Tafseer Al-Baqarah 83-86 | Sheikh Ata� Abu Rashtah

Allah (swt) states in His Kitaab Al-Kareem:

?????? ????????? ???????? ????? ???????????? ??? ??????????? ?????? ??????? ?????????????????? ?????????? ????? ??????????? ?????????????? ??????????????? ????????? ????????? ??????? ??????????? ?????????? ??????? ?????????? ????? ????????????? ?????? ???????? ???????? ?????????? ???????????

?????? ????????? ???????????? ??? ??????????? ??????????? ????? ??????????? ???????????? ???? ??????????? ????? ???????????? ?????????? ???????????

????? ???????? ?????????? ??????????? ???????????? ????????????? ???????? ???????? ???? ??????????? ???????????? ?????????? ??????????? ?????????????? ?????? ??????????? ????????? ???????????? ?????? ????????? ?????????? ????????????? ??????????????? ???????? ?????????? ????????????? ???????? ????? ??????? ???? ???????? ??????? ???????? ?????? ?????? ??? ?????????? ?????????? ???????? ???????????? ?????????? ?????? ??????? ?????????? ????? ??????? ????????? ?????? ???????????

?????????? ????????? ?????????? ?????????? ?????????? ???????????? ????? ????????? ???????? ?????????? ????? ???? ???????????

And (remember) when we took a Covenant from the Children of Israel, (saying): (That) they do not worship other than Allah (Alone) and be dutiful and good to parents, and to kindred, and to orphans and Al-Masaakeen (the poor), and speak good to people and perform As-Salaah and give Zakaah. Then you turned back, except a few of you, while you are those who turn away (in opposition).

And (remember) when we took your covenant (saying): You do not shed your own blood, nor do you turn out yourselves from your dwellings. Then you ratified this and (to this) you bear witness.

After this, it is you who kill one another and you expel a party from among you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Book and disbelieve in another part? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.

Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped. (Al-Baqarah 83-86).

In the book: 'At-Tayseer Fee Usool At-Tafseer' written by Sheikh Ata Ibn Khalil Abu Rashtah, the following was mentioned in regards to the Tafseer of these Noble Aayaat:

1) Allah (swt) informs us in these Aayaat that he has taken a covenant (Agreement) upon Bani Israa'eel  that they do not worship other than Allah:

??? ??????????? ?????? ???????

(That) they do not worship other than Allah.

This has come in the Khabar (informing) form with the meaning of Nahi (forbiddance). So it means: Do not worship other than Allah and that they should be good to their parents, keep good relations with relatives, and treat the orphans an Masaakeen (poor) well. And to speak to the people with the 'Qawlan Hasanan' (Good speech). 'Husnan' and 'Hasanan' are both Mutawaatir readings for this Aaayah. And also to establish (perform) the Salaah and give the Zakaah. However they did not abide by this covenant but rather opposed it and rejected it with the exception small number from amongst them who submitted and believed, and this was the same whether it was at the time of Musa (as) (i.e. the time in which the covenant was taken upon Bani Israa'eel) or in the times that followed them, and as such it also includes the Jews who were present at the time of the Messenger (saw). So the Meethaaq (covenant) that was taken upon the Salaf (those who preceded) also applies to the Khalaf (those that came after them), and the lack of abiding by the covenant of those whom it was made with applies also upon the reality of the Jews who were present in the time of the Messenger of Allah (saw). This is because they twisted and changed the description of the Messenger (saw) whilst knowing the real truth of the matter.

?????????? ???????????

while you are those who turn away (in opposition)

Meaning that you are a people who have become accustomed to opposition and turning away from your covenants.

2. Then Allah (swt) informs us that the covenant bound them upon that: They do not kill one another and that they do not turn one another out from their homes.

??? ??????????? ??????????? ????? ??????????? ???????????? ???? ???????????

You do not shed your own blood, nor do you turn out yourselves from your dwellings

Meaning to spill the blood of another group and to expel the people of the other group from their homes. So the fact that they are from one Millah (Religion) then their blood and persons are also considered one.

And in spite of their ratification of the covenant, their agreement to it and their witnessing upon it, they broke the covenant of Allah as they killed amongst themselves and they aided other nations against some of them and they expelled some from their homes, whilst all of that was prohibited for them.

3. From the Mantooq (explicit meaning) of the Aayah it is explained that that which has been obliged upon them in the covenant is for them to leave the killing of some of them and to leave the expelling of some of them.

??? ??????????? ??????????? ????? ??????????? ???????????? ???? ???????????

You do not shed your own blood, nor do you turn out yourselves from your dwellings

And from the Mafhoom (implicit meaning) of the Aayah it is explained that He, Allah (swt) took from them also (in the covenant) that they do not assist others against some of them and ransom the prisoners.

???????????? ?????????? ??????????? ?????????????? ?????? ??????????? ????????? ???????????? ?????? ????????? ?????????? ?????????????

You assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was prohibited upon you.

And:

?????? ????????? ?????????? ????????????

Although their expulsion was prohibited upon you.

Is Ma'toof (connected) to:

????????????? ???????? ???????? ???? ???????????

And you expel a party from among you from their homes.

And in regards to explaining the Hukm (ruling) in it I say: According to the language, if the Faseeh Arab (The people of the language) separate the Ma'toof (the thing connected) from that which it is connected to, or if they separate an adjective (Na't) from that which it is describing, or the arrangement of the speech varies in terms of bringing forward some words and taking others back (Taqdeem and Ta'kheer), or other alterations in regards to the arrangement of the speech, then the purpose and objective behind doing this is in order to make that which goes against the (normal) arrangement of speech, stand out and be distinguished.

And here the Ma'toof 'Alaihi (Al-Mahkoom 'Alaihi) is:

????????????? ???????? ???????? ???? ???????????

And you expel a party from among you from their homes

And the Ma'toof (Hukm) is:

?????? ????????? ?????????? ?????????????

Although their expulsion was prohibited upon you.

So the separation between them both:

???????????? ?????????? ??????????? ?????????????? ?????? ??????????? ????????? ????????????

You assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them.

Means that there is a matter that is intended to be highlighted in relation to the subject of expelling and the Hukm upon it.

And by contemplating upon the Aayah it becomes apparent that what is intended to be highlighted and to stand out, is their condemnation for their expulsion of their brothers in war and not in a peaceful (or amicable) manner.  So it reflects an increase in the condemnation and level of disgrace that falls upon them.

Had the Aayah read as: 'And you expel a party from among you from their homes, although their expulsion was prohibited upon you' (i.e. without the middle part separating the two statements), then we would not have understood the manner of their expulsion as their leaving could have been done by other normal peaceful means like through mutual agreement or trade reasons etc... However this separation:

 ???????????? ?????????? ??????????? ?????????????? ?????? ??????????? ????????? ????????????

You assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them.

This explains that they drove them out in war and thereafter the Hukm was mentioned to highlight and make stand out the condemnation and disgrace falling upon them because their expulsion of their brothers was by war and this is worse than had they expelled them by another means that was peaceful and not war. 

Therefore the separation between the two parts that attach together:

????????????? ???????? ???????? ???? ???????????

And you expel a party from among you from their homes

?????? ????????? ?????????? ?????????????

Although their expulsion was prohibited upon you.

The purpose of it is to highlight the severity of condemnation and disgrace upon them for the act of expelling there brothers by war and not in a peaceful manner.

From this it becomes clear that they violated the first three matters that there covenant was made upon: The leaving of killing, expulsion and not assisting others against them (i.e. their own people). They turned away from these matters and only stuck to the fourth point of their covenant alone: Ransoming of captives. As such they believed in part or some of the book and disbelieved in some or part of it.

??????????????? ???????? ?????????? ????????????? ????????

Then do you believe in a part of the Book and disbelieve in another part?

This is a form of questioning that reflects denunciation and a censure to them upon the level of badness of what they had done.

4. Allah completes the Aayah by explaining the fate of the one who does that:

??????

Khizyun: Meaning: Humiliation, disgrace and degradation/lowliness which is the recompense in the Dunyaa whilst in the hereafter there will not be a severe punishment but rather the severest of punishments awaiting him. And Allah (swt) is not inattentive of your abhorrent acts but rather they are preserved so that they will be recompensed with what they deserve in terms of disgrace and punishment in this life and the next.

????? ??????? ????????? ?????? ???????????

And Allah is not unmindful of what you do.

5. And this Aayah is a description of the reality of the Jews who were in Al-Madinah when Islaam came to them. Banu Qaynuqaa' were allied to the Khazraj whilst Banu An-Nadeer and Banu Quraizhah were allies of the Aws. So the Jews would ignite war between the Aws and the Khazraj whilst each group would assist there ally and they would kill each other whilst fighting on the side of their allies. And resulting from the war some of them would be expelled from their homes however at the end of the battle the Jews would al;l gather together to ransom their captives whether they were from Banu Qaynuqaa', Banu An-Nadeer or Banu Quraizhah.

?????? ??????????? ????????? ????????????

And if they come to you as captives, you ransom them.

So if your allies have Jewish captives taken from the other side in the war you (i.e. the Jews) pay their ransom and free them.

?????? ???????????

'And if they come to you' means: That they become captives/prisoners at the hands of your allies and so it is like they came to you as captives.

Then when it was said to them: 'How can you kill each other and thereafter come together to pay the ransoms of one another that have fallen into the captivity of the Aws and the Khazraj?' They respond by saying: 'Paying the ransom of prisoners is Fard (an obligation) upon us in the covenant that Allah took upon us.'

They say this whilst concealing that the covenant also prevented them from killing each other, expelling one another from their homes or assisting other outsiders against them. They do this to inflame the fires of war between the Aws and the Khazraj and they break the covenant that was taken upon them for the sake of material benefit of this Dunyaa, so that the affairs of Al-Madeenah remain in their hands whilst weakening the Aws and the Khazraj as a result of the continuous war that they inflame between them.

6. For this reason Allah (swt) describes them in the following Aayah by stating that they have sold their hereafter in exchange for the benefits of this imaginary and short-lived Dunyaa. And He (swt) promises them as a result of what they do, with a severe punishment that will never be lightened for them and which it is impossible to repel.

????? ????????? ???????? ?????????? ????? ???? ???????????

Their torment shall not be lightened nor shall they be helped.

Extract from the book 'At-Tayseer Fee Usool At-Tafseer' written by the Ameer of Hizb ut Tahrir, Sheikh Ata Ibn Khalil Abu Al-Rashtah.

Is the quran talking to us even now? - Shaykh Abu Talha

We know the Quran was revealed to Prophet Mohammed (SAW) and addressed issues that arose during his dawah and lifetime, but is the Quran talking to us now? Do the incidents and events mentioned in the Quran apply in today's world?

What is the actual meaning of Sabr - Shaykh Abu Talha

The word Sabr is translated as 'Patience' in several English translations of the Quran but does Sabr really mean 'Patience' or there is more to its meaning than a single word? Shaykh Abu Talha explains the comprehensive meaning of Sabr, he uses various verses from the Quran and puts the definition into the Quranic perspective and explains what a Muslim should understand from the word Sabr.

Tafsir Surat At Takweer - Sheikh Abu Talha (Part 2)

Sheikh Abu Talha expounds on the meanings of Surah At Takweer which was revealed during the early stages of the dawah in Makkah. In his unique style and presentation he links the message of the Quran into our current scenario and the oppression and obstacles faced by the Islamic dawah carriers which are similar to those faced by the Prophet Mohammed (SAW) and the Sahaba (RA). He also extracts the method to carry the dawah from the way of the Prophet Mohammed SAW and his companions' actions in Makkah.

Abu Talha explains the social environment of Makkah and the greater Arabia during the time this surah was revealed to Prophet Mohammed (SAW) & compares it with the current socio-political situation in the world, especially in the Muslim world.

Tafsir Surat At Takweer - Sheikh Abu Talha (Part 1)

Sheikh Abu Talha expounds on the meanings of Surah At Takweer which was revealed during the early stages of the dawah in Makkah. In his unique style and presentation he links the message of the Quran into our current scenario and the oppression and obstacles faced by the Islamic dawah carriers which are similar to those faced by the Prophet Mohammed (SAW) and the Sahaba (RA). He also extracts the method to carry the dawah from the way of the Prophet Mohammed SAW and his companions' actions in Makkah.

Abu Talha explains the social environment of Makkah and the greater Arabia during the time this surah was revealed to Prophet Mohammed (SAW) & compares it with the current socio-political situation in the world, especially in the Muslim world.

Tafsir Al Quran: Surat Al Fatiha - Sheikh Abu Talha (Part 2/3)

Sheikh Abu Talha expounds on the meanings of Surah Al Fatiha which was revealed during the early stages of the dawah in Makkah. In his unique style and presentation he links the message of the Quran into our current scenario and the oppression and obstacles faced by the Islamic dawah carriers which are similar to those faced by the Prophet Mohammed (SAW) and the Sahaba (RA). He also extracts the method to carry the dawah from the way Prophet Mohammed SAW and his companions' actions in Makkah.

Abu Talha explains the social environment of Makkah and the greater Arabia during the time this surah was revealed to Prophet Mohammed (SAW) & compares it with the current socio-political situation in the world, especially in the Muslim world.

Tafsir Al Quran: Surat Al Fatiha - Sheikh Abu Talha (Part 1)

Sheikh Abu Talha expounds on the meanings of Surah Al Fatiha which was revealed during the early stages of the dawah in Makkah. In his unique style and presentation he links the message of the Quran into our current scenario and the oppression and obstacles faced by the Islamic dawah carriers which are similar to those faced by the Prophet Mohammed (SAW) and the Sahaba (RA). He also extracts the method to carry the dawah from the way Prophet Mohammed SAW and his companions' actions in Makkah.

Abu Talha explains the social environment of Makkah and the greater Arabia during the time this surah was revealed to Prophet Mohammed (SAW) & compares it with the current socio-political situation in the world, especially in the Muslim world.

Tafsir of Surat al-Infitar Chapter 82

Tafsir Surat al-Infitar

Meccan Chapter

No. 82

19 verses

Commentary:

v.1: {when the sky is cleft asunder}: the word �infatarat� can mean: (1) split apart, torn apart (inshaqqat) or (2) to vanish, become abolished.

v.2: {when the stars have fallen}: the word �intatharat� � �meaning when they have scattered and collapsed. Ibn `Abbas said it means: �when the stars have fallen all dark and devoid of light���[1]

???? ??????? ??? ??? ????? ???? ????? ?? ??? ???.

v.3: {And when the seas will burst forth}: The word �fujjirat� could mean: (1) when the seas expand and hurl; (2) when the seas merge on into another with ferocity, confusion and chaos; (3) when the salty water mixes with the sweet water; (4) when the seven seas hurl and amass into one sea and (5) when the seas tremendously overflow in uncontrollable deluge.

v.4: {when the graves turn upside down}: The word �bu`thirat� could refer to a reality where: (1) the contents of the grave are hurled out, i.e. the dead bodies in them; (2) the graves will shake and convulse ready for the Day of Judgment; (3) the graves will rattle, heave and swell; (4) the graves will be turned inside out having been searched.

v.5: {every person will know what it has sent forward and left behind}: This can mean: (1) every person will know what it did and what it did not do; (2) every person will know what acts of obedience it did and what rights of Allah it abandoned; (3) every person will know what acts of charity it advanced forward and what inheritance it has left behind. �It could also refer to what acts of disobedience a person did and what acts of obedience to Allah is abandoned and left behind because it is excluded from the point of the threat. This clause stands as a consequent to the {when the sky is cleft asunder} clause because it is grammatically its predicate (khabr). Hasan considers this to be an oath (qasm) that occurs with the verse {every person shall know�.}. The most apparent view is what the majority adheres to which is that it is grammatically the predicate and not an oath clause��[2]

?????? ?? ???? ?? ????? ????? ?? ????? ???? ???? ???? ??????? ???? ???? { ??? ?????? ?????? } ???? ???? ?????? ????? ??????? ???? ??? ???? { ???? ??? } ?????. ??????? ?? ???? ??????? ?? ??? ??? ???? ????

Note:

• The �idha cluster clause� is important functionally and not morphosyntactically and its construction is regarded as encoding temporal relations between events often simultaneously which is fitting here as the focus is the destruction of the cosmos.
• The idha clauses also serve to create verse rhythm as well as mimicking motion reflecting the chaos of the cataclysmic events that herald the destruction of the world.
• The repetition of the idha clauses further serve to reinforce these cataclysmic inevitabilities in the mind of the audience.
• The verses are short, darting and poised in order to make them sharp and piercing so the mind does not need to make contextual inferences of the information being communicated.
• Every person will know what it did or did not do. Hence, there will be a point of no escape. Every act of obedience (ta`a) to Allah and every act of disobedience will be made known. > Take the example of the current rulers: these rulers over the Muslim lands have violated the sanctities of Allah and failed on all accounts to protect Islam, its values, laws and thoughts instead employing brutality to repress any Islamic sentiment. They have squandered the resources of the umma and have remained only to serve the interests of external superpower nations who have political and economic designs on Islamic lands. They will be held to account most severely for their violations and transgressions by Allah along with all who have been complicit in it.

v.6: {humans�} which could refer to: (1) all non-believers; (2) Ubay ibn Khalaf; (3) Abu �l-Ashadd b. Kalda b. Asad al-Jumahi; {made you careless}: the word �gharraka� can mean either shaytan has misled the person and made him an enemy of Allah or utter ignorance of Allah as misdirected him.

Notes:

• We need to ask ourselves have we abandoned Allah? Have we been diverted and distracted from Allah?
• Is our tongue moist with the remembrance of Allah or is it fixated on other objects of desire and focus? � women, gadgets, entertainments, games, work, etc.
• Are we remembering His commands in all aspects of our life or are we being deceived away from aspects of His sacred Law? We need to reflect on how it is that we have been deceived into abandoning Allah�s commands in areas such as ruling, economics, politics and civil law to be given incomparably poor and failed human substitutes like secularism and democracy as well as capitalist economic values. This has brought nothing but division, misery, failure and subjugation.

v.7: {Who created you, fashioned you perfectly and gave you due proportion}: meaning: (1) Who proportioned you; (2) Who gave you all the necessary limbs to function correctly; (3) Who has made you honourable as opposed to vulgar like animals. �The people of deep reflection (ashab al-khawatir) have commented: �who created you with an intellect and has given you the gift of belief���[3]

??? ????? ???????: ????? ?????? ????? ????????

v.8: {In whatever form He willed, He put you together}: perhaps meaning: (1) He made you in the likeness of your parents, relatives, etc.; (2) He made you in different forms and shapes whether beautiful or not; tall or small, short or long, etc. (3) He made you in perfect proportion and not like animals.

Notes:

• Allah created us, honoured us and made us with functionality yet how ungrateful we can be forgetting that. We only have to look to our own selves to be reminded of all His bounties and gifts.

v.9: {Nay!} is a retort and castigation for being deluded and misled from the bounty and grace of Allah; {But you deny the Recompense}: the word �din� can mean: (1) denial of the Day of reckoning (jaza�); (2) denial of the Day of accountability (hisab); (3) denial of justice and judicial decisions (al-`adal wa�l-qada�); (4) denial of the religion brought by the Prophet (saw), i.e. Islam.

Notes:

• Allah here is alerting to the day when everyone will be held to account. See:http://daralnicosia.wordpress.com/2012/04/17/the-day-of-judgment-and-accountability/formore details.

v.10: {hafizin}: referring to the protecting Angels; all individuals have guardian angels � one on the right that notes down good actions and one on the left that writes down bad actions.

v.11: {honourable and writing down all deeds}: the word �kiraman� can mean: (1) honourable to Allah; (2) honourable because of belief; (3) honoured because they do not leave human beings (except when humans enter toilets and times of sexual intercourse); (4) honoured because they fulfil their duties without fail.

v.13: {delight}: Referring to the Afterlife meaning the righteous (abrar) will be in paradise a place of bliss, perfect rest and tranquillity as a reward for their actions whereas the iniquitous will be in a blazing fire, i.e. Hellfire for their rejection and denial. Another opinion states it refers to this world: �The second opinion is that the verse refers to this world which would then give four interpretations as mentioned by the people of deep reflection: (1) the first is that na`im means satisfaction, conviction and contentment (qana`a) whereas jahim means greed (al-tam`); (2) the second is that na`im means utter reliance on Allah (tawakkul) whereas jahim means desire, avarice and covetousness; (3) the third is that na`im means being pleased with the determination of things (qada�) and jahim means anger and displeasure with everything Allah has decided and decreed and foreknows; (4) the fourth is that na`im means obedience (ta`a) and jahim means disobedience (ma`siya)��[4]

?????? ??????: ??? ?? ??????? ???? ??? ??? ????? ???? ????? ????? ???????. ?????: ?????? ???????? ??????? ?????. ??????: ?????? ??????? ??????? ?????. ??????: ?????? ????? ???????? ??????? ????? ???? ??? ????. ??????: ?????? ???????? ??????? ?????????

vv.17-18: {yawm al-din}: repeated here again for emphasis and for underscoring the graveness of that day which is generally held to refer to the Day of Judgment.

v.19: {[It will be] the Day when no person shall have power [to do] anything for another and the matter that Day will be [wholly] with Allah}: �[It will be] the Day when no person shall have power [to do] anything for another} meaning no person can either harm or help another. {the matter that Day will be [wholly] with Allah} which has two views: one of them is that on that day no one can reward or punish except Allah and the second is that on that day the power to punish will be with Allah.�[5]

}???? ?? ??????? ???? ??????? ?????} ???? ?? ???? ????? ?????? ????? ??? ????} ?????? ?????? ??????} ??? ?????: ??????: ?? ?????? ??????? ???????.??????: ?? ??????? ?????????

Notes:

• Only Allah has the power to harm or benefit. From this we confirm that in Allah alone we have trust, conviction and hope. So, our duty is to adhere to His commandments and fulfil the obligations required of us and have full confidence in His victory and recompense.

And with Allah alone is success.

Peace and blessings be upon our Master Muhammad,

His family and Companions.

Amin.

s.z.c.

---

[1] al-Mawardi, al-Nukat wa �l-`Uyun, vol.4, p.392.

[2] al-Mawardi, al-Nukat wa �l-`Uyun, vol.4, p.392.

[3] al-Mawardi, al-Nukat wa �l-`Uyun, vol.4, pp.392-393.

[4] al-Mawardi, al-Nukat wa �l-`Uyun, vol.4, p.394.

[5] al-Mawardi, al-Nukat wa �l-`Uyun, vol.4, p.394.

Source

Tafsir Surah al-Nisa� verse 58: Fulfill your trusts

Surah al-Nisa�:58

{Verily Allah commands you to

fulfill your trusts to those whom it is due� }.[1]

Surah al-Nisa�:58

By S. Z. Chowdhury

Autumn 2003.

Imam al-Baydawi writes the following about this verse in his commentary of the Qur�an:[2]

{ ????? ??????? ???????????? ??? ????????? ?????????????? ????? ????????? } ???? ??? ???????? ?????????? ??? ???? ??? ????? ?? ????? ?? ???? ?? ??? ????? ??? ???? ??? ??????? ???? ?? ???? ??????? ????? ???? ???? ???? ????: ?? ???? ??? ???? ???? ?? ????? ???? ??? ??? ???? ???? ??? ????? ??? ????? ???? ???? ???? ??? ???? ???? ???? ???? ?????? ???? ??? ???? ?????? ??? ???? ??? ?? ????? ??????? ????? ?? ??????? ????????. ????? ????? ???? ?? ???? ????? ???? ????? ??? ???? ??? ?? ???? ?????? ????? ???? ??? ????? ???????? ???? ????? ??? ??????? ?? ?????? ????? { ??????? ?????????? ?????? ???????? ??? ??????????? ??????????? } ?? ??? ?????? ????????? ??????? ??? ????? ??? ?? ???? ???? ?????? ?? ???? ?????? ???? ????? ????? ?????? ??? ?????? ???. { ????? ??????? ???????? ?????????? ???? } ?? ??? ????? ????? ??? ?? ??? ????? ???? ????? ?? ??? ?????? ?????? ?????? ??. ?? ?????? ?????? ??. ???????? ?????? ????? ??? ??????? ?? ?? ???? ???????? ?????? ?? ????????. { ????? ??????? ????? ???????? ???????? } ???????? ???????? ??? ?????? ?? ????????..

��this is a general communication of the legislator for those legally responsible before and and related to all matters of the law [...] {and when you rule amongst the people do so with justice} meaning to rule with fairnrss and equality�ruling is linked to those in authority and it is said the communication is addressed to them��

Notes:

This verse along with others in ths Surah are often regarded by scholars to be strong evidences for the imposition of a leader (ra�is) or �Imam�[3] who must rule the common people with the laws of Allah (SWT) related to both their temporal affairs as well as their religious affairs. Several points are are highlighted by the verse:

Point One:

1. Allah (SWT) has commanded the Muslims denoted here by the 2^nd person (mukhatab) plural pronoun �kum� which specifies the audience being addressed. Hence the command (amr) is singled out for Muslims; it is therefore they who must heed it. The other point is that ruling here is specific to a group of people from amongst the Muslims and not all people which are the rulers (al-umara�) as mentioned by al-Tabari in his tafsir through a number of chains of transmission (al-isnad):

�Musa ibn �Abd al-Rahman al-Masruqi related to me that: Abu Usama related to us from Abu Makin from Zayd ibn Aslam who said this verse {Allah orders you to fulfill all the trusts to those whom it is due} came down regarding those in authority. Abu Kurayb related to us that: Ibn Idris related to us that: Layth said to us from Shahr who said: this verse was revealed specifically regarding the rulers� Abu Kurayb related to us that: Ibn Idris related to us that: Isma�il from Mus�ab b. Sa�d who said: �Ali (ra) said: �words that hit the mark is that the Imam must rule with what Allah has revealed and to fulfill the trusts [to those whom it is for]. If he does that, then he has the right to be obeyed and listened to by the people as well as for them to respond if he needs them..��[4]

????? ???? ?? ??? ?????? ????????? ???: ??? ??? ?????? ?? ??? ????? ?? ??? ?? ????? ???: ???? ??? ?????: { ????? ??????? ???????????? ??? ????????? ?????????????? ????? ????????? } ?? ???? ?????. ????? ??? ????? ???: ??? ??? ????? ???: ??? ???? ?? ???? ???: ???? ?? ??????? ???? { ????? ??????? ???????????? ??? ????????? ?????????????? ????? ????????? ??????? ?????????? ?????? ???????? ??? ??????????? ??????????? }. ????? ??? ????? ???: ??? ?????? ???: ??? ???????? ?? ???? ?? ???? ???: ??? ???? ??? ???? ???: ????? ???? ????? ??? ??? ?????? ?? ???? ??? ???? ????? ??? ????? ???????? ???? ??? ??? ???? ??? ????? ?? ?????? ??? ?????? ??? ?????? ??? ????�

Thus, the command to rule and have political authority is for none but the Muslims.

Point Two:

 2. The command of Allah (SWT) is regarding fulfilling the �trusts� (amanat) of the people. This fulfilment must reside within every matter concerning the Muslims, in other words it is a general address (khitab �amm) which is indicated by the attachment of the definite article �al-� to the plural noun (amanat) known grammatically as the �lam al-jins�.[5]

            This responsibility of fulfilling the trust hence includes all matters as pertinently summarised by Imam al-Qurtubi in his Tafsir:

�al-Hafiz Abu Nu�aym [al-Asbahani] mentioned in Hilyah [al-Awliya�]: and as for they (i.e. the companions) who said that the verse is in the general meaning (�ammah) they are the majority such as al-Bara� b. �Azab, ibn Mas�ud, ibn �Abbas and Ubay b. Ka�b who said: The trust is regarding every matter (kullu shay�) such as the Ablution, the Prayer, the Zakah, Sexual Intercourse (al-janabah), Fasting, Scales and Measurements (al-kayl wa �l-wuzn) as well as Deposits (wada�i�)�.�[6]

???? ??? ???? ?????? ?? ??????. ???? ??? ?? ????? ???? ?? ?????? ?????? ?? ???? ???? ????? ???? ???? ???? ?? ??? ?????: ??????? ?? ?? ??? ?? ?????? ??????? ??????? ???????? ?????? ?????? ?????? ????????? ???? ??? ????: ?? ????? ???? ????? ??? ????? ?? ???? ???????.

Imam Ibn al-Jawzi is also emphatic about the general applicability of this verse stating:

�The third point is that the verse was revealed with general applicability which has been related form Ubayy Ibn Ka�b, Ibn `Abbas, al-Hasan and Qatada. It was also preferred by al-Qadi Abu Ya�la. Know that the occasion for the verse (sabab) being revealed does not restrict the general applicability of its ruling. It is general in all areas such as deposits and other things related to fulfilling the trusts��[7]

???????: ???? ???? ????? ??? ???? ?? ??? ?? ???? ???? ????? ??????? ??????? ??????? ?????? ??? ????. ????? ?? ?????? ??? ??? ?? ???? ???? ?????? ????? ???? ?? ??????? ?????? ?? ????????�

Imam al-Razi in his monumental tafsir (�commentary�) entitled Mafatih al-Ghayb confirms this same point:

�[�] he then commanded the believers in this verse to fulfil the trusts given to them in all affairs regardless of whether these matters are related to religious doctrines and opinions or worldly matters and communal relations��[8]

???? ??? ?????? ??? ??? ??? ????? ?????? ???? ????? ??? ??? ??? ???????? ??? ????? ????? ??? ??? ?? ??? ?????? ???? ????? ???? ??? ????? ????? ?????: ????? ???? ?? ????? ????? ????????? ???????? ?? ??? ????? ????? ???????? ?? ???? ??????? ???? ???? ??? ?????? ?? ??? ??????? ?????????? ?? ?? ??? ?????? ??????????? ????? ??? ??? ?? ????? ??????? ?????? ?????? ????? ????? ?????? ????????? ???? ?? ??? ??????? ??????? ??????? ?? ??? ??? ??? ?? ??? ?????�

 Point Three:

3. Indeed, the command is given to all the Muslims but the complete and satisfactory fulfillment of these trusts cannot be realised unless a leader, ruler or Imam is in place to fully execute everything necessary to maintain these trusts which would require the requisite systems, structures and so on

This is what is termed in fiqh as the duty of �appointing an Imam� (nasb al-imam). The reasoning is as follows: The fulifilment of all trusts and duties is an obligation which cannot be realised except with an Imam/khalifah (which would require the necessary systems, etc.) hence because of the principle: ma la yatimmu �l-wajib illa bihi fa huwa wajib (�that which is essential for the completion of a wajib itself becomes a wajib�) the imposition of a khalifahbecomes an obligation (meaning the system, i.e. the khilafah). The latter becomes necessary to realise the former. The reason being is that the means and the end both fall under the original or same command/obligation (asl al-wajib) and do not constitute two separate commandment.[9]

            Moreover, the command for those in authority to execute the Islamic rulings with justice is actually an implicit command to have them present otherwise the duty commanded to them would be superfluous.

Point Four:

4. The value of the command is said to be that of an obligation (wujub) because of two indications (qara�in): [1.] no other, group, faith or people have been discharged with this duty by Allah (SWT) except the Muslims who must execute it on behalf of the general people � Muslim or otherwise.[10] [2.] The other reason is that the duty to live by the laws and injuctions of Islam is an obligatory matter and not an optional matter and so if Allah commands the Muslims to follow something obligatory (and not optional) it indicates that the value of the command is an obligation.

 Point Five:

5. Allah (SWT) warns that if and when the Muslims rule the people, they must do so with justice (an tahkamu bi �l-�adl). This command is connected to a condition (yu�allaqu ma�a �l-shart)[11] and such a command entails it must be repeated or continual so long as that condition persisits; and the condition mentioned in the verse is the existence of Muslim rule (idha hakamtum), thus Muslims must regulate the affairs of the people with full Justice, fairness and equity everytime and whenever they rule. Imam al-Shawkani mantions this point:

�[�] and some such as the Hanafiyyah and Shafi�iyyah argued that the form which necessitates repetition [of a command] is that it has to be connected to a condition or an attribute��[12]	�?????? ???? ?????? ?? ??? ???? ??? ??????? ????????? ?? ?? ?????? ???????? ??????? ?? ??????? ??? ??? ?? ???�
��when it connects to a condition or an attribute��[13]	�??? ??? ????? ??? ??? ?? ???�

Point Six:

6. The word �adl (�justice�) here in the verse refers to every judgment from the Book of Allah and the sunnah of the Messenger of Allah (saw). Imam al-Shawkani states in his masterpeice on Usul al-Fiqh:

�The word �adl means any decision of the government based on the Book of Allah (Glorified is He) and the sunnah of His Messenger (saw) and not any judgment based purely on human opinion because that amounts to nothing of the truth. If however, there is no evidence found by that government directly from the Book of Allah or the sunnah of his Messenger then there is no problem if the ruler makesijtihad so long as he is aware of the ruling of Allah (Glorified is He)��[14]

??????: ?? ??? ??????? ??? ?? ?? ???? ???? ?????? ???? ????? ??? ???? ???? ????? ?? ????? ?????? ??????? ??? ??? ??? ?? ???? ?? ???? ??? ??? ?? ???? ???? ??? ??????? ?? ???? ???? ??? ?? ??? ?????? ??? ??? ??????? ????? ?? ?????? ???? ???? ???? ???? ??????? ???? ?? ???? ??? ???? ??? ??? ???? ?????

The famous classical scholar of Baghdad Abu�l-Hasan �Ali ibn Muhammad al-Khazin in his commentary writes:

�Allah�s saying {and when you rule amongst the people do so with justice} meaning Allah has commanded you to rule by justice so it is a duty upon the ruler to give the right to those it is due and the root of justice is equality and fairness in all things and so anything that is removed from oppresson and aggression is called justice��[15]

????? ????? : ( ???? ????? ??? ????? ?? ?????? ??????( ???? ??? ???? ?????? ?? ?????? ??? ????? ?????? ???? ??? ?????? ?? ???? ???? ??? ??? ???? ??? ??? ?? ???? ????? ?? ???????? ?? ??????? ??? ?? ??? ?? ????? ????????? ??? ?????�

Point Seven:

�And Allah�s saying {surely Allah admonishes you with what is excellent} meaning the excellent thing he is admonishing you about is fulfilling the trusts and ruling with justice {surely Allah is Seeing, Hearing} meaning He the Most High hears what you say and sees what you do so when you rule He hears the rulings you issue and when you fulfill the trusts that are due he sees your actions��[16]

????? ?????: { ?? ???? ???? ????? ?? } ?? ??? ????? ???? ????? ?? ??? ???? ???????? ?????? ?????? { ?? ???? ??? ?????? ?????? } ???? ??? ????? ???? ??? ?????? ????? ??? ?????? ???? ????? ??? ???? ????? ???? ????? ??????? ??? ???? ?????.

Not ruling by the the sacred Shari�ah as revealed by Allah through the Qur�an and the sunnah of His beloved does not go unnoticed. Allah is absolutely aware of whether those charged in authority amongst us are ruling with Islam or not. But this great bounty and excellence Allah admonishes the Muslims with has been unheeded and as a result utter powerlessness, humiliation, disunity and poverty has stricken the ummah. The only way to reverse this is work to revive that system � which is the just khilafah system � that would ensure not only will the entirety of the sacred laws of the Shari�ah be implemented but the trusts too in all affairs of life will be fulfilled and the rights to all citizens given where they are due.

And Allah knows best.

Abundant peace and blessings upon out Prophet, His family and all his Companions.

---

[1] This is considered to be one of the �mother verses� (ummahat al-ayat) related to the topic of Ahkam (�rulings�) as described by Imam al-Qurtubi:

�[...] this verse is one of the mother verses regarding Islamic rulings comprising all aspects of the religion and its law�� al-Jami� li-Ahkam al-Qur�an, 1:911.

??????? ???? ?????: { ????? ??????? ???????????? ??? ????????? ???????????? } ??? ????? ?? ?????? ??????? ?????? ???? ??????? ??????.�

[2] See al-Baydawi, Anwar al-Tanzil, 1:220.

[3] The words �Imam�, �Amir�, �Sultan�, �Khalifah� and �Ra�is� are interchangeable in Arabic and many narrations from the Prophet (SAW) establish their synonymity.

[4] al-Tabari, Jami� al-Bayan, 8:489-490.

[5] See Sharh ibn �Aqil �ala Alfiyyah ibn Malik, 1:162. So in Surah �Asr:2 where Allah says: (Verily man is in loss) and the term �man� (al-insan) includes all human beings; the letter �lam� denoting the �complete inclusion of the genus� (li-istighraq al-jins).

[6] al-Qurtubi, al-Jami� li-Ahkam al-Qur�an, 1:911. The greater portion of the Mufassirun are in agreement that the verse is general in its signification and thus includes all trusts and duties, see for example, ibn al-Jawzi, Zad al-Masir, p.294; al-Zamakhshari, al-Kashaf, 1:456; al-Razi,Mafatih al-Ghayb, 10:132-137; al-Nasafi, Madarik al-Tanzil,p.233; al-�Izz ibn. �Abd al-Salam,Tafsir al-Qur�an, p.108; al-Baydawi, Anwar al-Tanzil, 1:220 as mentioned above where he writes that because the fact of ruling is connected to the office of the governors, the command in the verse is hence addressed to those in power (li-anna �l-hukm wazifah al-walat wa qila al-khitab lahum); al-Baghawi, Ma�alim al-Tanzil, 1:443-444; al-Shawkani where he comments that although the verse was revelaed regarding �Uthman b. Talhah: �what is considered is the general wording not the specificity of the cause� (al-i�tibar bi-�umum al-lafz la bi-khusus al-sabab), p.391 and Jamal al-Din al-Qasimi in Mahasin al-Ta�wil, 5:1331 also concurs. Moreover, See Abu Nu�aym, Hilyah al-Awliya�.

[7] Ibn al-Jawzi, Zad al-Masir, p.294.

[8] al-Razi, Mafatih al-Ghayb, 10:132-137.

[9] See al-Zaydan, al-Wajiz fi Usul al-Fiqh, pp.299-300 for more on the principle.

[10] The general rule according to the majority of the scholars of Usul al-Fiqh is that a command (amr) retains the value of an obligation or an emphatic request unless indications (qara�in) demand otherwise, see al-Zaydan, al-Wajiz, p.294; al-Shawkani, Irshad al-Fuhul fi Tahqiq al-Haqq min �Ilm al-Usul, p.59; al-Ihkam fi Usul al-Ahkam of ibn Hazm, 3:263; and al-Musawwadah fi Usul al-Fiqh by ibn Taymiyyah, p.5.

[11] Similarly, a command must be repeated if it is connected to an �attribute� (sifah) or �cause� (sabab), e.g. Allah (SWT) says: ?Perform the prayer at the decline of the Sun [Bani Isra�il:18]?. Thus, whenever the sun sets, the specified time of the prayer arrives and one must hence pray at that time, al-Shawkani, Irshad al-Fuhul, pp.98-99 & al-Zaydan, al-Wajiz, p.279.

[12] al-Shawkani, Irshad al-Fuhul, pp.98-99.

[13] al-Shawkani, Irshad al-Fuhul, p.100.

[14] al-Shawkani, Fath al-Qadir, 2:369.

[15] al-Khazin, Tafsir Lubab al-Ta�wil fi Ma�ani al-Tanzil, p.549, comm. 4:58.

[16] al-Khazin, Tafsir Lubab al-Ta�wil fi Ma�ani al-Tanzil, p.550, comm. 4:58.

Source