Response to buwakasha (A-FFI.org Member):
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Buwakasha,
I think it’s about time I got you to shut up regarding the al Baqara 2:2-10. The only problem is that you are asking only for the
first 9 verses. That’s a shame. This chapter has 286 verses. But I believe that is how much you can fathom and I am sure that
should be enough brain material to fill the ever thinning grey matter between your ears. Lets move straight ahead and look at
the verses, okay.
Al Baqara 2: 1-10
In the name of Allah, the Beneficent, the Merciful. Alif lam mim (1). This Book, there is no doubt in it, (is) a guidance to those
who guard (against evil) (2), Those who believe in the unseen and keep up prayer and spend (benevolently) out of what We
have given them (3), And who believe in that which has been sent down to thee and that which was sent down before thee and
they are sure of the hereafter (4). These are on a guidance from their Lord and these it is that shall be the successful ones (5)
QUR'AN: Alif lam mim:
I would have loved to explain the letter symbols in 29 chapters of the Holy Quran. But I won’t because you never asked. That’s
the stupidity of such individuals, they always leave out the hard part and ask the easy verses. Well anyway that’s what they
have after all. They have denied the truth and now the truth has denied them.
QUR'AN: This Book, there is no doubt in it, (is) a guidance to those who guard (against evil), those who believe in
the unseen:
Those who guard against evil, or in other words, the pious ones, are the very people who believe. Piety or guarding oneself
against evil, is not a special virtue of any particular group of the believers. It is not like doing good, being humble before God
or purity of intention, which are counted as various grades of the faith. Piety, on the other hand, is a comprehensive virtue that
runs through all the ranks of the true faith. It is for this reason that Allah has not reserved this adjective for any particular
group of the believers.
The characteristics of piety, enumerated in these four verses, are five: Believing in the unseen, keeping up prayers, spending
benevolently out of what Allah has given, believing in what Allah has revealed to His apostles, and being sure of the hereafter.
The pious ones acquire these spiritual qualities by a guidance from Allah, as Allah tells us in the next verse: "These are on a
guidance from their Lord". They became pious and guarded themselves against evil because Allah had guided them to it.
When they got that quality, the Qur'an became a guidance for them: "This Book ....(is) a guidance to those who guard against
evil".
It clearly shows that there are two guidance, one before they became pious, the other after it. The first guidance made them
pious; and thereupon Allah raised their status by the guidance of His Book.
This verse clearly shows that above the 5 senses and logic is another dimension; the dimension of belief, the dimension of
faith and hope of what is unseen, but truly existent. If you were to rely on your logic and 5 senses, you would be nothing more
than a mere robot depending on circuits to handle his life. There is a stage above that defines humans and that is of faith,
belief and hope in the unseen. This what defines between the free thinkers and those who are slaves of their sensual
perceptions? If what you see is what you believe, would man ever have gotten to the moon? It was the belief and hope of the
unseen and unimagined that today can be talked about as sensual fact.
The contrast is thus made clear between the pious ones on one hand and the disbeliever and the hypocrites (who are
admonished in the next fifteen verses) on the other. The later two groups are surrounded by two straying and two blindness.
Their first straying causes their unbelief and hypocrisy, and the second one (which comes after their unbelief and hypocrisy)
confirms their first error and strengthens it. Look at what Allah says about the disbeliever:
Allah has set a seal upon their hearts and upon their hearing; and there is a covering over their eyes (2:7).
Sealing their hearts has been ascribed to Allah, but the covering over their eyes was put by the disbeliever themselves.
Likewise, Allah says about the hypocrites:
There is a disease in their hearts, so Allah added to their disease (2:10).
The first disease is attributed to the hypocrites themselves, and the second one to Allah. The same reality has been explained
in many verses.
For example:
He causes many to err by it and many He leads aright by it! But He does not cause to err by it (any) except the transgressors
2: :26);
. . . but when they turned aside, Allah made their hearts turn aside (61:5).
In short, the pious ones are surrounded by two guidance, as the disbeliever and hypocrites fall between two errors.
The second guidance is by the Qur'an; therefore, the first one must have been before the Qur'an. They must have been
guided by a healthy and unimpaired psychology. If a man's nature is faultless and flawless, it cannot fail to see that it is
dependent on some thing above it. Also, it realizes that every other thing, which it may perceive, imagine or understand,
depends likewise on a thing outside the chain of dependent and needy things. Thus, it comes to believe that there must be a
Being, unseen and un-perceptible through the senses, who is the beginning and end of every other thing. It also sees that the
said Essential Being does not neglect even the smallest detail when it comes to creative perfection of His creatures. This
makes him realize that the said Creator cannot leave the man to wander aimlessly hither and thither in his life; that He must
have provided for him a guidance to lead him aright in his actions and morals. By this healthy reasoning, the man acquires the
belief in One God, in the institution of prophethood and in the Day of Resurrection. In this way, his faith in the fundamentals of
religion becomes complete. That faith leads him to show his servitude before his Lord, and to use all that is in his power -
wealth, prestige, knowledge, power, and any other excellence - to keep this faith alive and to convey it to others. Thus we
come to the prayer and benevolent spending. The five virtues enumerated in these verses are such that a healthy nature
unfailingly leads the man to them. Once a man reaches this stage, Allah bestows on him His another grace, that is, the
guidance by the Qur'an.
The above-mentioned five qualities - correct belief and correct deeds - fall between two guidance, a preceding one and a
following one.
This second guidance is based on the first one. This fact has been described in the following verses:-
Allah confirms those who believe with the sure word in this world's life and in the hereafter (14:27).
0 you who believe! fear Allah and believe in His apostle. He will give you two portions of His mercy, and make for you a light
with which you will walk . . . (57:28).
0 you who believe! if you help Allah, He will help you and make firm your feet (47:7).
And Allah does not guide the unjust people (61:7).
. . .and Allah does not guide the transgressing people (61:5).
The same is the case with error and straying of the disbeliever and hypocrites, as will be seen later on.
The above verses give an indication that man has another life, hidden behind this one. It is by that life that he lives in this
world as well as after death and at resurrection.
Allah says:
Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose
likeness that of one in utter darkness whence he cannot come forth ....(6:122).
"Those who believe in the unseen": "al-Iman" ( = faith, to believe) is consolidation of belief in heart. It is derived from al-amn (
= safety, to feel safe). The believer, by his belief and faith, gains safety from doubts. (Needless to say that doubt is like a
poison to the faith.)
It has already been explained that faith has many grades. Sometimes one is certain of the object of faith; and this certainty
has its effects; at other times the certainty increases and includes some concomitants of the said object; and at times it
increases to include all the related matters of the object of faith. Naturally, the belief thus is of various grades, and so are the
believers. "al-Ghayb" (= the unseen) is opposite of "the perceived". It is used for Allah, and His great signs, including the
revelation, which is referred to in the clause, "And who believe in that which has been sent down to thee and that which was
sent down before thee". Also, it includes the hereafter. But in these verses, the beliefs in the revelation and in the hereafter
have been separately mentioned. Therefore, "the unseen" must have been used for Allah only. In this way the belief in the
three fundamentals of religion becomes complete.
The Qur'an, emphasizes that man should not confine his knowledge and belief to only the perception; it exhorts him to follow
healthy reasoning and rational understanding.
QUR'AN: and they are sure of the hereafter:
Instead of only believing in the hereafter, they are sure of it. There is an indication here that one cannot be pious, cannot
guard himself against evil, until he is really certain of the hereafter - a certainty that does not let him forget it even for a short
time. A man believes in a matter, yet sometimes forgets some of its demands and then commits something contrary. But if he
believes in, and is sure of, the day when he shall have to give account of all that he has done big or small - he will not do
anything against the divine law, will not commit any sin.
Allah says:
. . . and do not follow desire, lest it should lead you astray from the path of Allah; (as for) those who go astray from the path of
Allah, for them surely is a severe punishment because they forgot the day of reckoning (38:26).
Clearly it is because of forgetting the day of Reckoning that man goes astray. It follows that if one remembers it and is sure of
it, he will surely guard himself against evil, will become pious.
QUR'AN: These are on guidance from their Lord and these it is that shall be the successful ones:
Guidance is always from Allah, it is not ascribed to anyone else except in a metaphorical way. Allah describes His guidance in
these words:
Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam . . . (6:125).
If one's breast is expanded, he will be free from every tightness and niggardliness.
And Allah says that:
. . . whoever is preserved from the niggardliness of his soul, these it is that are the successful ones (59:9).
Therefore, He says in this verse about those who are on His guidance that "they shall be the successful ones".
I hope you are not suffering from indigestion. This was just the first 5 of what you asked. Read and read well my friend. No
one, not even Sina, ibn warraq, ayesha ahmed or Mohammed asghar will give this knowledge that is guarded well in the Great
Reminder.
Let’s go to the next verses, shall we?
Al Baqara 2:6-7
Surely those who disbelieve, alike is it to them whether you warn them or do not warn them, they will not believe (6). Allah has
set a seal upon their hearts and upon their hearing; and there is a covering over their eyes; and for them is a great
punishment (7).
They were the people who obstinately clung to rejection of faith and in whose hearts disbelief had established deep roots.
This may be inferred from the fact that warning them and not warning them was all alike to them; they would not move from
their obduracy. Probably it refers to the disbeliever of Quraysh, who were the bitterest enemies of Islam and who did try their
utmost to extinguish the light of faith; they persisted stubbornly in their enmity until Allah destroyed them in Badr and other
battles. The sentence, "alike is it to them whether you warn them or do not warn them, they will not believe", strengthens this
interpretation; because it could not be applied to all the disbeliever of the world - otherwise the door of guidance would be
closed. Also, this same sentence has come in Chapter of Ya Sin (36:10) which is a Meccan chapter. Then it appears in this
chapter that is the first chapter revealed at Medina. (It was revealed before the battle of Badr.) Therefore, more probably this
verse also refers to the same Meccan group. In other places too the same explanation may be given to the word, "those who
disbelieve", unless there is a reason to the contrary.
Likewise, wherever the word, "those who believe", has been used in the Qur'an it refers to the first and early Muslims - unless
there is any reason to believe otherwise. This style of address was reserved for them as a protocol of honor.
QUR'AN: Allah has set a seal. . . great punishment
Allah has ascribed the sealing to His own action, but the covering over their eyes is attributed to their own selves. It shows that
they had put a curtain on their souls against the light of truth - it was their own choice. Then, after their sins and disbelief,
Allah put another curtain or seal over their souls. Their disbelief and misdeeds thus fall between two curtains - the first from
themselves, the second from Allah.
Disbelief, like belief, has various degrees and ranks; and its effects also vary, like those of belief.
Let me put it in easier terms for the likes of your vacuum oriented ear to ear spaced ones: setting of the seal is NOT the
prerequisite of disbelief but it is disbelief that IS the prerequisite of setting of the seal. It is your conscious, voluntary decision
to believe or not and whatever you choose, Allah SWT helps you on your way. He is the Helper isn’t He? You chose your path
and He merely gave you the strength to sit on the computer ad type your nonsense, apelike ramblings that youre so proud of
in a chest beating manner. Have you heard of the English saying; if you give a fool enough rope, he will hang himself. So my
friend, you just chose your rope. How much it requires to hang yourself is your prerogative. Allah SWT, the Provider, will only
provide.
Disbelief, according to the Book of Allah, is of five types. There is the disbelief of denial (and denial is of two kinds), and the
disbelief by neglecting what Allah has ordered, and the disbelief of disavowal, and the ingratitude. As for the disbelief of
denial, it is denial of the Lordship; it is the talk of those who say: "there is no Lord (i.e. Creator), nor any Garden nor Fire ". It
is the word of two groups of disbeliever who are called atheists. And they are those who say:
"nothing destroys us but time" (45: 24).
It is a religion invented by them as it seemed good to them, but they have no proof to support their view. That is why Allah has
said (about them):
And they have no knowledge of that; they only conjecture, that it is in reality as they say.
And He also said:
Surely those who disbelieve, alike is it to them whether you warn them or do not warn them, they will not believe.’ "
And as for the second kind, it is the denial after knowing; it means that the denier denies (the existence of God), but he knows
(very well) that He is the truth, and he is convinced of it (in his heart). And Allah has said (about such people):
And they denied them unjustly and proudly while their soul had been convinced of them (27:14);
. . . and aforetime they used to pray for victory against those who disbelieved, but when there came to them that which they
did recognize (i.e. the Prophet) they disbelieved in him; so Allah’s curse is on the unbelievers (2: 89).
So this is the explanation of the two kinds of denial.
And the third way of disbelief is ingratitude to the bounties (of Allah); and it is as Allah says quoting (the Prophet) Sulayman:
"This is of the grace of my Lord that He may try me whether I am grateful or ungrateful; and whoever is grateful, he is grateful
only for his own self and whoever is ungrateful, then surely my Lord is Self-sufficient, Honored " (27:40);
If you are grateful, I would certainly give you more, and if you are ungrateful, My chastisement is truly severe (14:7).
Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me (2:152).
(In all these verses Allah has used the word al-kufr = disbelief, to denote ungratefulness, and ingratitude.)
And the fourth way of disbelief is leaving out or neglecting what Allah has ordered to do. It is as Allah says:
And when We made a covenant with you: You shall not shed your blood and you shall not turn your people out of your cities,-
then you gave a promise while you witnessed. Yet you it is who slay your people and turn a party from among you out of their
homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you as captives,
you would ransom them - while their very turning out was unlawful for you. Do you then believe in a part of the book and
disbelieve in the other? (2:84-85).
In this verse Allah has charged them with disbelief because they did not follow the commandment of Allah; (it should be noted
that) Allah has (in this very verse) linked them to belief, yet He did not accept it from them and it did not benefit them before
Allah. So Allah (further) said:
What then is the reward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they
shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do
And the fifth way of disbelief is disavowal. It is as Allah says, quoting lbrahim (a.s.)
". . we renounce you, and enmity and hatred have appeared between us and you for ever until you believe in Allah alone" (60:
4),
that is, we disavow and repudiate you. And He says, describing Iblis and his disowning his friends from mankind on the Day of
Resurrection:
". . . surely I disbelieved in your associating me (with Allah) before" (14:22).
And also He says:
And he said: "You have only taken for yourselves idols besides Allah by way of friendship between you in the world's life, then
on the resurrection day some of you shall deny others, and some of you shall curse others . . (29: 25),
That is, some of you shall dissociate from others. These are the types of ropes you can choose from….oh you already have
chosen. Its just a matter of time you play hangman where you will have to be the hangman and the hung.
Move on, shall we?
Al Baqara 2: 8-10
And there are some people who say: "We believe in Allah and in the last day"; while they are not at all believers (8). They
desire to deceive Allah and those who believe and they do not deceive except themselves and they do not perceive (9). There
is a disease in their hearts, so Allah added to their disease and for them is a painful chastisement because of the lie they were
saying (10)
These verses deal primarily with the hypocrites as is clear from verse 8.
QURAN: And there are some people who say: "We believe in Allah and in the last day"; while they are not at all
believers
These people existent even at the time of the Prophet where they bore witness to the oneness of Allah SWT, The One and
that Muhammad PBUH is His Messenger, yet they did so as lip service as there are many today. This is a disease where they
speak something completely different from what they actually hold in their heart. They are very extensively covered in Sura Al
Munfiqun, chapter 63. You never asked about this chapter so I will not explain. Hypocrisy is there in daily living in any walk of
life irrespective of it being religious or secular. This is disease that precipitates from disbelief and cowardice. It is the worst
form of illness that has no cure.
It is in this delirious state of heart and mind, both diseased, as they chose themselves, that such hypocrites tend to think they
can deceive Allah SWT, the All Knowing, the Wise. This is symptom of the illness where by the hypocrite tends to feel secure
to show his disbelief in the Creator in privacy or with birds of his own feather because of the false security that Allah SWT
cannot see, or hear him. Somewhat like what you do on the net behind a curtain/veil of anonymity. The All Knowing, the
Omnipresent knows everything. Whatever you do in the open or in hiding and it will be brought before you for accounting
whatever small you did either in hiding or in the open. Once gain this is the disease, similar to the rope, you chose to adopt
and Allah SWT merely provides for you to continue on the path you have chosen for yourselves and helps you on. But
remember it is your choice to believe or disbelieve. Allah SWT merely facilitates and provides you strength to go on your small
way till you reach your certitude whereby you will find out exactly what you chose was for the better or worse.
The hypocrites are like a man who is surrounded by a blinding darkness in which he cannot distinguish good from bad,
beneficial from harmful; to remove it he kindles a fire, and in its light is able to see to some distance around it; then as soon as
it has illumined all around, Allah, extinguishes it by wind, rain or some other thing like it and he is left as he was before - in
utter darkness. And now he is pressed between two darkness - that of the night and that of bewilderment and nullity of his
endeavor. This parable fits exactly on hypocrites. A hypocrite declares himself to be a Muslim, and through it gains some
benefits, as he is treated as a Muslim in matters of marriage and inheritance etc. But as soon as death approaches - the time
when the real and complete benefits of Islam should have appeared - Allah takes away the light, nullifies his deeds and leaves
him in utter darkness in which he cannot see at all. Thus he falls between two darkness - his original one and the one he
added with his dark deeds.
Al Baqara 2:17-18
Their parable is like the parable of one who kindled afire, but when it had illumined all around him, Allah took away their light,
and left them in utter darkness - they do not see (17). Deaf, dumb (and) blind, so they will not turn back (18)
I have been rather polite and not hammering as such. I am sure you wouldn’t want to have a taste of this by acting more
stubborn than a mule. But I can appreciate the little logic you may have to know where you can venture and how far you can
venture. Sometimes the bravest can be the most foolish and venture too far out, sticking their necks out for the “guillotine” to
fall.
zuher
Now, your inanity can come to a standstill for a short while before you show your ugly head again with another stupidity in the
questioning of the verses of the Holy Quran. Bring them on. I am not here to educate you, more than I am here to share my
knowledge with my brothers on this forum. After all Allah did say in the same chapter:
Ends ...
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Buwakasha,
I think it’s about time I got you to shut up regarding the al Baqara 2:2-10. The only problem is that you are asking only for the
first 9 verses. That’s a shame. This chapter has 286 verses. But I believe that is how much you can fathom and I am sure that
should be enough brain material to fill the ever thinning grey matter between your ears. Lets move straight ahead and look at
the verses, okay.
Al Baqara 2: 1-10
In the name of Allah, the Beneficent, the Merciful. Alif lam mim (1). This Book, there is no doubt in it, (is) a guidance to those
who guard (against evil) (2), Those who believe in the unseen and keep up prayer and spend (benevolently) out of what We
have given them (3), And who believe in that which has been sent down to thee and that which was sent down before thee and
they are sure of the hereafter (4). These are on a guidance from their Lord and these it is that shall be the successful ones (5)
QUR'AN: Alif lam mim:
I would have loved to explain the letter symbols in 29 chapters of the Holy Quran. But I won’t because you never asked. That’s
the stupidity of such individuals, they always leave out the hard part and ask the easy verses. Well anyway that’s what they
have after all. They have denied the truth and now the truth has denied them.
QUR'AN: This Book, there is no doubt in it, (is) a guidance to those who guard (against evil), those who believe in
the unseen:
Those who guard against evil, or in other words, the pious ones, are the very people who believe. Piety or guarding oneself
against evil, is not a special virtue of any particular group of the believers. It is not like doing good, being humble before God
or purity of intention, which are counted as various grades of the faith. Piety, on the other hand, is a comprehensive virtue that
runs through all the ranks of the true faith. It is for this reason that Allah has not reserved this adjective for any particular
group of the believers.
The characteristics of piety, enumerated in these four verses, are five: Believing in the unseen, keeping up prayers, spending
benevolently out of what Allah has given, believing in what Allah has revealed to His apostles, and being sure of the hereafter.
The pious ones acquire these spiritual qualities by a guidance from Allah, as Allah tells us in the next verse: "These are on a
guidance from their Lord". They became pious and guarded themselves against evil because Allah had guided them to it.
When they got that quality, the Qur'an became a guidance for them: "This Book ....(is) a guidance to those who guard against
evil".
It clearly shows that there are two guidance, one before they became pious, the other after it. The first guidance made them
pious; and thereupon Allah raised their status by the guidance of His Book.
This verse clearly shows that above the 5 senses and logic is another dimension; the dimension of belief, the dimension of
faith and hope of what is unseen, but truly existent. If you were to rely on your logic and 5 senses, you would be nothing more
than a mere robot depending on circuits to handle his life. There is a stage above that defines humans and that is of faith,
belief and hope in the unseen. This what defines between the free thinkers and those who are slaves of their sensual
perceptions? If what you see is what you believe, would man ever have gotten to the moon? It was the belief and hope of the
unseen and unimagined that today can be talked about as sensual fact.
The contrast is thus made clear between the pious ones on one hand and the disbeliever and the hypocrites (who are
admonished in the next fifteen verses) on the other. The later two groups are surrounded by two straying and two blindness.
Their first straying causes their unbelief and hypocrisy, and the second one (which comes after their unbelief and hypocrisy)
confirms their first error and strengthens it. Look at what Allah says about the disbeliever:
Allah has set a seal upon their hearts and upon their hearing; and there is a covering over their eyes (2:7).
Sealing their hearts has been ascribed to Allah, but the covering over their eyes was put by the disbeliever themselves.
Likewise, Allah says about the hypocrites:
There is a disease in their hearts, so Allah added to their disease (2:10).
The first disease is attributed to the hypocrites themselves, and the second one to Allah. The same reality has been explained
in many verses.
For example:
He causes many to err by it and many He leads aright by it! But He does not cause to err by it (any) except the transgressors
2: :26);
. . . but when they turned aside, Allah made their hearts turn aside (61:5).
In short, the pious ones are surrounded by two guidance, as the disbeliever and hypocrites fall between two errors.
The second guidance is by the Qur'an; therefore, the first one must have been before the Qur'an. They must have been
guided by a healthy and unimpaired psychology. If a man's nature is faultless and flawless, it cannot fail to see that it is
dependent on some thing above it. Also, it realizes that every other thing, which it may perceive, imagine or understand,
depends likewise on a thing outside the chain of dependent and needy things. Thus, it comes to believe that there must be a
Being, unseen and un-perceptible through the senses, who is the beginning and end of every other thing. It also sees that the
said Essential Being does not neglect even the smallest detail when it comes to creative perfection of His creatures. This
makes him realize that the said Creator cannot leave the man to wander aimlessly hither and thither in his life; that He must
have provided for him a guidance to lead him aright in his actions and morals. By this healthy reasoning, the man acquires the
belief in One God, in the institution of prophethood and in the Day of Resurrection. In this way, his faith in the fundamentals of
religion becomes complete. That faith leads him to show his servitude before his Lord, and to use all that is in his power -
wealth, prestige, knowledge, power, and any other excellence - to keep this faith alive and to convey it to others. Thus we
come to the prayer and benevolent spending. The five virtues enumerated in these verses are such that a healthy nature
unfailingly leads the man to them. Once a man reaches this stage, Allah bestows on him His another grace, that is, the
guidance by the Qur'an.
The above-mentioned five qualities - correct belief and correct deeds - fall between two guidance, a preceding one and a
following one.
This second guidance is based on the first one. This fact has been described in the following verses:-
Allah confirms those who believe with the sure word in this world's life and in the hereafter (14:27).
0 you who believe! fear Allah and believe in His apostle. He will give you two portions of His mercy, and make for you a light
with which you will walk . . . (57:28).
0 you who believe! if you help Allah, He will help you and make firm your feet (47:7).
And Allah does not guide the unjust people (61:7).
. . .and Allah does not guide the transgressing people (61:5).
The same is the case with error and straying of the disbeliever and hypocrites, as will be seen later on.
The above verses give an indication that man has another life, hidden behind this one. It is by that life that he lives in this
world as well as after death and at resurrection.
Allah says:
Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose
likeness that of one in utter darkness whence he cannot come forth ....(6:122).
"Those who believe in the unseen": "al-Iman" ( = faith, to believe) is consolidation of belief in heart. It is derived from al-amn (
= safety, to feel safe). The believer, by his belief and faith, gains safety from doubts. (Needless to say that doubt is like a
poison to the faith.)
It has already been explained that faith has many grades. Sometimes one is certain of the object of faith; and this certainty
has its effects; at other times the certainty increases and includes some concomitants of the said object; and at times it
increases to include all the related matters of the object of faith. Naturally, the belief thus is of various grades, and so are the
believers. "al-Ghayb" (= the unseen) is opposite of "the perceived". It is used for Allah, and His great signs, including the
revelation, which is referred to in the clause, "And who believe in that which has been sent down to thee and that which was
sent down before thee". Also, it includes the hereafter. But in these verses, the beliefs in the revelation and in the hereafter
have been separately mentioned. Therefore, "the unseen" must have been used for Allah only. In this way the belief in the
three fundamentals of religion becomes complete.
The Qur'an, emphasizes that man should not confine his knowledge and belief to only the perception; it exhorts him to follow
healthy reasoning and rational understanding.
QUR'AN: and they are sure of the hereafter:
Instead of only believing in the hereafter, they are sure of it. There is an indication here that one cannot be pious, cannot
guard himself against evil, until he is really certain of the hereafter - a certainty that does not let him forget it even for a short
time. A man believes in a matter, yet sometimes forgets some of its demands and then commits something contrary. But if he
believes in, and is sure of, the day when he shall have to give account of all that he has done big or small - he will not do
anything against the divine law, will not commit any sin.
Allah says:
. . . and do not follow desire, lest it should lead you astray from the path of Allah; (as for) those who go astray from the path of
Allah, for them surely is a severe punishment because they forgot the day of reckoning (38:26).
Clearly it is because of forgetting the day of Reckoning that man goes astray. It follows that if one remembers it and is sure of
it, he will surely guard himself against evil, will become pious.
QUR'AN: These are on guidance from their Lord and these it is that shall be the successful ones:
Guidance is always from Allah, it is not ascribed to anyone else except in a metaphorical way. Allah describes His guidance in
these words:
Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam . . . (6:125).
If one's breast is expanded, he will be free from every tightness and niggardliness.
And Allah says that:
. . . whoever is preserved from the niggardliness of his soul, these it is that are the successful ones (59:9).
Therefore, He says in this verse about those who are on His guidance that "they shall be the successful ones".
I hope you are not suffering from indigestion. This was just the first 5 of what you asked. Read and read well my friend. No
one, not even Sina, ibn warraq, ayesha ahmed or Mohammed asghar will give this knowledge that is guarded well in the Great
Reminder.
Let’s go to the next verses, shall we?
Al Baqara 2:6-7
Surely those who disbelieve, alike is it to them whether you warn them or do not warn them, they will not believe (6). Allah has
set a seal upon their hearts and upon their hearing; and there is a covering over their eyes; and for them is a great
punishment (7).
They were the people who obstinately clung to rejection of faith and in whose hearts disbelief had established deep roots.
This may be inferred from the fact that warning them and not warning them was all alike to them; they would not move from
their obduracy. Probably it refers to the disbeliever of Quraysh, who were the bitterest enemies of Islam and who did try their
utmost to extinguish the light of faith; they persisted stubbornly in their enmity until Allah destroyed them in Badr and other
battles. The sentence, "alike is it to them whether you warn them or do not warn them, they will not believe", strengthens this
interpretation; because it could not be applied to all the disbeliever of the world - otherwise the door of guidance would be
closed. Also, this same sentence has come in Chapter of Ya Sin (36:10) which is a Meccan chapter. Then it appears in this
chapter that is the first chapter revealed at Medina. (It was revealed before the battle of Badr.) Therefore, more probably this
verse also refers to the same Meccan group. In other places too the same explanation may be given to the word, "those who
disbelieve", unless there is a reason to the contrary.
Likewise, wherever the word, "those who believe", has been used in the Qur'an it refers to the first and early Muslims - unless
there is any reason to believe otherwise. This style of address was reserved for them as a protocol of honor.
QUR'AN: Allah has set a seal. . . great punishment
Allah has ascribed the sealing to His own action, but the covering over their eyes is attributed to their own selves. It shows that
they had put a curtain on their souls against the light of truth - it was their own choice. Then, after their sins and disbelief,
Allah put another curtain or seal over their souls. Their disbelief and misdeeds thus fall between two curtains - the first from
themselves, the second from Allah.
Disbelief, like belief, has various degrees and ranks; and its effects also vary, like those of belief.
Let me put it in easier terms for the likes of your vacuum oriented ear to ear spaced ones: setting of the seal is NOT the
prerequisite of disbelief but it is disbelief that IS the prerequisite of setting of the seal. It is your conscious, voluntary decision
to believe or not and whatever you choose, Allah SWT helps you on your way. He is the Helper isn’t He? You chose your path
and He merely gave you the strength to sit on the computer ad type your nonsense, apelike ramblings that youre so proud of
in a chest beating manner. Have you heard of the English saying; if you give a fool enough rope, he will hang himself. So my
friend, you just chose your rope. How much it requires to hang yourself is your prerogative. Allah SWT, the Provider, will only
provide.
Disbelief, according to the Book of Allah, is of five types. There is the disbelief of denial (and denial is of two kinds), and the
disbelief by neglecting what Allah has ordered, and the disbelief of disavowal, and the ingratitude. As for the disbelief of
denial, it is denial of the Lordship; it is the talk of those who say: "there is no Lord (i.e. Creator), nor any Garden nor Fire ". It
is the word of two groups of disbeliever who are called atheists. And they are those who say:
"nothing destroys us but time" (45: 24).
It is a religion invented by them as it seemed good to them, but they have no proof to support their view. That is why Allah has
said (about them):
And they have no knowledge of that; they only conjecture, that it is in reality as they say.
And He also said:
Surely those who disbelieve, alike is it to them whether you warn them or do not warn them, they will not believe.’ "
And as for the second kind, it is the denial after knowing; it means that the denier denies (the existence of God), but he knows
(very well) that He is the truth, and he is convinced of it (in his heart). And Allah has said (about such people):
And they denied them unjustly and proudly while their soul had been convinced of them (27:14);
. . . and aforetime they used to pray for victory against those who disbelieved, but when there came to them that which they
did recognize (i.e. the Prophet) they disbelieved in him; so Allah’s curse is on the unbelievers (2: 89).
So this is the explanation of the two kinds of denial.
And the third way of disbelief is ingratitude to the bounties (of Allah); and it is as Allah says quoting (the Prophet) Sulayman:
"This is of the grace of my Lord that He may try me whether I am grateful or ungrateful; and whoever is grateful, he is grateful
only for his own self and whoever is ungrateful, then surely my Lord is Self-sufficient, Honored " (27:40);
If you are grateful, I would certainly give you more, and if you are ungrateful, My chastisement is truly severe (14:7).
Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me (2:152).
(In all these verses Allah has used the word al-kufr = disbelief, to denote ungratefulness, and ingratitude.)
And the fourth way of disbelief is leaving out or neglecting what Allah has ordered to do. It is as Allah says:
And when We made a covenant with you: You shall not shed your blood and you shall not turn your people out of your cities,-
then you gave a promise while you witnessed. Yet you it is who slay your people and turn a party from among you out of their
homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you as captives,
you would ransom them - while their very turning out was unlawful for you. Do you then believe in a part of the book and
disbelieve in the other? (2:84-85).
In this verse Allah has charged them with disbelief because they did not follow the commandment of Allah; (it should be noted
that) Allah has (in this very verse) linked them to belief, yet He did not accept it from them and it did not benefit them before
Allah. So Allah (further) said:
What then is the reward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they
shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do
And the fifth way of disbelief is disavowal. It is as Allah says, quoting lbrahim (a.s.)
". . we renounce you, and enmity and hatred have appeared between us and you for ever until you believe in Allah alone" (60:
4),
that is, we disavow and repudiate you. And He says, describing Iblis and his disowning his friends from mankind on the Day of
Resurrection:
". . . surely I disbelieved in your associating me (with Allah) before" (14:22).
And also He says:
And he said: "You have only taken for yourselves idols besides Allah by way of friendship between you in the world's life, then
on the resurrection day some of you shall deny others, and some of you shall curse others . . (29: 25),
That is, some of you shall dissociate from others. These are the types of ropes you can choose from….oh you already have
chosen. Its just a matter of time you play hangman where you will have to be the hangman and the hung.
Move on, shall we?
Al Baqara 2: 8-10
And there are some people who say: "We believe in Allah and in the last day"; while they are not at all believers (8). They
desire to deceive Allah and those who believe and they do not deceive except themselves and they do not perceive (9). There
is a disease in their hearts, so Allah added to their disease and for them is a painful chastisement because of the lie they were
saying (10)
These verses deal primarily with the hypocrites as is clear from verse 8.
QURAN: And there are some people who say: "We believe in Allah and in the last day"; while they are not at all
believers
These people existent even at the time of the Prophet where they bore witness to the oneness of Allah SWT, The One and
that Muhammad PBUH is His Messenger, yet they did so as lip service as there are many today. This is a disease where they
speak something completely different from what they actually hold in their heart. They are very extensively covered in Sura Al
Munfiqun, chapter 63. You never asked about this chapter so I will not explain. Hypocrisy is there in daily living in any walk of
life irrespective of it being religious or secular. This is disease that precipitates from disbelief and cowardice. It is the worst
form of illness that has no cure.
It is in this delirious state of heart and mind, both diseased, as they chose themselves, that such hypocrites tend to think they
can deceive Allah SWT, the All Knowing, the Wise. This is symptom of the illness where by the hypocrite tends to feel secure
to show his disbelief in the Creator in privacy or with birds of his own feather because of the false security that Allah SWT
cannot see, or hear him. Somewhat like what you do on the net behind a curtain/veil of anonymity. The All Knowing, the
Omnipresent knows everything. Whatever you do in the open or in hiding and it will be brought before you for accounting
whatever small you did either in hiding or in the open. Once gain this is the disease, similar to the rope, you chose to adopt
and Allah SWT merely provides for you to continue on the path you have chosen for yourselves and helps you on. But
remember it is your choice to believe or disbelieve. Allah SWT merely facilitates and provides you strength to go on your small
way till you reach your certitude whereby you will find out exactly what you chose was for the better or worse.
The hypocrites are like a man who is surrounded by a blinding darkness in which he cannot distinguish good from bad,
beneficial from harmful; to remove it he kindles a fire, and in its light is able to see to some distance around it; then as soon as
it has illumined all around, Allah, extinguishes it by wind, rain or some other thing like it and he is left as he was before - in
utter darkness. And now he is pressed between two darkness - that of the night and that of bewilderment and nullity of his
endeavor. This parable fits exactly on hypocrites. A hypocrite declares himself to be a Muslim, and through it gains some
benefits, as he is treated as a Muslim in matters of marriage and inheritance etc. But as soon as death approaches - the time
when the real and complete benefits of Islam should have appeared - Allah takes away the light, nullifies his deeds and leaves
him in utter darkness in which he cannot see at all. Thus he falls between two darkness - his original one and the one he
added with his dark deeds.
Al Baqara 2:17-18
Their parable is like the parable of one who kindled afire, but when it had illumined all around him, Allah took away their light,
and left them in utter darkness - they do not see (17). Deaf, dumb (and) blind, so they will not turn back (18)
I have been rather polite and not hammering as such. I am sure you wouldn’t want to have a taste of this by acting more
stubborn than a mule. But I can appreciate the little logic you may have to know where you can venture and how far you can
venture. Sometimes the bravest can be the most foolish and venture too far out, sticking their necks out for the “guillotine” to
fall.
zuher
Now, your inanity can come to a standstill for a short while before you show your ugly head again with another stupidity in the
questioning of the verses of the Holy Quran. Bring them on. I am not here to educate you, more than I am here to share my
knowledge with my brothers on this forum. After all Allah did say in the same chapter:
Ends ...
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