basic objectives.
Firstly, it reminds the mankind of the realities that must form part of one's
belief, like Oneness of Allah Almighty, the Messenger-ship of the Holy Prophet
Muhammad and the Life after death. In order to engross these realities in
our hearts, the Holy Qur'an invites our attention to the signs of Allah's
omnipotence spread all over the universe; it gives us general advices about our
behavior in regard to these realities; it narrates to us the history of previous
communities who obeyed or disobeyed the divine commands and advices, and
gives an account of how they were rewarded or punished; it reminds us of the
mortal nature of this world and the eternity of the Life Hereinafter; it depicts
to us the scenes of Paradise or Hell, so that we may be aware of the fate we have
to face in that life according to our good or bad acts in this world; and above
all, it creates a sense of responsibility in the minds of those who read it in search

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Introduction
of guidance. Reading the Holy Qur'an for this purpose is open to every person,
regardless of his academic qualification. The only requisite for such a study is
to have an honest and unbiased quest for guidance. Therefore, this objective
may be achieved by simple reading of the text in Arabic, if one knows Arabic
lanugage, or its translation if he does not know Arabic. It is about this objective
that the Holy Qur'an declares itself to be easy for seeking advice:
وَلَقَدْ يَسِّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُذَّكِرٍ
Surely, We have made this Qur'an easy for seeking advice. So, is there one
who seeks advice? (54:17)
The second objective of the Holy Qur'an is to enunciate the laws that must
govern the individual and collective life of the Muslims, and to lay down the
principles under which detailed rules and sub-rules of those laws may be
inferred and deduced. These laws relate not only to the ways of worship, but
also to the social, economic and political affairs of the 'Ummah (Muslim
community); rather they extend to the international relations as well. It is this
field of Tafsir that requires a real competent knowledge of all relevant sciences
that have been referred to above while discussing the sources of Tafsir.
Unfortunately, a superficial trend is being developed today by some people that
the Holy Qur'an being an easy book of guidance, every layman can interpret the
delicate articles of faith and the complex laws mentioned or indicated by it. The
idea is stretched to the extent that even the knowledge of Arabic language is not
held necessary for such an interpretation. It is deemed sufficient to study the
Holy Book with the help of a translation, and to form an independent opinion
about the laws of Shari'ah. Such people often argue that the Holy Qur'an itself
declares that it is easy for every reader, and therefore no specialized knowledge
is required for understanding any of its verses.
This is an irrational and dangerous attitude towards the Holy Qur'an, which is
based on confusing its different subjects and objectives. The Holy Qur'an is, no
doubt, easy for every reader in so far as its first objective is concerned. The very
verse that declares the easy nature of the Holy Qur'an makes this point very
clear when it says:
وَلَقَدْ يَسِّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُذِّكِرٍ
Surely, We have made this Qur'an easy for seeking advice. So, is there one
who seeks advice? (54:17)
As for 'seeking advice' in matters of general guidance, as mentioned in the first
objective of the Holy Qur'an, it is undoubtedly easy, and this is the import of

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Introduction
this verse. But it does not mean that the complex issues of the Qur'anic laws
and beliefs are also open for every person without adequate knowledge of the
sources of Tafsir mentioned above. Had it been so, the Holy Prophet would
not have been entrusted with the task of 'teaching of the Book', because none
of his Sahabah needed a teacher to understand the meaning of the Arabic
words used in the Holy Qur'an. All of them were well-equipped with the
knowledge of Arabic language and usage. Still, they spent years in learning the
Holy Book from the Holy Prophet . It is thus evident that even the
knowledge of Arabic language is not sufficient for having proper access to the
second objective of the Holy Qur'an. For, it requires a thorough knowledge of
how the Holy Prophet ¿ has interpreted a particular verse, how he has acted
upon it, and which of the Ahadith reporting his words and acts are authentic
upon which one can place his reliance in these matters. That is why the Sahabah
of the Holy Prophet and their followers devoted their entire lives for
learning this aspect of the Holy Book and developed the science of Tafsir as
explained above. Unless one has equipped himself with this science by learning
it from competent exegetes, he is not eligible to form or express an opinion in
the matters pertaining to the second objective of the Holy Qur'an.
Every branch of knowledge in this world requires specialized knowledge that
cannot be acquired by self-study alone. If a person claims to be a doctor after
self-study of the medical science without learning it from a competent
professor, no one can accept his claim, nor can he be allowed to play with the
lives of the patients on the basis of his self-study. If such anarchy is not
acceptable in any branch of knowledge, how can it be tolerated for the science
of Tafsir, on which depends the eternal life of the Hereafter? It is pertinent to
quote once again the Hadith in this regard:
مَنْ قَالَ فِى الْقُرْآنِ بِفْرِ عِلْمٍ فَلْيَتَبَوََّ مَفْعَدَهُ مِنَ النَّارِ
Whoever interprets the Holy Qur'an without proper knowledge should seek
d
his abode in the Fire (of Hell) 4
Translator and Commentator
yloHoff
00
4 Tirmidhi, Kitab-ut Tafsir, Hadith 2950

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Introduction
This is the first Surah of the Holy Qur'an, not only in its present order, but
also in its order of revelation in the sense that no other Surah had been
revealed completely before this. Some verses of other Surahs, like those of
Surah 96 and Surah 74 etc. were revealed earlier than this, but it was the first
complete Surah that was revealed to the Holy Prophet ¿ in Makkah. It has
been placed before every other Surah in its present compilation, because it
is, so to say, the quintessence of the Holy Qur'an; the rest of the Qur'an is
its elaboration. That is why it is named Al-Fatihah (The Opening). The
theme is that, in order to benefit from the Holy Qur'an, one must admit the
basic attributes of his Creator, seek guidance from Him, and recite and
study it with open mind and heart like a true seeker of Truth. This Sūrah is
an instruction from Allah Ta'ala how one should request and pray to Him
for seeking guidance. The entire Qur'an following this Surah is an answer to
this request.

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SŪRAH AL-FATIHAH
(The Opening)
This Sūrah is Makki, and comprises 7 'ayat (verses)
With the name of Allah, the All-Merciful, the Very-Merciful.
Praise belongs to Allah,1 the Lord2 of all the worlds3 [1] , the All-
Merciful, the Very Merciful. 4 [2] the Master of the Day of Requital. [3]
You alone do we worship, and from You alone do we seek help. [4] Take
us on5 the straight path6 [5]- the path of those on whom You have
bestowed Your Grace,7 [6] not of those who have incurred Your wrath,
nor of those who have gone astray. [7]
1) It means that whosoever praises anything anywhere in the universe is
ultimately praising Allah, because He is the Creator of everything, and
admiration of any object is, in fact, admiration of its producer.
2) Lexically, the word, Rabb signifies 'one who nurtures.' And 'nurture' implies
developing a thing by gradual stages in a manner which is conducive to its own good till
it attains perfection. The word Rabb is exclusive to the Sacred Being of Allah and
cannot be employed in the case of any created being without adding some qualification
for a created being is itself in need of 'nurture' and cannot. nurture anyone else.
(Ma'aariful-Qur'aan, volume 1, page 64.)
3) The original word in Arabic is 'Alamin - the plural of 'Alam, and it includes
every possible form of existence: the sky, the earth, the sun, the moon, stars,
wind, rain, the angels, the Jinns, animals, plants, minerals, and, of course, men.
In the absence of an accurate word in English, it is translated as 'worlds'.
4) This is the translation of the Arabic words: Ar-Rahman and Ar-Raheem.
Both are attributes of Allah Ta'ala, denoting His extreme mercy. The
difference between the two is that Rahman indicates the extensive nature of
His mercy, hence it is translated as 'All- Merciful', while Raheem refers to its
intensive quality, and therefore it is rendered as 'Very-Merciful'.

Sūrah Al-Fātiņah 1:1-7
5) 'Guidance' may be given to someone in two ways. One is that he is
verbally directed towards the right path, or it is shown to him from a
distance, then it will depend on him whether or not he adopts the
correct direction. The second way of guiding someone is that he is
physically taken to the right path. According to the Arabic usage, it is
the second type of guidance that is intended here, because in the first
case, the expression would have been: Ihdinaa- ila-s-swirawtaw-I-
mustaqeem. Hence the translation: 'Take us on the straight path'.
6) It is the path that has no turns and twists. The term signifies the
particular way of Faith that equally avoids the two extremes of excess
and deficiency. One who follows the straight path would neither go
beyond the limits nor fall short. of them in matters of doctrine and
practice both. (Ma'aariful-Qur'aan, volume 1, page 77).
7) See 4:69 for the detail of this reference.
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Sūrah Al-Baqarah 2
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Introduction
This is the largest Surah in the Holy Qur'an. It is named after the story of
the cow mentioned in verses 67 to73 of this Surah. The Surah starts with the
mention of three categories of mankind: the believers, the unbelievers and
the hypocrites. Then it deals with the fundamental articles of faith, namely,
belief in the Oneness of Allah, the Messengership of the Holy Prophet
and the Life after death. The creation of 'Adam (Adam) y and his descent
to earth has been narrated to make one recall his origin. Then, a large
passage is devoted to inviting the Jews towards Islam by referring to many
favours Allah has bestowed on them. Different parts of the life of the Holy
Prophet Musa (Moses) , and the rebellious attitude of the Israelites
against him, have been mentioned in this context. Then the Holy Prophet
Ibrahim it has been referred to as a basis of common agreement between
Christians, Jews and the Pagans of Arabia. Thereafter, a series of Islamic
injunctions has been laid down relating to different forms of worship, family
life and financial transactions.

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Surah Al-Baqarah 2:1-4
بِسْمِ اللّهِ الََّنِ الرَّحَمـ
الَّذِينَ يُؤْمِنُونَ
الّ ◌َذَلِكَ الْكِتَبُ لَا رَيْبُ فِهِ هُدَى لِلْمُنَّقِينَ
بِالْغَيْبِ وَيُقِمُونَ الصَّلَوةَ وَمِمَّا رَزَقْنَهُمْ يُفِقُونَ ﴿ وَالَّذِينَ يُؤْمِنُونَ
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بِمَّ أُنزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِن قَبْلِكَ وَبِالْآَخِرَةِ هُمْ يُوقِنُونَ
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SŪRAH AL-BAQARAH
(The Cow)
This Sūrah is Madani, and comprises 286 'ayat (verses)
With the name of Allah, the All-Merciful, the Very-Merciful.
Alif. Lām. Mim . 1[1] This Book has no doubt in it - a guidance for the
God-fearing, [2] who believe in the Unseen, 2 and are steadfast in Salah
(prayer), 3 and spend 4 out of what We have provided them; [3] and who
believe in what has been revealed to you and what has been revealed
before you; 5 and they have faith in the Hereafter. [4]
1) These isolated letters found in the beginning of different Surahs are called
Al-Huruf-ul-Mugatta'at. The correct position about them is that their exact
meanings are not known to anybody. It is a divine secret that may be disclosed
only by Allah in the Hereafter. Since no practical issue depends on their
knowledge, our ignorance about them does not have any adverse effect on our
faith or practice.
2) 'Unseen' is the translation of ghaib, a term frequently used by the Holy
Qur'an. It refers to all those realities that cannot be seen or felt by our outer
senses, like Allah the Almighty, the angels, the Paradise, the Hell etc.
3) Salah (prayer) is the Qur'anic name of the obligatory prayer prescribed to be
offered five times a day.
4) Although the word 'spend' is general for any spending, the Holy Qur'an
normally uses this word in the sense of 'charitable spending', including
obligatory alms termed in Sharī'ah as Zakāh.
5) It refers to the divine books or scriptures revealed to the earlier prophets a
like Torah, Injil and Zabur (Psalm). It should be noted that having belief in
these books means that whatever was originally revealed in those books was the

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Ahles
Sūrah Al-Baqarah 2:5-7
إِنَّ الَّذِينَ كَفَرُواْ
أُوْلَبِّكَ عَلَى هُدَى مِّن رَّبِّهِمَّ وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ
خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ
سَوَاءُ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنْذِرُهُمْ لَا يُؤْمِنُونَ
وَعَلَى سَمْعِهِمَّ وَعَلَى أَبْصَرِهِمْ غِشَوَّةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ
It is these who are guided by their Lord; and it is just these who are
successful. [5] Surely for those who have disbelieved, 6 it is all the same
whether you warn them or you warn them not: they do not believe. [6]
Allah has set a seal on their hearts and on their hearing; and on their eyes
there is a covering, and for them awaits a mighty punishment. 7 [7]
truth. It does not mean that one should have faith in their present form that has
been subjected to distortions of different kinds, and there is no proof of their
being the original books revealed by Allah. The Holy Qur'an itself has
mentioned at many places that the Jews and the Christians have brought about
a lot of changes in these books. See for example: 4:46 and 5:13
6) After introducing the Holy Qur'an as a book of guidance, the preceding five
verses have described the characteristics of those who accept this guidance and
follow it. These two verses (7 & 8) describe those who reject this guidance
openly and who are termed as: kafir (disbelievers).
7) This statement should be read in juxtaposition with 83:14 : "No! But that
which they used to commit has covered their hearts with rust." which makes it
plain that it is their arrogance and their evil deeds themselves that have settled
on their hearts as rust. In the present verse 2:7, it is this very rust which has
been described as 'a seal' or 'a covering'. So, there is no occasion here to raise
the objection that if Allah Himself has sealed their hearts and blocked their
senses, they are helpless and cannot be held responsible for being disbelievers,
and hence they should not be punished for what they have not themselves
chosen to do. If we consider the two verses (2:7 and 83:14) together, we can
easily see why they should be punished. In adopting the way of arrogance and
pride they have, wilfully and out of their own choice, destroyed their capacity
for accepting the truth, and thus they themselves are the authors of their own
ruin. But Allah, being the Creator of all the actions of His creatures, has in
verse 2:7 attributed to Himself the setting of a seal on the hearts and the ears
of the disbelievers, and has thus pointed out that when these people insisted, as
a matter of their own choice, on destroying their aptitude for receiving the
truth, Allah produced, as is His way in such cases, the state of insensitivity in

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AhileSunnah
Sūrah Al-Baqarah 2:8-15
وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَا بِاللَّهِ وَبِالْيَوْمِ الْآَخِ وَمَا هُم بِمُؤْمِنِينَ
فِی
يُخَدِعُونَ اللَّهَ وَالَّذِينَ ءَامَنُواْ وَمَا يَخْدَعُونَ إِلَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
قُلُوبِهِمْ قَرَضُ فَزَادَهُمُ اللَّهُ مَرَضَّأْ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْذِ بُونَ
وَإِذَا قِيلَ لَهُمْ لَا نُفْسِدُواْ فِىِ الْأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ [٨] أَلَا إِنَّهُمْ
،وَإِذَا قِيلَ لَهُمْ ءَامِنُواْ كَمَآ ءَامَنَ النَّاسُ
هُمُ الْمُفْسِدُونَ وَلَكِن لَّا يَشْعُرُونَ لَيَـ
قَالُواْ أَنُؤْمِنُ كَمَآ ءَامَنَ الشُّفَهَةُ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَكِن لَا يَعْلَمُونَ
وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُوَاْ ءَامَنَا وَإِذَا خَلَوْاْ إِلَى شَيَطِينِهِمْ قَالُواْ إِنَّا مَعَكُمْ
١٥
١٤] اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى ◌ُغْيَنِهِمْ يَعْمَهُونَ
إِنَّمَا نَحْنُ مُسْتَهْزِءُ ونَ
And among men there are some who say, "We believe in Allah and in the
Last Day", yet they are not believers. 8 [8] They try to deceive Allah and
those who believe, while they are not deceiving anyone except
themselves, although they are unaware of it. [9] In their hearts there is a
malady, so Allah has made them grow in their malady; and for them there
is a grievous punishment, because they have been lying. [10] When it is
said to them, "Do not spread disorder on the earth", they say, "We are
but reformers." [11] Beware, it is, in fact, they who spread disorder, but
they do not appreciate. [12] And when it is said to them, "Believe as
people have believed," they say, "Shall we believe as the fools have
believed?" Beware, it is, in fact, they who are the fools, but they do not
know. [13] When they meet those who believe, they say, "We have entered
Faith;" but when they are alone with their satans, they say, "Indeed, we
are with you; we were only mocking." [14] It is Allah who mocks at them,
and lets them go on wandering blindly in their rebellion. [15]
their hearts and senses. (Ma'āriful Qur'an).
8) This is the description of the hypocrites who pretend to accept the guidance
of the Holy Qur'an, but in reality reject it.

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nna
Sūrah Al-Baqarah 2:16-19
أُوْلَئِكَ الَّذِينَ أُشْتَرَوُاْ الضَّلَالَةَ بِالْهُدَى فَمَا رَبِحَت تَجَرَتُهُمْ وَمَا كَانُواْ
مَثَلُهُمْ كَمَثَلِ الَّذِى أَسْتَوْقَدَ نَارًا فَلَمَّا أَضَآءَتْ مَا حَوْلَهُ.
مُهْتَدِينَ
ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَّكَّهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ
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مُثُمْ بَكْمُّ عُمْىٌ فَهُمْ لَا
يَرْجِعُونَ!
أَوْ كَصَيِّبٍ مِّنَ السَّمَاءِ فِيهِ ظُلُمَتُ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَبِعَهُمْ
فِيّ ءَاذَانِهِم مِّنَ الصَّوَعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكَفِرِينَ
These are the people who have bought error at the price of guidance; so
their trade has brought no gain, nor have they reached the right Path. [16]
Their situation is like that of a man who kindles a fire, and when it
illuminates everything around him, Allah takes away their lights and
leaves them in layers of darkness, so that they see nothing. [17]
Deaf, dumb and blind, they shall not return.
9
9 [18] Or (it is) like a
rainstorm from the sky, bringing darkness, thunder and lightning; they
thrust their fingers in their ears against the thunderclaps for fear of
death,
and Allah encompasses the disbelievers_[19]
9) Verses 17 to 20 bring out the miserable plight of the hypocrites in the light
of two extended similes. The choice of two examples is meant to divide the
hypocrites into two kinds of men. On the one hand were those in whom
disbelief had taken deep roots, so that they had little inclination towards Islam,
but pretended to be Muslims for worldly motives - the Holy Qur'an compares
them to the man who, having found light, again loses it, and is left in darkness.
On the other hand were those who did recognize the truth of Islam, and
sometimes wished to be genuine Muslims, but worldly interests would not allow
them to do so, and they remained in a perpetual state of hesitation and doubt
- they have been likened to the men caught in a thunderstorm who move
forward a step or two when there is a flash of lightning, but, when it is over,
again get stuck. In the course of these parables, the hypocrites have also been
warned that they are not beyond the power of Allah, and that He can, as and
when He likes, take away their sight and hearing; even destroy them. (Ma'ariful
Qur'an)

11
Sūrah Al-Baqarah 2:20-23
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يَكَادُ الْبَقُّ يَخْطَفُ أَبْصَرَهُمْ كُلَّمَا أَضَآءَ لَهُم مَّشَوْ فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُواْ
وَلَوْ شَآءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَرِهِمَّ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
يَأَيُّهَا النَّاسُ أَعْبُدُواْ رَبَّكُمُ الَّذِى خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
الَّذِى جَعَلَ لَكُمُ الْأَرْضَ فِرَشًا وَالسَّمَآءَ بِنَآءُ وَأَنَزَلَ مِنَ السَّمَاءِ مَآءٍ فَأَخْرَجَ بِهِ،
مِنَ الثَّمَرَتِ رِزْقًا لَّكُمَّ فَلَا تَجْعَلُواْ لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ () وَإِن
كُنْتُمْ فِى رَيْبٍ مِّمَا نَزَّلْنَا عَلَى عَبْدِنَا فَأَتُواْ بِسُورَةٍ مِّن مِّثْلِهِ، وَادْعُواْ شُهَدَآءَكُمْ
مِّن دُونِ اللَّهِ إِن كُنتُمْ صَدِقِينَ
jar
and lightning (all but) snatches away their eyesight; every time a flash
gives them light, they walk by it; and when darkness falls upon them,
they stand still. And if Allah willed, He would certainly take away their
hearing and their eyes: surely Allah is powerful to do anything. [20] O
people, worship your Lord who created you and those before you, so that
you may become God-fearing [21] He is the One who made the earth a
bed for you, and the sky a roof, and sent down water from the sky, then
brought forth with it fruits, as a provision for you. So, do not set up
parallels to Allah when you know. 1º [22] If you are in doubt about what
We have revealed to Our servant, 11 then bring a Sarah similar to this, and
do call your supporters other than Allah, if you are true. [23]
10) This is an invitation to the first and foremost article of Islamic faith, that
is, the belief in the Oneness of Allah, and that there is no one worthy of
worship other than Him. This fact is proved by referring to the creation of the
sky and the earth and the divine blessing in the form of rain that is the main
source of all worldly benefits. The pagans of Arabia used to admit that all this
is created by no other than Allah. Still they used to associate their false gods
with Allah, and worshipped them.
11) It refers to the Holy Prophet . Verses 23 & 24 establish the second article
of Islamic faith, namely, the belief in the prophet-hood of Sayyiduna
Muhammad , and in the truthfulness of the Qur'an revealed to him. As a