Bismillah.
Ayah 1: Alif Laam Meem
- There are 10 different categories into which all 114 surahs may be classified [An Introduction to the Sciences of the Qur’aan]
- Disjointed letters: 29 surahs like this – for example Kaaf-Haa-Yaa-‘Ayn-Saad (19)
- The Glorification of Allah: 14 surahs like this – for example Tabarakaladhi (67)
- A call: 10 surahs like this – for example Ya ayyuhaladhina aamanu (5)
- A Statement of Fact: 23 surahs like this – for example Abasa wa tawalla (80)
- An Oath: 15 surahs like this – for example Wal ‘asr (103)
- A Condition: 7 surahs like this – for example Idhaa jaa a nasrullahi wal fath (110)
- A Command: 6 surahs like this – for example Qul huwallahu ahad (112)
- A Question: 6 surahs like this – for example ‘Amma yatasaa aloon (78)
- An Invocation: 3 surahs like this – for example Waylul lil mutaffifeen (83)
- A Reason or Cause: 1 surah like this – Li ilaafi quraish (106)
- These letters are called Huroof-e-Muqatta’aat – the disjointed letters
- They occur in the beginning of 29 surahs.
- There are 14 letters that are considered huroof-e-muqatta’aat, which comprise exactly half of the letters of the Arabic alphabet.
- There are many interpretations of what these letters mean. [An Introduction to the Sciences of the Qur’aan] –these are the most strongest opinions
- Most strongest is that these are from the Mutashaabih and only Allah knows their meanings
- It also thought that they are seeking to display the miraculous nature of the Qur’an that it cannot be imitated
- They may also be used to attract attention. The Muqatta’aat are not a phenomenon started by the Qur’an; the Arab poets of Jahilliyah occasionally used disjointed letters at the beginning of their poetry to attract attention to the poem that was to follow. The Arabs at the time of the Prophet (S) never questioned these letters. The companions never asked for the explanation despite for their thirst for knowledge. This shows that they were not puzzled by these letters since they were accustomed to it
- Abu Bakr as-Sideeq is reported to have said, “Every book has secrets in it, and the secret of the Qur’an is in the beginning of the surahs (in the muqatta’aat)”
Ayah 2: Allah – there is no deity except Him, the Ever-Living, the Sustainer of existence.
- Allāh – there is no deity except Him,
- Allah begins with Tawheed, the Oneness of Allah which is the basic point of difference between Islam and other religions and between a disbeliever and a true Muslim.
- There is only one God and only He is the Lord of all creation.
- Allah is refuting the claims of the Christians that believe in trinity or associate any other thing with Allah.
- The Ever-Living, the Sustainer of [all] existence.
- Allah is ever living who never dies, who sustains everything and everyone.
- All creations are in need of Allah and totally rely on Him while He is in need of no one and nothing
- Asma’ bint Yazid bin as-Sakan said: I heard the messenger of Allah say about these two ayat (Allahu la ilaha illa huwal hayyul qayyum [2:255]. Alif laam meem Allahu la ilaha illa huwal hayyul qayyum [3:1-2]) “They contain Allah’s Greatest Name.” [Abu Dawud, At-Tirmidhi, Ibn Majah]
- Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said, “Allah’s Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs – Al-Baqarah, Al `Imran and Ta-Ha.”
- “The essence of the argument is that worship means to present oneself before somebody in utter submission and humility. It, therefore, requires that the one who is being worshipped must occupy the highest point of honor and power and who has to be the most perfect from all angles. From this it is obvious that anything which cannot sustain its own being, rather is dependent upon somebody else for its very existence, could hardly claim to have any honor or power in its own right. Therefore, it is crystal clear that all things in this world which have no power to come into being by themselves, nor can they sustain it – be they idols carved in stone, or water, or trees, or angels and apostles – none of them is worthy of worship. The only Being worthy of worship is the One who has always been Alive and Present and shall always live and sustain. Such Being is none but Allah; there is none worthy of worship but Him.” [Ma’ariful Qur’an]
Ayah 3: He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel
- He has sent down upon you, [O Muhammad], the Book in truth,
- Allah revealed the Qur’an to Muhammad (S) in truth—there is no doubt or suspicion that it is revealed from Allah. Allah revealed the Qur’an with His knowledge, and the angels testify to this fact, Allah is sufficient as a Witness. [Ibn Kathir]
- Confirming that what was before it
- ‘It’ is referring to the previously divinely revealed Books sent to the Prophets of Allah. [Ibn Kathir]
- These books testify to the truth of the Qur’an, and the Qur’an also testifies to the truth these Books contained, including the news and glad tidings of Muhammad’s Prophethood and the revelation of the Glorious Qur’an. [Ibn Kathir]
- He revealed the Torah
- To Musa ‘alayhi salaam, the son of ‘Imran
- And the Gospel
- To ‘Isa ‘alayhi salaam, the son of Maryam
- What Allah has sent down the Prophet Muhammad (S) is nothing different or peculiar, it is just like Allah had sent down revelations to previous Prophets. All the Prophets brought the same message, and the Qur’an simply confirmed the truth, it did not present any new claim, which could create problems for people in understanding or accepting it. [Ma’ariful Qur’an]
Ayah 4: Before, as guidance for the people. And He revealed the Qur’an. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is exalted in Might, the Owner of Retribution.
- Before
- Before the Qur’an was revealed, before the Prophet (S)
- As a guidance for the people
- It was a guidance for people of their time
- And He revealed the Qur’an (Furqan)
- Allah uses the word “Al-Furqan” which can be translated as “The Criterion”
- Furqan is the quality of the Qur’an, which is the book that distinguishes the truth from falsehood.
- Furqan “is the distinction between misguidance, falsehood and deviation on one hand, and guidance, truth and piety on the other hand. This is because of the indications, signs, plain evidences and clear proofs that it contains, and because of its explanations, clarifications, etc.” [Ibn Kathir]
- The purpose of mention this quality of the Qur’an here is to make it clear that when the people of the Book made changes in the Torah and Injeel, and it became difficult for the people to distinguish between the truth and the falsehood, Allah sent down the holy Qur’an as a Criterion so that the path of guidance may become clear to the people. [Dawatul Qur’an]
- Indeed, those who disbelieve in the verses of Allah will have a severe punishment
- If even after guidance was given to them in the form of the Qur’an they still disbelieve then they will have a severe punishment
- Those who disbelieve in the verses of Allah
- In other words, they deny, refuse and unjustly reject the ayat of Allah
- And Allah is exalted in Might, the Owner of Retribution.
- Allah is All-Mighty
- His sovereignty is infinite
- He is victorious in His affair, so that nothing can prevent Him from effecting His promise and His threat [Al Jalalain]
- All-Able of Retribution
- He is capable of punishing those that deserve to be punished
- Those that reject his ayat and defy his honorable messengers will face [Ibn Kathir]
- A severe punishment for those that disobeyed Him, the like that none can do [Al Jalalain]
- Allah is All-Mighty
Ayah 5: Indeed, from Allah nothing is hidden in the earth nor in the heaven.
- There is not one that that is hidden in the heaven and earth is hidden from Allah.
- God specifies them [heaven and earth] because sensory perception does not go beyond these. [Al Jalalain]
- This points out that Allah knows the changes people of the Book made to the Divine scriptures and the different religions which they have invented – none of this is hidden from Allah
- You can hide from the world but you can’t hide from Allah. Whatever sin you are committing that you think no one in the world knows about, Allah does. He knows every secret, every wrong deed you commit. Nothing is hidden from Him.
Ayah 6: It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise.
- Allah continues to show His power
- HE was the one that shaped you in the womb of your mother
- He is the one who decides to make you short, tall, skinny, fat, beautiful, ugly, male, female, light skinned, dark skinned
- The Exalted in Might, the Wise.This ayah can be related back to ‘Isa ‘alayhi salaam and Maryam ‘alayhaa salaam: Allah is the one that creates and forms whatever is in the wombs, and there is no God except Allah, so how can ‘Isa ‘alayhi salaam be god? [Dawatul Qur’an]
- He has the power to shape you in whatever form he wants to shape you in
- He is not vengeful against whoever does not believe in Him—disbelievers have kids that are normal and perfect, Allah does not deform them because they do not believe in Him, even though He is fully capable of doing so [Ibn Abbas]
Ayah 7: It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding.
- Summary: “Allah states that in the Qur’an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur’an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa” [Ibn Kathir]
- Muhkamaat
- These ayat are clear, precise in meaning
- These explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented [Ibn Kathir]
- Muhammad bin Ishaq bin Yasar: “Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for.”
- They are the foundation of the Book
- Meaning, they are the basis of the Qur’an, and should be referred to for clarification, when warranted [Ibn Kathir]
- Mutashabihat
- They include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented [Ibn Kathir]
- Muhammad bin Ishaq bin Yasar: “As for the unclear Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth.”
- These are not intended to have an outward meaning, they are rather a secret between Allah and His Messenger…One has to have faith in them by believing that whatever Allah Almighty has elected mean through them is the truth. [Ma’ariful Qur’an]
- The exact meaning of Muhkam and Mutashaabih [An Introduction to the Sciences of the Qur’aan] :
- The scholars of ‘uloom al-Qur’aan have differed over the exact meaning of muhkam and mutashaabih…Some of the meanings that as-Suyootee quotes are:
- The muhkam is that which is clear in and of itself, in contrast to the mutashaabih.
- The muhkam are the verses whose meaning is understood, whereas the mutashaabih are those verses whose meaning is not understood
- The muhkam is that which can only hold one valid meaning, whereas the mutashabih
- The muhkam can be understood by itself, whereas the mutashaabih must be understood in light of other verses
- The muhkam does not need any interpretation in order for it to be understood, whereas the mutashaabih needs interpretation.
- The scholars of ‘uloom al-Qur’aan have differed over the exact meaning of muhkam and mutashaabih…Some of the meanings that as-Suyootee quotes are:
- There are 2 ways of reading and understanding this ayah [An Introduction to the Sciences of the Qur’aan]:
- The first way is to stop after the phrase, ‘…except for Allah.’ This was the readingof Ibn Mas’ood. The verse therefore reads, ‘…and none know its ta’weel except for Allah.’ When read in this context, ‘ta’weel’ signifies the actuality, such as the time and methodology of a phrase.
- The second way of readin this verse is to stop after ‘…those well grounded in knowledge,’ so the verse reads, ‘…and none know its ta’weel except for Allah and those well grounded in knowledge.’ This is the reading of Ibn ‘Abbaas. If one stops at this point, the context implies that the meaning of ta’weel is the interpretation. Therefore, ‘those well grounded in knowledge’ are aware of the interpretation of the mutashaabih. Ibn ‘Abbass stated, “I am of those well-grounded in knowledge who know the meaning (of the mutashaabih).
- We need to read the ayat and accept them all from Allah without any doubt. – just as it is said in the beginning of Surah Baqarah: This is the book, there is no doubt in it.
- You will always meet people who spend excessive time in understanding the mutashaabih ayaat, not because they want to learn, but with the intention of finding faults and confusions in the Qur’an. We need to keep ourselves away from such people and make sure we don’t fall into that category of people
- ‘Aisha radiuAllah ‘anhaa says that the Messenger of Allah salallahu ‘alayhi wa salam said: When you see people busy investigating into the Mutashabihat stay away from them because these are the same people Allah has talked about (in the Qur’an). [Bukhari, v.2]
- The Prophet salallahu ‘alayhi wa salam said “I have three apprehensions about my people (ummah): (1) That they become wealthy and start to envy each other resulting in rifts and bloodshed; (2) that the Book of Allah is trifled with (that is, even the uninitiated and ignorant claim its perfect understanding through translations) and that which is not supposed to be understood (Mutashabihat) becomes the very object of deliberations and investigations although Allah alone is the One who knows their meaning; (3) that they allow their knowledge, once it has increased, go to waste by forsaking efforts to increase it further.” [Ibn Kathir with reference to Tabarani]
Ayah 8: [Who say], “Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.
- Rahmah: grant us mercy by making our hearts firm and increase our faith and certainty [Ibn Kathir]
- Our Lord, do not cause our hearts to deviate, do not cause them to incline away from the truth, in [their] desire to interpret it, such as is inappropriate for us — as You caused the hearts of those [others] to deviate — after You have guided us, [after] You have shown us the way to it; and give us mercy from You, as a strengthening; You are the Bestower [Jalalain]
- “Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur’an. Rather, make us remain firmly on Your straight path and true religion.” [Ibn Kathir]
- Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate, Ya muqallibul qulub thabit qalbi ‘ala deenik-“O You Who changes the hearts, make my heart firm on Your religion.” He then recited, “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” [3:8]
Ayah 9: Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, Allah does not fail in His promise.”
- They say in their supplication: O our Lord! You will gather Your creation on the Day of Return, judge between them and decide over what they disputed about. Thereafter, You will reward or punish each according to the deeds they did in this life. [Ibn Kathir]
Ayah 10: Indeed, those who disbelieve – never will their wealth or their children avail them against Allah at all. And it is they who are fuel for the Fire.
- Those things that we love so much and run after in this world will not help us on the Last Day.
- Wealth—includes all our possessions, our money, our jewelry, everything we earn. We work day and night to gain more wealth, to gain a higher status in society, to live a luxurious life. If we do this at the expense of our Iman, then what’s the point? We can be the most prestigious richest person in the country, but if our status in the eyes of Allah is in the lowest pit of Hell then what was the point of trying to gain all of that in the dunya? You can’t take any of your possessions with you in your grave or in the Akhira. You can’t buy your way into Jannah. None of your wealth will help you in the end.
- Children—your children that you raise with so much love and care will not help you on that day either.
- This ayah is for the disbelievers who think that all these things will help them once they die.
Ayah 11: [Theirs is] like the custom of the people of Pharaoh and those before them. They denied Our signs, so Allah seized them for their sins. And Allah is severe in penalty.
- Allah shows an example of a nation that disbelieved and thought that their wealth and children meant that they had power and might and so nothing could harm them in this world or the next. – Allah shows how he punished them and how the disbelievers now will face a similar punishment for their arrogance as well
- The nation of Firawn and the nations before him – they all had Prophets come to them but they denied the truth and were arrogant. They thought that they didn’t need Allah or his Messengers. They thought that their wealth and power was enough for them and nothing could harm them. But Allah gave them a sever punishment for their wrong assumptions.
- This is a warning for the disbelievers that if Allah could punish such strong nations, then your nation is nothing in comparison.
Ayah 12: Say to those who disbelieve, “You will be overcome and gathered together to Hell, and wretched is the resting place.”
- They will be taken care of in this life and the next.
- Allah tells Muhammad (S) to tell them that they will be taken care of, soon they will be overcome (by Muslims) – this is foreshadowing good news for the believers, that they will defeat the disbelievers in physical encounter.
- So they will be defeated in the dunya and then gathered in the Hellfire to be punished further for all the wrong they committed in the dunya.
- The hell fire will be their resting place
- Mihaad is a bed – a bed a place we go in order to relax and rest. For the disbelievers, Hell will be their resting place. It will be the place where they will find no rest, so sense of relaxation. Their punishment will not be lessened nor stopped for a moment. They can rest and relax in the dunya but in the Hereafter they will only receive punishment.
Ayah 13: Already there has been for you a sign in the two armies which met – one fighting in the cause of Allah and another of disbelievers. They saw them [to be] twice their [own] number by [their] eyesight. But Allah supports with His victory whom He wills. Indeed in that is a lesson for those of vision.
- This is how they were defeated by the Muslims and how the Muslims overcame them – in the battle of Badr. And this battle is a sign for the disbelievers that victory is with Allah.
- In the battle of Badr the disbelievers had about 1000 men, 700 camels, and 100 horses. The Muslims were just a little over 300, had 70 camels, 2 horses, 6 armors, and 8 swords. [Ma’ariful Qur’an]
- When the two camps saw each other, the Muslims thought that the idolators were twice as many as they were, so that they would trust in Allah and seek His help. The idolators thought that the believers were twice as many as they were, so that they would feel fear, horror, fright and despair. When the two camps stood in lines and met in battle, Allah made each camp look smaller in the eyes of the other camp, so that they would be encouraged to fight each other [Ibn Kathir]
- In the end, Allah gave victory to whomever He willed – to the Muslims. He sent angels to help the Muslims fight the disbelievers and gain victory.
- This should be an example for those who have intelligence and sound comprehension. They should contemplate about Allah’s wisdom, decisions and decree, that He gives victory to His believing servants in this life and on the Day the witnesses stand up to testify. [Ibn Kathir]