وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُواْ مَآ أَنزَلَ ٱللَّهُ قَالُواْ بَلۡ نَتَّبِعُ مَآ أَلۡفَيۡنَا عَلَيۡهِ ءَابَآءَنَآ‌ۗ أَوَلَوۡ كَانَ ءَابَآؤُهُمۡ لَا يَعۡقِلُونَ شَيۡـًٔ۬ا وَلَا يَهۡتَدُونَ O (سورة البقرة:۱۷۰)

AND WHEN IT IS SAID TO THEM: "FOLLOW WHAT ALLAH HAS SENT DOWN," THEY SAY: "INSTEAD, WE WOULD FOLLOW WHAT WE FOUND OUR FATHERS ON."IS IT SO - EVEN THOUGH THEIR FATHERS USED TO UNDERSTAND NOTHING, NOR HAD THEY BEEN ON THE RIGHT PATH? (SURAH AL-BAQARAH:170)

This verse not only censures the blind following of forefathers, it also sets out a rule and its attendant conditions, for Taqleed (following) which has been hinted at by the words لَا يَعۡقِلُونَ (even though their forefathers used to understand nothing) and لَا يَهۡتَدُونَ (nor had they been on the right path). This tells us that following these forefathers was forbidden because they neither had reason nor guidance. 'Guidance' or the right path signifies injunctions revealed by Allah Ta'alah, openly and clearly, while 'aql' or reason stands for imperative guidance deduced through Ijtihad from the recognised sources of Islamic Shariah. So the reason it is not permitted to follow these ancestors is that they do not have a revealed set of laws from Allah, nor do they have the ability to deduce injunctions from the Word of Allah. This leads to the deduction that if there is such an Alim (scholar) who has  good knowledge of Quran and Sunnah, and in the absence of a clear and direct instruction of the two sacred sources has the ability to derive rulings through Ijtihad then it is permissible to follow such a Mujtahid Alim. The purpose is not to follow commands of the Alim himself, the idea is to follow the commands of Allah Ta'alah, but if a person does not have complete knowledge of Quran and Sunnah, and does not have the ability to derive laws from Quran and Sunnah, then what valid option has he got left but to follow an authentic Alim who does have such knowledge and ability.

In the interpretation of this verse Imam Al-Qurtubi RE has said that the prohibition of following forefathers mentioned in this verse applies to following them in false beliefs and deeds. Following of correct beliefs and good deeds is not included in the meaning of this verse as it has been very clearly said in Surah Yusuf in the words of Hazrat Yusuf AS:

إِنِّى تَرَكۡتُ مِلَّةَ قَوۡمٍ۬ لَّا يُؤۡمِنُونَ بِٱللَّهِ وَهُم بِٱلۡأَخِرَةِ هُمۡ كَـٰفِرُونَ O وَٱتَّبَعۡتُ مِلَّةَ ءَابَآءِىٓ إِبۡرَٲهِيمَ وَإِسۡحَـٰقَ وَيَعۡقُوبَ‌ۚ

"I have disassociated myself from the community of people who do not believe in Allah and who deny the Hereafter and I have chosen to follow the community of my fathers, Ibrahim and Ishaq and Yaqub AS. (Surah Yusuf:37-38)

Adapted from Ma'ariful Quran, by Mufti Muhammad Shafi RE

يَـٰٓأَيُّهَا ٱلنَّاسُ كُلُواْ مِمَّا فِى ٱلۡأَرۡضِ حَلَـٰلاً۬ طَيِّبً۬ا وَلَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ‌ۚ إِنَّهُ ۥ لَكُمۡ عَدُوٌّ۬ مُّبِينٌ O إِنَّمَا يَأۡمُرُكُم بِٱلسُّوٓءِ وَٱلۡفَحۡشَآءِ وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ O (سورة البقرة:۱۶۸۔۱۶۹)

"O PEOPLE, EAT OF WHAT IS IN THE EARTH, PERMISSIBLE AND GOOD, AND DO NOT FOLLOW IN THE FOOTSTEPS OF SATAN; INDEED, FO YOU HE IS AN OPEN ENEMY. HE ONLY ORDERS YOU EVIL AND IMMODESTY, AND THAT YOU ALLEGE ABOUT ALLAH WHAT YOU DO NOT KNOW." (SURAH AL-BAQARAH:168-169)

(One of the wrong practices of the non-believers of Arab was that they had declared some things Halal and Hara'am by their own opinion, without any divine guidance. For example, they believed it was permissible to eat a dead animal, while they had declared Halal animals Hara'am. These verses were sent to refute those wrong beliefs and practices.)

The true meaning of the root word "حلَّ " (halla) is 'to open a knot'. In that sense, something being declared Halal means that a knot has been opened and the restriction has been lifted. The blessed Companion Hazrat Sahl ibn Abdullah RAA has said, "Salvation depends on three things - 1. eating Halal, 2. fulfilling (divine) obligations and 3. following the Sunnah of the Holy Prophet ﷺ."

The word "طیّب" (Tayyib) means 'good' as inclusive of the mean and the pure, and covers the twin aspects of being lawful, permissible or Halal and being naturally desirable. 

The word "سوء" (Su) in "ٱلسُّوٓءِ وَٱلۡفَحۡشَآءِ" means something which bothers somebody good and reasonable. The word  "فحشاء" (Fahshae) covers what is immodest. 

The expression "إِنَّمَا يَأۡمُرُكُم" (he only orders you) means instilling a suggestion in the mind. This has been further elaborated upon in a Hadith narrated by the blessed Companion Hazrat Abdullah ibn Masud RAA who said that Rasool Allah ﷺ has said, "The son of Adam is influenced by a suggestion from the Satan and a suggestion from the angel. The Satanic suggestion has the effect of bringing forth the expedient gains in evil deeds and thereby opening the avenues of negating the truth, while the angelic suggestion has the effect of the heart becoming content and satisfied with the promise of success and reward on good deeds, and validation of what is correct."

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

وَإِلَـٰهُكُمۡ إِلَـٰهٌ۬ وَٲحِدٌ۬‌ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ (سورة البقرة:۱۶۳)

"AND YOUR GOD IS ONE GOD: THERE IS NO GOD BUT HE, THE ALL-MERCIFUL, THE VERY MERCIFUL." (SURAH AL-BAQARAH:163)

There are several different facets of Tauheed (the Oneness of Allah) some of which are described below:

1. He is One in the state of His being, that is, there exists in the universe of His creation no entity like Him. He is without any duplicate or replica and without any equal or parallel.

2. He is One in claiming the right of being worshipped, that is, in view of the nature of His Being and the comprehensiveness of His most perfect attributes, all Ibadah, all worship has to be for Him alone.

3. He is One in being free of any conceivable composition, that is, He is free of segments and fragments, units and organs, substances and elements, atoms and particles. There is no way He can be analysed or divided.

4. He is One in His existence in that He existed when nothing did and He will remain existing when nothing will. (Jassas)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

نَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِى تَجۡرِى فِى ٱلۡبَحۡرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ۬ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِہَا وَبَثَّ فِيہَا مِن ڪُلِّ دَآبَّةٍ۬ وَتَصۡرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَيۡنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ . (سورة البقرة:۱۶۴)

"SURELY, IN THE CREATION OF HEAVENS AND EARTH, AND THE ALTERNATION OF NIGHT AND DAY, AND THE SHIPS THAT SAIL IN THE SEA WITH WHAT BENEFITS MEN, AND THE WATER ALLAH SENT DOWN FROM THE SKY, THEN REVIVED WITH IT THE EARTH AFTER ITS BEING DEAD, AND SPREAD OVER IT OF EACH CREATURE, AND IN THE TURNING OF WINDS, AND IN THE CLOUDS EMPLOYED TO SERVE BETWEEN HEAVEN AND EARTH: THERE ARE SIGNS FOR THOSE WHO HAVE SENSE." (SURAH AL-BAQARAH:164)

Allah Ta'alah has repeatedly pointed out in the Quran those facts about the universe which are clearly open to our eyes and if one ponders about them with an open mind then they are a clear evidence about the existence of Allah Ta'alah and His Oneness (Tauheed). The way all the creatures in the universe keep working, the way the Sun and the Moon go about their movement in a disciplined manner, the way the seas and the oceans not only store great amounts of water but also connect different parts of land through vessels that float on them and transport what humans need through these vessels, and the way winds and the clouds provide sustenance for human beings; only someone who is completely oblivious of all these facts can believe that this whole system is running by itself in such a complex manner by itself with someone running it.

From Easy Translation of Quran, by Mufti Muhammad Taqi Usmani RE

ٱلَّذِينَ إِذَآ أَصَـٰبَتۡهُم مُّصِيبَةٌ۬ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٲجِعُونَ : سورة البقرة ۱۵۶

" WHO, WHEN SUFFERING COMES TO THEM, SAY: "WE CERTAINLY BELONG TO ALLAH, AND TO HIM WE ARE BOUND TO RETURN." (SURAH AL-BAQARAH:156)

In this sentence (we certainly belong to Allah, and to Him we are bound to return) it has first been pointed out to us that because we all belong to Allah Ta'alah so He has the full right to make whatever decision He wants to make about us. And because we belong to Him, and no one wants to harm their own belongings, therefore, whatever decision He makes about us would be in our best interests, even if we can not understand the reasoning and logic behind that decision at that time. On the other hand this also points to the fact that one day we also have to return to Allah Ta'alah just like our close relative or friend has done today, therefore, this separation from them is temporary and is not permanent. And when we are re-united with our loved ones we will InshaAllah (God willing) also be rewarded for the pain and distress we are suffering today. If a person has this firm belief in their mind then they are exhibiting Sabr (patience) even if they are involuntarily shedding tears at the same time.

From Easy Translation of the Quran, by Mufti Muhammad Taqi Usmani DB

"انَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلۡكِتَـٰبِ‌ۙ أُوْلَـٰٓٮِٕكَ يَلۡعَنُہُمُ ٱللَّهُ وَيَلۡعَنُہُمُ ٱللَّـٰعِنُونَ ۔" (سورةالبقرة:۱۵۹)

"SURELY, THOSE WHO CONCEAL WHAT WE HAVE REVEALED OF CLEAR SIGNS AND GUIDANCE - EVEN AFTER WE HAVE EXPLAINED THEM FOR PEOPLE, IN THE BOOK, UPON THEM ALLAH CASTS DAMNATION, AND CURSE THEM THOSE WHO CURSE." (SURAH AL-BAQARAH:159)

These are some of the injunctions coming out of this verse:

1. It is forbidden to conceal knowledge which must be disclosed and disseminated widely. The Holy Prophet ﷺ said:

"Anyone who is asked about something which he knows, in the event that he conceals it, would be brought forth by Allah on the Doomsday harnessed with a rein of fire." (Narrated by Abu Hurayrah and Amr ibn al-Aas and reported by Ibn Majah - Qurtubi)

2. Another very important rule that emerge from this verse is that one who himself does not possess the sound knowledge of religious injunctions underlings should not try to explain them.

3. The third rule we find out is that answers to religious questions which are intricate, deeply involved and way beyond the comprehension level of common people should not be offered before them lest they fall prey to some misunderstanding. The Holy Prophet SAW has said:

"Do not withhold wisdom from those who deserve it, for if you do so, you will be unjust to them; and do not place it before those who do not deserve it, for if you do so, you will be unjust to it."

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

كَمَآ أَرۡسَلۡنَا فِيڪُمۡ رَسُولاً۬ مِّنڪُمۡ يَتۡلُواْ عَلَيۡكُمۡ ءَايَـٰتِنَا وَيُزَكِّيڪُمۡ وَيُعَلِّمُڪُمُ ٱلۡكِتَـٰبَ وَٱلۡحِڪۡمَةَ وَيُعَلِّمُكُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ (سورة البقرة:۱۵۱)

"AS ALSO WE HAVE SENT IN YOUR MIDST A MESSENGER FROM AMONG YOU, WHO RECITES TO YOU OUR VERSES, AND PURIFIES YOU, AND TEACHES YOU THE BOOK AND THE WISDOM, AND TEACHES YOU WHAT OU DID NOT KNOW." (SURAH AL-BAQARAH:151)

At the time of building the Ka'abah Hazrat Ibrahim AS had prayed for two things, first was that among his offspring there be a community who were totally obedient to Allah Ta'alah. The second was to send a Prophet among his offspring.

Allah Ta'alah answered his first prayer in the form of the birth of Ummah of the Holy Prophet ﷺ and calling them the "balanced community". In this verse Allah Ta'alah says that in accepting Hazrat Ibrahim's (AS) second prayer I have sent Rasool Allah SAW amongst you who has the same attributes and duties that Hazrat Ibrahim AS had prayed for.

Among these the first duty is teaching recitation of the Holy Quran. This verse tells us that recitation of the Holy Quran is in itself an end and a duty, even if the reader does not understand its meaning. That is because the teaching of the meaning of the Quran has subsequently been described as a separate duty in itself.

The second duty is teaching the content of the Holy Quran. This tells us that it is not possible to understand the Quran correctly without the guidance of Rasool Allah SAW and that one can not correctly understand the Quran by reading its translation alone. This is because people of Arab had great command of Arabic language and were linguists. They didn't need a teacher to teach them Arabic language, yet in this verse Allah Ta'alah says that Rasool Allah SAW was sent to teach the people what is in the Quran.

The third duty that has been mentioned is that Rasool Allah SAW was sent to teach people wisdom. This tells us that true wisdom and knowledge is what Rasool Allah SAW has taught us, as Allah Ta'alah Himself has declared that Rasool Allah was sent to teach people wisdom. This tells us not only that Ahadith are a source of evidence in Islamic Jurisprudence but also that if a person feels that his opinion is more valid in some matter against a correct (Sahih) Hadith, then weightage would be given to the Hadith and not his opinion.

The fourth duty of Rasool Allah SAW that has been listed is to purify people. This refers to the practical training and apprenticeship he put the blessed Sahaba (Companions) through to remove their negative internal attributes and character traits, and to bestow high quality internal attributes on them.  This means that purely theoretical knowledge of Quran and Sunnah alone is not sufficient for a person to develop a high quality character, unless they have received practical training from a mentor as to how to internalise those high quality moral attributes into their own personal character. Rasool Allah SAW imparted this spiritual training on the Sahaba (Holy Companions) through his Suhbat (company), the Sahaba imparted this on the people who came after them (Taba'in) and the Taba'in on the people who came after them (Taba Taba'in), and that is how this spiritual training has continued over centuries. This spiritual training of internal moral character is also called Tazkiah (تزکیہ purification) or Tasawwuf (تصوّف). Even though at times some incompetent people added some wrong rituals to it and gave it a bad name, but the core and gist of Tasawwuf has always been Tazkiah which has been mentioned in the Holy Quran here, and in every age there have always been people who understood the true spirit of Tazkiah and have practiced it that properly.

From Easy Translation of the Quran by Mufti Muhammad Taqi Usmani DB

"AND SURELY WE WILL TEST YOU WITH A BIT OF FEAR AND HUNGER, AND LOSS IN WEALTH AND LIVES AND FRUITS. AND GIVE GOOD TIDINGS TO THE PATIENT (AL-SABIRIN) WHO, WHEN SUFFERING COMES TO THEM, SAY: "WE CERTAINLY BELONG TO ALLAH, AND TO HIM WE ARE BOUND TO RETURN." (SURAH AL-BAQARAH:155-156

وَلَنَبۡلُوَنَّكُم بِشَىۡءٍ۬ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٍ۬ مِّنَ ٱلۡأَمۡوَٲلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٲتِ‌ۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ (١٥٥) ٱلَّذِينَ إِذَآ أَصَـٰبَتۡهُم مُّصِيبَةٌ۬ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٲجِعُونَ (١٥٦) سورة البقرة

In this verse the whole Ummah (community) has been addressed. What it implies is that this worldly life is a test i.e. everyone has to go through hardships in this life. If a person keeps that in mind and does not consider these hardships strange and remote (as in he doesn't start thinking that hardships are only for other people and not for him, or that he didn't deserve to come across a hardship) then he will not become impatient. As everyone comes across hardships and the Ummah generally displays the spirit of patience in all its deeds, the reward of Allah Ta'alah's blessing is common to everyone. But as the quality and degree of patience varies from person to person, everyone will be rewarded individually according to his quality of patience.

Part 2

In this verse where it says that when facing a hardship Sabirin (people who display patience) say that "To Allah we belong and to Him we shall return" it is actually teaching other people that that is what they should say when facing a hardship. Saying this at times of adversity brings great reward from Allah Ta'alah. And also, if a person says this while genuinely meaning it, saying this will reduce his worry and sorrow, and will bring great solace to his heart. 

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"AND DO NOT SAY OF THOSE WHO ARE SLAIN IN THE WAY OF ALLAH THAT THEY ARE DEAD. INSTEAD, THEY ARE ALIVE, BUT YOU DO NOT PERCEIVE."

وَلَا تَقُولُواْ لِمَن يُقۡتَلُ فِى سَبِيلِ ٱللَّهِ أَمۡوَٲتُۢ‌ۚ بَلۡ أَحۡيَآءٌ۬ وَلَـٰكِن لَّا تَشۡعُرُونَ (سورة البقرة:۱۵۴)

According to Islamic traditions the dead person is given some kind of a "new life" in Barzakh which develops in him a sensitivity to punishment and reward. Regardless of whether one is a believer or a non-believer, virtuous or a sinner, this taste of life-in-Barzakh is given to everybody. However, the life there has many categories: one of them is for the general lot, while some others are for prophets and virtuous people. The later ones vary in their degree of excellence. 

Moulana Ashraf Ali Thanvi RE has written that, "One who dies in the cause of Allah is a Shaheed (Martyr) and , although, it is correct and even allowed to call him dead, yet we are forbidden to regard their deathlike ordinary deaths. For, though, life in Barzakh is given to everybody which gives him perception of reward and punishment but Shaheed's life in Barzakh is qualitatively different from the one given to other persons. The distinction a Shaheed has over others in Barzakh is that in effect, for the fullness and sensitivity of life, his perception is keener and deeper.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"O YOU WHO BELIEVE, SEEK HELP THROUGH PATIENCE AND PRAYER. SURELY, ALLAH IS WITH THOSE WHO ARE PATIENT." (SURAH AL-BAQARAH:153) - PART 3

Continued from before...

The second ingredient, that helps a person bear and get through all unpleasant experiences, is Salah. As explained in previous posts Sabr covers all the different forms of prayers including Salah. However, Salah is the most perfect model of Sabr. For, in the state of Salah, one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful, but even from what is otherwise permissible e.g. from eating or drinking or talking. Hence Salah is a practical demonstration of Sabr in which one devotes oneself totally to Ibadah and refrains from all sins.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"O YOU WHO BELIEVE, SEEK HELP THROUGH PATIENCE AND PRAYER. SURELY, ALLAH IS WITH THOSE WHO ARE PATIENT." (SURAH AL-BAQARAH:153) - PART 2

Continued from before...

People generally identify Sabr with its third form only, which is doing Sabr when something undesirable happens, and ignore the first two forms which are more basic and essential. All of the three are equally obligatory, and every Muslim is required to practice all the three forms of Sabr. In the terminology of the Holy Quran and the Hadith Al-Sabirun is the title of those who are steadfast in observing all the three forms of Sabr with equal rigour. According to the Hadith people will hear a call on the Day of Judgment, "Where are the Sabirun?" At this those who would have been steadfast in observing all the three forms of Sabr will stand up, and they will be allowed to enter Paradise without having to account for their deeds. In citing this Hadith Ibn Kathir said that it is corroborated by the Holy Quran itself: 

إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجۡرَهُم بِغَيۡرِ حِسَابٍ۬ 

"The Sabirun shall certainly receive their full reward without reckoning." (39:10)

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"O YOU WHO BELIEVE, SEEK HELP THROUGH PATIENCE AND PRAYER. SURELY, ALLAH IS WITH THOSE WHO ARE PATIENT." (SURAH AL-BAQARAH:153) (PART 1)

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِ‌ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ

Lexically the word Sabr (صبر) means "retaining oneself, or keeping oneself under control". In the terminology of the Holy Quran and the Hadith, there are three forms of Sabr:

(1) Restraining oneself from what the Shariah has declared to be illegal or impermissible (Haram).

(2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet. ﷺ

(3) To endure suffering and undesirable events without complaining, to understand that whatever befalls a person comes from Allah, and to hope that one would InshaAllah be rewarded for that suffering. Ibn Khatir says, on the authority of the commentator Sa'id ibn Jubayr, that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr, or nullify it.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"REMEMBER ME, THEN, AND I WILL REMEMBER YOU. AND BE THANKFUL TO ME, AND BE NOT UNGRATEFUL TO ME." (SURAH AL-BAQARAH:152) - PART 3

The great Sufi Saint Hazrat Dhu al-Nun al-Misri RE has said that the man who truly remembers Allah    forgets everything else, and that, in reward for such total absorption, Allah Himself takes care of all his concerns, and grants him something far more valuable for everything he loses.

The blessed Companion Hazrat Mu'adh RAA no good deed can compare with Dhikr  in saving a person from Allah Ta'alah's wrath.

In a hadith reported by the blessed Companion Hazrat Abu Hurayrah RAA, Allah Ta'alah Himself says that so long as His servant keeps remembering Him, and his lips keep moving in Dhikr, Allah is with him.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"REMEMBER ME, THEN, AND I WILL REMEMBER YOU. AND BE THANKFUL TO ME, AND BE NOT UNGRATEFUL TO ME." (SURAH AL-BAQARAH:152) - PART 2

فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ (سورة البقرة۱۵۲) 

Hazrat Abu Usman RE once claimed that he knew the time when Allah Ta’alah remembered His servants. The listeners grew curious as to how he could know this. He replied that according to the promise made in the Holy Quran, when a Muslim remembers Allah, He too remembers him, and thus everyone can know for himself that as soon as he turns to Allah and remembers Him, Allah too remembers him. 

The actual meaning of this verse has been narrated as that if a person remembers Allah by obeying His commandments, He will remember them by granting His pardon and His rewards. The commentator Sai’id ibn Jubayr RE has, in fact, interpreted Dhikr (Rememberance) of Allah as obedience and submission to Him. He says, “He who has not obeyed Him has not remembered Him, even though he has kept himself apparently busy in offering (nafl: supererogatory) prayers and reciting His praises.”

This explanation is fully endorsed by a hadith cited by Al-Qurtubi that the Holy Prophet ﷺ has said that one who has been obeying Allah - that is - following the injunctions with regard to the lawful (Halal) and the unlawful (Haram) - has truly been remembering Allah, in spite of being deficient in (nafl: supererogatory) prayers and fasting, while one who has been disobeying divine commandments has, in fact, forgotten Allah, in spite of spending hours on nafl prayers, fasting and recitation of His praises. 

Continued…

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"REMEMBER ME, THEN, AND I WILL REMEMBER YOU. AND BE THANKFUL TO ME, AND BE NOT UNGRATEFUL TO ME." (SURAH AL-BAQARAH:152) - PART 1

فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ (سورة البقرة:۱۵۲) حصہ اوّل

Dhikr or "Remembrance" is essentially an act of the heart or mind, but as whatever is inside our minds is expressed through our speech, therefore, reciting Allah Ta'alah's name, or a verse of the Holy Quran, is also described as Dhikr. This means that the real authentic Dhikr is one in which a person is not only repeating Allah's name with his tongue, but is also remembering Allah in his mind at the same time. One must, however, bear in mind that in early stages just repeating Allah's name with one's tongue without the mind being engaged, is also not without benefit. Once a person complained in front of the great Sufi Abu Uthman RE that while we recite Allah's name with our tongues, our mind are empty of his remembrance, he replied that first of all thank Allah Ta'alah that he has engaged at least one part of your body, that is your tongue, in his service. (Qurtubi)

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

NOT ENGAGING IN FRIVOLOUS RELIGIOUS DEBATES - Part 2

Continued from previous post...

The word  فَاستَبِقو also implies that once a person gets an opportunity to do a good deed he should not procrastinate unnecessarily because sometimes if a person neglects the urge to do a good deed and delays it unnecessarily then he loses the motivation to perform that good deed altogether. The urge to do a good deed is a gift from Allah and neglecting it amounts to ungratefulness and disrespect towards Allah. Then the person altogether loses the motivation to do that good deed be it Salah, Fasting, Hajj or Sadaqah.

The above point has been made quite explicit in another verse:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيڪُمۡ‌ۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَحُولُ بَيۡنَ ٱلۡمَرۡءِ وَقَلۡبِهِۦ وَأَنَّهُ ۥۤ إِلَيۡهِ تُحۡشَرُونَ

"O BELIEVERS, RESPOND TO ALLAH AND TO THE MESSENGER WHEN HE CALLS YOU TO THAT WHICH WILL GIVE YOU LIFE; AND KNOW THAT ALLAH DOES (SOMETIMES) STAND BETWEEN A MAN AND HIS HEART, AND THAT TO HIM YOU SHALL BE MUSTERED." (8:24)

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

NOT ENGAGING IN FRIVOLOUS RELIGIOUS DEBATES - Part 1

"AND FOR EVERYONE THERE IS A DIRECTION TO WHICH HE TURNS HIS FACE. STRIVE, THEN, TO EXCEL EACH OTHER IN GOOD DEEDS. WHEREVER YOU ARE, ALLAH WILL BRING YOU ALL TOGETHER." (SURAH AL-BAQARAH:148)

In this verse it has been pointed out that every community has its own religious orientation or Qiblah, and in general they do not accept each other's religious orientation as being righteous, therefore, it is pointless to argue with them over it. Hence Allah Ta'alah has said that once a person knows that there would be no positive outcome of such arguments, one should not engage in such arguments any more and should get busy with striving to do good deeds as that is a human being's real task. As wasting time in frivolous debates and being tardy in striving for good deeds are two major reasons for being neglectful of Aakhirah (life hereafter), therefore, the person who genuinely cares about his Aakhirah and what would happen to him on the Day of Judgment, does not engage in frivolous debates and just gets on with earning more and more eternal rewards.

Continued...

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا لِّتَڪُونُواْ شُہَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدً۬ا‌ۗ ۔۔۔

"AND IN THE SAME WAY WE MADE YOU A MODERATE UMMAH (COMMUNITY), SO THAT YOU SHOULD BE WITNESS OVER THE PEOPLE, AND THE MESSENGER A WITNESS TO YOU..." (SURAH AL-BAQARAH:143)

This verse qualifies the Islamic nation (Ummah) with the term WASAT which means "moderate, middle or central", and is applied to a thing considered to be the best of its kind. According to a Hadith reported by al-Tirmidhi from the blessed Companion Abu Sa'id al-Khudri RAA, the word WASAT is to be interpreted as "just" - in the sense of being "the best". (Qurtubi) The verse points out that just as Allah has granted to the Muslims a Qiblah which is superior to all other orientations, in the same way He has bestowed upon the Islamic Ummah the unparalleled distinction of being moderate, balanced and just - in short, the honour of occupying the central position among all the Ummahs or traditional communities.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi Re

SURAH AL-BAQARAH: 139

قُلۡ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّڪُمۡ وَلَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُكُمۡ وَنَحۡنُ لَهُ ۥ مُخۡلِصُونَ.

"SAY: WOULD YOU ARGUE WITH US ABOUT ALLAH, WHEN HE IS OUR LORD AS WELL AS YOUR LORD? FOR US OUR DEEDS, AND FOR YOU YOUR DEEDS! AND TO HIM WE ARE FAITHFUL." (SURAH AL-BAQARAH:139)

This verse brings out the essential and unique characteristic of the Islamic Ummah (community) - it has purified itself of all possible admixture of Shirk (association), and devoted itself, externally and internally, to Allah.

The Arabic word in the text is (Mukhlisun), the plural of Mukhlis which signifies "one who has purified himself", and which is allied to the word Ikhlas, "the act of purifying oneself."

According to Hazrat Sa'id ibn Jubayr RE Ikhlas consists of worshipping no one but Allah, associating no one with Allah, and doing good deeds only for the sake of obeying Allah, and not for the purpose of winning the admiration of the people. Certain spiritual teachers have said that Ikhlas is a deed which can be identified neither by men, nor by angels or Satan, and that it is a secret between Allah and His servant.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

SURAH AL-BAQARAH:137

"SO, IF THEY BELIEVE IN THE LIKE OF WHAT YOU BELIEVE IN, THEY HAVE CERTAINLY FOUND THE RIGHT PATH..."

In this verse the immediate addressee of the phrase "you believe"  are the Holy Prophet ﷺ and his blessed Companions. So this verse lays down the fundamental principle that the only Iman acceptable to Allah is the one which was adopted by the Holy Prophet SAW and his Companions, and that any doctrines and beliefs that deviate from it in the least are neither valid nor acceptable to Allah. That is to say, one should believe in Allah and His attributes, in the angels, in the books of Allah, in the messengers and prophets of Allah and in their teachings exactly in the same manner as the Holy Prophet SAW and the blessed Companions did, without adding anything to it, or taking something out of it, and without interpreting it differently from how it has been interpreted by Rasool Allah SAW.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

The Holy Prophet ﷺ said, "Beware, O Bani Hashim, let it not be that on the Day of Judgment while others bring their good deeds with them, you on your part, having neglected good deeds, bring with you only the trust in being my relations, and so I have to tell you that on that day, I cannot save you from the wrath of Allah."

Another Hadith says, "He who has been pulled back by his deeds cannot be pushed forward by his ancestry."

From a'armful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"AND SAY TO PEOPLE WHAT IS GOOD"

"AND WE MADE THE CHILDREN OF ISRAEL TAKE A PLEDGE: "YOU SHALL NOT WORSHIP ANYONE BUT ALLAH; AND BE GOOD TO YOUR PARENTS, AND TO NEAR OF KIN AND TO ORPHANS AND THE NEEDY. AND SAY TO THE PEOPLE WHAT IS GOOD, AND BE STEADFAST IN SALAH, AND PAY ZAKAH..."(SURAH AL-BAQARAH:83)

This verse asks us to adopt a gentle tone and soft manner when talking to others, regardless of whether they are good or evil, or pious or sinners. However, in religious matters, one should not try to hide the truth for the sake of pleasing people or of winning their approval. The Holy Quran tells us that when Allah Ta'alah sent Sayyidna Musa and Sayyidna Haroon AS to the Pharaoh, He instructed them to use gentle and soft words (20:42). None of us who preaches to someone else today can be a better preacher than Sayyidna Musa AS, nor the person addressed can be a greater non-believer than the Pharaoh.

Talha Ibn Umar RE recounts that once he said to the great scholar of Tafsir (Interpretation the Holy Quran) and Hadith (sayings of the Holy Prophet SAW) Ata RE, "One can see around you people who are not quite orthodox in their beliefs. As for me, I am rather short-tempered. If such people come to me, I deal with them harshly." Ata RE replied, "Do not behave like this," and reciting the present verse he added, "Allah has commanded us to speak to people politely. When even non-Muslims are to be treated like this, would this commandment not apply to a Muslim, no matter what kind of a man he is?" (Qurtubi)

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

'KHUSHU' (خشوع): THE HUMBLENESS OF HEART

The "humbleness of heart" (KHUSHU) which the Holy Quran and the Hadith speak of, connotes a peacefulness of heart and humility arising out of the awareness of Allah's majesty, and of one's own insignificance in comparison to it. Once a person acquires KHUSHU it makes it easy for him to obey Allah Ta'alah. Sometimes it reflects itself even in the bodily posture and appearance of the person who has acquired it, in that he obviously appears polite, humble and down to earth. However, if a person does not bear genuine humility and fear of Allah in his heart, he does not have true KHUSHU despite apparently looking humble and polite.

There is another word KHUDU (خضوع) which is often used along with KHUSHU. The two words are almost synonymous. But the word KHUSHU, 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 real modesty and fear of Allah. On the other hand, the word KHUDHU refers to the bodily posture which shows modesty and humility.

Rasool Allah ﷺ has said, "The Salah simply means self-abasement and humility."

In another Hadith it has been said, "If his prayers do not restrain a person from immodesty and evil, he goes farther and farther away from Allah." (from Ihya al-Ulum by Imam Ghazali RE)

Adapted from Ma'ariful Qurna, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

TWO SPIRITUAL VICES AND THEIR CURE. PART 2

Continued from previous post...

The cure that Quran Karim has recommended for both these vices (Hubbe-Ma'al and Hubbe-Ja'ah) is in this verse "واستعینو بالصّبر والصّلوة" (AND SEEK HELP THROUGH PATIENCE AND PRAYER). Which recommends that a person should attain control over his wishes and desires through Sabr (patience). This leads to reduction in Hubbe-Ma'al (love of material wealth) as wealth is a  means to fulfilling one's wishes and desires. Once a person commits to quit blindly following one's desires then initially this will be very hard for him. However, if he keeps striving, his desires will become more moderate and slowly moderation (اعتدال) will become part of his nature. Then his Hubbe-Ma'al will become weak to the point that it will not blind him from what is good and what is bad for his eternal life.

Salah helps reduce Hubbe-Ja'ah (love of status and position in this world) because in Salah one abases oneself both physically and spiritually. When one starts offering the Salah properly then he starts being truly mindful of how insignificant and unimportant he is in front of Allah Ta'alah which results in reduction of Takabbur (arrogance), self-importance and Hubbe-Ja'ah.

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

TWO SPIRITUAL VICES AND THEIR CURE. PART 1

"AND SEEK HELP THROUGH PATIENCE AND PRAYER. AND IT IS INDEED EXACTING, BUT NOT FOR THE HUMBLE IN HEART WHO BEAR IN MIND THAT THEY ARE TO MEET THEIR LORD, AND THAT TO HIM THEY ARE TO RETURN." (SURAH AL-BAQARAH:45-46)

Hubbe-Ma'al (love of material wealth) and Hubbe-Ja'ah (love of worldly status) are two internal vices which destroy a person's both worldly and eternal lives.

Following are the outcomes if a person is afflicted with Hubbe-Ma'al:

1. It breeds miserliness and greediness which results in his wealth not contributing anything to the welfare of other people.
2. He becomes selfish so that he does not see anything wrong with defrauding other people, not giving other people their fair due when selling something, engaging in bribery, using other unfair means of taking money from other people, and exploiting other people, to increase his own wealth.
3. No matter how much such a person earns he is so driven by making more money that he remains preoccupied with it even at times of leisure and relaxation. The wealth which should have been a source of pleasure for him, becomes a burden for him.
4. Even when he knows what is right and what is wrong, he does not wish to accept any guidance that would limit his engaging in his insatiable appetite for wealth.

Similarly Hubbe-Ma'al results in Takabbur (arrogance), selfishness, violation of rights of others, lust of power and resulting bloodshed, and similar ills which turn this world into hell.

To be continued...

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

IS IT NOT ALLOWED FOR A SINNER TO DO TABLEEGH (PREACHING)?

This verse (which was discussed in the previous post) does not mean it is not allowed for a sinner to preach to others, neither that if a persona has been indulging in a certain sin then he is not allowed to try to dissuade others from doing the same. Doing a good deed in an independent virtue, and trying to persuade others to do this good deed is another virtue in its own right. Giving up one virtue does not mean that the person should give another virtue as well.

Imam Malik RE has quoted Sa'id ibn Jubayr as saying that if everyone decides to refrain from persuading others to do good deeds and dissuading them from committing sins on the assumption that he himself is a sinner and has no right to preach to others until and unless he has purged himself of all sins, then there would be no one left in this world to ask others to do good deeds, for who can be totally free of sins? According to Hazrat Hasan Basri RE this is exactly what Satan wants, that people become so preoccupied with becoming absolutely free of sins before they preach to others, that they stop preaching altogether.

Maulana Ashraf Ali Thanvi RE used to say that whenever he became aware of a bad habit in himself, then he specifically talked about the the drawbacks of that bad habit in his sermons so that the barakah (blessing) of the sermon should help him to get rid of it.

In nutshell this verse (2:44) does not mean that a person who does not do lots of good deeds should not try to persuade others to try to do those good deeds, but that a preacher should also practice what he preaches.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

ADMONITION TO PREACHERS WHO DO NOT PRACTICE WHAT THEY PREACH

"Do you bid others to righteousness while you ignore your ownselves, although you keep reciting the book? Have you then no sense?" (Surah Al-Baqarah:44)

While this verse addressed the religious scholars of Jews of those times, in a larger sense it condemns all those who preach good deeds to others but do not practice what they preach, who ask others to have fear of Allah but show no such fear in their own behaviour. Ahadith (sayings of the Holy Prophet ﷺ) speak in detail of the dreadful punishments these people will have to face in the next life.   The blessed Companion Hazrat Anas RAA has narrated that Rasool Allah SAW said that on the night of the Ascension (شبِ معراج) he passed by some people whose lips and tongues were being cut with scissors made of fire. When he asked Hazrat Jibra'il AS as to who they were he explained that they were certain preachers of the Ummah of Rasool Allah SAW who bade others to do good deeds but did not follow what they were preaching 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 are in hell, while we we have attained Paradise because of the good deeds you taught us?" Those in hell will reply, "We used to preach with our tongues, but never acted upon what we preached." (ibn Kathir)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE