Ibrahim invokes Allah to make Makkah an Area of Safety and Sustenance

1.Allah said that Ibrahim said,

(My Lord, make this city (Makkah) a place of security) (2:126)

from terror, so that its people do not suffer from fear. Allah accepted Ibrahim's supplication.

 2.Allah said,

(Whosoever enters it, he attains security) (3:97) and,

(Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them) (29:67).

3.We have already mentioned the Hadiths that prohibit fighting in the Sacred Area. Muslim recorded that Jabir said that the Messenger of Allah said, (No one is allowed to carry weapons in Makkah.) Allah mentioned that Ibrahim said, (My Lord, make this city (Makkah) a place of security) meaning, make this a safe city. This occurred before the Ka`bah was built.

4.Allah said in Surat Ibrahim,

(And (remember) when Ibrahim said, "My Lord! Make this city (Makkah) one of peace and security...'') (14:35)

as here, Ibrahim supplicated a second time after the House was built and its people lived around it, after Ishaq who was thirteen years Isma`il's junior was born. This is why at the end of his supplication, Ibrahim said here,

(All the praises and thanks be to Allah, Who has given me in old age Isma`il (Ishmael) and Ishaq (Isaac). Verily, my Lord is indeed the Hearer of invocations) (14:39).

5.Allah said next,

("...and provide its people with fruits, such of them as believe in Allah and the Last Day.'' He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!'')

5.Ibn Jarir said that Ubayy bin Ka`b commented on, (He answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!'') "These are Allah's Words (meaning not Ibrahim's)'' This is also the Tafsir of Mujahid and `Ikrimah.

6.Furthermore, Ibn Abi Hatim narrated that Ibn `Abbas commented on Allah's statement, (My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.) "Ibrahim asked Allah to grant sustenance for the believers only. However, Allah revealed, `I will also provide for the disbelievers, just as I shall provide for the believers. Would I create something and not sustain and provide for I shall allow the disbelievers little delight, and then force them to the torment of the Fire, and what an evil destination.''

 7.Ibn `Abbas then recited,

(On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden) (17:20).

This was recorded by Ibn Marduwyah, who also recorded similar statements from `Ikrimah and Mujahid.

Similarly, Allah said,(Verily, those who invent a lie against Allah will never be successful. (A brief) enjoyment in this world! And then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) (10:69-70),

(And whoever disbelieves, let not his disbelief grieve you (O Muhammad ). To Us is their return, and We shall inform them what they have done. Verily, Allah is the Knower of what is in the breasts (of men). We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.) (31:23-24) and,

(And were it not that mankind would have become of one community (all disbelievers desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious (Allah), silver roofs for their houses, and elevators whereby they ascend. And for their houses, doors (of silver), and thrones (of silver) on which they could recline. And adornments of gold. Yet all this would have been nothing but an enjoyment of this world. And the Hereafter with your Lord is (only) for the Muttaqin (the pious).) (43:33-35).

8.Allah said next,

 (Then I shall compel him to the torment of the Fire, and worst indeed is that destination!) meaning, "After the delight that the disbeliever enjoyed in this life, I will make his destination torment in the Fire, and what an evil destination.'' This Ayah indicates that Allah gives the disbelievers respite and then seizes them in a manner compatible to His greatness and ability.

This Ayah is similar to Allah's statement,

(And many a township did I give respite while it was given to wrongdoing. Then (in the end) I seized it (with punishment). And to Me is the (final) return (of all)) (22:48).

9.Also, the Two Sahihs recorded,

(No one is more patient than Allah when hearing abuse. They attribute a son to Him, while He grants them sustenance and health.)

The Sahih also recorded,

(Allah gives respite to the unjust person, until when He seizes him; He never lets go of him.)

10.He then recited Allah's statement,

(Such is the punishment of your Lord when He punishes the (population of) towns while they are doing wrong. Verily, His punishment is painful (and) severe). (11:102)

Makkah is a Sacred Area

Allah said,

(And (remember) when Ibrahim said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.'')

Imam Abu Ja`far bin Jarir At-Tabari narrated that Jabir bin `Abdullah said that the Messenger of Allah said, (Ibrahim made Allah's House a Sacred Area and a safe refuge. I have made what is between the two sides of Al-Madinah a Sacred Area. Therefore, its game should not be hunted, and its trees should not be cut.) An-Nasa'i and Muslim also recorded this Hadith.

There are several other Hadiths that indicate that Allah made Makkah a sacred area before He created the heavens and earth. The Two Sahihs recorded `Abdullah bin `Abbas saying that the Messenger of Allah said, (Allah has made this city a sanctuary (sacred place) the Day He created the heavens and earth. Therefore, it is a sanctuary until the Day of Resurrection because Allah made it a sanctuary. It was not legal for anyone to fight in it before me, and it was legal for me for a few hours of one day. Therefore, it is a sanctuary until the Day of Resurrection, because Allah made it a sanctuary. None is allowed to uproot its thorny shrubs, or to chase its game, or to pick up something that has fallen, except by a person who announces it publicly, nor should any of its trees be cut.)

 Al-`Abbas said,

`O Messenger of Allah! Except the lemon-grass, for our goldsmiths and for our graves.' The Prophet added, (Except lemon-grass.)

This is the wording of Muslim. The Two Sahihs also recorded Abu Hurayrah narrating a similar Hadith, while Al-Bukhari recorded a similar Hadith from Safiyyah bint Shaybah who narrated it from the Prophet .

Abu Shurayh Al-`Adawi said that he said to `Amr bin Sa`id

while he was sending armies to Makkah, "O Commander! Let me narrate a Hadith that the Messenger of Allah said the day that followed the victory of Makkah. My ears heard the Hadith, my heart comprehended it, and my eyes saw the Prophet when he said it. He thanked Allah and praised him and then said,

(Allah, not the people, made Makkah a sanctuary, so any person who has belief in Allah and the Last Day, should neither shed blood in it nor should he cut down its trees. If anybody argues that fighting in it is permissible on the basis that Allah's Messenger fought in Makkah, say to him, `Allah allowed His Messenger and did not allow you.' Allah allowed me only for a few hours on that day (of the Conquest), and today its sanctity is valid as it was before. So, those who are present should inform those who are absent (concerning this fact).

Abu Shurayh was asked,

`What did `Amr reply' He said, (`Amr said) `O Abu Shurayh! I know better than you about this, the Sacred House does not give protection to a sinner, a murderer or a thief.' This Hadith was collected by Al-Bukhari and Muslim.

After this, there is no contradiction between the Hadiths that stated that Allah made Makkah a sanctuary when He created the heavens and earth and the Hadiths that Ibrahim made it a sanctuary, since Ibrahim conveyed Allah's decree that Makkah is a sanctuary, before he built the House. Similarly, the Messenger of Allah was written as the Final Prophet when Adam was still clay. Yet, Ibrahim said,

(Our Lord! Send amongst them a Messenger of their own) (2: 129).

Allah accepted Ibrahim's supplication, although He had full knowledge beforehand that it will occur by His decree. To further elaborate on this subject, we should mention the Hadith about what the Messenger of Allah said when he was asked, "O Messenger of Allah! Tell us about how your prophethood started.'' He said,

(I am the supplication of my father Ibrahim, the good news of Jesus, the son of Mary, and my mother saw a light that radiated from her which illuminated the castles of Ash-Sham (Syria).

In this Hadith, the Companions asked the Messenger about the beginning of his prophethood. We will explain this matter later, if Allah wills.

The Command to purify the House

Sahih International[2:215]

And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]."

Sahih International[2:126]

And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day." [ Allah ] said. "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination."

Sahih International[2:127]

And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing.

Sahih International[2:128]

Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.

Al-Hasan Al-Basri said that,

(And We gave Our 'Ahd (command) to Ibrahim and Isma`il) means, "Allah ordered them to purify it from all filth and impurities, of which none should ever touch it.''

Also, Ibn Jurayj said, "I said to `Ata', `What is Allah's `Ahd' He said, `His command.'''

Also, Sa`id bin Jubayr said that Ibn `Abbas commented on the Ayah,(that they should purify My House (the Ka`bah) for those who are circumambulating it, or

(purify My House for those who are circumambulating it) means, "From the idols, sexual activity, false witness and sins of all kinds.''

Allah said,  staying (I`tikaf)) "Purify it from the idols.''

Further, Mujahid and Sa`id bin Jubayr said that, (for those who are performing Tawaf (circumambulating) it).

The Tawaf around the House is a well-established ritual, Sa`id bin Jubayr said that, (for those who are circumambulating it) means, strangers (he means who do not live in Makkah), while; (or staying (I`tikaf)) is about those who live in the area of the Sacred House.

Also, Qatadah and Ar-Rabi` bin Anas said that I`tikaf is in reference to those who live in the area of the House, just as Sa`id bin Jubayr stated. Allah said,
(or bowing or prostrating themselves (there, in prayer))

Ibn `Abbas said, when it is a place of prayer it includes those who are described as bowing and prostrating themselves. Also, `Ata' and Qatadah offered the same Tafsir.

Purifying all Masjids is required according to this Ayah and according to Allah's statement,

(In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honored), in them His Name is remembered (i.e. Adhan, Iqamah, Salah, invocations, recitation of the Qur'an). Therein glorify Him (Allah) in the mornings and in the (late) afternoons) (24:36).

There are many Hadiths that give a general order for purifying the Masjids and keeping filth and impurities away from them.

 This is why the Prophet said,

(The Masjids are established for the purpose that they were built for (i. e. worshipping Allah alone).)

I have collected a book on this subject, and all praise is due to Allah. 

Allah described the House as a safe resort and refuge

Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,And (remember) when We showed Ibrahim the site of the (Sacred) House (the Ka`bah at Makkah) (saying):

"Associate not anything (in worship) with Me...'') (22:26) and,

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-`Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).

The last honorable Ayah emphasized the honor of Ibrahim's Maqam, and the instruction to pray next to it,

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim

Sufyan Ath-Thawri reported

that Sa`id bin Jubayr commented on the Ayah, (And take you (people) the Maqam (place) of Ibrahim as a place of prayer) "The stone (Maqam) is the standing place of Ibrahim, Allah's Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Isma`il was handing him the stones (constructing the Ka`bah).''

As-Suddi said,

"The Maqam of Ibrahim is a stone which Isma`il's wife put under Ibrahim's feet when washing his head." Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi` bin Anas.

Ibn Abi Hatim reported

that Jabir, describing the Hajj (pilgrimage) of the Prophet said, "When the Prophet performed Tawaf, `Umar asked him, `Is this the Maqam of our father' He said, `Yes.' `Umar said, `Should we take it a place of prayer'

So Allah revealed,

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.'')

Al-Bukhari said, "Chapter: Allah's statement,

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.''

He then narrated that Anas bin Malik said that `Umar bin Al-Khattab said,

"I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, `O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.'

The Ayah, (And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, `O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet's wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, `Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.' I advised one of his wives and she said to me, `O `Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him' Allah then revealed,

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)).'' (66:5)

Also, Ibn Jarir narrated that Jabir said,

"After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rak`ahs.'' This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that `Amr bin Dinar said that he heard Ibn `Umar say, "The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rak`ahs behind the Maqam.''

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House's walls became higher, Isma`il brought his father a stone, so that he could stand on it, while Isma`il handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Isma`il and how they built the House,

as narrated from Ibn `Abbas and collected by Al-Bukhari.

Ibrahim's footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as `Al-Lamiyyah', "And Ibrahim's footprint with his bare feet on the stone is still visible.''

The Muslims also saw Ibrahim's footprints on the stone, as Anas bin Malik said, "I saw the Maqam with the print of Ibrahim's toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.''

Earlier, the Maqam was placed close to the Ka`bah's wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Ka`bah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful `Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Ka`bah's wall during his reign.

`Umar is one of the two men, whom the Messenger of Allah described when he said,

(Imitate the two men who will come after me: Abu Bakr and `Umar.)

`Umar was also the person whom the Qur'an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.

`Abdur-Razzaq reported from Ibn Jurayj from `Ata', "

`Umar bin Al-Khattab moved the Maqam back.''

Also, `Abdur-Razzaq narrated that Mujahid said that

`Umar was the first person who moved the Maqam back to where it is now standing.'' Al-Hafiz Abu Bakr, Ahmad bin `Ali bin Al-Husayn Al-Bayhaqi recorded `A'ishah saying, "During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. `Umar moved the Maqam during his reign.'' This Hadith has an authentic chain of narration.

The Virtue of Allah's House

Sahih International[2:125]

 

And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer]."

Al-`Awfi reported that Ibn `Abbas commented

 on Allah's statement(And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind) "They do not remain in the House, they only visit it and return to their homes, and then visit it again.''

Also, Abu Ja`far Ar-Razi narrated from Ar-Rabi` bin Anas from Abu Al-`Aliyah who said

 that, (And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind and a place of safety) means, "Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.''

Also, Mujahid, `Ata', As-Suddi, Qatadah and Ar-Rabi` bin Anas

 were reported to have said that the Ayah (2:125) means, "Whoever enters it shall be safe.''

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House.

Ibrahim said (14:40),

(Our Lord! And accept my invocation).

The Unjust do not qualify for Allah's Promise [Continuation of Ayah 2:124]

Allah said that Ibrahim said, (And of my offspring (to make leaders)) and Allah replied,

(My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers)).

When Allah made Ibrahim an Imam (Leader for the faithful), he asked Allah that Imams thereafter be chosen from his offspring. Allah accepted his supplication, but told him that there will be unjust people among his offspring and they will not benefit from Allah's promise. Thus, they will neither become Imams nor be imitated (for they will not be righteous).

The proof that Ibrahim's supplication to Allah was accepted is that Allah said in Surat Al-`Ankabut (29:27),

(And We ordained among his offspring prophethood and the Book).

Hence, every Prophet whom Allah sent after Ibrahim were from among his offspring, and every Book that Allah revealed was to them.

As for Allah's statement,

((Allah) said, "My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers). '')

Allah mentioned that there are unjust people among the offspring of Ibrahim, and they will not benefit from Allah's promise, nor would they be entrusted with anything, even though they are among the children of Allah's Khalil (intimate friend, Prophet Abraham). There will also be those who do good among the children of Ibrahim, and these it is who will benefit from Ibrahim's supplication.

Ibn Jarir said

 that this Ayah indicated that the unjust shall not be Imams for the people. Moreover, the Ayah informed Ibrahim that there will be unjust people among his offspring. Also, Ibn Khuwayz Mindad Al-Maliki said, "The unjust person does not qualify to be a Khalifah, a ruler, one who gives religious verdicts, a witness, or even a narrator (of Hadiths).''

What were the Words that Ibrahim was tested with

1.There is a difference of opinion over the words that Allah tested Ibrahim with.

There are several opinions attributed to Ibn `Abbas.

For instance, `Abdur-Razzaq said that Ibn `Abbas said, "Allah tested him with the rituals (of Hajj).''

2.Abu Ishaq reported the same.

`Abdur-Razzaq also narrated that Ibn `Abbas said that,

 (And (remember) when the Lord of Ibrahim (Abraham) (i.e., Allah) tried him with (certain) commands) means, "Allah tested him with Taharah (purity, ablution): five on the head and five on the body. As for the head, they are cutting the mustache, rinsing the mouth, inhaling and discarding water, using Siwak and parting the hair. As for the body, they are trimming the nails, shaving the pubic hair, circumcision and plucking under the arm and washing with water after answering the call of nature.''

3.Ibn Abi Hatim said, "A similar statement was also reported from Sa`id bin Al-Musayyib, Mujahid, Ash-Sha`bi, An-Nakha`i, Abu Salih, Abu Al-Jald, and so forth.''

4.There is a similar statement that Imam Muslim narrated from `A'ishah who said that Allah's Messenger said,

(Ten are among the Fitrah (instinct, natural constitution): trimming the mustache, growing the beard, using Siwak, inhaling and then exhaling water (in ablution), cutting the nails, washing between the fingers (in ablution), plucking the underarm hair, shaving the pubic hair, washing with water after answering the call of nature, (and I forgot the tenth, I think it was) rinsing the mouth (in ablution).)

5.The Two Sahihs recorded Abu Hurayrah saying that the Prophet said,

(Five are among the acts of Fitrah: circumcision, shaving the pubic hair, trimming the mustache, cutting the nails and plucking the underarm hair.) This is the wording with Muslim.

Muhammad bin Ishaq reportd that Ibn `Abbas said,

"The words that Allah tested Ibrahim with, and that he implemented were: abandoning his (disbelieving) people when Allah commanded him to do so, disputing with Nimrod (king of Babylon) about Allah, being patient when he was thrown in the fire (although this was extremely traumatic) migrating from his homeland when Allah commanded him to do so, patience with the monetary and material demands of hosting guests by Allah's command, and Allah's order for him to slaughter his son. When Allah tested Ibrahim with these words, and he was ready for the major test, Allah said to him,

("Submit (be a Muslim)!''

He said, "I have submitted myself (as a Muslim) to the Lord of all that exists. '') (2:131)

although this meant defying and being apart from the people.''

Ibrahim Al-Khalil was an Imam for the People

Sahih International[2:124]

 

And [mention, O Muhammad], when Abraham was tried by his Lord with commands and he fulfilled them. [ Allah ] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [ Allah ] said, "My covenant does not include the wrongdoers."

1.Allah is informing us of the honor of Ibrahim Al-Khalil, who He made an Imam for the people, and a model to be imitated, because of the way he conducted himself and adhered to Tawhid. This honor was given to Prophet Ibrahim when he adhered to Allah's decisions and prohibitions.

2.This is why Allah said,

(And (remember) when the Lord of Ibrahim (i.e., Allah) tried him with (certain) commands).

This Ayah means, O Muhammad! Remind the idolators and the People of the Scriptures, who pretend to be followers of the religion of Ibrahim, while in reality they do not follow it, while you, O Muhammad, and your followers are the true followers of his religion; remind them of the commands and prohibitions that Allah tested Ibrahim with.

(which he fulfilled.) indicating that Ibrahim implemented all of Allah's orders. Allah said in another Ayah,

(And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him to do or convey)) (53:37)

meaning, he was truthful and he was obedient to Allah's legislation.

3.Also, Allah said, (Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin (polytheists), (He was) thankful for His (Allah's) favors. He (Allah) chose him and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (O Muhammad saying):

"Follow the religion of Ibrahim Hanif (Islamic Monotheism ـ to worship none but Allah) and he was not of the Mushrikin.) (16:120-123)

(Say (O Muhammad ): "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan, and Ibrahim (to worship none but Allah, alone) and he was not of Al-Mushrikin.'') (6:161) and,

(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifan (Islamic Monotheism ـ to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers) (3:67-68).

4.Allah said,

(with Kalimat (words)) which means, "Laws, commandments and prohibitions.'' `Words' as mentioned here, sometimes refers to what Allah has willed, such as Allah's statement about Maryam,

(And she testified to the truth of the Words of her Lord, and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah)) (66:12).

"Words'' also refers to Allah's Law, such as Allah's statement,

 (And the Word of your Lord has been fulfilled in truth and in justice) (6:115)

 meaning, His legislation. "Words'' also means truthful news, or a just commandment or prohibition. For instance, Allah said, (And (remember) when the Lord of Ibrahim tried him with (certain) Words (commands), which he fulfilled) meaning, he adhered to them, Allah said,

 ("Verily, I am going to make you an Imam (a leader) for mankind (to follow you).'') as a reward for Ibrahim's good deeds, adhering to the commandments and avoiding the prohibitions. This is why Allah made Ibrahim a role model for the people, and an Imam whose conduct and path are imitated and followed.

Ayah (2:122 and 2:123)

Sahih International[2:122]

O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds.

Sahih International[2:123]

And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided.

1.We mentioned a similar Ayah at the beginning of this Surah, and it is mentioned here to emphisize the importance of following the Ummi Prophet and Messenger, who is described for the People of the Scriptures in their Books by his characteristics, name, the good news about him and the description of his Ummah.

2.Allah warned them against concealing this information, which is among the favors that Allah granted them.

3.Allah also commanded them to remember their daily life and their religious affairs and how He blessed them. They should not envy their cousins, the Arabs, for what Allah has given them, the Final Messenger of Allah being an Arab.

4.Envy should not incite them to oppose or deny the Prophet or refrain from following him, may Allah's peace and blessings be upon him until the Day of Judgment.

~~Ayah 2:121~~~

1.Allah's statement, they are the ones who believe therein)

explains the Ayah,

2.(Those to whom We gave the Book. Yatlunahu Haqqa Tilawatihi).

3.These Ayat mean,

4."Those among the People of the Book who perfectly adhered to the Books that were revealed to the previous Prophets, will believe in what I have sent you with, O Muhammad!''

5.Allah said in another Ayah,

(And if only they had acted according to the Tawrah, the Injil, and what has (now) been sent down to them from their Lord (the Qur'an), they would surely, have gotten provision from above them and from underneath their feet.) (5:66).

6.The Ayah, (Say (O Muhammad ) "O People of the Scripture (Jews and Christians)! You have nothing (as regards guidance) till you act according to the Tawrah, the Injil, and what has (now) been sent down to you from your Lord (the Qur'an).'') means, "If you adhere to the Torah and the Gospel in the correct manner, believe in them as you should, and believe in the news they carry about Muhammad's prophethood, his description and the command to follow, aid and support him, then this will direct you to adhere to truth and righteousness in this life and the Hereafter.''

 7.In another Ayah,

Allah said, (Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad ) whom they find written with them in the Tawrah and the Injil.) (7:157) and,

(Say (O Muhammad to them): "Believe in it (the Qur'an) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say: "Glory be to our Lord! Truly, the promise of our Lord must be fulfilled.'') (17:107-108).

8.These Ayat indicate that what Allah promised for Muhammad will certainly occur.

Allah also said, (Those to whom We gave the Scripture (i. e. the Tawrah and the Injil) before it, they believe in it (the Qur'an). And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allah in Islam as Muslims. These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them.) (28:52-54)

 and,

 (And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves (to Allah in Islam)'' If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is the Seer of (His) servants) (3:20).

9.Allah said, And whoever disbelieves in it (the Qur'an), those are they who are the losers), just as He said in another Ayah,

(But those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place) (11:17).

10.As recorded in the Sahih, the Prophet said, (By He in Whose Hand is my soul! There is no member of this Ummah (mankind and Jinns), Jew or a Christian, who hears of me, yet does not believe in me, but will enter the Fire.)

The Meaning of Correct Tilawah

Allah said,

(Those to whom We gave the Book. Yatlunahu Haqqan Tilawatih.)

`Abdur-Razzaq said from Ma`mar, from Qatadah, "They are the Jews and Christians.''

 This is the opinion of `Abdur-Rahman bin Zayd bin Aslam, and it was also chosen by Ibn Jarir.

Sa`id reported from Qatadah, "They are the Companions of the Messenger of Allah .''

Tilawah

Abu Al-`Aliyah said that Ibn Mas`ud said,

 "By He in Whose Hand is my soul! The right Tilawah is allowing what it makes lawful, prohibiting what it makes unlawful, reciting it as it was revealed by Allah, not changing the words from their places, and not interpreting it with other than its actual interpretation.''

Tilawah

As-Suddi reported from Abu Malik from Ibn `Abbas who said about this Ayah (2:121):

 "They make lawful what it allows and they prohibit what it makes unlawful, and they do not alter its wordings.''

Tilawah

`Umar bin Al-Khattab said,

 "They are those who when they recite an Ayah that mentions mercy, they ask Allah for it, and when they recite an Ayah that mentions torment, they seek refuge with Allah from it.'' This meaning was attributed to the Prophet , for when he used to recite an Ayah of mercy, he invoked Allah for mercy, and when he recited an Ayah of torment, he sought refuge from it with Allah.

~~~Ayah 2:20 and 2:21~~~

Sahih International[2:120]

 

And never will the Jews or the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allah is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.

Sahih International[2:121]

 

Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it - it is they who are the losers.

1.Ibn Jarir said,

 "Allah said, (Never will the Jews nor the Christians be pleased with you (O Muhammad ) till you follow their religion.) meaning, `The Jews and the Christians will never be happy with you, O Muhammad! Therefore, do not seek what pleases or appeases them, and stick to what pleases Allah by calling them to the truth that Allah sent you with.'

Allah's statement,

(Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance'') emeans, `Say, O Muhammad , the guidance of Allah that He sent me with is the true guidance, meaning the straight, perfect and comprehensive religion.'''

2.Qatadah said

that Allah's statement, (Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance) is, "A true argument that Allah taught Muhammad and his Companions and which they used against the people of misguidance.''

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Last Hour

3.Qatadah said,

"We were told that the Messenger of Allah used to say, (There will always be a group of my Ummah fighting upon the truth, having the upper hand, not harmed by their opponents, until the decree of Allah (the Last Hour) comes.)

This Hadith was collected in the Sahih and narrated from `Abdullah bin `Amr.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

4.(And if you (O Muhammad ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.)

5.This Ayah carries a stern warning for the Muslim Ummah against imitating the ways and methods of the Jews and Christians, after they have acquired knowledge of the Qur'an and Sunnah, may Allah grant us refuge from this behavior. Although the speech in this Ayah was directed at the Messenger , the ruling of which applies to his entire Ummah.

The Description of the Prophet in the Tawrah

Imam Ahmad recorded `Ata' bin Yasar saying that he met `Abdullah bin `Amr bin Al-`As and said to him,

 

 "Tell me about the description of the Messenger of Allah in the Torah.'' He said, "Yes, by Allah, he is described by the Torah with the same characteristics that he is described with in the Qur'an with: `O Prophet! We have sent you as a witness, a bringer of good news, a warner, and as safe refuge for the unlettered people. You are My servant and Messenger. I have called you the Mutawakkil (who depends and relies on Allah for each and everything). You are not harsh, nor hard, nor obnoxious in the bazaars. He does not reward the evil deed with an evil deed. Rather, he forgives and pardons. Allah will not bring his life to an end, until he straightens the wicked's religion by his hands so that the people proclaim: There is no deity worthy of worship except Allah. By his hands, Allah will open blind eyes, deaf ears and sealed hearts.''' This was recorded by Al-Bukhari only.

~~~Ayah 2:219~~~

Sahih International[2:219]

 

Indeed, We have sent you, [O Muhammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire.

Allah's statement;

(And you will not be asked about the dwellers of the blazing Fire.) means, "We shall not ask you about the disbelief of those who rejected you.''

 Similarly, Allah said,

(Your duty is only to convey (the Message) and on Us is the reckoning.) (13:40)

(So remind them (O Muhammad ) ـ you are only one who reminds. You are not a dictator over them.)(88:21-22) and,

(We know best what they say. And you (O Muhammad ) are not the one to force them (to belief). But warn by the Qur'an; him who fears My threat) (50:45).

There are many other similar Ayat.

~~~Ayah[2:219]~~~

Sahih International[2:218]

Those who do not know say, "Why does Allah not speak to us or there come to us a sign?" Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain [in faith].

 

Muhammad bin Ishaq reported that Ibn `Abbas said that Rafi` bin Huraymilah

 

said to the Messenger of Allah , "O Muhammad! If you were truly a Messenger from Allah, as you claim, then ask Allah to speak to us directly, so that we hear His Speech.''

 

 So Allah revealed,

 

(And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us'')

Abu Al-`Aliyah, Ar-Rabi` bin Anas, Qatadah and As-Suddi said that it was actually the statement of the Arab disbelievers:

(So said the people before them words of similar import. ) He said, "These are the Jews and the Christians.''

What further proves that the Arab idolators said the statement mentioned in the Ayah is that Allah said, (And when there comes to them a sign (from Allah) they say: "We shall not believe until we receive the like of that which the Messengers of Allah had received.'' Allah knows best with whom to place His Message.  

Humiliation and disgrace from Allah and a severe torment will overtake the criminals (polytheists and sinners) for that which they used to plot.) (6:124)

and (And they say: "We shall not believe in you (O Muhammad ), until you cause a spring to gush forth from the earth for us) until,

(Say (O Muhammad ): "Glorified (and Exalted) be my Lord ﴿(Allah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger'') (17:90-93) and, (And those who expect not a meeting with Us (i. e. those who deny the Day of Resurrection and the life of the Hereafter) said: "Why are not the angels sent down to us, or why do we not see our Lord'') (25:21)

 and,

(Nay, everyone of them desires that he should be given pages spread out) (74:52).

There are many other Ayat that testify to the disbelief of the Arab idolators, their transgression, stubbornness, and that they asked unnecessary questions out of disbelief and arrogance. The statements of the Arab idolators followed the statements of the nations of the People of the Two Scriptures and other religions before them. Allah said,

(The People of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Musa (Moses) for even greater than that, when they said: "Show us Allah in public,'') (4:153)

 and,

(And (remember) when you said: "O Musa! We shall never believe in you until we see Allah plainly.'') (2:55).

Allah's statement,(Their hearts are alike. ) means, the hearts of the Arab idolators are just like the hearts of those before them, containing disbelief, stubbornness and injustice. Similarly, Allah said, 

Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!'' Have they (the people of the past) transmitted this saying to these (Quraysh pagans)) (51:52-53). 

(We have indeed made plain the signs for people who believe with certainty.) meaning, We made the arguments clear, prooving the truth of the Messengers, with no need of more questions or proofs for those who believe, follow the Messengers and comprehend what Allah sent them with. As for those whose hearts and hearing Allah has stamped and whose eyes have been sealed, Allah described them: 

(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment) (10:96-97).  

The Meaning of Badi

Sahih International[2:116]

They say, " Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him,

Sahih International[2:117]

Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is.

Allah said, (The Badi` (Originator) of the heavens and the earth.) which means, He created them when nothing resembling them existed. Mujahid and As-Suddi said that this is the linguistic meaning, for all new matters are called Bid`ah. Muslim recorded the Messenger of Allah saying,

(...every innovation (in religion) is a Bid`ah.)

There are two types of Bid`ah, religious, as mentioned in the Hadith:

(...every innovation is a Bid`ah and every Bid`ah is heresy.)

And there is a linguistic Bid`ah, such as the statement of the Leader of the faithful `Umar bin Al-Khattab when he gathered the Muslims to pray the Tarawih prayer in congregation (which was also an earlier practice of the Prophet ) and said, "What a good Bid`ah this is.''

Ibn Jarir said, "Thus the meaning of the Ayat (2:116-117) becomes, `Allah is far more glorious than to have had a son, for He is the Owner of everything that is in the heavens and earth. All testify to His Oneness and to their submissiveness to Him. He is their Creator and Maker. Without created precedence, He shaped the creatures in their current shapes. Allah also bears witness to His servants that Jesus, who some claimed to be Allah's son, is among those who testify to His Oneness. Allah stated that He created the heavens and earth out of nothing and without precedent. Likewise, He created Jesus, the Messiah, with His power and without a father.'' This explanation from Ibn Jarir, may Allah have mercy upon him, is very good and correct.

Allah said, (When He decrees a matter, He only says to it : "Be! ـ and it is.) thus, demonstrating His perfectly complete ability and tremendous authority; if He decides a matter, He merely orders it to, `Be' and it comes into existence. Similarly, Allah said, (Verily, His command, when He intends a thing, is only that He says to it, "Be! ـ and it is.) (36:82), (Verily, Our Word unto a thing when We intend it, is only that We say unto it: "Be! ـ and it is.) (16:40) and,

(And Our commandment is but one as the twinkling of an eye) (54:50)

So Allah informed us that He created Jesus by merely saying, "Be!'' and he was, as Allah willed: (Verily, the likeness of `Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be! ـ and he was) (3:59).

Everything is within Allah's Grasp

Allah said,

(all are Qanitun to Him).

Ibn Abi Hatim said that Abu Sa`id Al-Ashaj informed them that Asbat informed them from Mutarrif, from `Atiyah, from Ibn `Abbas who said that, (Qantin) (2:238)

means, they pray to Him.

`Ikrimah and Abu Malik also said that, (and all are Qanitun to Him.) means, bound to Him in servitude to Him. Sa`id bin Jubayr said that Qanitun is sincerity. Ar-Rabi` bin Anas said that, (all are Qanitun to Him.) means, "Standing up - before Him - on the Day of Resurrection.'' Also, As-Suddi said that, (and all are Qanitun to Him.) means, "Obedient on the Day of Resurrection.''

 Khasif said that Mujahid said that(and all are Qanitun to Him. ) means, "Obedient. He says, `Be a human' and he becomes a human.'' He also said, "(Allah says,) `Be a donkey' and it becomes a donkey.''

Also, Ibn Abi Najih said that Mujahid said that, (and all are Qanitun to Him.) means, obedient. Mujahid also said, "The obedience of the disbeliever occurs when his shadow prostrates, while he hates that.'' Mujahid's statement, which Ibn Jarir preferred, combines all the meanings, and that is that Qunut means obedience and submission to Allah.

 There are two categories of Qunut: legislated and destined, for Allah said,

And unto Allah (alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the (late) afternoons) (13:15).