A Collection of Tafasir of Surat AlBaqarah, Juzz' #1

[Abu Hafs]

بسم الله الرحمان الرحيم
السلام عليكم ورحمة الله وبركاته
الحمد الله​

After I attended the Breach of Covenant seminar, which was Tafsir of Surat AlBaqarah Juzz' 1, held by AlMaghrib institute, I decided to go over the notes along with other Tafasir such as Tafsir Ibn Kathir, Tafsir AlTabari, Tafsir AlQurtubi, Tafsir AlJalalayn, Tafsir Mujahid and Adhwaa' AlBayaan fee Idhaah AlQur`an bil Qur`an and will insha'Allah post notes from them as I continue:
Ayah 1:

الم

"Alif, Laam, Meem."​

These letters are known as Huroof Al Muqatta'aat or disjointed letters. Their meanings are known to no one save Allah سبحانه وتعالى. They form the first (in some cases second) ayah (tayn) of 29 Suwaar (sing. Surah). 14 of the 28 Arabic letters have been used for this purpose.

There are many opinions given by the 'ulamaa' of the Salaf on the meaning of this ayah but the correct answer would be to say that Allah سبحانه وتعالى knows best.

Ibn Jarir AlTabari رحمه الله mentions probably the reason why Allah سبحانه وتعالىuses Huroof Al Muqatta'aat," And others said instead that the beginnings of the Suwaar started with these letters because the polytheists, whose attitude was to avoid listening to the Qur`an, would prick up their ears when they heard them; then, whenever they gave ear, that which was composed of the letter would be recited to them." And indeed Allah سبحانه وتعالى knows best. [1]

Ayah 2:​

ذَلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ
​

"This is the Book (the Qur'an), whereof there is no doubt, a guidance to those who are Al-Muttaqun."​

The word ذَٰلِكَ literally means that but it is understood as 'this.' There three opinions on why هَذَا is not used:

1)"This is possible because whatever has just been mentioned is referred to again is like something present to the person addressed, even though it may mean something which is not present. … It is thus with <<dhalika ‘l-kitab>>, because He, exalted is His remembrance, preceded <<dhalika ‘l-kitab>> with <<alif-lam-mim>> whose freedom in its various aspects to take on the kind of meanings we described has been mentioned – and then He said to His Prophet صلى الله عليه و سلم: “O’ Muhammad, this, which I have mentioned and made clear to you, is the Book.” Therefore, it was proper to put dhalik in place of hadha, because it indicates a reference to the meanings included in His saying <<alif-lam-mim>>. Since reference to it has just been made, it becomes like something present to the one it was pointed out to, so He referred to it by dhalik because of its having just been mentioned…" [2]

2)"It is also possible that His words <<This is the Book>> mean the Surahs which He sent down before the Surah of the Cow in both Makkah and Madinah. It is as if He were saying to His Prophet صلى الله عليه و سلم: “O’ Muhammad, whatever is contained in the Surahs which I have sent down to you is the Book in which there is no doubt.” Then the exegetes interpret it, giving dhalika the meaning, “This is the Book”, since these Surahs which were sent down before the Surah of Cow form the part of this whole Book of ours which Allah سبحانه و تعالى sent down to His Prophet صلى الله عليه وسلم " [3]

3)"That the Arabs sometimes referred to something that was close with the distant demonstrative, so this verse was merely employing the conventions of the language. This opinion was related by AlBukhari رحمه اللهfrom Mu'mar bin AlMuthnaa Abu Ubaydah رحمه اللهas stated by Ibn Kathir رحمه الله[4]

الْكِتَابُ is the Qur`an

لَا رَيْبَ فِيهِ means:

1)There is no doubt in the Book [5]
2)It is used as a warning, "Do not doubt the Qur`an." [6]

رَيْبَ has 3 meanings:

1)Doubt: what ignorant people say because they don't exactly know
2)Suspicion: if something is authentic or nor
3)Deficiency: is something is lacking some important aspect[7]

هُدًى لِّلْمُتَّقِينَ:

Guidance is an attribute of the Qur`an [8[

'AbduLlah Ibn 'Abbas and 'AbduLlah Ibn Mas'ud رضي الله عنهم have said regarding this phrase, "Light for the Muttaqeen." [9[

From this part of the ayah we understand many aspects of guidance:

1)Guidance is an attribute of Qur`an [10]
2)It is the type of guidance that when a person is blessed with he/she then conforms with AlIslam not like those who were given irshaad (guidance given by a person) but rejected it as Allah سبحانه وتعالى has said,

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ
​

"And as for Thamud, We showed and made clear to them the Path of Truth (Islamic Monotheism) through Our Messenger, (i.e. showed them the way of success), but they preferred blindness to guidance, so the Sa'iqah (a destructive awful cry, torment, hit, a thunderbolt) of disgracing torment seized them, because of what they used to earn.​

" [11]

We made clear to them the True Way upon the tongue of our Prophet Saalih, upon him and our Prophet be peace and blessings, despite the fact that they did not traverse this way as proven by His سبحانه وتعالى saying, "but they preferred blindness over guidance."
And,

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا​

"

Indeed, We guided him, whether he be grateful or ungrateful."​

[12]

Meaning: We have made clear to him the Way of Good and the Way of Evil as proven by His saying, "whether he be grateful or ungrateful."

Allah سبحانه وتعالى is clarifying in this verse that the Qur`an is a guidance for those that fear Allah سبحانه وتعالى, and it is understood from the implications of this verse - from the opposite understanding of the verse - that this Qur'an is not a guidance for those who do not fear Allah سبحانه وتعالى. This understanding has been clarified in other verses, like His saying,

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ

Say: it is a guidance and healing for those who believe, as for those who do not believe there is a deafness in their ears and it is blindness for them"​

[13[

And many other ayaat one can refer to (17:83), (9:124-125), (5:64-65)

There are two types of guidance:

1)General which is for everyone and is for the clarifying the Truth
2)Specific which is for the Muslims and it is acting upon the Truth [14[

References:

[1] Tafsir AlTabari [his own opinion]
[2] Tafsir AlTabari [his own opinion]
[3] Tafsir AlTabari [his own opinion]
[4] Adhwaa' AlBayaan fee Idhaah AlQur`an bil Qur`an [author: Shaykh Muhammad AlAmeen AlShinqitee رحمه الله]
[5] Tafsir Ibn Kathir
[6] Tafsir Ibn Kathir
[7] Tafsir AlQurtubi
[8] Tafsir Ibn Kathir
[9] Tafsir Ibn Kathir, Tafsir AlTabari
[10] Tafsir Ibn Kathir
[11] AlQur`an AlKareem [41:17]
[12] AlQur`an AlKareem [76:3]
[13] AlQur`an AlKareem [41:44]
[14] Adhwaa' AlBayaan fee Idhaah AlQur`an bil Qur`an

And Allah سبحانه وتعالى knows best.

May Allah سبحانه وتعالى forgive for my mistakes. Ameen

 

[Abu Hafs]

بسم الله الرحمان الرحيم​

Just in case someone thought this tafsir is going to be short, continuation of the same ayah:

There are many meanings given by the 'ulamaa' for the word Muttaqeen :​

AlHasan AlBasri رحمه الله said, "Who fear what they have been forbidden and fulfill what has been imposed upon them."​

'AbduLlah bin 'Abbas رضي الله عنهما said, "Those who guard themselves from Allah سبحانه وتعالى;s punishment lest they abandon the guidance they are aware of and who hope His mercy for affirming the truth."​

'AbduLlah bin 'Abbas and 'AbduLlah bin Mas'ud رضي الله عنهم said, "Those who are the believers (mu'minin)."​

Qatadah رحمه الله said, "They are those whom Allah سبحانه وتعالى has characterised and described, and then has confirmed their qualities, saying, ''Who believe in the Ghaib and establish As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them.'"​

AlKalbi رحمه الله said, "Those who keep away from major sins." [15]​

It was said, "They are those who love Allah سبحانه وتعالى with their heart."​

Abu Sulaiman AlDaraani رحمه الله said, "Those who fear shirk and nifaaq."​

Ibn Mu'taz رحمه الله said, "Abandoning sins, both minor and major, that is piety. Do as the one, who walks across thorny terrain, he is wary of that which he sees. Do no look down on any minor (sin) – indeed, mountains are made up of pebbles." [16] ​

​

May Allah سبحانه وتعالى accept my effort to spread His Deen. May Allah سبحانه وتعالى make us amongst the Muttaqeen. Ameen

References:​

[15] Tafsir AlTabari​

[16] Tafsir AlQurtubi​

 

[Abu Hafs]

بسم الله الرحمان الرحيم​

السلام عليكم ورحمة الله وبركاته

​

Ayah 3:

​

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ​

"Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them"

​

الَّذِينَis used for the Muttaqeen

​

الَّذِينَ يُؤْمِنُونَ :​

'AbduLlah bin 'Abbas رضي الله عنهما said, "They attest to its truth."​

'AbduLlah bin Mas'ud رضي الله عنه said, "Belief is attesting to the truth."​

Al Rabi' رحمه الله said, "Those who fear."​

AlZuhri رحمه الله said, "Belief is action." [17]

​

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ​

There are three opinions regarding to whom Allah سبحانه وتعالى is referring in this ayah:​

1) These are 'Arabs (former mushrikeen) who believed in the Unseen. [Opinion of 'AbduLlah Ibn Mas'ud, 'AbduLlah ibn 'Abbas and a group of Sahabah]​

2)The ayaat 2:2-5 are talking about Ahl AlKitaab ​

3)This ayah and the other 3 ayaat are talking about Arabs and non-'Arabs, People of Scripture and others.​

Then Ibn Jarir AlTabari رحمه الله goes onto mention his the opinion he thinks is to be the most correct one by saying, ​

"In my view, the opinion most likely to be correct, and the most suitable for the interpretation of the Book, is the first, that those whom Allah سبحانه و تعالى described as believing in the Unseen… are not those whom He described as believing in what was sent down to Muhammad صلى الله عليه و سلم and what was sent down to Messengers before him. They justified their opinion by using the ayah that follows these two verses, "And who believe inwhich has been sent down to you and in which were sent down before you." They said that the Arabs had no scripture whose truth they professed, which they acknowledged, and according to which they acted, before the Book which Allah سبحانه و تعالى sent down to Muhammad صلى الله عليه و سلم. "[18]
​

​

أَلْغَيْب:​

'AbduLlah bin Mas'ud, 'AbduLlah bin 'Abbas and a group of Sahabah رضي الله عنهم said," What is concealed from the servants of the affair of Jannah and Jahannam, and what Allah سبحانه و تعالى has mentioned in the Qur`an." ​

Zirr رحمه الله said, "The Unseen is the Qur`an"​

AlRabi' bin Anas رحمه الله said, "They believe in Allah, His Angels, His Messengers, and the Last Day, His Jannah and Jahannam, and in the Meeting with Him. They believe in the life after death. All of this is Unseen."

​

وَيُقِيمُونَ الصَّلَاةَ:​

'AbduLlah bin 'Abbas رضي الله عنهما said, "The performance of the Salah is all the ruku' (bowing), sujud (prostrating), tilaawah (recitation), khushu' (humility and submission)and iqbaal (attentiveness) to it." [19]​

Imam AlQurtubi رحمه الله said, "Praying with its arkaan (pillars), sunan, and on its prescribed time." [20]​

Establishing means not just praying alone rather setting up the environment of Salah and praying in congregation.

​

رَزَقْنَاهُمْ​

This means spending neither in extravagance nor being a miser but in between as Allah سبحانه و تعالىhas said,​

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَ*ٰلِكَ قَوَامًا​

"
And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)." [21] ​

It should be spent on:

​

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ​

"They ask you (O Muhammad صلى الله عليه و سلم) what they should spend. Say: Whatever you spend of good must be for parents and kindred and orphans and AlMasakin and the wayfarers, and whatever you do of good deeds, truly, Allah knows it well." [22] [23]

​

وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ:​

There are two opinions regarding the meaning of what Allah سبحانه و تعالى has mentioned,"…spend out…"​

'AbduLlah bin 'Abbas رضي الله عنهما said," They give zakah, thereby seeking the reward of the Hereafter." ​

'AbduLlah bin 'Abbas, 'AbduLlah bin Mas'ud and a group of Sahabah رضي الله عنهم said, "It is a man's expenditure on his family. This was what it meant before the obligations of zakah were revealed."' ​

Ibn Jarir AlTabari رحمه الله concludes by saying, ​

"The best interpretation of the verse, the most appropriate to the description of these people, is that they disbursed all that they had to from their possessions, whether it was zakah or necessary expenditure for any relatives, dependants or others for whom they were obliged to lay out expenditure for drawing near (to Allah سبحانه و تعالى), for (securing) property, or whatever…"[24]​

References:​

[17] Tafsir AlTabari​

[18] Tafsir AlTabari​

[19] Tafsir AlTabari​

[20] Tafsir AlQurtubi​

[21]Qur`an AlKareem {25:67}​

[22]Qur`an AlKareem {2:215}​

[23]Adhwaa' AlBayaan fee Idhaah AlQur`an bil Qur`an​

[24] Tafsir AlTabari​

And indeed Allah سبحانه وتعالى knows best.

May Allah سبحانه وتعالى forgive for my mistakes and accept the effort to spread His Deen Ameen ​

 

[Abu Hafs]

بسم الله الرحمان الرحيم

السلام عليكم ورحمة الله وبركاته
الحمد الله​

Continuing from the previous time insha'Allah

​

Ayah 6:

​

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ ​

“Verily, those who disbelieve, it is the same to them whether you (O Muhammad Peace be upon him ) warn them or do not warn them, they will not believe.”​

There are three opinions to whom this ayah refers to:​

1) Jews of Madinah who knew the truth and lied against Prophet صلى الله عليه و سلم [opinion of ‘AbduLlah bin ‘Abbas رضي الله عنهما] [36] ​

2) Prophet صلى الله عليه و سلمwished that all people would believe but Allah سبحانه وتعالى had informed him that only for those whom He willed guidance would believe.
3) About the people Allah سبحانه وتعالى mentions,​

“Have you not seen those who have changed the Blessings of Allah into disbelief (by denying Prophet Muhammad and his Message of Islam), and caused their people to dwell in the house of destruction? Hell, in which they will burn, - and what an evil place to settle in!”​

They were the one killed in Battle of Badr. ​

In conclusion, Ibn Jarir Al-Tabari رحمه الله supported the opinions 1 & 2 and gave the reason,​

“Because this follows Allah سبحانه و تعالى’s speaking about the believers amongst the people of Scripture thus it’s more appropriate that there should follow description about kuffar from them.” [37]​

Ayah 7:

​

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْۖوَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌۖوَلَهُمْ عَذَابٌ عَظِيمٌ ​

“Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah's Guidance), and on their eyes there is a covering. Theirs will be a great torment.”​

The original meaning of khatama is to impress (strike) [38]

​

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْۖ​

As usual there also two opinions regarding this:​

1) Al A’mash رحمه الله narrates, “Mujahid showed us by using his hand and said, ‘Our Companions considered the heart like this’ i.e.; the palm of the hand. ‘When the servant commits a sin, a part of it is closed up’ and he demonstrated by curling up his little finger like this – ‘and when he commits a sin it is closed up ‘and he demonstrated by curling up another finger - ‘and when he commits a sin it is closed up ‘and he demonstrated by curling up another finger like this, until he had curled up all his fingers. He said, ‘Then it is impressed with a seal.’ ‘They also considered this to be the “stain”’​

Ibn Jurayj رحمه الله narrates, “Mujahid said, ‘I was informed that sins surround the heart on various sided until they merge round about it. This merging round it is the impress, and the impress is the seal.​

Also Ibn Jurayj رحمه الله narrates, “’Abd Allah bin Kathir said he heard Mujahid say, ‘The “stain” is less serious that the “seal”, the “seal” is less serious than the “locks”, the “locks” (refer to 47:24) are more severe than of all of these.”​

2) Some of them said that the meaning of His words “Allah has set a seal on their hearts” is that it is a message from Allah about their arrogance, and their aversion to listening to the truth they were summoned to, as when one says that a person is deaf to what someone says when he refuses to listen to it and arrogantly makes up his mind not to understand it. ​

Ibn Jarir Al-Tabari رحمه الله’s opinion as a conclusion,​

“The truth in this matter, according to me, is what accords with the truth of the report from the Messenger of Allah صلى الله عليه و سلم:​

‘When the believer commits a sin there is a black spot in his heart. If he repents, renounces it, and asks forgiveness, this polishes his heart. But if he compounds his sin, the point grows bigger till it lock his heart, and this is the stain (raan)which Allah سبحانه و تعالى speaks of. “Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.” [39] [40]
​

​

Al-Qurtubi رحمه اللهsaid, "The Ummah has agreed that Allah has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief” [41]

​

وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ​

In Arabic, ghishawah means ‘covering’ for the stamp is placed on the heart and the hearing while the ghishawah, the covering, is appropriately placed on the eyes. [42]

​

وَلَهُمْ عَذَابٌ عَظِيمٌ​

‘AbduLlah bin ‘Abbas رضي الله عنهما said, “Theirs is a mighty chastisement for their opposition to you [Muhammad صلى الله عليه و سلم]. This concerns the Jewish Rabbis and concerns the truth which came to you from your Lord which they denied after they had knowledge.” [43] ​

And Allah سبحانه وتعالى knows best.​

References:​

[36] Tafsir AlTabari & Tafsir Ibn Kathir]​

[37] Tafsir AlTabari​

[38] Tafsir AlTabari​

[39] Qur`an AlKareem {83:14}​

[40] Tafsir AlTabari​

[41] Tafsir Ibn Kathir​

[42] Tafsir Ibn Kathir​

[43] Tafsir AlTabari​

 

[Abu Hafs]

بسم الله الرحمان الرحيم​

السلام عليكم ورحمة الله وبركاته
الحمد الله​

Ayah 8:

​

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ​

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

​

On the authority of Ibn Zuray‘رحمه الله,Mujahid رحمه الله said, “Four verses were revealed in Surat AlBaqarah about the believers, two attributing the disbelievers, and thirteen for the hypocrites.” [44]

​

وَمِنَ النَّاسِ

This is for division i.e. some of the people (but not all). And Allah سبحانه وتعالى has not referred them with the character of Iman nor with kufr because they are as Allah سبحانه وتعالى has characterised in Surat AlNisaa’,

​

مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَـٰؤُلَاءِ وَلَا إِلَىٰ هَـٰؤُلَاءِ​

“(They are) swaying between this and that, belonging neither to these nor to those…” [45][46]

​

‘AbduLlah bin ‘Abbas رضي الله عنهما said, “This verse refers to the hypocrites from the tribes of Al Aws and Al Khazraj, and those who agreed with them.”​

Meaning of Nifaaq:​

Nifaaq means to show conformity - or agreement - and to conceal evil. Nifaaq has several types: Nifaaq in the creed that causes its people to reside in Hell for eternity, and Nifaaq in deed, which is one of the major sins. Thus Ibn Jurayj رحمه الله 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.'' [47] [48] ​

Benefits of the Verse:

​

From the benefits of this verse are:​

1)The eloquence of the Qur`an: Indeed the eloquence of the Qur`an is in categorisation for Allah سبحانه و تعالى started this Surah with the description of pure believers, then the disbelievers and then of the hypocrites​

2)That verily the saying of the tongue will not benefit man as the saying of Allah سبحانه وتعالى ,

​

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ​

“And of mankind, there are some (hypocrites) who say: "We believe in Allah and the Last Day" while in fact they believe not.”​

3)That the hypocrites are not believers (Mu’mineen). But are the ones who submit to Allah سبحانه وتعالى (Muslimeen)? If what is meant by Islam as an outward submitting then they are Muslims. But is it is meant by the Islam of the heart, then they are not Muslims​

4)That Iman must be in conformity with the heart and the tongue. And the proof for this is that these (hypocrites) say, “We Believe!” with their tongues and don’t believe with their hearts. [49]

​

Personal Comments:​

We can also learn many other aspects from this verse:​

1)That the hypocrites are those who lie when they speak and this is supported by the hadith of RasuluLlah صلى الله عليه و سلم when he said, “Four traits whoever possesses them is a hypocrite and whoever possesses some of them has an element of hypocrisy until he leaves it: the one who when he speaks, he lies…” [50] Imam AlHasan AlBasri رحمه الله has said, “Nifaaq is the difference between the inner and the appearance, between statement and action, between entering and leaving and it used to be said that the foundation of Nifaaq upon which it is built is lying.” It is because when one lies, he does something else in private and when asked about it in public; he says something that contradicts his action and this in reality the definition of hypocrisy given by RasuluLlah صلى الله عليه و سلم, AlHasan AlBasri and Ibn Jurayj رحمهما الله​

2)Hypocrites are those are deceptive as the Prophet صلى الله عليه و سلم said, “…He who deceives is not from us.” [51] “…not from us.” Means not following the conduct of Muslims or not following their way.​

3)This ayah talks about the people who commit Nifaaq in ‘Aqeedah and thus are not Muslims.​

And Allah سبحانه وتعالى knows best.​

References:​

[44] Tafsir AlQurtubi​

[45] Qur`an AlKareem {4:143}​

[46] Tafsir Ibn Al'Uthaymeen​

[47] Tafsir Ibn Kathir​

[48] Tafsir AlTabari​

[49] Tafsir AlTabari & Tafsir Ibn Kathir​

[50] Tafsir Ibn Al'Uthaymeen​

[51] Sahihayn​

[52] Sahih Muslim

​

May Allah سبحانه وتعالى forgive for my mistakes. Ameen ​

 

[Abu Hafs]

بسم الله الرحمان الرحيم​

السلام عليكم ورحمة الله وبركاته
الحمد الله​

Ayah 9:

​

يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ
​

​

“They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!”

​

يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا ​

The hypocrite’s attempted deception (khidaa‘) of his Lord and of the believers is the verbal attestation of the truth which he declares with his tongue contrary to the doubt and denial in his heart. By it he seeks to ward off Allah سبحانه وتعالى’s judgement of death or captivity which would otherwise necessarily fall on whoever makes a denial as he does. [52] ​

Their deception; what is apparent from them is Iman which is different from the hidden which is kufr making their blood and wealth halal (rather than being haram for another Muslim if the person is a Muslim). They think that they can be safe (from Allah سبحانه وتعالى’s punishment) and can deceive (Allah سبحانه وتعالى and Muslims) [53]

​

وَمَا يَخْدَعُونَ إِلَّا أَنفُسَهُمْ​

Allah سبحانه وتعالى stated that the hypocrites only deceive themselves by this behaviour, although they are unaware of this fact. Allah سبحانه وتعالى also said,

إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ​

“Verily, the hypocrites try to deceive Allah, but it is He Who deceives them” [54]​

Also, Ibn Abi Hatim رحمه الله narrated that Ibn Jurayj رحمه اللهcommented on Allah سبحانه وتعالى's statement previously mentioned by saying, “The hypocrites pronounce, `There is no deity worthy of worship except Allah' seeking to ensure the sanctity of their blood and money, all the while concealing disbelief. ''

Sa‘id bin Jubayr رحمه اللهsaid that Qatadah رحمه اللهsaid regarding ayaatayn 8 &9, "This is the description of a hypocrite. He is devious; he says the truth with his tongue and defies it with his heart and deeds. He wakes up in a condition other than the one he goes to sleep in, and goes to sleep in a different condition than the one he wakes up in. He changes his mind just like a ship that moves about whenever a wind blows.'' [55]

وَمَا يَشْعُرُونَ

‘AbduLlah bin Wahb رحمه الله said, “I asked ‘Abdur Rahman bin Zayd about this verse… He said, ‘They were unaware that they were harming themselves by concealing their unbelief and hypocrisy.’ Then he recited His words, ‘Upon the day when Allah shall awaken the all together.’ Ad said, ‘They are hypocrites’ – up to ‘and think they are on something’56] ‘belief would have been useful for them before you.’” [57]

Benefits of this ayah:

From amongst the benefits of this ayah are:

1)That we know the hypocrites are people of plotting
2)That we should protect ourselves from the hypocrites. Then someone might ask, “How do recognise a hypocrite so we can save ourselves from him?” The answer is, “We will know from observing his sayings and actions; are they identical or contradictory? If we learn that this man is playing with us and outwardly loves Islam and loves the religion but when he is alone, we learn that for certainty he is fighting the religion then we know he is a hypocrite then it is an obligation upon us to save ourselves from him.
3)Evil plots do not result in anyone getting into trouble expect oneself
4)Evil actions lead to the blindness of ones understanding. [58]

Important point to note: This verse is one of the clearest proofs of Allah سبحانه وتعالى’s rebuttal of those who claim that Allah سبحانه وتعالى only chastises one who obstinately refuses to believe in Him after he comes to know of His Oneness and affirming the genuineness of His Books and Messengers عليهم السلام, in doing which he stubbornly opposes his Lord. [59]

Personal Comments:​

1)We learn from this ayah another characteristic of a hypocrite which is that he has a deceptive nature. This is also clearly mentioned in the hadith of RasuluLlah صلى الله عليه و سلم“Whoever has (the following) four characters will be a hypocrite, and whoever has one of the following four characteristics will have one characteristic of hypocrisy until he gives it up. These are: Whenever he talks, he tells a lie; whenever he makes a promise, he breaks it; whenever he makes a covenant he proves treacherous...”[60] Breaking promises and covenants is also a form of deception ​

2)Hypocrites also possess the trait of fearing people not Allah سبحانه و تعالى when committing sins in private not public. This, in fact, is type of riyaa’ which is show off and thus a minor shirk as one prevents himself from sins in public so people might think good of him.

​

May Allah سبحانه و تعالى protect us from being hypocrites. Ameen And Allah سبحانه وتعالى knows best.​

References:​

[52] Tafsir AlTabari​

[53] Tafsir AlQurtubi​

[54] Qur`an AlKareem {4:142}​

[55] Tafsir Ibn Kathir​

[56] Qur`an AlKareem {58:18}​

[57] Tafsir Ibn Kathir​

[58] Tafsir Ibn Al'Uthaymeen​

[59] Tafsir AlTabari​

[59] Sahih AlBukhari​