Sunday, January 21, 2018

THE SELF-DECEPTION OF HYPOCRITES - Verse 2: 8-9]

THE SELF-DECEPTION & DESTRUCTION

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّـهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ 

Wa Mina An-Nāsi Man Yaqūlu 'Āmannā Bil-Lahi Wa Bil-YawmiAl-'Ākhiri Wa Mā Hum Bimu'uminīna

And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers.

[02: 08]

يُخَادِعُونَ اللَّـهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ

Yukhādi`ūna Al-Laha Wa Al-Ladhīna 'Āmanū Wa Mā Yakhda`ūna 'Illā 'Anfusahum Wa Mā Yash`urūna


They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.


[02: 09]

EXPLANATION


﴿وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ - يُخَـدِعُونَ اللَّهَ وَالَّذِينَ ءَامَنُوا وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ ﴾

(8. And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe). 

(9. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!)

NIFAQ




Nifaq means to show conformity - or agreement - and to conceal evil. Nifaq has several types: Nifaq in the creed that causes its people to reside in Hell for eternity, and Nifaq in deed, which is one of the major sins, as we will explain soon, Allah willing. Ibn Jurayj said of the hypocrite that, "His actual deeds are different from what he publicizes, what he conceals is different from what he utters, his entrance and presence are not the same as his exit and absence.''

HYPOCRISY - THE BEGINNING

The revelations about the characteristics of the hypocrites were revealed in Al-Madinah, this is because there were no hypocrites in Makkah. Rather the opposite was the situation in Makkah, since some people were forced to pretend that they were disbelievers, while their hearts concealed their faith. Afterwards, the Messenger of Allah migrated to Al-Madinah, where the Ansar from the tribes of Aws and Khazraj resided. They used to worship idols during the pre-Islamic period of ignorance, just as the rest of the Arab idolators. Three Jewish tribes resided in Al-Madinah, Banu Qaynuqa`-allies of Al-Khazraj, Banu An-Nadir and Banu Qurayzah-allies of the Aws. Many members of the Aws and Khazraj tribes embraced Islam. However, only a few Jews embraced Islam, such as `Abdullah bin Salam. During the early stage in Al-Madinah, there weren't any hypocrites because the Muslims were not strong enough to be feared yet. On the contrary, the Messenger of Allah conducted peace treaties with the Jews and several other Arab tribes around Al-Madinah. Soon after, the battle of Badr occurred and Allah gave victory to Islam and its people. `Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He was Al-Khazraj's chief, and during the period of Jahiliyyah he was the master of both tribes - Aws and Khazraj. They were about to appoint him their king when the Message reached Al-Madinah, and many in Al-Madinah embraced Islam. Ibn Salul's heart was filled with hatred against Islam and its people. When the battle of Badr took place, he said, "Allah's religion has become apparent.'' So he pretended to be Muslim, along with many of those who were just like him, as well as many among the People of the Book. It was then that hypocrisy began in Al-Madinah and among the surrounding nomad tribes. As for the Emigrants, none of them were hypocrites, since they emigrated willingly (seeking the pleasure of Allah). Rather, when a Muslim would emigrate from Makkah, he would be forced to abandon all of his wealth, offspring and land; he would do so seeking Allah's reward in the Hereafter.

Muhammad bin Ishaq narrated that Ibn `Abbas said that,
﴿وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ ﴾
(And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe) "This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did.''

This is how Abu Al-`Aliyah, Al-Hasan, Qatadah and As-Suddi explained this Ayah. Allah revealed the characteristics of the hypocrites, so that the believers would not be deceived by their outer appearance, thus saving the believers from a great evil. Otherwise, the believers might think that the hypocrites were believers, when in reality they are disbelievers. To consider the sinners as righteous people is extremely dangerous, Allah said,
﴿وَمِنَ النَّاسِ مَن يَقُولُ ءَامَنَّا بِاللَّهِ وَبِالْيَوْمِ الأْخِرِ وَمَا هُم بِمُؤْمِنِينَ ﴾
(And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe) meaning, they utter these false statements only with their tongues.


Hence, Allah refuted their way by saying,
﴿وَمَا يَخْدَعُونَ إلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ﴾
(While they only deceive themselves, and perceive (it) not!) Allah stated that the hypocrites only deceive themselves by this behavior, although they are unaware of this fact. 

LESSONS LEARNT

  • The hypocrites may deceive us wearing the masks of righteousness. 
  • It is necessary to seek the pleasure of Allaah and guidance from Him alone before we judge or trust anyone. 
  • We should seek protection from Allaah to save us from sins and seek His refuge from the evil of evil doers. 
  • Hypocrisy is self-deception and self-destruction as it distances one from the sweetness of faith and its rewards. 
Whatever good comes from this post is from Allaah alone and any mistakes therein are mine - if found, please inform, ASAP, In sha Allaah.

Saturday, January 20, 2018

Allaah's Punishment that Seals the Hearts and Covers the Eyes (02: 6-7)

أعوذبِاللَّـهِ مِنَ الشَّيْطَانِ الرَّجِيمِ 
[I Seek refuge in ALLAAH from Shaytan - the accursed one]
 بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 
[In The Name of ALLAAH, The MOST GRACIOUS - THE MOST MERCIFUL]

ALLAAH's PUNISHMENT SEALS THE HEARTS & COVERS THE EYES


إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Innal lazeena kafaroo sawaaa'un 'alaihim 'a-anzar tahum am lam tunzirhum laa yu'minoon

Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe

[02: 06]

خَتَمَ اللَّـهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖوَلَهُمْ عَذَابٌ عَظِيمٌ 

Khatamal laahu 'alaa quloobihim wa 'alaa sam'i-him wa 'alaaa absaarihim ghishaa watunw wa lahum 'azaabun 'azeem

Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment.

[02: 07]


EXPLANATION



إِنَّ الَّذِينَ كَفَرُواْ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ 
Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.)
Allah said,
﴿إِنَّ الَّذِينَ كَفَرُواْ﴾
(Verily, those who disbelieve) meaning, covered the truth and hid it. Since Allah has written that they would do so, it does not matter if you (O Muhammad ) warn them or not, they would still have disbelieved in what you were sent with. 

`Ali bin Abi Talhah reported that Ibn `Abbas said about Allah's statement (this verse),

(Verily, those who disbelieve, it is the same to them whether you (O Muhammad ) warn them or do not warn them, they will not believe) "That the Messenger of Allah was eager for all the people to believe and follow the guidance he was sent with. Allah informed him that none would believe except for those whom He decreed happiness for in the first place, and none would stray except those who Allah has decreed to do so in the first place.''

خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَـرِهِمْ غِشَـوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ
( Allah has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment).

KHATAMA (THE SEAL OF ALLAAH)

As-Suddi said that,
﴿خَتَمَ اللَّهُ﴾
(Khatama Allah) means, "Allah has sealed.'' Qatadah said that this Ayah means, "Shaytan controlled them when they obeyed him. Therefore, Allah sealed their hearts, hearing and sight, and they could neither see the guidance nor hear, comprehend or understand.'' Ibn Jurayj said that Mujahid said,
﴿خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ﴾
(Allah has set a seal on their hearts), "A stamp. It occurs when sin resides in the heart and surrounds it from all sides, and this submersion of the heart in sin constitutes a stamp, meaning a seal.'' Ibn Jurayj also said that the seal is placed on the heart and the hearing. In addition, Ibn Jurayj said, that `Abdullah bin Kathir narrated that Mujahid said, "The stain is not as bad as the stamp, the stamp is not as bad as the lock which is the worst type.'' Al-A`mash said, "Mujahid demonstrated with his hand while saying, `They used to say that the heart is just like this - meaning the open palm. When the servant commits a sin, a part of the heart will be rolled up - and he rolled up his index finger. When the servant commits another sin, a part of the heart will be rolled up' - and he rolled up another finger, until he rolled up all of his fingers. Then he said, `Then, the heart will be sealed.' 

Al-Qurtubi said, "The Ummah has agreed that Allah has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief."

He then mentioned the Hadith about changing the hearts, (in which the Prophet supplicated),
«يَا مُقَلِبَ الْقُلُوبِ ثَبِّتْ قُلُوبَنَا عَلى دِينِك»
(O You Who changes the hearts, make our hearts firm on Your religion.)
He also mentioned the Hadith by Hudhayfah recorded in the Sahih, in which the Messenger of Allah said,
«تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا، فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيه نُكْتَةٌ سَوْدَاءُ وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ حَتى تَصِيرَ عَلَى قَلْبَيْنِ: عَلى أَبْيَضَ مِثْلِ الصَّفَا، فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَوَاتُ وَالْأَرْضُ وَالْآخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا»
(The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil. )

Ibn Jarir said, "The truth regarding this subject is what the authentic Hadith from the Messenger of Allah stated. Abu Hurayrah narrated that the Messenger of Allah said,
«إِنَّ الْمُؤمِنَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةً سَوْدَاءَ فِي قَلْبِهِ، فَإِنْ تَابَ وَنَزَعَ وَاسْتَعْتَبَ صَقِلَ قَلْبُهُ وَإِنْ زَادَ زَادَتْ حَتَّى تَعْلُوَ قَلْبَهُ، فَذلِكَ الرَّانُ الَّذِي قَالَ اللهُ تَعَالى:
﴿كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ ﴾
(When the believer commits a sin, a black dot will be engraved on his heart. If he repents, refrains and regrets, his heart will be polished again. If he commits more errors, the dots will increase until they cover his heart. This is the Ran (stain) that Allah described,
﴿كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ ﴾
(Nay! But on their hearts is the Ran (stain) which they used to earn)'' (83:14).

At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this Hadith, and At-Tirmidhi said that it is Hasan Sahih.



GHISHAWAH (COVERING)


Reciting the Ayah,
﴿خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ﴾
(Allah has set a seal on their hearts and on their hearing), then pausing, then continuing with,
﴿وَعَلَى أَبْصَـرِهِمْ غِشَـوَةٌ﴾
(And on their eyes there is a Ghishawah (covering)) is accurate, for the stamp is placed on the heart and the hearing while the Ghishawah, the covering, is appropriately placed on the eyes. In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud said about Allah's statement,
﴿خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ﴾
(Allah has set a seal on their hearts and on their hearing), "So that they neither understand nor hear. Allah also said that He placed a covering on their sight, meaning eyes, and so, they do not see.''


Allaah (SWT) knows the best. 


LESSONS LEARNTS

  • We should check our actions and intentions regularly and beg Allaah to enlighten our hearts and forgive our sins so that we are always saved from His wrath and are enveloped in His Mercy. 
  • Allaah (SWT) seals the hearts and covers the eyes of the disbelievers as a result of His punishment for their disbelief.
  • Nobody can guide someone who Allaah has caused to go astray as a result of His sealing the heart and covering the eyes of the wrongdoer.
Whatever good comes from this post is from Allaah alone and any mistakes therein are mine - if found, please inform, ASAP, In sha Allaah.


Thursday, January 18, 2018

Allaah's Rewards for the Believers (2: 2- 5)

أعوذبِاللَّـهِ مِنَ الشَّيْطَانِ الرَّجِيمِ 
[I Seek refuge in ALLAAH from Shaytan - the accursed one]
 بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ 
[In The Name of ALLAAH, The MOST GRACIOUS - THE MOST MERCIFUL]

ALLAAH's REWARDS FOR THE BELIEVERS


ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ 

Thalika alkitabu la rayba feehi hudan lilmuttaqeena

This is the Book about which there is no doubt, 
a guidance for those conscious of Allah

[02: 02]

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ 

Allatheena yuminoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona

Who believe in the unseen, establish prayer, and spend out of what We have provided for them

[02: 03]

الَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ 

Waallatheena yuminoona bima onzila ilayka wama onzila min qablika wabialakhirati hum yooqinoona

And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].

[02: 04]

أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

Olaika AAala hudan min rabbihim waolaika humu almuflihoona

Those are upon [right] guidance from their Lord, and it is those who are the successful.

[02: 05]


EXPLANATION

Quran is free from Doubt

That is Book in which there is no Rayb, guidance for the Muttaqin

The Book, is the Qur'an, and Rayb means doubt. As-Suddi said that Abu Malik and Abu Salih narrated from Ibn `Abbas, and Murrah Al-Hamadani narrated from Ibn Mas`ud and several other Companions of the Messenger of Allah that,
﴿لاَ رَيْبَ فِيهِ﴾
(In which there is no Rayb), means about which there is no doubt. Abu Ad-Darda', Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Abu Malik, Nafi` `Ata', Abu Al-`Aliyah, Ar-Rabi` bin Anas, Muqatil bin Hayyan, As-Suddi, Qatadah and Isma`il bin Abi Khalid said similarly. In addition, Ibn Abi Hatim said, "I do not know of any disagreement over this explanation.'' 

فِيهِ هُدًى لِّلْمُتَّقِينَ
in which there is guidance for the Muttaqin (the pious and righteous persons)

Allaah guides the Muattaqeen (those who have Taqwa)

Hidayah - correct guidance - is only granted to those who have Taqwa - fear of Allah. A

هُدًى لِّلْمُتَّقِينَ
(guidance for the Muttaqin (the pious and righteous persons), means, a light for those who have Taqwa.

Al Muttaqeen - The Meaning


Ibn `Abbas said about,
﴿هُدًى لِّلْمُتَّقِينَ﴾
(guidance for the Muttaqin) that it means, "They are the believers who avoid Shirk with Allah and who work in His obedience.'' Ibn `Abbas also said that Al-Muttaqin means, "Those who fear Allah's punishment, which would result if they abandoned the true guidance that they recognize and know. They also hope in Allah's mercy by believing in what He revealed.'' Further, Qatadah said that,
﴿لِّلْمُتَّقِينَ﴾
(The servant will not acquire the status of the Muttaqin until he abandons what is harmless out of fear of falling into that which is harmful.) At-Tirmidhi then said "Hasan Gharib.''

TAQWA

The true/root meaning of Taqwa is to avoid what one dislikes. It was reported that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy said, "Have you ever walked on a path that has thorns on it'' `Umar said, "Yes.'' Ubayy said, "What did you do then'' He said, "I rolled up my sleeves and struggled.'' Ubayy said, "That is Taqwa.''


﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾

(3.Those Who have faith in the Ghayb).

IMAAN


Abu Ja`far Ar-Razi said that Al-`Ala' bin Al-Musayyib bin Rafi` narrated from Abu Ishaq that Abu Al-Ahwas said that `Abdullah said, "Iman is to trust.''. `Ali bin Abi Talhah reported that Ibn `Abbas said,
﴿يُؤْمِنُونَ﴾
(who have faith) means they trust. Also, Ma`mar said that Az-Zuhri said, "Iman is the deeds.'' In addition, Abu Ja`far Ar-Razi said that Ar-Rabi` bin Anas said that, `They have faith', means, they fear (Allah).

Ibn Jarir (At-Tabari) commented, "The prefered view is that they be described as having faith in the Unseen by the tongue, deed and creed. In this case, fear of Allah is included in the general meaning of Iman, which necessitates following deeds of the tongue by implementation. Hence, Iman is a general term that includes affirming and believing in Allah, His Books and His Messengers, and realizing this affirmation through adhering to the implications of what the tongue utters and affirms.''

Linguistically, in the absolute sense, Iman merely means trust, and it is used to mean that sometimes in the Qur'an.

BELIEF IN AL GHAYB

As for the meaning of Ghayb here, the Salaf have different explanations of it, all of which are correct, indicating the same general meaning. For instance, Abu Ja`far Ar-Razi quoted Ar-Rabi` bin Anas, reporting from Abu Al-`Aliyah about Allah's statement, i
﴿يُؤْمِنُونَ بِالْغَيْبِ﴾
((Those who) have faith in the Ghayb), "They believe in Allah, His angels, Books, Messengers, the Last Day, His Paradise, Fire and in the meeting with Him. They also believe in life after death and in Resurrection. All of this is the Ghayb.'' Qatadah bin Di`amah said similarly.
Sa`id bin Mansur reported from `Abdur-Rahman bin Yazid who said, "We were sitting with `Abdullah bin Mas`ud when we mentioned the Companions of the Prophet and their deeds being superior to our deeds. `Abdullah said, `The matter of Muhammad was clear for those who saw him. By He other than Whom there is no God, no person will ever acquire a better type of faith than believing in Al-Ghayb.' 


He then recited,
﴿الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾
(Alif Lam Mim. This is the Book, wherein there is no doubt, a guidance for the Muttaqin. Those who believe in the Ghayb), until,
﴿الْمُفْلِحُونَ﴾

(the successful). '' Ibn Abi Hatim, Ibn Marduwyah and Al-Hakim, in his Mustadrak, recorded this Hadith. Al-Hakim commented that this Hadith is authentic and that the Two Shaykhs - Al-Bukhari and Muslim - did not collect it, although it meets their criteria.


﴿وَيُقِيمُونَ الصَّلٰوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ﴾
(And perform Salah, and spend out of what we have provided for them)

IQAMAT AS SALAH

Ibn `Abbas said that,
﴿وَيُقِيمُونَ الصَّلٰوةَ﴾
(And perform the Salah), means, "Perform the prayer with all of the obligations that accompany it.'' Ad-Dahhak said that Ibn `Abbas said, "Iqamat As-Salah means to complete the bowings, prostrations, recitation, humbleness and attendance for the prayer.'' Qatadah said, "Iqamat As-Salah means to preserve punctuality, and the ablution, bowings, and prostrations of the prayer.'' Muqatil bin Hayyan said Iqamat As-Salah means "To preserve punctuality for it, as well as completing ones purity for it, and completing the bowings, prostrations, recitation of the Qur'an, Tashahhud and blessings for the Prophet . This is Iqamat As-Salah.''

SPENDING (AS IN THIS VERSE)

Ali bin Abi Talhah reported that Ibn `Abbas said,
﴿وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ﴾
(And spend out of what We have provided for them) means, "The Zakah due on their wealth.'' As-Suddi said that Abu Malik and Abu Salih narrated from Ibn `Abbas, as well as Murrah from Ibn Mas`ud and other Companions of the Messenger of Allah , that,
﴿وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ﴾
(And spend out of what We have provided for them) means, "A man's spending on his family. This was before the obligation of Zakah was revealed.'' Juwaybir narrated from Ad-Dahhak, "General spending (in charity) was a means of drawing nearer to Allah, according to one's discretion and capability. Until the obligation of charity was revealed in the seven Ayat of Surat Bara'ah (chapter 9), were revealed. These abrogated the previous case.''
In many instances, Allah mentioned prayer and spending wealth together. Prayer is a right of Allah as well as a form of worshipping Him. It includes singling Him out for one's devotion, praising Him, glorifying Him, supplicating to Him, invoking Him, and it displays one's dependence upon Him. Spending is form of kindness towards creatures by giving them what will benefit them, and those people most deserving of this charity are the relatives, the wife, the servants and then the rest of the people. So all types of required charity and required spending are included in Allah's saying,
﴿وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ﴾
(And spend out of what we have provided for them). The Two Sahihs recorded that Ibn `Umar said that the Messenger of Allah said,
«بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ: شَهَادَةِ أَنْ لَا إِلهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَصَوْمِ رَمَضَانَ، وَحَجِّ الْبَيْت»
(Islam is built upon five (pillars): Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah, fasting Ramadan and Hajj to the House.)

There are many other Hadiths on this subject.

SALAH

owing and prostration, the remaining specified acts associated with it, specificed at certain times, with those known conditions, and the characteristics, and requirements that are well-known about it.
﴿وَالَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِالأْخِرَةِ هُمْ يُوقِنُونَ ﴾
(4. And who have faith in what is revealed to you and in what was revealed before you, and in the Hereafter they are certain.)
Ibn `Abbas said that,
﴿وَالَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ﴾
(And who have faith in what is revealed to you and in what was revealed before you.) means, "They believe in what Allah sent you with, and in what the previous Messengers were sent with, they do not distinguish between (believing) them, nor do they reject what they brought from their Lord.''
﴿وَبِالأْخِرَةِ هُمْ يُوقِنُونَ﴾
(And in the Hereafter they are certain) that is the resurrection, the standing (on the Day of Resurrection), Paradise, the Fire, the reckoning and the the Scale that weighs the deeds (the Mizan). The Hereafter is so named because it comes after this earthly life.

ATTRIBUTES OF THE BELIEVERS

The people described here (2:4) are those whom Allah described in the preceding Ayah,
﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلٰوةَ وَمِمَّا رَزَقْنَٰـهُمْ يُنفِقُونَ ﴾
(Those who have faith in the Ghayb and perform Salah, and spend out of what we have provided for them.)
Mujahid once stated, "Four Ayat at the beginning of Surat Al-Baqarah describe the believers, two describe the disbelievers, and thirteen describe the hypocrites.'' The four Ayat mentioned in this statement are general and include every believer, whether an Arab, non-Arab, or a person of a previous Scripture, whether they are Jinns or humans. All of these attributes complement each other and require the existence of the other attributes. For instance, it is not possible that one believes in the Unseen, performs the prayer and gives Zakah without believing in what the Messenger of Allah and the previous Messengers were sent with. 


﴿أُوْلَٰـئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَٰـئِكَ هُمُ الْمُفْلِحُونَ ﴾
(5. They are on guidance from their Lord, and they are the successful.)

REWARDS FOR THE BELIEVERS

Allah said,
﴿أُوْلَـئِكَ﴾
(They are) refers to those who believe in the Unseen, establish the prayer, spend from what Allah has granted them, believe in what Allah has revealed to the Messenger and the Messengers before him, believe in the Hereafter with certainty, and prepare the necessary requirements for the Hereafter by performing good deeds and avoiding the prohibitions. Allah then said,
﴿عَلَى هُدًى﴾
(On guidance) meaning, they are (following) a light, guidance, and have insight from Allah,
﴿وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ﴾
(And they are the successful) meaning, in this world and the Hereafter. They shall have what they seek and be saved from the evil that they tried to avoid. Therefore, they will have rewards, eternal life in Paradise, and safety from the torment that Allah has prepared for His enemies.

LESSONS LEARNT

  • Quran is the Word of Allaah (SWT) and there is no scope for a believer to doubt it. 
  • Quran is the guidance from Allaah (SWT) to the Muttaqeen - people of Taqwa.
  • Taqwa is essential to be guided by Allaah and to lead a righteous life. 
  • One who lacks Taqwa will not be guided by The Most Merciful. 
  • Those who believe in the unseen (which is an essential part of Eemaan), pray as comanded and spend out of what Allaah has provided them are treading the path towards guidance.
  • Belief in ALL the Messengers of Allaah is an essential part of Eemaan.
  • True believers would be rewarded with guidance and success by Allaah (SWT).
Whatever good comes from this post is from Allaah alone and any mistakes therein are mine - if found, please inform, ASAP, In sha Allaah.

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