Tafsir · AlMaghrib Journals

Don’t Worry, Allah Is With Us

AlMaghrib — Wed, 27 Jan 2016 00:00:00 GMT

The Prophet ﷺ was forced out of Makkah despite it being the most beloved of lands to him. Likewise, the most beloved of people to him – Abu Bakr al-Ṣiddīq – was also forced to leave, may Allah be pleased with him.

The Prophet’s tribe – the Quraysh – showed probably the greatest enmity to him possible despite the much love he showed to them. They gathered their likes together one night to kill him, in a manner that would allow his blood to be shared between the various tribes.

Once they realised that the Prophet ﷺ had fled, they dispatched all forms of search teams and hunting units around Makkah to try and find him, promising huge bounties to the one who brought him back dead or alive.

The Mushrikīn reached the opening of the cave that the Prophet ﷺ and his companion were hiding in. Abu Bakr al-Ṣiddīq said, “I looked at the feet of the Mushrikīn whilst we were in that cave, and they were literally on top of us. I said, “O Messenger of Allah, if any one of them just looks down they will see us!” The Prophet ﷺ said, “What do you think O Abu Bakr of two people, whose third is Allah?” (Agreed upon)

The Prophet and his companion left everything behind: their wives, their children, their wealth, their friends, their land, everything. But Allah was with them, as He always is with all the righteous believers.

Whoever loses something but instead gains the companionship or ma‘īyyah of Allah (Allah is “with him”), then he has gained absolutely everything. And whoever gains the Dunya with all its comforts but loses the companionship of Allah and the believers, then he has lost absolutely everything.

I think this concept occurs four times in the Qur’ān, i.e. that Allah is with the patient. Patience is usually associated with losing something valuable, such as wealth or family or a child etc, and so Allah reminds them that to be patient and to gain the ma‘īyyah of Allah will leave them with something better that they will eventually see.

Something similar happened to Mūsa (‘alayhis-salām) when he fled with his people from Fir‘awn and his army. They ended up being trapped between Fir‘awn and the sea and his people cried out “We shall definitely be caught!” (26:61) to which Mūsa replied “No, my Lord is with me: He will guide me.” (26:62) and the rest of course is history.

Look at what Mūsa (‘alayhis-salām) said, my Lord is “with me”, and look at what the Prophet ﷺ said, our Lord is “with us” i.e. with him and his companion Abu Bakr al-Ṣiddīq, just so that you can realise what kind of status Abu Bakr achieved for Allah to be with him and for him to accompany the Prophet ﷺ alone in his most important and dangerous journey ever.

It is from the signs of goodness that a person finds himself in the companionship of the believers, because Allah is with the believers as He has said Himself in His Book. Whoever remains with the righteous will find himself sharing in their blessings.

“Companionship” is not a meeting, or a meal together or being friendly towards other people. Companionship is a long-term, close and cherished relationship.

And so if such companionship of the people of patience and the Ākihrah is a blessing, then it is also from the signs of misery that a person finds himself in such close and cherished companionship of the people of disbelief, hypocrisy and sin or thoes who curse the best of people after the Prophets, especially Abu Bakr al-Ṣiddīq which the Qur’ān has explicitly stated that Allah is with him. Let this be a reflection for those who would choose to make enmity with Abu Bakr because they have also declared enmity for the One who is with Abu Bakr as well.

Let this verse…

إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا

“When he (Muhammad) said to his companion,

‘Do not worry, Allah is with us.’”

(9:40)

…be a reminder to us all to never lose trust in Allah jalla wa ‘alā, to be patient in the trials that He gives us, to realise that if we make Allah’s pleasure our main objective then we will get far much more than anything we may lose along the journey, and that in order to achieve this objective, we must try and keep company with the righteous believers who will always and continuously remind us of exactly all the above every time.

And Allah knows best.

The Prayer, and Divorce

AlMaghrib — Thu, 31 Dec 2015 00:00:00 GMT

In the middle of the verses pertaining to divorce, Allāh the Most High says:

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَ

Take care to do your prayers, especially the middle prayer, and stand before Allāh in devotion. (2:238)

I think that we have an indication here that there is a key connection between being careless with our prayers, and divorce.

That’s because the placement of verses in a sūrah is something set by Allāh and has not been left to human choice. Furthermore, the presence of a verse covering a certain subject A amongst other verses covering another subject B, indicates the importance of the specific subject A in the general context of things.

An example of this is His statement:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ

(O Prophet) If My servants ask you about Me, I am near. I respond to those who call Me. (2:186)

This verse comes right in the middle of the verses pertaining to fasting. Its indication? The recommendation to make du‘ā and that du‘ā is more likely to be accepted during fasting, or in the month of fasting. This is something many people are careless about when they fast.

Likewise, the prohibiting of interest in the statement of the Most High:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً

O you who believe, do not consume interest, doubled and redoubled. (3:130)

This appears in the middle of the verses pertaining to Jihād in Sūrat Āle-‘Imrān. Its indication? That it is an absolute must that one stays away from interest if one truly wants victory. Reflect on the subtlety of this point and how our own individual financial affairs affect the wider picture.

As you can see, this placing of a verse amongst others covering a different subject, is a Qur’ānic principle that one should always be aware of when reflecting upon the Book of Allāh.

And so, with respect to the prayer, Allāh jalla wa ‘alā commanded His Prophet (ṣallallāhu ‘alayhi wa sallam):

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا

Order your people to pray, and pray steadfastly yourself. (20:132)

This command occurs after Allāh ‘azza wa jall mentioned how the disbelievers have been given everything in this dunya to enjoy themselves with and how it’s actually a fitnah for them – a test and a trial. Yet the prayer assists the slave to stave off the fitnah of this dunya and its associated trials. Reflect on the fact that the “dunya” and such matters are the cause of much marital discord between partners.

Allāh jalla wa ‘alā also told us that the prayer helps shun outrageous and unacceptable behavior (al-faḥshā’ and al-munkar), again two key common reasons for marital arguments.

Notice how the prayer purifies our nafs (best understood here as our inner-self or ego), and how the nafs then rises to the heavenly realm as a result of prayer. And then notice how outrageous behavior or al-fawāḥish dirties our nafs and brings it down. Indeed, every time our nafs ascends to the higher realm, we become closer to one another, in love and unity. And when our nafs falls, our differences only increase. Just as Allāh the Most High says:

اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ

“Get out, all of you! You are each other’s enemy.” (2:36)

See how Allāh compared the falling down and getting thrown out of Heaven (the hubūṭ, from the command اهْبِطُوا) to enmity? All this enmity originally came from the inner-self failing and indeed falling, due to sin: the sin of Iblīs was to not prostrate which is an action of the prayer, and the sin of Ādam (‘alayhis-salām) was to eat from the Tree, which is effectively succumbing to one’s desires, something which the prayer is special treatment for, as Allāh the Most High says:

فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ

But there came after them generations who neglected prayer and were driven by their own desires. (19:59)

So Allāh made the neglecting of prayer a reason to follow one’s base desires, or put another way: you will become enslaved to your own desires if you neglect the prayer.

Finally, when Allāh jalla wa ‘alā explained how the believing men and women support one another – “support” here including love and unity with one another – He again mentioned the prayer. This clearly indicates that when one protects and takes great care over their prayer, it will lead to love between the believers:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ

The believers, both men and women, support each other; they order what is right and forbid what is wrong; they keep up the prayer. (9:71)

In summary, establishing the prayer properly will bring people closer to Allāh. It will stave off outrageous actions and unacceptable behavior, and so you will not hurt your partner. It will create discipline and strengthen your resolve against your base desires so that you will not succumb to that which so many marriages fall prey to. It will allow their inner-selves to rise, and become closer to one another, making Shayṭan weak who encourages division and enmity. This divine protection through the prayer will eventually increase the love and harmony between husband and wife, and the need for divorce will hopefully diminish by the Will of Allāh jalla wa ‘alā.

And Allāh knows best.

Go, For You Are Free

AlMaghrib — Thu, 19 Nov 2015 00:00:00 GMT

Allah jalla wa ‘alā says:

ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ

“And then to be one of those who believe, and urge one another to patience and urge one another to mercy.” (90:17)

Allah ‘azza wa jall in this verse combines the enjoining of one another to be patient, and the enjoining of one another to show mercy.

“Al-Tawāṣi” comes from the word “Waṣiyyah” or “exhortation” and involves one being “specific, sincere and loving to the one you are advising”, such as when a father advises a child or a teacher encourages a students.

It’s also possible to say that from the meanings of “Waṣiyyah” is to benefit someone without receiving any reward, an act which is intrinsically righteous and not wanting to insult the one being advised or lead you to feel superior over them.

“Al-Tawāṣi” appears in the verbal form of “Tafā‘ul” which means that there must be two parties involved, as if to indicate that both people exhort one another. This therefore gives guidance to the scholar to not just teach but to always be ready to learn from those who are lesser than them such as those who are less knowledgeable, and the same applies in the case of the father, or the ruler and so on.

The repetition twice of “Al-Tawāṣi” in the verse indicates the importance of advising and reminding one another, and to keep doing this always and making it a permanent fixture of our lives. Also, this repetition in the Arabic language serves to underline the importance of each of the two subjects, namely patience and mercy. Also, it possibly indicates that one cannot take the place of the other, and also indicates that both can occur separately and independently, and also that it is possible for only one of these two characteristics to occur in different people.

See, patience usually comes to the fore during difficulties and trials, and requires a strong heart. On the other hand, mercy usually comes to the fore from those with softer hearts. So it’s almost as if the combining of these two qualities in the verse is intended to bring balance to the Believers so that they don’t end up too hard-hearted and lose their merciful touch, or too soft-hearted and not able to get things done properly.

The aim is to end up with hearts that are not rock-hard and blocked like those who are ungrateful and refuse guidance, and neither hearts that are too weak or diseased like those of the people of sin. No, they should be strong solid hearts that are delicate at the same time, like glass almost. Don’t you see how in the face of difficulties, they laugh out aloud, but when the verses of Allah are recited upon them, they shed tears?

That is why to combine mercy with strength is complete and perfect from an attribute sense, and that is why Allah described Himself with this perfect combination in His great Book:

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ

“Your Lord alone, is the Almighty, the Merciful.” (26:191)

Thus, Allah jalla wa ‘alā is Merciful despite His Might, and He is Powerful despite His Mercy.

Another observation from this verse is that to urge one another to patience often occurs when one is weak, or poor, or in difficulty or in some kind of need – it is an exhortation generally directed at the “weak”. However, the exhortation to be merciful is usually directed at the strong, the rich, the powerful and their likes.

And so in this verse there is a lesson for those who give advice: make sure you give it to all types of people. Don’t be like those who only critique or give advice to the weak, as many people do, and also avoid admonishing just your own stronger/wealthier/powerful class of people, as a few might do.

So from this great verse, we can divide people into four different categories:

Those who are patient when they are weak, but do not show mercy when they are strong; for example they may rush to fight, transgressing particularly in violence, punishment and revenge, all the time claiming to be applying the Rule of Allah. Actually, it is for this group of people that His Statement was sent down for, when He said:

وَإِذَا تَوَلَّى سَعَى فِي الأَرْضِ لِيُفْسِدَ فِيِهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللّهُ لاَ يُحِبُّ الفَسَادَ

“When he leaves, he sets out to spread corruption in the land, destroying crops and livestock. But Allah does not like corruption.” (2:205)

Then there are those who are merciful but do not have patience, and so they are often overcome with despair and pessimism. This is symptomatic from those who do not genuinely practice the religion, or do not practice it completely. They try to put on a persona of religiosity but it is nothing more than skin deep. They are the “Mutakhashshi‘īn” or those of fake piety. They will of course be externally nice and generous but they will not survive when put into difficulty because there’s nothing inside to build upon.
Then you have those who are neither merciful nor patient. They do not fear Allah when they are in a state of weakness and are not patient, and they do not show iḥsān and generosity to the rest of creation when times are good and they are strong and in power.

The final – and best – of the four possible states to be in, is to be patient and to be merciful, and this was the way of the Prophet (ṣallallāhu ‘alayhi wa sallam).

He was patient at the times when he was weak and on the back foot. Then when he later became strong and powerful, he was merciful and pardoning to those who harmed him, and fought him, and expelled him. He simply said, “Go, for you are free.”

And Allah knows best.

The Theme of Surah al-Fatihah

AlMaghrib — Tue, 03 Nov 2015 00:00:00 GMT

Sūrah al-Fātihah is described as the ‘Mother of the Qur’an’ and the ‘Seven oft-repeated verses’. It is recited in every unit of every prayer. It is one of the chapters of the Qur’an we memorised as children and one of the chapters that we will teach to our children. But just what makes this chapter so important? From the 114 chapters of the Qur’an, why is this the first chapter? What makes it so special? What is the message and theme of this chapter?

Each and every one of the 114 chapters of the Qur’an has a single theme and subject. Every topic within that chapter will then relate to that single theme. So what is the theme of Sūrah al-Fātihah?

The theme of this chapter is the basic tenets of Islam; those being belief in Allah, following the Prophet Muhammad (sallallāhu ʿalayhi wa sallam) and the purification of the soul and exalted character that those principles should bring about. In many ways, Sūrah al-Fātihah is a summary of the main themes of the Qur’an. The scholars have mentioned that the Qur’an is broadly divided into 3 main themes. A third of the Qur’an speaks about Allah, a third about the Prophets and past nations and a third about the halal and haram.

Let us analyse Sūrah al-Fātihah. Allah dedicates the first three verses of this chapter to speaking about Himself. Allah mentions His lordship, His creation, His power, His Names and His Attributes. Allah says in the first three verses, “All praise is due to Allah, Lord of all that exists. The Most Beneficent, the Most Merciful. Owner of the Day of Judgement.”

All three of these verses are dedicated to increasing our knowledge of Allah, as through that increase in knowledge we increase in our love, devotion and submission to Allah. It is human nature to learn about what we love most, and to love what we know most about. It is for this reason that we often love our parents, spouses and children most. We often love and are patriotic to our countries as they are most familiar to us. In terms of food, we often rate our own cuisine as most beloved to us as we’ve known it longest. Yet as Muslims, our love for Allah should far outstrip all of the above. Indeed, this is a claim we often make, and for the most part sincerely. But in reality, and after deep thought, the question arises, what and how much do we know about Allah?

Allah wants us to learn about Him and thereby come closer to Him. This is why Allah praises the scholars in the Qur’an, “Indeed only the scholars truly fear Allah”. This is because their knowledge of Allah, His names, attributes, power and abilities increases them in piety and righteousness. It is for this reason that most of the passages and chapters of the Qur’an which have added virtues relate to Allah. Look at Āyat al-Kursī, the last two verses of Baqarah, Sūrah al-Ikhlās, Sūrahs Falaq and Nās, all of them speak about Allah.

The pinnacle and height of that knowledge is to understand Tawhīd; the abilities of Allah which make Him alone worthy of all worship, and to seek nearness to Him by knowing, understanding and living by His names and attributes. Allah shows this in verse number 4 of Sūrah al-Fātihah, “You alone do we worship and from You alone do we seek assistance”.

Allah then speaks about the second principle of Islam; to follow the Prophet (sallallāhu ʿalayhi wa sallam). This too requires knowledge and learning about the Prophet (sallallāhu ʿalayhi wa sallam), his life, character, sacrifices and way, as only through this can we increase on our love for him. That increase in love will then spur us into emulating him and clinging to his example. For this reason, Sūrah al-Fātihah only consists of one duʿā’, a duʿā’ which we make at least 17 times a day, “Guide us to the Straight Path”. The straight path is the path of the Prophet Muhammad (sallallāhu ʿalayhi wa sallam) and his Sunnah. A third of the Qur’an reminds us of the stories of the past Prophets and nations so that we may take heed from them. It is warning to not fall into the same errors as those nations who rejected their Prophets and a glimpse into the delight awaiting those who do follow them. The Prophet Muhammad (sallallāhu ʿalayhi wa sallam) is the best of the Prophets, and for us the best example to follow.

Adhering to these first two principles; love and submission to Allah and love and following the Prophet Muhammad (sallallāhu ʿalayhi wa sallam) leads to a better character, a purer heart and soul and a greater example for others. These are the people who adhere to the commandments of Allah and stay away from His prohibitions, to which the third category of the Qur’an is dedicated; the halal and haram. The results of doing this is attaining Allah’s favour, grace and blessings, whereas the results of turning away from this path is misguidance and Allah’s wrath and anger. Allah says in the final verse of Sūrah al-Fātihah, “The path of those whom You have favoured, not those who have earned Your anger nor those who are misguided”.

Thus the beauty and message of Sūrah al-Fātihah is the comprehensive summary of the message of the Qur’an. Each and every time we recite Sūrah al-Fātihah, whether in or out of the prayer, it should be a reminder of these three core principles of Islam, for which the Qur’an was revealed and the Prophet Muhammad (sallallāhu ʿalayhi wa sallam) sent.

Beautifying Yourself For Prayer

AlMaghrib — Tue, 29 Sep 2015 00:00:00 GMT

Allah jalla wa ‘alā says:

يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ

“Children of Adam, beautify yourself in your place of worship.” (7:31)

This is part of the 31st verse of Sūrat’l-A‘rāf, and in it there have been mentioned three words which are “names” that are meant to be general, each “name” being able to be split into different types. These names are Banī Ādam, zīnatakum and kulli Masjid, represented in the translation above as “Children of Adam”, “beautify yourself” and “place of worship”.

“Children of Adam” includes both Muslim and non-Muslim men and women. Some of the scholars of the Salaf mentioned that this verse was actually revealed concerning the non-Muslims and their circumambulating the Ka‘bah naked in al-Masjid al-Ḥarām. And so Allah was commanding them to cover their ‘awrah or those parts of the body that are impermissible to be displayed to others.

Based on this understanding, if today some non-Muslims were to enter Masjids for the intention of visiting it, or tourism purposes etc, then they must cover their private parts and also ensure to wear something modest.

“Beautify yourself” is more general than covering the ‘awrah, and is also more general than just clothes. To cover the ‘awrah falls under the category of those things which are essential in life (al-Ḍarūrāt), whereas covering the rest of the body comes under the category of those things which are needed in life (al-Ḥājiyāt), and then beautifying yourself (zīna) comes under the category of those things which complete and perfect life and the religion (al-Taḥsīniyāt).

The generality of the concept of zīna is so broad and encompassing of all the above, that it also includes beautifying, grooming, perfuming, applying koḥl, oral hygiene and wearing the very best of cloth and clothes etc.

Therefore, if the people beautify themselves when they visit one another’s houses, or they receive guests who are of high status, then “indeed Allah is more deserving to be beautified for” as narrated by al-Ṭabarāni on the authority of the Prophet (ṣallallāhu ‘alayhi wa sallam) or from ‘Umar (raḍyAllāhu ‘anhu) as some said.

Some of the Salaf used to reserve their most beautiful and expensive clothes and only use them in prayer. Thus, it is not right for someone to pray in battered or dirty clothes, when they beautify themselves for certain individuals of the creation.

“Place of worship” not only includes every Masjid, but also includes every action that a Masjid is built for such as Ṭawāf (circumambulating the Ka‘bah), I‘tikāf (seclusion in the Mosque), Ṣalāh (ritual prayer), reciting the Qur’ān, Dhikr (making remembrance of Allah) etc. The ruling is general, referring to both the place and the intended act of worship as well.

If we take the general Islamic meaning of “Masjid” then we know that the whole Earth is a Masjid; and with the verse commanding us to beautify ourselves for every prayer, that would even then apply to a man who is praying by himself in the night.

The verse also indicates that it is obligatory for a woman to cover her head in prayer even if she is praying by herself and even if she is allowed to uncover her head in front of her maḥrams who might be present.

Finally, the psychological effect of looking your best for the most important moment in your day – when you converse with Allah – should not be underestimated. Dressing up and beautification brings about confidence and happiness which should all be channelled into a positive and spiritual experience that is worthy of the prayer. Thus by obligating us to physically prepare well for the prayer, we are actually being helped perform that prayer spiritually properly as well, and that is from the mercy of our Lord.

And Allah knows best.

ĀYAT AL-KURSĪ & Why It Is Not A Chapter On Its Own

AlMaghrib — Sun, 09 Aug 2015 00:00:00 GMT

The greatest verse of the Qur’ān is Āyat al-Kursī,¹ as mentioned in the authentic statement ² of the Prophet ﷺ.

However, the question arises as to why it is not a chapter in its own right as many of the other passages of the Qur’ān which have added virtues? For example, Sūrah al-Ikhlāṣ is equal to a third of the Qur’ān and is a chapter in its own right. Sūrah al-Fātiḥah is described as the ‘Mother of the Qur’ān’ and is a chapter on its own. Likewise Sūrah al-Falaq and Sūrah al-Nās provide protection and are also individual chapters. This then raises the question as to why the greatest verse of the Qur’ān is not a chapter but a verse in the midst of the longest chapter.

The answer to this question, and Allah knows best, is that part of the greatness of this verse is the context in which it is mentioned, as the context and surrounding verses enhance and emphasise the meaning of this verse.

Let us look at the verses before and after Āyat al-Kursī and the issues they discuss.

Verse 254 before Āyat al-Kursī encourages charity.

The two verses after Āyat al-Kursī address the fact that there is no compulsion in Islam, and then about the light of Allah as opposed to the darkness of disbelief.

Allah then narrates three stories in three verses concerning two Prophets. Verse 258 is about Ibrāhīm (῾alayhis-salām) and his discourse with the tyrant king, Nimrūdh. Verse 259 is the story of ῾Uzayr (῾alayhis-salām) when he passed through Jerusalem after destruction had befallen it, and verse 260 is again about Ibrāhīm (῾alayhis-salām) when he asked Allah to show him how He brought the dead back to life.

Verse 261 then sets forth a parable again about charity.

At first glance there seems to be little connecting these topics beginning with charity, Āyat al-Kursī, no compulsion in the religion, three different stories and ending with charity again. Yet the Qur’ān is never random. Each verse has been placed in its appropriate context and surrounded by other topics which accentuate its beauty and powerful meanings.

In order to appreciate the connection between all of these topics as well as why Āyat al-Kursī is not a chapter on its own, we must first understand the meaning and message of Āyat al-Kursī. Put simply, Āyat al-Kursī speaks about Allah, His names, attributes, powers and abilities. The greatest verse of the Qur’ān is described as being precisely so due to it describing to us our Lord and Creator.

Āyat al-Kursī begin with the essence of tawḥīd; the oneness of Allah and therefore His right to be worshipped alone. It describes Allah as being Ever-Living, the Self Sufficient Sustainer of all else who is perfect in every way and free of all human defects and weaknesses such as sleep and drowsiness. He is the Master of the heavens and the earth, before Whom none can dare speak or intercede except by His permission. The One who possesses all knowledge, the Lord of the Kursī, the Most High, the Most Great.

Allah after describing Himself to us, emphasises His power and abilities by mentioning three short incidents to us. All three speak primarily about resurrection as this is the basis of faith alongside tawḥīd, as with it a person realises that all of their actions are being recorded and they will account for them. For this reason, the Prophet ﷺ would often say, “Whosoever believes in Allah and the Last Day then…”

In the first incident as mentioned in verse 258, Allah shows His absolute power in His ability to control the heavens and earth and all elements within it, from the sun and moon, to life and death. It is the story of the Prophet Ibrāhīm (῾alayhis-salām) when he stood before the tyrant ruler, Nimrūdh, who wanted to debate Ibrāhīm (῾alayhis-salām) about the God he worshipped, “Have you not considered the one who argued with Abraham about his Lord because Allah has given him kingship? When Abraham said, ‘My Lord is the one who gives life and death,’ he said, ‘I give life and cause death.’” According to some scholars he displayed this by bringing forth two prisoners, one of whom he killed and the other he set free.³ So Ibrāhīm (῾alayhis-salām) responded, “’Indeed, Allah brings up the sun from the east, so bring it up from the west.’ So the disbeliever was overwhelmed…”

Thus, as Allah mentions in Āyat al-Kursī, He is the All-Powerful Master of the heavens and earth, and thereby deserving of all worship alone.

Allah then touches upon another story again showing His ability to resurrect, this time in the story of the Prophet ῾Uzayr (῾alayhis-salām) who passed through Jerusalem after destruction had befallen it, as Allah describes, “Or as the one who passed by a township which had fallen into ruin.” It is said that the city had been razed to the ground and many of its inhabitants killed, and the rest exiled. ῾Uzayr (῾alayhis-salām) upon seeing the level of destruction remarked, “How will Allah bring this to life after its death? So Allah caused him to die for a hundred years, then He revived him.” During that time the city had been rebuilt and resettled, and ῾Uzayr’s (῾alayhis-salām) provisions at the time of sleeping had not changed despite the passage of a century, “And when it became clear to him, he said, ‘I know that Allah is over all things able.’”

The third story goes back to the Prophet Ibrāhīm who asked Allah, “My Lord, show me how You give life to the dead.’ Allah said, ‘Have you not believed?’ He said, ‘Yes, but only that my heart may be satisfied.’ Allah said, ‘Take four birds and commit them to yourself. Then put on each hill a portion of them; then call them – they will come to you in haste. And know that Allah is Exalted in Might and Wise.”

Thus, all three verses are not just random stories, haphazardly placed here and there, but each accentuates and further highlights aspects of the power and might of Allah. Once you understand and contemplate Āyat al-Kursī and further supplement it by comprehending these three stories, you realise how clear and manifest the signs of Allah are. As such, you realise the majesty of Allah and His attributes, you yearn to seek His love and pleasure by doing that which He wants and sacrificing for Him.

One of the greatest examples of this sacrifice is charity and spending from that which you love as is mentioned in another verse, “You will never attain piety until you spend from that which you love.”⁴ Therefore, the passage begins and ends with charity, “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers – they are the wrongdoers.” Allah then says in verse 261, “The example of those who spend their wealth in the way of Allah is like a seed which grows seven spikes; in each spike is a hundred grains. And Allah multiplies for whom He wills. And Allah is all-Encompassing and Knowing.”

For this reason, Islam does not require anyone to be forced to enter into this beautiful religion. It is clear for all to see, which is why Allah says immediately after Āyat al-Kursī, “There shall be no compulsion in the religion. The right course has become clear from the wrong.” “Allah is the ally of those who believe. He brings them out from perpetual darkness into the light. And those who disbelieve – their allies are the false deities. They take them out of the light into perpetual darkness. Those are the companions of the Fire; they will abide eternally therein.”

Therefore, the full scope of Āyat al-Kursī, its beauty and powerful meanings are better understood and seen when studied within the context of where it is placed. As such, the wisdom of Allah dictated that it should not be a chapter, but the greatest verse of the Qur’ān in the midst of the incredible and mind-blowing Sūrah al-Baqarah.

And Allah knows best.

Baqarah, 2:255. ↩
Ṣaḥīḥ Muslim. ↩
Tafsīr Ibn Kathīr. ↩
Āl-῾Imrān, 3:92. ↩

Tafsir · AlMaghrib Journals

Don’t Worry, Allah Is With Us

إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا

The Prayer, and Divorce

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَقُومُوا لِلَّهِ قَانِتِينَ

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا

اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ

فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَاةَ

Go, For You Are Free

ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ

وَإِذَا تَوَلَّى سَعَى فِي الأَرْضِ لِيُفْسِدَ فِيِهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللّهُ لاَ يُحِبُّ الفَسَادَ

The Theme of Surah al-Fatihah

Beautifying Yourself For Prayer

يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ

ĀYAT AL-KURSĪ & Why It Is Not A Chapter On Its Own

Footnotes