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Al-Baqarah - 2:41
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Allah said next,
وَامِنُواْ بِمَا أَنزَلْتُ مُصَدِّقاً لِّمَا مَعَكُمْ
And believe in what I have sent down, confirming that which is with you (the Tawrah and the Injil), meaning, the Qur'an that Allah sent down to Muhammad, the unlettered Arab Prophet, as bringer of glad tidings, a warner and a light. The Qur'an contains the Truth from Allah and affirms what was revealed beforehand in the Tawrah and the Injil (the Gospel).
Abu Al-Aliyah said that Allah's statement, "means, 'O People of the Book! Believe in what I sent down that conforms to what you have.' This is because they find the description of Muhammad recorded in the Tawrah and the Injil."
Similar statements were attributed to Mujahid, Ar-Rabi bin Anas and Qatadah.
Allah said,
وَلَا تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ
and be not the first to disbelieve therein.
Ibn Abbas commented, "Do not become the first to disbelieve in the Qur'an (or Muhammad), while you have more knowledge in it than other people."
Abu Al-Aliyah commented, "Do not become the first to disbelieve in Muhammad, meaning from among the People of the Book, after you hear that he was sent as a Prophet."'
Similar statements were attributed to Al-Hasan, As-Suddi and Ar-Rabi bin Anas.
Ibn Jarir stated that; the Ayah (disbelieve therein 2:41) refers to the Qur'an, mentioned earlier in the Ayah,
بِمَا أَنزَلْتُ
(in what I have sent down (this Qur'an).
Both statements are correct because they are inter-related. For instance, whoever disbelieves in the Qur'an will have disbelieved in Muhammad, and whoever disbelieves in Muhammad will have disbelieved in the Qur'an.
Allah's statement,
أَوَّلَ كَافِرٍ بِهِ
(the first to disbelieve therein) means, do not become the first among the Children of Israel to disbelieve in it, for there were people from Quraysh and the Arabs in general who rejected Muhammad before the People of the Book disbelieved in him.
We should state here that the Ayah is talking about the Children of Israel in specific, because the Jews in Al-Madinah were the first among the Children of Israel to be addressed by the Qur'an. Hence, their disbelief in the Qur'an means that they were the first among the People of the Book to disbelieve in it.
Allah's statement,
وَلَا تَشْتَرُواْ بِأيَاتِي ثَمَناً قَلِيلً
and buy not with My verses a small price, means, "Do not substitute faith in My Ayat and belief in My Prophet with the life of this world and its lusts which are minute and bound to end."
Allah said,
وَإِيَّايَ فَاتَّقُونِ
and have Taqwa of Me and Me alone.
Ibn Abi Hatim reported that Talq bin Habib said, "Taqwa is to work in Allah's obedience, on a light from Allah, hoping in Allah's mercy, and to avoid Allah's disobedience, on a light from Allah, fearing Allah's punishment."
Allah's statement,
وَإِيَّايَ فَاتَّقُونِ
(and fear Me and Me alone) means, that Allah warns the People of the Book against intentionally hiding the truth and spreading the opposite of it, as well as, against defying the Messenger.
Al-Baqarah - 2:42
The Prohibition of hiding the Truth and distorting It with Falsehood
Allah forbade the Jews from intentionally distorting the truth with falsehood and from hiding the truth and spreading falsehood,
وَلَا تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
And mix not truth with falsehood, nor conceal the truth while you know (the truth).
So Allah forbade them from two things;
He ordered them to make the truth known, as well as explaining it.
Ad-Dahhak said that Ibn Abbas mentioned the Ayah,
وَلَا تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ
(And mix not truth with falsehood) and said; "Do not mix the truth with falsehood and the facts with lies."
Qatadah said that,
وَلَا تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ
(And mix not truth with falsehood) means, "Do not mix Judaism and Christianity with Islam,
وَأَنتُمْ تَعْلَمُونَ
(while you know (the truth), that the religion of Allah is Islam, and that Judaism and Christianity are innovations that did not come from Allah."
It was reported that Al-Hasan Al-Basri said similarly.
Also, Muhammad bin Ishaq narrated that Ibn Abbas said that,
وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
(nor conceal the truth while you know (the truth), means, "Do not hide the knowledge that you have of My Messenger and what he was sent with. His description, which you know about, can be found written in the Books that you have."
It is possible that it means, "..although you know the tremendous harm that this evil will cause people, misguiding them and leading them to the Fire, because they will follow the falsehood that you mixed with the truth in your claims."
Al-Baqarah - 2:43
وَأَقِيمُواْ الصَّلَةَ وَاتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ
And perform As-Salat and give Zakah, and bow down along with Ar-Raki'in.
Muqatil said, "Allah's statement to the People of the Book,
وَأَقِيمُواْ الصَّلَةَ
(And perform As-Salah) commands them to perform the prayer behind the Prophet,
وَاتُواْ الزَّكَاةَ
(and give Zakah) commands them to pay the Zakah to the Prophet, and
وَارْكَعُواْ مَعَ الرَّاكِعِينَ
(and bow down along with Ar-Raki'in) commands them to bow down with those who bow down among the Ummah of Muhammad.
Allah therefore commands the People of the Book to be with, and among the Ummah of Muhammad."
In addition, Allah's statement,
وَارْكَعُواْ مَعَ الرَّاكِعِينَ
(And bow down along with Ar-Raki'in) means, "And be among the believers performing the best deeds they perform, such as, and foremost, the prayer."
Many scholars said that this Ayah (2:43) is proof for the obligation of performing the prayer in congregation (for men only).
I will explain this ruling in detail in Kitab Al-Ahkam Al-Kabir, Allah willing.
Al-Baqarah - 2:44
The Condemnation of commanding Others to observe Righteousness while ignoring Righteousness
Allah said,
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ
Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practice it) yourselves, while you recite the Scripture (Tawrah)! Have you then no sense!
Allah said, "How is it, O People of the Book, that you command people to perform Al-Birr, which encompasses all types of righteousness, yet forget yourselves and do not heed what you call others to! And you read Allah's Book (the Tawrah) and know what it promises to those who do not fulfill Allah's commandments.
أَفَلَ تَعْقِلُونَ
Have you then no sense! Of what you are doing to yourselves, so that you might become aware of your slumber and restore your sight from blindness"
Abdur-Razzaq said that Ma'mar stated that Qatadah commented on Allah's statement,
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ
(Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practice it) yourselves), "The Children of Israel used to command people to obey Allah, fear Him and perform Al-Birr. Yet, they contradicted these orders, so Allah reminded them of this fact."
As-Suddi said similarly.
Ibn Jurayj said that the Ayah:
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ
(Enjoin you Al-Birr on the people), "Is about the People of the Book and the hypocrites. They used to command people to pray and fast. However, they did not practice what they commanded others. Allah reminded them of this behavior. So whoever commands people to do righteousness, let him be among the first of them to implement that command."
Also, Muhammad bin Ishaq narrated that Ibn Abbas said that,
وَتَنسَوْنَ أَنفُسَكُمْ
(And you forget yourselves), means, "You forget to practice it yourselves,
وَأَنتُمْ تَتْلُونَ الْكِتَابَ
أَفَلَ تَعْقِلُونَ
(While you recite the Scripture (Tawrah)! Have you then no sense!).
You forbid the people from rejecting the Prophethood and the covenant that you have mentioned with you in the Tawrah, while you yourselves have forgotten it, meaning that 'you have forgotten the covenant that I made with you that you will accept My Messenger. You have breeched My covenant, and rejected what you know is in My Book."'
Therefore, Allah admonished the Jews for this behavior and alerted them to the wrongs that they were perpetrating against themselves by ordering righteousness, yet refraining themselves from righteousness.
We should state that Allah is not criticizing the People of the Book for ordering righteousness, because enjoining good is a part of righteousness and is an obligation for the scholars. However, the scholar is himself required to heed, and adhere to, what he invites others to. For instance, Prophet Shu'ayb said,
وَمَأ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَأ أَنْهَـكُمْ عَنْهُ إِنْ أُرِيدُ إِلاَّ الاِصْلَـحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِى إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent. (11:88)
Therefore, enjoining righteousness and performing righteousness are both required. Neither category is rendered not necessary by the practice of the other, according to the most correct view of the scholars among the Salaf (predecessors) and the Khalaf.
Imam Ahmad reported that Abu Wa'il said, "While I was riding behind Usamah, he was asked, 'Why not advise 'Uthman?'
He said, 'Do you think that if I advise him I should allow you to hear it I advise him in secret, and I will not start something that I would hate to be the first to start. I will not say to a man, 'You are the best man,' even if he was my leader, after what I heard from the Messenger of Allah.'
They said, 'What did he say?'
He said, 'I heard him say,
يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامةِ فَيُلْقَى فِي النَّار فَتَنْدَلِقُ بِه أَقْتَابُهُ فيَدُورُ بِهَا فِي النَّار كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ فيُطِيفُ بِهِ أَهْلُ النَّار فَيَقُولُون يَا فُلَنُ ما أَصَابَكَ أَلَمْ تَكُنْ تَأْمُرُنَا بِالْمَعْرُوف وَتَنْهَانَا عَنِ الْمُنْكَرِ فَيَقُولُ كُنْتُ امرُكُمْ باِلْمَعْرُوفِ وَلَا اتِيهِ وَأَنْهَاكُمْ عَنِ الْمُنْكَرِ وَاتِيه
A man will be brought on the Day of Resurrection and thrown in the Fire. His intestines will fall out and he will continue circling pulling them behind him, just as the donkey goes around the pole. The people of the Fire will go to that man and ask him, 'What happened to you? Did you not used to command us to do righteous acts and forbid us from committing evil?'
He will say, 'Yes. I used to enjoin righteousness, but refrained from performing righteousness, and I used to forbid you to perform from evil while I myself did it."'
This Hadith was also recorded by Al-Bukhari and Muslim.
Also, Ibrahim An-Nakhai said, "I hesitate in advising people because of three Ayat:
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ
Enjoin you Al-Birr on the people and you forget (to practice it) yourselves.
يأَيُّهَا الَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لاأَ تَفْعَلُونَ
كَبُرَ مَقْتاً عِندَ اللَّهِ أَن تَقُولُواْ مَا لَا تَفْعَلُونَ
O you who believe! Why do you say that which you do not do! Most hateful it is to Allah that you say that which you do not do! (61:2-3)."
And Allah informed us that the Prophet Shu'ayb said,
وَمَأ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَأ أَنْهَـكُمْ عَنْهُ إِنْ أُرِيدُ إِلاَّ الاِصْلَـحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِى إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent. (11:88)
Al-Baqarah - 2:45
The Support that comes with Patience and Prayer
Allah says;
وَاسْتَعِينُواْ بِالصَّبْرِ
وَالصَّلَةِ
And seek help in patience and As-Salah (the prayer).
Allah commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter.
Muqatil bin Hayan said that this Ayah means, "Utilize patience and the obligatory prayer in seeking the Hereafter.
As for patience (here), they say that it means fasting."
There are similar texts reported from Mujahid.
Al-Qurtubi and other scholars commented, "This is why Ramadan is called the month of patience," as is mentioned in the Hadith literature.
It was also said that; 'patience' in the Ayah means, refraining from evil, and this is why 'patience' was mentioned along with practicing acts of worship, especially and foremost, the prayer.
Also, Ibn Abi Hatim narrated that Umar bin Al-Khattab said, "There are two types of patience:
- good patience when the disaster strikes,
- and a better patience while avoiding the prohibitions of Allah."
Ibn Abi Hatim said that Al-Hasan Al-Basri was reported to have said similarly.
Allah then said,
وَالصَّلَةِ
(And As-Salah (the prayer). The prayer is one of the best means of assistance for firmly adhering to Allah's orders, just as Allah said;
اتْلُ مَا أُوْحِىَ إِلَيْكَ مِنَ الْكِتَـبِ وَأَقِمِ الصَّلَوةَ إِنَّ الصَّلَوةَ تَنْهَى عَنِ الْفَحْشَأءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ
Recite (O Muhammad) what has been revealed to you of the Book (the Qur'an), and perform As-Salah. Verily, As-Salah (the prayer) prevents from Al-Fahsha (i.e. great sins of every kind), and Al-Munkar and the remembrance of (praising) of (you by) Allah is greater indeed. (29:45)
The personal pronoun in the Ayah,
وَإِنَّهَا لَكَبِيرَةٌ
And truly, it is extremely heavy and hard, refers to prayer, as Mujahid is reported to have said, and it was also the choice of Ibn Jarir.
It is possible that the pronoun might be referring to the advice - to observe patience and the prayer - mentioned in the same Ayah. Similarly, Allah said about Qarun (Korah),
وَقَالَ الَّذِينَ أُوتُواْ الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـلِحاً وَلَا يُلَقَّاهَأ إِلاَّ الصَّـبِرُونَ
But those who had been given (religious) knowledge said: "Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this, none shall attain except As-Sabirun (the patient)." (28:80)
Also, Allah said,
وَلَا تَسْتَوِى الْحَسَنَةُ وَلَا السَّيِّيَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ
وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَأ إِلاَّ ذُو حَظِّ عَظِيمٍ
The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter and) in this world. (41:34-35), meaning, this advice is only implemented by those who are patient and the fortunate.
In any case, Allah's statement here means, prayer is 'heavy and burdensome',
إِلاَّ عَلَى الْخَاشِعِينَ
except for Al-Khashi'in.
Ibn Abi Talhah reported that Ibn Abbas commented on this Ayah,
"They (Al-Khashi'in) are those who believe in what Allah has revealed."
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