# quran

en_meaning: In the name of Allah, the Entirely Merciful, the Especially Merciful.
arabic: بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ
transliteration: বিছমিল্লাহির রাহমানির রাহিম।
bn_meaning: পরম করুণাময় অতি দয়ালু আল্লাহর নামে।
en_tafsir:
  <b>Bismillah is the First Ayah of Al-Fatihah</b> 

  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم
   (١)

  In the Name of Allah, the Most Gracious, the Most Merciful. 

  The Companions started the Book of Allah with Bismillah:

  The scholars also agree that Bismillah is a part of an Ayah in Surah An-Naml (Surah 27). 

  They disagree over whether it is a separate Ayah before every Surah, or if it is an Ayah, or a part of an Ayah, included in every Surah where the Bismillah appears in its beginning. 

  Ad-Daraqutni also recorded a Hadith from Abu Hurayrah from the Prophet that supports this Hadith by Ibn Khuzaymah. 

  Also, similar statements were attributed to Ali, Ibn Abbas and others.

  The opinion that Bismillah is an Ayah of every Surah, except <b>Al-Bara'ah</b> (Surah 9), was attributed to (the Companions);

  - Ibn Abbas

  - Ibn Umar

  - Ibn Az-Zubayr

  - Abu Hurayrah

  - Ali

  This opinion was also attributed to the Tabi`in:

  - Ata' 

  - Tawus 

  - Sa`id bin Jubayr 

  - Makhul

  - Az-Zuhri

  This is also the view of; 

  - Abdullah bin Al-Mubarak 

  - Ash-Shafi`i 

  - Ahmad bin Hanbal, (in one report from him)

  - Ishaq bin Rahwayh

  - Abu Ubayd Al-Qasim bin Salam

  On the other hand, Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah.

  Dawud said that it is a separate Ayah in the beginning of every Surah, not part of the Surah itself, and this opinion was also attributed to Ahmad bin Hanbal. 
  <b>Basmalah aloud in the Prayer</b> 

  As for Basmalah aloud during the prayer, those who did not agree that it is a part of Al-Fatihah, state that the <b>Basmalah</b> should not be aloud.

  The scholars who stated that <b>Bismillah</b> is a part of every Surah (except Surah 9) had different opinions; 

  some of them, such as Ash-Shafi`i, said that one should recite Bismillah with Al-Fatihah aloud. 

  This is also the opinion of many among the Companions, the <b>Tabi`in</b> and the Imams of Muslims from the <b>Salaf</b> and the later generations. For instance, according to Ibn Abdul-Barr and Al-Bayhaqi this is the opinion of; 

  - Abu Hurayrah 

  - Ibn Umar

  - Ibn Abbas

  - Muawiyah

  - Umar

  - Ali

  Also, the Four Khalifah - as Al-Khatib reported - were said to have held this view although the report from them is contradicted.

  The Tabi`in scholars who gave this Tafsir include

  - Sa`id bin Jubayr

  - Ikrimah

  - Abu Qilabah 

  - Az-Zuhri 

  - Ali bin Al-Hasan, his son Muhammad 

  - Sa`id bin Al-Musayyib

  - Ata'

  - Tawus 

  - Mujahid 

  - Salim 

  - Muhammad bin Ka`b Al-Qurazi 

  - Abu Bakr bin Muhammad bin `Amr bin Hazm 

  - Abu Wa'il 

  - Ibn Sirin 

  - Muhammad bin Al-Munkadir

  - Ali bin Abdullah bin Abbas, his son Muhammad

  - Nafi` the freed slave of Ibn Umar 

  - Zayd bin Aslam

  - Umar bin Abdul-Aziz 

  - Al-Azraq bin Qays 

  - Habib bin Abi Thabit 

  - Abu Ash-Sha`tha'

  - Makhul

  - Abdullah bin Ma`qil bin Muqarrin

  Also, Al-Bayhaqi added to this list; 

  - Abdullah bin Safwan

  - Muhammad bin Al-Hanafiyyah

  In addition, Ibn Abdul-Barr added

  - `Amr bin Dinar

  The proof that these scholars relied on is that, since Bismillah is a part of Al-Fatihah, it should be recited aloud like the rest of Al-Fatihah.

  Also, An-Nasa'i recorded in his Sunan, Ibn Hibban and Ibn Khuzaymah in their Sahihs and Al-Hakim in the Mustadrak, that Abu Hurayrah once performed the prayer and recited Bismillah aloud. After he finished the prayer, he said,

  "Among you, I perform the prayer that is the closest to the prayer of the Messenger of Allah."

  Ad-Daraqutni, Al-Khatib and Al-Bayhaqi graded this <b>Hadith Sahih</b>. 

  Furthermore, in Sahih Al-Bukhari it is recorded that Anas bin Malik was asked about the recitation of the Prophet. 

  He said, "His recitation was unhurried."

  He then demonstrated that and recited, while lengthening the recitation of <b>Bismillah Ar-Rahman Ar-Rahim</b>,

  Also, in the Musnad of Imam Ahmad, the Sunan of Abu Dawud, the Sahih of Ibn Hibban and the Mustadrak of Al-Hakim - it is recorded that Umm Salamah said, 

  "The Messenger of Allah used to distinguish each Ayah during his recitation, 

  بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ


  الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ


  الرَّحْمَـنِ الرَّحِيمِ
   

  مَـلِكِ يَوْمِ الدِّينِ
   

  In the Name of Allah, the Most Gracious, the Most Merciful. 

  All praise and thanks be to Allah, the Lord of all that exists,

  the Most Gracious, the Most Merciful.

  The Owner of the Day of Recompense."

  Ad-Daraqutni graded the chain of narration for this <b>Hadith Sahih</b>. 

  Furthermore, Imam Abu Abdullah Ash-Shafi`i and Al-Hakim in his Mustadrak, recorded that;

  Mu`awiyah led the prayer in Al-Madinah and did not recite the Bismillah. The Muhajirin who were present at that prayer criticized that. When Mu`awiyah led the following prayer, he recited the Bismillah aloud.

  The Hadiths mentioned above provide sufficient proof for the opinion that the Bismillah is recited aloud. 

  As for the opposing evidences and the scientific analysis of the narrations mentioned their weaknesses or otherwise it is not our desire to discuss this subject at this time.

  Other scholars stated that the Bismillah should not be recited aloud in the prayer, and this is the established practice of the Four Khalifah, as well as Abdullah bin Mughaffal and several scholars among the Tabi`in and later generations.

  It is also the Madhhab (view) of Abu Hanifah, Ath-Thawri and Ahmad bin Hanbal.

  Imam Malik stated that the Bismillah is not recited aloud or silently. This group based their view upon what Imam Muslim recorded that 

  `A'ishah said that the Messenger of Allah used to start the prayer by reciting the <b>Takbir</b> (<b>Allahu Akbar</b>; Allah is Greatest) and then recite, 

  الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ


  All praise and thanks be to Allah, the Lord of all that exists. (Ibn Abi Hatim 1:2). 

  Also, the Two Sahihs recorded that Anas bin Malik said, 

  "I prayed behind the Prophet, Abu Bakr, Umar and Uthman and they used to start their prayer with, 

  الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ


  All praise and thanks be to Allah, the Lord of all that exists.

  Muslim added,

  "And they did not mention, <b>
  بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم
  </b> (In the Name of Allah, the Most Gracious, the Most Merciful) whether in the beginning or the end of the recitation." 

  Similar is recorded in the Sunan books from Abdullah bin Mughaffal, (may Allah be pleased with him). 

  These are the opinions held by the respected Imams, and their statements are similar in that they agree that the prayer of those who recite Al-Fatihah aloud or in secret is correct. All the favor is from Allah. 
  <b>The Virtue of Al-Fatihah</b> 

  Imam Ahmad recorded in his Musnad, that a person who was riding behind the Prophet said, "The Prophet's animal tripped, so I said, `Cursed <b>Shaytan</b>.' 

  The Prophet said,

  لَاا تَقُلْ تَعِسَ الشَّيْطَانُ فَإِنَّكَ إِذَا قُلْتَ تَعِسَ الشَّيْطَانُ تَعَاظَمَ وَقَالَ بِقُوَّتِي صَرَعْتُهُ 
   

  وَإِذَا قُلْتَ بِاسْمِ اللهِ تَصَاغَرَ حَتى يَصِيرَ مِثْلَ الذُبَابِ
   

  Do not say, 'Cursed Shaytan,' for if you say these words, Satan becomes arrogant and says, 'With my strength I made him fall.' 

  When you say, 'Bismillah,' Satan will become as small as a fly. 

  Further, An-Nasa'i recorded in his book Al-Yawm wal-Laylah, and also Ibn Marduwyah in his <b>Tafsir</b> that Usamah bin Umayr said, 

  "I was riding behind the Prophet..." and he mentioned the rest of the above Hadith. 

  The Prophet said in this narration,

  لَاا تَقُلْ هكَذَا فَإِنَّهُ يَتَعَاظَمُ حَتَّى يَكُونَ كَالْبَيْتِ 
   

  وَلكِنْ قُلْ بِسْمِ اللهِ فَإنَّهُ يَصْغَرُ حَتَّى يَكُونَ كَالذُبَابَةِ
   

  Do not say these words, because then Satan becomes larger; as large as a house.

  Rather, say, 'Bismillah,' because Satan then becomes as small as a fly. 

  This is the blessing of reciting Bismillah. 
  <b>Basmalah is recommended before performing any Deed</b> 

  Basmalah (reciting <b>Bismillah</b>) is recommended before starting any action or deed. For instance, 

  - <b>Basmalah</b> is recommended before starting a <b>Khutbah</b> (speech).

  - The <b>Basmalah</b> is also recommended before one enters the place where he wants to relieve himself, there is a <b>Hadith</b> concerning this practice.

  - Further, <b>Basmalah</b> is recommended at the beginning of ablution, for Imam Ahmad and the <b>Sunan</b> compilers recorded that Abu Hurayrah, Sa`id bin Zayd and Abu Sa`id narrated from the Prophet,<b>لَا وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللهِ عَلَيْهِ</b> (There is no valid ablution for he who did not mention Allah's Name in it).

  This Hadith is <b>Hasan</b> (good). 

  Also, the Basmalah is recommended before eating, for Muslim recorded in his Sahih that the Messenger of Allah said to Umar bin Abi Salamah while he was a child under his care, 

  قُلْ بِسْمِ اللهِ وَكُلْ بِيَمِينِكَ وَكُلْ مِمَّا يَلِيكَ


  - Say <b>Bismillah</b>,

  - eat with your right hand and

  - eat from whatever is next to you.

  Some of the scholars stated that Basmalah before eating is obligatory. 

  Basmalah before having sexual intercourse is also recommended. The Two <b>Sahihs</b> recorded that Ibn Abbas said that the Messenger of Allah said, 

  لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ 
   

  بِسْمِ اللهِ اللَهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا 
   

  فَإنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ لَمْ يَضُرَّهُ الشَّيْطَانُ أَبَدًا
   

  If anyone of you before having sexual relations with his wife says,

  'In the Name of Allah.

  O Allah! Protect us from Satan and also protect what you grant us (meaning the coming offspring) from Satan,'

  and if it is destined that they should have a child then, Satan will never be able to harm that child.
  <b>The Meaning of "Allah"</b> 

  Allah is the Name of the Lord, the Exalted.

  It is said that Allah is the Greatest Name of Allah, because it is referred to when describing Allah by the various attributes.

  For instance, Allah said,

  هُوَ اللَّهُ الَّذِى لَا إِلَـهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَـدَةِ هُوَ الرَّحْمَـنُ الرَّحِيمُ 
   

  هُوَ اللَّهُ الَّذِى لَا إِلَـهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَـمُ الْمُوْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَـنَ اللَّهِ عَمَّا يُشْرِكُونَ 


  هُوَ اللَّهُ الْخَـلِقُ الْبَارِىءُ الْمُصَوِّرُ لَهُ الاٌّسْمَأءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ


  He is Allah, beside Whom <b>La ilaha illa Huwa</b> (none has the right to be worshipped but He) the Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.

  He is Allah, beside Whom <b>La ilaha illa Huwa</b>, the King, the Holy, the One free from all defects, the Giver of security, the Watcher over His creatures, the Almighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him.

  He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the Wise. (59:22-24)

  Hence, Allah mentioned several of His Names as Attributes for His Name Allah.

  Similarly, Allah said,

  وَللَّهِ الَاسْمَأءُ الْحُسْنَى فَادْعُوهُ بِهَا
   

  And (all) the Most Beautiful Names belong to Allah, so call on Him by them. (7:180)

  and,

  قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَأءَ الْحُسْنَى
   

  Say (O Muhammad):"Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names." (17:110)

  Also, the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said, 

  إِنَّ للهِ تِسْعَةً وَتِسْعِينَ اسْمًا مِايَةً إِلَا وَاحِدًا مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ
   

  Allah has ninety-nine Names, one hundred minus one, whoever counts (and preserves) them, will enter Paradise. 

  These Names were mentioned in a Hadith recorded by At-Tirmidhi and Ibn Majah, and there are several differences between these two narrations. 
  <b>The Meaning of Ar-Rahman Ar-Rahim - the Most Gracious, the Most Merciful</b> 
  <b>Ar-Rahman</b> and <b>Ar-Rahim</b> are two names derived from <b>Ar-Rahmah</b> (the mercy), but <b>Rahman</b> has more meanings that pertain to mercy than <b>Ar-Rahim</b>.

  There is a statement by Ibn Jarir that indicates that there is a consensus on this meaning.

  Further, Al-Qurtubi said,

  "The proof that these names are derived (from <b>Ar-Rahmah</b>), is what At-Tirmidhi recorded - and graded Sahih from Abdur-Rahman bin `Awf that he heard the Messenger of Allah say, 

  قَالَ اللهُ تَعَالى 
   

  أَنَا الرَّحْمنُ خَلَقْتُ الرَّحِمَ وَشَقَقْتُ لَهَا اسْمًا مِنِ اسْمِي فَمَنْ وَصَلَهَا وَصَلْتُهُ وَمَنْ قَطَعَها قَطَعْتُهُ
   

  Allah the Exalted said, 

  'I Am <b>Ar-Rahman</b>. I created the <b>Raham</b> (womb, i.e. family relations) and derived a name for it from My Name. Hence, whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.'

  He then said, "This is a text that indicates the derivation."

  He then said,

  "The Arabs denied the name <b>Ar-Rahman</b>, because of their ignorance about Allah and His attributes."

  Al-Qurtubi said, 

  "It was said that both <b>Ar-Rahman</b> and <b>Ar-Rahim</b> have the same meaning, such as the words <b>Nadman</b> and <b>Nadim</b>, as Abu Ubayd has stated."

  Abu Ali Al-Farisi said, 
  <b>`Ar-Rahman</b>, which is exclusively for Allah, is a name that encompasses every type of mercy that Allah has. <b>Ar-Rahim</b> is what effects the believers, for Allah said,

  وَكَانَ بِالْمُوْمِنِينَ رَحِيماً
   

  And He is ever <b>Rahim</b> (merciful) to the believers.' (33:43)

  Also, Ibn Abbas said - about <b>Ar-Rahman</b> and <b>Ar-Rahim</b>,

  `They are two soft names, one of them is softer than the other (meaning it carries more implications of mercy).'

  Ibn Jarir said; As-Surri bin Yahya At-Tamimi narrated to me that Uthman bin Zufar related that Al-`Azrami said about <b>Ar-Rahman</b> and <b>Ar-Rahim</b>,

  "He is <b>Ar-Rahman</b> with all creation and <b>Ar-Rahim</b> with the believers."

  Hence. Allah's statements,

  ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَـنُ
   

  Then He rose over <b>(Istawa)</b> the Throne (in a manner that suits His majesty), <b>Ar-Rahman</b>. (25:59)

  and,

  الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى
   
  <b>Ar-Rahman</b> (Allah) rose over <b>(Istawa)</b> the (Mighty) Throne (in a manner that suits His majesty. (20:5)

  Allah thus mentioned the <b>Istawa</b> - rising over the Throne - along with His Name <b>Ar-Rahman</b>, to indicate that His mercy encompasses all of His creation.

  Allah also said,

  وَكَانَ بِالْمُوْمِنِينَ رَحِيماً
   

  And He is ever <b>Rahim</b> (merciful) to the believers, thus encompassing the believers with His Name <b>Ar-Rahim</b>.

  They said,

  "This testifies to the fact that <b>Ar-Rahman</b> carries a broader scope of meanings pertaining to the mercy of Allah with His creation in both lives. Meanwhile, <b>Ar-Rahim</b> is exclusively for the believers."

  Yet, we should mention that there is a supplication that reads,

  رَحْمنَ الدُّنْيَا وَالاْخِرَةِ وَرَحِيمَهُمَا
   

  The <b>Rahman</b> and the <b>Rahim</b> of this life and the Hereafter.

  Allah's Name <b>Ar-Rahman</b> is exclusively His.

  For instance, Allah said,

  قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَأءَ الْحُسْنَى
   

  Say (O Muhammad):"Invoke Allah or invoke <b>Ar-Rahman</b> (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. (17:110) 

  and,

  وَاسْيلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَأ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
   

  And ask (O Muhammad) those of Our Messengers whom We sent before you:"Did We ever appoint alihah (gods) to be worshipped besides <b>Ar-Rahman</b> (Most Gracious, Allah)." (43:45) 

  Further, when Musaylimah the Liar called himself the Rahman of Yamamah, Allah made him known by the name `Liar' and exposed him. Hence, whenever Musaylimah is mentioned, he is described as `the Liar'. He became an example for lying among the residents of the cities and villages and the residents of the deserts, the Bedouins. 

  Therefore, Allah first mentioned His Name - Allah - that is exclusively His and described this Name by <b>Ar-Rahman</b>, which no one else is allowed to use, just as Allah said,

  قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَأءَ الْحُسْنَى
   

  Say (O Muhammad):"Invoke Allah or invoke <b>Ar-Rahman</b> (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names." (17:110)

  Only Musaylimah and those who followed his misguided ways described Musaylimah by Ar-Rahman. 

  As for Allah's Name <b>Ar-Rahim</b>, Allah has described others by it.

  For instance, Allah said,

  لَقَدْ جَأءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُوْمِنِينَ رَءُوفٌ رَّحِيمٌ
   

  Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided) for the believers (he is) kind (full of pity), and <b>Rahim</b> (merciful). (9:128)

  Allah has also described some of His creation using some of His other Names.

  For instance, Allah said,

  إِنَّا خَلَقْنَا الاِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً
   

  Verily, We have created man from <b>Nutfah</b> (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer (<b>Sami`</b>) and seer (<b>Basir</b>). (76:2)

  In conclusion, there are several of Allah's Names that are used as names for others besides Allah. Further, some of Allah's Names are exclusive for Allah alone, such as <b>Allah</b>, <b>Ar-Rahman</b>, <b>Al-Khaliq</b> (the Creator), <b>Ar-Raziq</b> (the Sustainer), and so forth.

  Hence, Allah started the <b>Tasmiyah</b> (meaning, `In the Name of Allah, Most Gracious Most Merciful') with His Name, Allah, and described Himself as <b>Ar-Rahman</b>, (Most Gracious) which is softer and more general than <b>Ar-Rahim</b>. The most honorable Names are mentioned first, just as Allah did here. 

  A Hadith narrated by Umm Salamah stated that the recitation of the Messenger of Allah was slow and clear, letter by letter, 

  بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ


  الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ


  الرَّحْمَـنِ الرَّحِيمِ
   

  مَـلِكِ يَوْمِ الدِّينِ
   

  In the Name of Allah, the Most Gracious, the Most Merciful. 

  All the praises and thanks be to Allah, the Lord of all that exists.

  The Most Gracious, the Most Merciful.

  The Owner of the Day of Recompense. (1:1-4) 

  And this is how a group of scholars recite it. Others connected the recitation of the <b>Tasmiyah</b> to Al-Hamd. 
  <b>The Meaning of Al-Hamd</b> 

  الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ
   (

bn_tafsir:
  অনন্ত করুণাময় পরম দয়ালু আল্লাহর নামে (আরম্ভ করছি)।

  'বিসমিল্লাহ'র পূর্বে 'আক্বরাউ' 'আবদাউ' অথবা 'আতলু' ফে'ল (ক্রিয়া) উহ্য আছে। অর্থাৎ, আল্লাহর নাম নিয়ে পড়ছি অথবা শুরু করছি কিংবা তেলাঅত আরম্ভ করছি। প্রত্যেক গুরুত্বপূর্ণ কাজ আরম্ভ করার পূর্বে 'বিসমিল্লাহ' পড়ার প্রতি তাকীদ করা হয়েছে। সুতরাং নির্দেশ করা হয়েছে যে, খাওয়া, যবেহ করা, ওযু করা এবং সহবাস করার পূর্বে 'বিসমিল্লাহ' পড়। অবশ্য ক্বুরআনে করীম তেলাঅত করার সময় 'বিসমিল্লাহির রাহমানির রাহীম' পড়ার পূর্বে 'আউযু বিল্লাহি মিনাশ্শায়ত্বানির রাজীম' পড়াও অত্যাবশ্যক। মহান আল্লাহ বলেছেন, "অতএব যখন তুমি ক্বুরআন পাঠ করবে, তখন বিতাড়িত শয়তান থেকে আল্লাহর আশ্রয় প্রার্থনা কর।" <em>(সূরা নাহল ১৬:৯৮ আয়াত)।</em>


en_meaning: [All] praise is [due] to Allah, Lord of the worlds -
arabic: اَلۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ ۙ
transliteration: আল হামদুলিল্লা-হি রাব্বিল ‘আ-লামীন।
bn_meaning: সমস্ত প্রশংসা আল্লাহর জন্য, যিনি সৃষ্টিকুলের রব।
en_tafsir:
  <b>Al-Hamd</b> be to Allah, the Lord of all that exists. 

  Abu Jafar bin Jarir said, 

  "The meaning of 
  الْحَمْدُ للّهِ
  <b>Al-Hamdu Lillah</b> (all praise and thanks be to Allah) is:all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation.

  These thanks are due to Allah's innumerable favors and bounties that only He knows the amount of. Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end."

  Further, Ibn Jarir commented on the Ayah, 
  الْحَمْدُ للّهِ
   <b>Al-Hamdu Lillah,</b> that it means,

  "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, 

  `Say:All thanks and praise is due to Allah.' 

  It was said that the statement, 
  الْحَمْدُ للّهِ
   <b>Al-Hamdu Lillah</b>, (All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, `All thanks are due to Allah,' he will be thanking Him for His favors and bounties."

  <b>The Difference between Praise and Thanks</b> 

  -<b>Hamd</b> is more general, in that it is a statement of praise for one's characteristics, or for what he has done.

  -Thanks are given for what was done, not merely for characteristics.

  <b>The Statements of the Salaf about Al-Hamd</b> 

  Hafs mentioned that Umar said to Ali,

  "We know <b>La ilaha illallah, Subhan Allah</b> and <b>Allahu Akbar</b>. What about <b>Al-Hamdu Lillah</b>"

  Ali said,

  "A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated."

  Also, Ibn Abbas said,

  "<b>Al-Hamdu Lillah</b> is the statement of appreciation.

  When the servant says <b>Al-Hamdu Lillah</b>, Allah says, `My servant has praised Me."

  Ibn Abi Hatim recorded this <b>Hadith</b>.

  <b>The Virtues of Al-Hamd</b> 

  Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari said,

  "I said, `O Messenger of Allah! Should I recite to you words of praise for My Lord, the Exalted, that I have collected!'

  He said,

  أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ

  Verily, your Lord likes Al-Hamd." 

  An-Nasa'i also recorded this Hadith. 

  Furthermore, Abu Isa At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin Abdullah said that the Messenger of Allah said,

  أَفْضَلُ الذِّكْرِ لَا إِلهَ إِلاَّ اللهُ وَأَفْضَلُ الدُّعَاءِ الْحَمْدُدِلله

  - The best <b>Dhikr</b> (remembering Allah) is <b>La ilaha illallah</b> and

  - the best supplication is <b>Al-Hamdu Lillah</b>.

  At-Tirmidhi said that this Hadith is Hasan Gharib.

  Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah said,

  مَا أَنْعَمَ اللهُ عَلَى عَبْدٍنِعْمَةً فَقَالَ الْحَمْدُ للهِ إِلاَّ كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ

  No servant is blessed by Allah and says, `Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired. 

  Further, in his Sunan, Ibn Majah recorded that Ibn Umar said that the Messenger of Allah said, 

  إِنَّ عَبْدًا مِنْ عِبَادِ اللهِ قَالَ

   يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَلِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ 

  فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا 

  يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَاا نَدْرِي كَيْفَ نَكْتُبُهَا 

  قَالَ اللهُ وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ مَاذَا قَالَ عَبْدِي 

  قَالَاا يَا رَبِّ إِنَّهُ قَالَ لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ 

   فَقَالَ اللهُ لَهُمَا اكْتُبَاهَا كَمَا قَالَ عَبْدِي حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا 

  A servant of Allah once said,

  `O Allah! Yours is the <b>Hamd</b> that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.'

  The two angels were confused as to how to write these words. They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.'

  Allah said while having more knowledge in what His servant has said, 'What did My servant say!'

  They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' 

  Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it.

  <b>Al before Hamd encompasses all Types of Thanks and Appreciation for Allah</b> 

  The letters <b>Alif</b> and <b>Lam</b> before the word <b>Hamd</b> serve to encompass all types of thanks and appreciation for Allah, the Exalted. A Hadith stated, 

  اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ وَلَكَ الْمُلْكُ كُلُّهُ وَبِيَدِكَ الْخَيْرُ كُلُّهُ وَإِلَيْكَ يُرْجَعُ الاَْمْرُ كُلُّهُ

  O Allah!

  All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You. 

  <b>The Meaning of Ar-Rabb, the Lord</b> 

  <b>Ar-Rabb</b> is the owner who has full authority over his property.

  <b>Ar-Rabb</b>, linguistically means, the master or the one who has the authority to lead.

  All of these meanings are correct for Allah. When it is alone, the word <b>Rabb</b> is used only for Allah. As for other than Allah, it can be used to say <b>Rabb Ad-Dar</b>, the master of such and such object.

  Further, it was reported that <b>Ar-Rabb</b> is Allah's Greatest Name.

  <b>The Meaning of Al-`Alamin</b> 

  <b>Al-`Alamin</b> is plural for <b>`Alam</b>, which encompasses everything in existence except Allah. The word <b>`Alam</b> is itself a plural word, having no singular form. 

  The <b>`Alamin</b> are different creations that exist in the heavens and the earth, on land and at sea. Every generation of creation is called an <b>`Alam</b>.

  Al-Farra` and Abu `Ubayd said,

  "<b>Alam</b> includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals." 

  Also, Zayd bin Aslam and Abu Muhaysin said,

  <b>Alam</b> includes all that Allah has created with a soul."

  Further, Qatadah said about, 
  رَبِّ الْعَالَمِينَ
   (The Lord of the <b>`Alamin</b>),

  "Every type of creation is an Alam."

  Az-Zajjaj also said,

  "<b>Alam</b> encompasses everything that Allah created, in this life and in the Hereafter."

  Al-Qurtubi commented,

  "This is the correct meaning, that the <b>Alam</b> encompasses everything that Allah created in both worlds.

  Similarly, Allah said,

  قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَـلَمِينَ

  قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَأ إِن كُنتُمْ مُّوقِنِينَ

  Fir`awn (Pharaoh) said:"And what is the Lord of the `<b>Alamin</b>!" 

  Musa (Moses) said:

  "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty." (26:23-24) 

  <b>Why is the Creation called `Alam</b> 

  <b>Alam</b> is derived from `<b>Alamah</b>, that is because it is a sign testifying to the existence of its Creator and to His Oneness.


  Allah said next, 

  الرَّحْمـنِ الرَّحِيم

bn_tafsir:
  সমস্ত প্রশংসা[১] সারা জাহানের প্রতিপালক আল্লাহর জন্য।[২]

  <b>[১]</b> الحَمد এর মধ্যে যে ال রয়েছে, তা استغراق (সমূদয়) অথবা اختصاص (নির্দিষ্টীকরণ)এর অর্থে ব্যবহার হয়েছে। অর্থাৎ, সমস্ত প্রশংসা আল্লাহর জন্যই বা তাঁর জন্য নির্দিষ্ট; কেননা প্রশংসার প্রকৃত অধিকারী একমাত্র মহান আল্লাহই। কারো মধ্যে যদি কোন গুণ, সৌন্দর্য এবং কৃতিত্ব থাকে, তবে তাও মহান আল্লাহ কর্তৃক সৃষ্ট। অতএব প্রশংসার অধিকারী তিনিই। 'আল্লাহ' শব্দটি মহান আল্লাহর সত্তার এমন এক সতন্ত্র নাম যার ব্যবহার অন্য কারো জন্য করা বৈধ নয়। 'আলহামদু লিল্লাহ' কৃতজ্ঞতা-জ্ঞাপক বাক্য। এর বহু ফযীলতের কথা হাদীসসমূহে এসেছে। একটি হাদীসে 'লা-ইলাহা ইল্লাল্লা-হ'কে উত্তম জিকির বলা হয়েছে এবং 'আলহামদু লিল্লাহ'কে উত্তম দুআ বলা হয়েছে। <em>(তিরমিযী, নাসায়ী ইত্যাদি)</em> সহীহ মুসলিম এবং নাসায়ীর বর্ণনায় এসেছে, 'আলহামদু লিল্লাহ' দাঁড়িপাল্লা ভর্তি করে দেয়। এ জন্যই অন্য এক বর্ণনায় এসেছে যে, আল্লাহ এটা পছন্দ করেন যে, প্রত্যেক পানাহারের পর বান্দা তাঁর প্রশংসা করুক। <em>(সহীহ মুসলিম)</em>

  <b>[২]</b> رَبّ মহান আল্লাহর সুন্দর নামসমূহের অন্যতম। যার অর্থ হল, প্রত্যেক জিনিসকে সৃষ্টি ক'রে তার প্রয়োজনীয় জিনিসের ব্যবস্থা ক'রে তাকে পরিপূর্ণতা দানকারী। কোন জিনিসের প্রতি সম্বন্ধ (ইযাফত) না করে এর ব্যবহার অন্য কারো জন্য বৈধ নয়। عَالَمِيْن عَالَم (বিশ্ব-জাহান) শব্দের বহুবচন। তবে সকল সৃষ্টির সমষ্টিকে عَالَم বলা হয়। এই জন্যেই এর বহুবচন ব্যবহার হয় না। কিন্তু এখানে তাঁর (আল্লাহর) পূর্ণ প্রতিপালকত্ব প্রকাশের জন্য এরও বহুবচন ব্যবহার করা হয়েছে। এ থেকে উদ্দেশ্য হল, সৃষ্টির ভিন্ন ভিন্ন শ্রেণী বা সম্প্রদায়। যেমন, জ্বিন সম্প্রদায়, মানব সম্প্রদায়, ফিরিশ্তাকুল এবং জীব-জন্তু ও পশু-পক্ষীকুল ইত্যাদি। এই সমস্ত সৃষ্টির প্রয়োজনসমূহও একে অপর থেকে অবশ্যই ভিন্নতর। কিন্তু বিশ্ব-প্রতিপালক প্রত্যেকের অবস্থা, পরিস্থিতি এবং প্রকৃতি ও দেহ অনুযায়ী তার প্রয়োজনীয় জিনিসের ব্যবস্থা করে থাকেন।


en_meaning: The Entirely Merciful, the Especially Merciful,
arabic: الرَّحۡمٰنِ الرَّحِیۡمِ ۙ
transliteration: আররাহমা-নির রাহীম।
bn_meaning: দয়াময়, পরম দয়ালু, পরম করুণাময়, অতি দয়ালু।
en_tafsir:
  <b>Ar-Rahman</b> (the Most Gracious), <b>Ar-Rahim</b> (the Most Merciful). 

  We explained these Names in the <b>Basmalah</b>.

  Al-Qurtubi said,

  "Allah has described Himself by <b>`Ar-Rahman, Ar-Rahim'</b> after saying `the Lord of the <b>Alamin'</b>, so His statement here includes a warning, and then an encouragement.

  Similarly, Allah said,

  نَبِّىءْ عِبَادِى أَنِّى أَنَا الْغَفُورُ الرَّحِيمُ 

  وَأَنَّ عَذَابِى هُوَ الْعَذَابُ الاٌّلِيمُ

  Declare (O Muhammad) unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment. (15:49-50)

  Allah said,

  إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ

  Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful. (6:165)

  Hence, <b>Rabb</b> contains a warning while <b>Ar-Rahman Ar-Rahim</b> encourages.

  Further, Muslim recorded in his Sahih that the Messenger of Allah said, 

  لَوْ يَعْلَمُ الْمُوْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ فِي جَنَّتِهِ أَحَدٌ وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ مِنْ رَحْمَتِهِ أَحَدٌ

  If the believer knew what punishment Allah has, none would have hope in acquiring His Paradise, and if the disbeliever knew what mercy Allah has, none will lose hope of earning His earning. 

  <b>Indicating Sovereignty on the Day of Judgment</b> 

  Allah said next, 

  مَـالِكِ يَوْمِ الدِّينِ

bn_tafsir:
  যিনি অনন্ত করুণাময়, পরম দয়ালু।

  رَحما শব্দটি فَعلان এর ওজনে। আর رَحِيم শব্দটি فَعِيل এর ওজনে। দু'টোই মুবালাগার স্বীগা (অতিরিক্ততাবোধক বাচ্য)। যার মধ্যে আধিক্য ও স্থায়িত্বের অর্থ পাওয়া যায়। অর্থাৎ, মহান আল্লাহ অতীব দয়াময় এবং তাঁর এ গুণ অন্যান্য গুণসমূহের মত চিরন্তন। কোন কোন আলেমগণ বলেছেন 'রাহীম'-এর তুলনায় 'রাহমান'-এর মধ্যে মুবালাগা (অতিরিক্ততাঃ রহমত বা দয়ার ভাগ) বেশী আছে। আর এই জন্যই বলা হয়, 'রাহমানাদ্দুনিয়া অল-আখিরাহ' (দুনিয়া ও আখেরাতে রহমকারী)। দুনিয়াতে তাঁর রহমত ব্যাপক; বিনা পার্থক্যে কাফের ও মু'মিন সকলেই তা দ্বারা উপকৃত হচ্ছে। তবে আখেরাতে তিনি কেবল 'রাহীম' হবেন। অর্থাৎ, তাঁর রহমত কেবল মু'মিনদের জন্য নির্দিষ্ট হবে। اللَّهُمَّ! اجْعَلْنَا مِنْهُمْ (আল্লাহ আমাদেরকে তাঁদেরই অন্তর্ভুক্ত কর!) (আ-মীন)


en_meaning: Sovereign of the Day of Recompense.
arabic: مٰلِکِ یَوۡمِ الدِّیۡنِ ؕ
transliteration: মা-লিকি ইয়াওমিদ্দীন।
bn_meaning: বিচার দিবসের মালিক।
en_tafsir:
  The Owner of the Day of Recompense. 

  Allah mentioned His sovereignty of the Day of Resurrection, but this does not negate His sovereignty over all other things. For Allah mentioned that He is the Lord of existence, including this earthly life and the Hereafter. Allah only mentioned the Day of Recompense here because on that Day, no one except Him will be able to claim ownership of anything whatsoever. On that Day, no one will be allowed to speak without His permission.

  Similarly, Allah said,

  يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـيِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً

  The Day that <b>Ar-Ruh</b> (Jibril (Gabriel) or another angel) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right. (78:38) 

  and,

  وَخَشَعَتِ الَاصْوَاتُ لِلرَّحْمَـنِ فَلَ تَسْمَعُ إِلاَّ هَمْساً

  And all voices will be humbled for the Most Gracious (Allah), and nothing shall you hear but the low voice of their footsteps. (20:108) 

  and,

  يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ

  On the Day when it comes, no person shall speak except by His (Allah's) leave. Some among them will be wretched and (others) blessed. (11:105) 

  Ad-Dahhak said that Ibn Abbas commented,

  "Allah says, `On that Day, no one owns anything that they used to own in the world."'

  <b>The Meaning of Yawm Ad-Din</b> 

  Ibn Abbas said,

  "<b>Yawm Ad-Din</b> is the Day of Recompense for the creatures, meaning the Day of Judgment. On that Day, Allah will reckon the creation for their deeds, evil for evil, good for good, except for those whom He pardons."

  In addition, several other Companions, Tabi`in and scholars of the Salaf, said similarly, for this meaning is apparent and clear from the Ayah. 

  <b>Allah is Al-Malik (King or Owner)</b> 

  Allah is the True Owner <b>(Malik)</b> (of everything and everyone).

  Allah said,

  هُوَ اللَّهُ الَّذِى لَا إِلَـهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَـمُ

  He is Allah, beside Whom <b>La ilaha illa Huwa</b>, the King, the Holy, the One free from all defects. (59:23)

  Also, the Two Sahihs recorded Abu Hurayrah saying that the Prophet said, 

  أَخْنَعُ اسْمٍ عِنْدَ اللهِ رَجُلٌ تَسَمَّى بِمَلِكِ الاَْمْلَكِ وَلَا مَالِكَ إِلاَّ اللهُ

  The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah.

  Also the Two Sahihs recorded that the Messenger of Allah said, 

  يَقْبِضُ اللهُ الاَْرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ 

  أَنَا الْمَلِكُ أَيْنَ مُلُوكُ الاَْرْضِ أَيْنَ الْجَبَّارُونَ أَيْنَ الْمُتَكَبِّرُونَ 

  On the Day of Judgement Allah will grasp the earth and fold up the heavens with His Right Hand and proclaim,

  'I Am the King!

  Where are the kings of the earth?

  Where are the tyrants?

  Where are the arrogant'?

  Also, in the Glorious Qur'an;

  لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَحِدِ الْقَهَّارِ

  Whose is the kingdom this Day? (It will be) Allah's, the One, the Irresistible. (40:16) 

  As for calling someone other than Allah a king in this life, then it is done as a figure of speech. For instance, Allah said,

  إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا

  Indeed Allah appointed Talut (Saul) as a king over you. (2:247)

  and,

  وَكَانَ وَرَاءَهُم مَّلِكٌ

  As there was a king behind them, (18:79)

  and,

  إِذْ جَعَلَ فِيكُمْ أَنْبِيَأءَ وَجَعَلَكُمْ مُّلُوكاً

  When He made Prophets among you, and made you kings. (5:20)

  Also, the Two Sahihs recorded, 

  مِثْلُ الْمُلُوكِ عَلَى الاَْسِرَّةِ

  Just like kings reclining on their thrones. 

  <b>The Meaning of Ad-Din</b> 

  Ad-Din means the reckoning, the reward or punishment. 

  Similarly, Allah said,

  يَوْمَيِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ

  On that Day Allah will pay them the <b>(Dinahum)</b> recompense (of their deeds) in full. (24:25) 

  and,

  أَءِنَّا لَمَدِينُونَ

  Shall we indeed (be raised up) to receive reward or punishment (according to our deeds). (37:53) 

  A Hadith stated, 

  الْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوتِ

  The wise person is he who reckons himself and works for (his life) after death.

  meaning, he holds himself accountable.

  Also, Umar said,

  - "Hold yourself accountable before you are held accountable,

  - weigh yourselves before you are weighed, and

  -be prepared for the biggest gathering before He Whose knowledge encompasses your deeds, 

  يَوْمَيِذٍ تُعْرَضُونَ لَا تَخْفَى مِنكُمْ خَافِيَةٌ
   That Day shall you be brought to Judgement, not a secret of yours will be hidden. (69:18)"

  <b>The Linguistic and Religious Meaning of `Ibadah</b> 

  إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ

bn_tafsir:
  (যিনি) বিচার দিনের মালিক।[১]

  [১] যদিও দুনিয়াতে কর্মের প্রতিদান দেওয়ার নীতি কোন না কোনভাবে চালু আছে, তবুও এর পূর্ণ বিকাশ ঘটবে আখেরাতে। আল্লাহ তাআলা প্রত্যেককে তার ভাল ও মন্দ কর্ম অনুযায়ী পরিপূর্ণ প্রতিদান শান্তি ও শাস্তি প্রদান করবেন। অনুরূপ দুনিয়াতে অনেক মানুষ ক্ষণস্থায়ীভাবে কারণ-ঘটিত ক্ষমতা ও শক্তির মালিক হয়। কিন্তু আখেরাতে সমস্ত এখতিয়ার ও ক্ষমতার মালিক হবেন একমাত্র মহান আল্লাহ। সেদিন তিনি বলবেন, "আজ রাজত্ব কার?" অতঃপর তিনিই উত্তর দিয়ে বলবেন, "পরাক্রমশালী একক আল্লাহর জন্য।"

  {يَوْمَ لَا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئًا وَالأَمْرُ يَوْمَئِذٍ للهِ}
  (সূরা ইনফিতার ৮২:১৯)
  (যেদিন কেউ কারও কোন উপকার করতে পারবে না এবং সেদিন সকল কর্তৃত্ব হবে আল্লাহর।) এটা হবে বিচার ও প্রতিদান দিবস।


en_meaning: It is You we worship and You we ask for help.
arabic: اِیَّاکَ نَعۡبُدُ وَاِیَّاکَ نَسۡتَعِیۡنُ ؕ
transliteration: ইয়্যা-কা না‘বুদুওয়া ইয়্যা-কা নাছতা‘ঈন।
bn_meaning: আপনারই আমরা ইবাদাত করি এবং আপনারই নিকট আমরা সাহায্য চাই।
en_tafsir:
  You we worship, and You we ask for help. 

  Linguistically, `<b>Ibadah</b> means subdued.

  For instance, a road is described as <b>Mu`abbadah</b>, meaning, `paved'. In religious terminology, <b>`Ibadah</b> implies the utmost love, humility and fear.

  <b>The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations</b> 

  "You...",

  means, we worship You alone and none else, and rely on You alone and none else. This is the perfect form of obedience and the entire religion is implied by these two ideas.

  Some of the Salaf said, Al-Fatihah is the secret of the Qur'an, while these words are the secret of <b>Al-Fatihah</b>, <b>
  إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
  </b> You we worship, and You we ask for help from.

  The first part is a declaration of innocence from <b>Shirk</b> (polytheism), while the second negates having any power or strength, displaying the recognition that all affairs are controlled by Allah alone. This meaning is reiterated in various instances in the Qur'an.

  For instance, Allah said,

  فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا تَعْمَلُونَ

  So worship Him (O Muhammad) and put your trust in Him. And your Lord is not unaware of what you (people) do. (11:123) 

  and,

  قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا

  Say:

  "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust." (67:29)

  and,

  رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلً

  (He alone is) the Lord of the east and the west; <b>La ilaha illa Huwa</b> (none has the right to be worshipped but He). So take Him alone as <b>Wakil</b> (Disposer of your affairs), (73:9)

  and,

  إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ

  You we worship, and You we ask for help from.

  We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the <b>Kaf</b> in the statement <b>Iyyaka</b> (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly;

  <b>
  إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
  </b> 

  You we worship, and You we ask for help from.

  So take Him alone as <b>Wakil</b> (Disposer of your affairs)), (73:9) and, <b>
  إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
  </b>You we worship, and You we ask for help from.

  <b>Al-Fatihah indicates the Necessity of Praising Allah. It is required in every Prayer</b> 

  The beginning of Surah Al-Fatihah contains Allah's praise for Himself by His most beautiful Attributes and indicates to His servants that, they too, should praise Him in the same manner. Hence, the prayer is not valid unless one recites Al-Fatihah, if he is able. 

  The Two Sahihs recorded that Ubadah bin As-Samit said that the Messenger of Allah said, 

  لَاا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ

  There is no valid prayer for whoever does not recite Al-Fatihah of the Book. 

  Also, it is recorded in Sahih Muslim that Abu Hurayrah said that the Messenger of Allah said, 

  يَقُولُ اللَّهُ تَعَالَى 

  قَسَمْتُ الصَّلَةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ إِذَا قَالَ الْعَبْدُ 

  Allah said,

  `I divided the prayer into two halves between Myself and My servant, one half is for Me and one half for My servant. My servant shall have what he asks for.' When the servant says, 
  الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ
   All praise and thanks be to Allah, the Lord of all that exists, 

  Allah says, `My servant has praised Me.'

  When the servant says, <b>
  الرَّحْمـنِ الرَّحِيم
  </b> The Most Gracious, the Most Merciful,

  Allah says, `My servant has praised Me.' 

  When the servant says, 
  مَـالِكِ يَوْمِ الدِّينِ
   The Owner of the Day of Recompense, 

  Allah says, `My servant has glorified Me.'

  If the servant says, 
  إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ
   You we worship, and You we ask for help, 

  Allah says, `This is between Me and My servant, and My servant shall have what he asked.'

  If the servant says, <b>
  اهدِنَــــا الصِّرَاطَ المُستَقِيم
   -</b> 
  صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّين
   Guide us to the straight path. The path of those on whom You have bestowed Your grace, not (that) of those who have earned Your anger, nor of those who went astray,

  Allah says, `This is for My servant, and My servant shall have what he asked.'

  <b>Tawhid Al-Uluhiyyah</b> 

  Ad-Dahhak narrated that Ibn `Abbas said, <b>
  إِيَّاكَ نَعْبُدُ
  </b>(You we worship) means, 

  It is You whom we single out, Whom we fear and Whom we hope in, You alone, our Lord, and none else.

  <b>Tawhid Ar-Rububiyyah</b> 

  وَإِيَّاكَ نَسْتَعِينُ

  And You we ask for help from, to obey you and in all of our affairs."

  Further, Qatadah said that the Ayah, <b>
  إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
  </b> You we worship, and You we ask for help from, 

  "Contains Allah's command to us to perform sincere worship for Him and to seek His aid concerning all of our affairs."

  Allah mentioned, <b>
  إِيَّاكَ نَعْبُدُ
  </b> You we worship before, <b>
  وَإِيَّاكَ نَسْتَعِينُ
  </b>

   And You we ask for help from, because the objective here is the worship, while Allah's help is the tool to implement this objective. Certainly, one first takes care of the most important aspects and then what is less important, and Allah knows best.

  <b>Allah called His Prophet an `Abd</b> 

  Allah called His Messenger an <b>Abd</b> (servant) when He mentioned sending down His Book, the Prophet's involvement in inviting to Him, and when mentioning the <b>Isra'</b> (overnight journey from Makkah to Jerusalem and then to heaven), and these are the Prophet's most honorable missions.

  Allah said,

  الْحَمْدُ لِلَّهِ الَّذِى أَنْزَلَ عَلَى عَبْدِهِ الْكِتَـبَ

  All praise and thanks be to Allah, Who has sent down to His servant (Muhammad) the Book (the Qur'an), (18:1) 

  and,

  وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ

  And when the servant of Allah (Muhammad) stood up invoking Him (his Lord ـ Allah in prayer), (72:19)

  and,

  سُبْحَانَ الَّذِى أَسْرَى بِعَبْدِهِ لَيْلً

  Glorified (and Exalted) be He (Allah) (above all that they associate with Him) Who took His servant (Muhammad ) for a journey by night. (17:1) 

  <b>Encouraging the Performance of the Acts of Worship during Times of Distress</b> 

  Allah also recommended that His Prophet resort to acts of worship during times when he felt distressed because of the disbelievers who defied and denied him.

  Allah said,

  وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ

  فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ

  وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ

  Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e. death). (15:97-99) 

  <b>Why Praise was mentioned First</b> 

  Since the praise of Allah, Who is being sought for help, was mentioned, it was appropriate that one follows the praise by asking for his need. We stated that Allah said,

  فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ

  One half for Myself and one half for My servant, and My servant shall have what he asked.

  This is the best method for seeking help, by first praising the one whom help is sought from and then asking for His aid, and help for one's self, and for his Muslim brethren by saying. 
  اهدِنَــــا الصِّرَاطَ المُستَقِيم
   Guide us to the straight path. 

  This method is more appropriate and efficient in bringing about a positive answer to the pleas, and this is why Allah recommended this better method.

  Asking for help may take the form of conveying the condition of the person who is seeking help. For instance, the Prophet Moses said, 

  رَبِّ إِنِّى لِمَأ أَنزَلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيرٌ

  My Lord! Truly, I am in need of whatever good that You bestow on me! (28:24) 

  Also, one may first mention the attributes of whoever is being asked, such as what Dhun-Nun said,

  لااَّ إِلَـهَ إِلااَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ

  <b>La ilaha illa Anta</b> (none has the right to be worshipped but You (O Allah), Glorified (and Exalted) be You (above all that they associate with You)! Truly, I have been of the wrongdoers. (21:87) 

  Further, one may praise Him without mentioning what he needs.

  The Meaning of Guidance mentioned in the Surah

  اهدِنَــــا الصِّرَاطَ المُستَقِيم
   (

bn_tafsir:
  আমরা কেবল তোমারই ইবাদত করি এবং তোমারই কাছে সাহায্য চাই।

  ইবাদতের অর্থ হল, কারো সন্তুষ্টি লাভের জন্য অত্যধিক কাকুতি-মিনতি এবং পূর্ণ নম্রতা প্রকাশ করা। আর ইবনে কাসীর (রঃ) এর উক্তি অনুযায়ী 'শরীয়তে পূর্ণ ভালবাসা, বিনয় এবং ভয়-ভীতির সমষ্টির নাম হল ইবাদত।' অর্থাৎ, যে সত্তার সাথে ভালবাসা থাকবে তাঁর অতিপ্রাকৃত মহাক্ষমতার কাছে অসামর্থ্য ও অক্ষমতার প্রকাশও হবে এবং প্রাকৃত ও অতিপ্রাকৃত শক্তি দ্বারা তাঁর পাকড়াও ও শাস্তির ভয়ও থাকবে। এই আয়াতে সরল বাক্য হল, [نَعْبُدُكَ وَنَسْتَعِيْنُكَ] (আমরা তোমার ইবাদত করি এবং তোমার কাছে সাহায্য চাই।) কিন্তু মহান আল্লাহ এখানে مفعول (কর্মপদকে) فعل (ক্রিয়াপদ)-এর আগে এনে [إيَاكَ نَعْبُدَ وَإيَاكَ نَسْتَعِيْنُ] বলেছেন। আর এর উদ্দেশ্য বিশেষত্ব সৃষ্টি করা। (যেহেতু আরবী ব্যকরণে যে পদ সাধারণতঃ পরে ব্যবহার হয় তা পূর্বে প্রয়োগ করা হলে বিশেষত্বের অর্থ দিয়ে থাকে।) সুতরাং এর অর্থ হবে, 'আমরা কেবল তোমারই ইবাদত করি এবং কেবল তোমারই কাছে সাহায্য চাই।' এখানে স্পষ্ট যে, ইবাদত আল্লাহ ছাড়া অন্য কারো জন্য জায়েয নয়, যেমন সাহায্য কামনা করাও তিনি ছাড়া অন্য কারো কাছে বৈধ নয়। এই বাক্য দ্বারা শির্কের পথ বন্ধ করা হয়েছে। কিন্তু যাদের অন্তরে শির্কের ব্যাধি সংক্রমণ করেছে, তারা লৌকিক সাহায্য প্রার্থনা ও অলৌকিক সাহায্য প্রার্থনার মধ্যে পার্থক্যকে দৃষ্টিচ্যুত ক'রে সাধারণ মানুষদেরকে বিভ্রান্তিতে ফেলেছে। তারা বলে, দেখুন! যখন আমরা অসুস্থ হই, তখন সুস্থতার জন্য ডাক্তারের নিকট সাহায্য চাই। অনুরূপ বহু কাজে স্ত্রী, চাকর, ড্রাইভার এবং অন্যান্য মানুষের কাছেও সাহায্য কামনা করি। এইভাবে তারা বুঝাতে চায় যে, আল্লাহ ব্যতীত অন্যের কাছেও সাহায্য কামনা করা জায়েয। অথচ প্রাকৃত বা লৌকিক সাহায্য একে অপরের নিকট চাওয়া ও করা সবই বৈধ; এটা শির্ক নয়। এটা তো মহান আল্লাহ কর্তৃক নির্ধারিত এমন এক নিয়ম-নীতি, যাতে সমস্ত লৌকিক কার্য-কলাপ বাহ্যিক হেতুর ভিত্তিতেই হয়ে থাকে। এমন কি নবীরাও (সাধারণ) মানুষের কাছে সাহায্য চেয়েছেন। ঈসা (আঃ) বলেছিলেন, [<b> مَنْ أَنْصَارِي إِلَى اللهِ</b>] অর্থাৎ, কারা আছে যারা আল্লাহর পথে আমাকে সাহায্য করবে? <em>(সূরা আলে ইমরান ৩:৫২ আয়াত)</em> আর আল্লাহ তা'য়ালা মু'মিনদেরকে বলেন, <b>[وَتَعَاوَنُوا عَلَى البِرِّ وَالتَّقْوَى]</b> অর্থাৎ, তোমরা নেকী এবং আল্লাহভীতির কাজে একে অন্যের সাহায্য কর। <em>(সূরা মাইদাহ ৫:২ আয়াত)</em> বুঝা গেল যে, এ রকম সাহায্য (চাওয়া ও করা) নিষেধও নয় এবং শির্কও নয়। বরং তা বাঞ্ছনীয় ও প্রশংনীয় কাজ। পারিভাষিক শির্কের সাথে এর কি সম্পর্ক? শির্ক তো এই যে, এমন মানুষের কাছে সাহায্য কামনা করা যে বাহ্যিক হেতুর ভিত্তিতে কোন সাহায্য করতে পারবে না। যেমন, কোন মৃত ব্যক্তিকে সাহায্যের জন্য ডাকাডাকি করা, তাকে বিপদ থেকে মুক্তিদাতা এবং প্রয়োজন পূরণকারী মনে করা, তাকে ভাল-মন্দের মালিক ভাবা এবং বিশ্বাস করা যে, সে দূর এবং নিকট থেকে সকলের ফরিয়াদ শোনার ক্ষমতা রাখে। এর নাম হল, অলৌকিক পন্থায় সাহায্য চাওয়া এবং তাকে আল্লাহর গুণে গুণান্বিত করা। আর এরই নাম হল সেই শির্ক, যা দুর্ভাগ্যক্রমে অলী-আওলিয়াদের মহববতের নামে মুসলিম দেশগুলোতে ব্যাপকভাবে প্রচলিত রয়েছে। أعاذنا الله منه

  <b>তাওহীদ তিন প্রকারের।</b> এখানে মহান আল্লাহ আমাদেরকে তাঁর তাওহীদের প্রতি ইঙ্গিত করেছেন। তাই তাওহীদের গুরুত্বপূর্ণ তিনটি প্রকারের কথা উল্লেখ করে দেওয়া সঙ্গত মনে হয়। এই প্রকারগুলো হলঃ তাওহীদুর রুবূবিয়্যাহ (প্রতিপালকত্বের একত্ববাদ), তাওহীদুল উলূহিয়্যাহ (উপাস্যত্বের একত্ববাদ) এবং তাওহীদুল আসমা অসসিফাত (নাম ও গুণাবলীর একত্ববাদ)।

  <b>১।</b> <b>তাওহীদুর রুবূবিয়্যাহর অর্থ হল,</b> এই বিশ্বজাহানের স্রষ্টা, মালিক, রুযীদাতা, নিয়ন্তা ও পরিচালক একমাত্র আল্লাহ তাআলা। নাস্তিক ও জড়বাদীরা ব্যতীত সকল মানুষই এই তাওহীদকে স্বীকার করে। এমনকি মুশরিক (অংশীবাদী)রাও এটা বিশ্বাস করতো এবং আজও করে। যেমন ক্বুরআন কারীমে মুশরিকদের এ তাওহীদকে স্বীকার করার কথা উল্লেখ করা হয়েছে। আল্লাহ বলেছেন, "তুমি জিজ্ঞেস কর, কে রুযী দান করে তোমাদেরকে আসমান থেকে ও যমীন থেকে, কিংবা কে তোমাদের কান ও চোখের মালিক? কে জীবিতকে মৃতের ভিতর থেকে বের করেন এবং কেই বা মৃতকে জীবিতের মধ্য থেকে বের করেন? কে করেন কর্ম সম্পাদনের ব্যবস্থাপনা? তারা বলবে, আল্লাহ।" (অর্থাৎ, সমস্ত কর্ম সম্পাদনকারী হলেন আল্লাহ।) <em>(সূরা ইউনুস  ১০:৩১)</em> অন্যত্র বলেছেন, "যদি তুমি তাদেরকে জিজ্ঞেস কর, আসমান ও যমীন কে সৃষ্টি করেছে? তাহলে তারা অবশ্যই বলবে, আল্লাহ।" <em>(সূরা যুমার ৩৯:৩৮)</em> তিনি আরো বলেছেন, "জিজ্ঞেস কর, এই পৃথিবী এবং এতে যা আছে তা কার, যদি তোমরা জানো ? তারা ত্বরিৎ বলবে, আল্লাহর; বল, তবুও কি তোমরা শিক্ষা গ্রহণ করবে না ? জিজ্ঞেস কর, কে সপ্তাকাশ ও মহা আরশের অধিপতি ? তারা বলবে, আল্লাহ। বল, তবুও কি তোমরা সাবধান হবে না । জিজ্ঞেস কর, সব কিছুর কর্তৃত্ব কার হাতে; যিনি আশ্রয় দান করেন এবং যাঁর উপর আশ্রয়দাতা নেই, যদি তোমরা জানো ? তারা বলবে, আল্লাহর। <em>(সূরা মু'মিনুন ২৩:৮৪-৮৯)</em> এ ছাড়াও আরো অনেক আয়াত আছে।

  <b>২। তাওহীদুল উলূহিয়্যাহর অর্থ হল,</b> সর্ব প্রকার ইবাদতের যোগ্য একমাত্র আল্লাহকে মনে করা। আর ইবাদত সেই সব কাজকে বলা হয়, যা কোন নির্দিষ্ট সত্তার সন্তুষ্টি লাভের আশায় অথবা তাঁর অসন্তুষ্টির ভয়ে করা হয়। (অন্য কথায়ঃ ইবাদত প্রত্যেক সেই গুপ্ত বা প্রকাশ্য কথা বা কাজের নাম, যা আল্লাহ পছন্দ করেন ও যাতে তিনি সন্তুষ্ট হন।) সুতরাং কেবল নামায, যাকাত, রোযা, হজ্জই ইবাদত নয়, বরং কোন সত্তার নিকট দুআ ও আবেদন করা তার নামে মানত করা, তার সামনে হাত বেঁধে দাঁড়িয়ে থাকা, তার তাওয়াফ করা এবং তার কাছে আশা রাখা ও তাকে ভয় করা ইত্যাদিও ইবাদত। তাওহীদে উলূহিয়্যাহ হল (উল্লিখিত) সমস্ত কাজ কেবল মহান আল্লাহর জন্য সম্পাদিত হওয়া। কবরপূজার ব্যাধিতে আক্রান্ত আম-খাস বহু মানুষ তাওহীদে উলূহিয়্যাতে শির্ক করছে। উল্লিখিত ইবাদতসমূহের অনেক প্রকারই তারা কবরে সমাধিস্থ ব্যক্তিদের এবং মৃত বুযুর্গদের জন্য ক'রে থাকে যা সুস্পষ্ট শির্ক।

  <b>৩। তাওহীদুল আসমা অসসিফাত হল</b>, মহান আল্লাহর যে গুণাবলী ক্বুরআন ও হাদীসে বর্ণিত হয়েছে, সেগুলিকে কোন রকমের অপব্যাখ্যা এবং বিকৃত করা ছাড়াই বিশ্বাস করা। আর এই গুণাবলীর অনুরূপ অধিকারী (আল্লাহ ছাড়া) অন্য কাউকে মনে না করা। যেমন, অদৃশ্য জগতের জ্ঞান (গায়বী খবর) রাখা তাঁর গুণ, দূর ও নিকট থেকে সকলের ফরিয়াদ শোনার শক্তি তিনি রাখেন, বিশ্বজাহানের নিয়ন্ত্রণ ও ব্যবস্থাপনার সব রকমের এখতিয়ার তাঁরই; এই ধরনের আরো যত ইলাহী গুণাবলী আছে আল্লাহ ব্যতীত কোন নবী, ওলী এবং অন্য কাউকেও এই গুণের অধিকারী মনে না করা। করলে তা শির্ক হয়ে যাবে। বড় দুঃখের বিষয় যে, কবরপূজারীদের মধ্যে এই প্রকারের শির্ক ব্যাপক। তারা আল্লাহর উল্লিখিত গুণে অনেক বুযুর্গদেরকে অংশীদার বানিয়ে রেখেছে। أَعَاذَنَا اللهُ مِنْهُ


en_meaning: Guide us to the straight path -
arabic: اِہۡدِنَا الصِّرَاطَ الۡمُسۡتَقِیۡمَ ۙ
transliteration: ইহদিনাসসিরা-তাল মুছতাকীম।
bn_meaning: আমাদেরকে সরল পথ দেখান। পথের হিদায়াত দিন।
en_tafsir:
  Guide us to the straight path.

  The guidance mentioned in the Surah implies being directed and guided to success.

  Allah said, 

  اهدِنَــــا الصِّرَاطَ المُستَقِيم
   (Guide us to the straight path),

  meaning guide, direct, lead and grant us the correct guidance.

  Also, <b>
  وَهَدَيْنَـهُ النَّجْدَينِ

  </b>And shown him the two ways (good and evil), (90:10),

  means, `We explained to him the paths of good and evil.'

  Also, Allah said,

  اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ

  He (Allah) chose him (as an intimate friend) and guided him to a straight path, (16:121) 

  and,

  فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ

  And lead them on to the way of flaming Fire (Hell). (37:23) 

  Similarly, Allah said,

  وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ

  And verily, you (O Muhammad) are indeed guiding (mankind) to the straight path. (42:52)

  and,

  الْحَمْدُ لِلَّهِ الَّذِى هَدَانَا لِهَـذَا

  All praise and thanks be to Allah, Who has guided us to this. (7:43)

  meaning, guided us and directed us and qualified us for this end - Paradise.

  <b>The Meaning of As-Sirat Al-Mustaqim, the Straight Path</b> 

  As for the meaning of <b>As-Sirat Al-Mustaqim</b>, Imam Abu Jafar At-Tabari said,

  "The Ummah agreed that <b>Sirat Al-Mustaqim</b>, is the clear path without branches, according to the language of the Arabs. For instance, Jarir bin `Atiyah Al-Khatafi said in a poem, 

  `The Leader of the faithful is on a path that will remain straight even though the other paths are crooked."

  At-Tabari also stated that, "There are many evidences to this fact."

  At-Tabari then proceeded,

  "The Arabs use the term, <b>Sirat</b> in reference to every deed and statement whether righteous or wicked. Hence the Arabs would describe the honest person as being straight and the wicked person as being crooked. 

  The straight path mentioned in the Qur'an refers to Islam." 

  Imam Ahmad recorded in his Musnad that An-Nawwas bin Sam`an said that the Prophet said,

  ضَرَبَ اللهُ مَثَلً

  صِرَاطًا مُسْتَقِيمًا وَعَلَى جَنْبَتَيِ الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ وَعَلَى الاَْبْوَابِ سُتُورٌ مُرْخَاةٌ وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَقُولُ 

  يَاأَيُّهَا النَّاسُ ادْخُلُوا الصِّرَاطَ جَمِيعًا وَلَاا تَعْوَجُّوا 

  وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ فَإِذَا أَرَادَ الاِْنْسَانُ أَنْ يَفْتَحَ شَيْيًا مِنْ تِلْكَ الاَْبْوَابِ

  قَالَ وَيْحَكَ لَاا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ

  فَالصِّرَاطُ الاْاِسْلَامُ

  وَالسُّورَانِ حُدُودُ اللهِ وَالاْاَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ

  وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِمٍ

  Allah has set an example:

  a <b>Sirat</b> (straight path) that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the Sirat who heralds, 

  'O people! Stay on the path and do not deviate from it.' 

  Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors,

  'Woe unto you! Do not open it, for if you open it you will pass through.'

  - The straight path is Islam,

  - the two walls are Allah's set limits,

  - while the doors resemble what Allah has prohibited.

  - The caller on the gate of the <b>Sirat</b> is the Book of Allah,

  - while the caller above the <b>Sirat</b> is Allah's admonishment in the heart of every Muslim. 

  <b>The Faithful ask for and abide by Guidance</b> 

  If someone asks,

  "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance?"

  The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allah's permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success.

  Indeed, the happy person is he whom Allah guides to ask of Him. This is especially the case if a person urgently needs Allah's help day or night.

  Allah said,

  يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَـبِ الَّذِى أَنَزلَ مِن قَبْلُ

  O you who believe!

  Believe in Allah, and His Messenger (Muhammad), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him). (4:16) 

  Therefore, in this Ayah Allah commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith.

  Also, Allah commanded His believing servants to proclaim, 

  رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

  Our Lord!

  Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower. (3:8)

  Hence, 
  اهدِنَــــا الصِّرَاطَ المُستَقِيم
   (Guide us to the straight way) means, 

  "Make us firm on the path of guidance and do not allow us to deviate from it."

  Allah then guides, 

  صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّينَ

bn_tafsir:
  আমাদেরকে সরল পথ দেখাও;

  اهدِنَا (হিদায়াত) শব্দটি কয়েকটি অর্থে ব্যবহার হয়। যেমন, পথের দিক নির্দেশ করা, পথে পরিচালনা করা এবং গন্তব্যস্থানে পৌঁছিয়ে দেওয়া। আরবীতে এটাকে 'ইরশাদ', 'তাওফীক্ব', 'ইলহাম' এবং 'দালালাহ' ইত্যাদি শব্দে আখ্যায়িত করা হয়। অর্থ হল, আমাদেরকে সঠিক পথের দিকে দিক নির্দেশ কর, এ পথে চলার তাওফীক্ব দাও এবং এর উপর প্রতিষ্ঠিত রাখ, যাতে আমরা (আমাদের অভীষ্ট) তোমার সন্তুষ্টি লাভ করতে পারি। পক্ষান্তরে সরল-সঠিক পথ কেবল জ্ঞান-বুদ্ধি দ্বারা অর্জিত হয় না। এই সরল-সঠিক পথ হল সেই 'ইসলাম' যা নবী করীম (সাঃ) বিশ্ববাসীর সামনে পেশ করেছেন এবং যা বর্তমানে ক্বুরআন ও সহীহ হাদীসের মধ্যে সুরক্ষিত।


arabic: صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِمۡ ۙ۬ غَیۡرِ الۡمَغۡضُوۡبِ عَلَیۡہِمۡ وَلَا الضَّآلِّیۡنَ
transliteration: সিরা-তাল্লাযীনা আন‘আমতা ‘আলাইহিম । গাইরিল মাগদূ বি ‘আলাইহিম ওয়ালাদ্দাল্লীন।
en_meaning:
  The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

en_tafsir:
  The way of those upon whom You have bestowed Your grace, not (that) of those who earned Your anger, nor of those who went astray.

  We mentioned the Hadith in which the servant proclaims, 
  اهدِنَــــا الصِّرَاطَ المُستَقِيم
   (Guide us to the straight way) and Allah says,

  "This is for My servant, and My servant shall acquire what he asks for."

  Allah's statement; 
  صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ
   The way of those upon whom You have bestowed Your grace, defines the path.

  `Those upon whom Allah has bestowed His grace' are those mentioned in Surat An-Nisa' (chapter 4), when Allah said, 

  وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـيِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّـلِحِينَ وَحَسُنَ أُولَـيِكَ رَفِيقاً 

  ذلِكَ الْفَضْلُ مِنَ اللَّهِ وَكَفَى بِاللَّهِ عَلِيماً

  And whoever obeys Allah and the Messenger (Muhammad), then they will be in the company of those on whom Allah has bestowed His grace, the Prophets, the Siddiqin (the truly faithful), the martyrs, and the righteous. And how excellent these companions are! 

  Such is the bounty from Allah, and Allah is sufficient to know. (4:69-70) 

  Allah's statement, 

  ... 
  غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّينَ

  Not (the way) of those who earned Your anger, nor of those who went astray, meaning:

  guide us to the straight path, the path of those upon whom you have bestowed Your grace, that is, the people of guidance, sincerity and obedience to Allah and His Messengers. They are the people who adhere to Allah's commandments and refrain from committing what He has prohibited. But, help us to avoid the path of those whom Allah is angry with, whose intentions are corrupt, who know the truth, yet deviate from it.

  Also, help us avoid the path of those who were led astray, who lost the true knowledge and, as a result, are wandering in misguidance, unable to find the correct path.

  Allah asserted that the two paths He described here are both misguided when He repeated the negation `not'. These two paths are the paths of the Christians and Jews, a fact that the believer should beware of so that he avoids them. The path of the believers is knowledge of the truth and abiding by it. In comparison, the Jews abandoned practicing the religion, while the Christians lost the true knowledge. This is why `anger' descended upon the Jews, while being described as `led astray' is more appropriate of the Christians. Those who know, but avoid implementing the truth, deserve the anger, unlike those who are ignorant. The Christians want to seek the true knowledge, but are unable to find it because they did not seek it from its proper resources.

  This is why they were led astray. We should also mention that both the Christians and the Jews have earned the anger and are led astray, but the anger is one of the attributes more particular of the Jews. Allah said about the Jews,

  مَن لَّعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ

  Those (Jews) who incurred the curse of Allah and His wrath. (5:60) 

  The attribute that the Christians deserve most is that of being led astray, just as Allah said about them,

  قَدْ ضَلُّواْ مِن قَبْلُ وَأَضَلُّواْ كَثِيراً وَضَلُّواْ عَن سَوَاءِ السَّبِيلِ

  Who went astray before and who misled many, and strayed (themselves) from the right path, (5:77)

  There are several Hadiths and reports from the Salaf on this subject. 

  Imam Ahmad recorded that Adi bin Hatim said,

  "The horsemen of the Messenger of Allah seized my paternal aunt and some other people. When they brought them to the Messenger of Allah , they were made to stand in line before him. My aunt said,

  `O Messenger of Allah! The supporter is far away, the offspring have stopped coming and I am an old woman, unable to serve. Grant me your favor, may Allah grant you His favor.'

  He said, `Who is your supporter'

  She said, `Adi bin Hatim.'

  He said, `The one who ran away from Allah and His Messenger' 

  She said, `So,

  the Prophet freed me.'

  When the Prophet came back, there was a man next to him, I think that he was `Ali, who said to her, `Ask him for a means of transportation.'

  She asked the Prophet , and he ordered that she be given an animal.�

  Adi then said,

  "Later on, she came to me and said,

  `He (Muhammad) has done a favor that your father (who was a generous man) would never have done. So and-so person came to him and he granted him his favor, and so-and-so came to him and he granted him his favor.'

  So I went to the Prophet and found that some women and children were gathering with him, so close that I knew that he was not a king like Kisra (King of Persia) or Caesar.

  He said,

  `O `Adi! What made you run away, so <b>that La ilaha illallah</b> is not proclaimed?

  Is there a deity worthy of worship except Allah What made you run away, so that <b>Allahu Akbar</b> (Allah is the Greater) is not proclaimed?

  Is there anything Greater than Allah?' 

  I proclaimed my Islam and I saw his face radiate with pleasure and he said:

  إِنَّ الْمَغْضُوبَ عَلَيْهِمُ الْيَهُودُ وَ إِنَّ الضَّالِينَ النَّصَارَى

  Those who have earned the anger are the Jews and those who are led astray are the Christians."

  This Hadith was also collected by At-Tirmidhi who said that it is <b>Hasan Gharib</b>. 

  Also, when Zayd bin `Amr bin Nufayl went with some of his friends - before Islam - to Ash-Sham seeking the true religion, the Jews said to him,

  "You will not become a Jew unless you carry a share of the anger of Allah that we have earned."

  He said, "I am seeking to escape Allah's anger."

  Also, the Christians said to him,

  "If you become one of us you will carry a share in Allah's discontent."

  He said, "I cannot bear it."

  So he remained in his pure nature and avoided worshipping the idols and the polytheistic practices. He became neither a Jew, nor Christian. As for his companions, they became Christians because they found it more pure than Judaism. Waraqah bin Nawfal was among these people until Allah guided him by the hand of His Prophet, when he was sent as Prophet, and Waraqah believed in the revelation that was sent to the Prophet may Allah be pleased with him. 

  <b>The Summary of Al-Fatihah</b> 

  The honorable Surah Al-Fatihah contains seven Ayat including the praise and thanks of Allah, glorifying Him and praising Him by mentioning His most Beautiful Names and most high Attributes. 

  It also mentions the Hereafter, which is the Day of Resurrection, and directs Allah's servants to ask of Him, invoking Him and declaring that all power and strength comes from Him.

  It also calls to the sincerity of the worship of Allah alone, singling Him out in His divinity, believing in His perfection, being free from the need of any partners, having no rivals nor equals.

  <b>Al-Fatihah</b> directs the believers to invoke Allah to guide them to the straight path, which is the true religion, and to help them remain on that path in this life, and to pass over the actual <b>Sirat</b> (bridge over hell that everyone must pass over) on the Day of Judgment. On that Day, the believers will be directed to the gardens of comfort in the company of the Prophets, the truthful ones, the martyrs and the righteous.

  <b>Al-Fatihah</b> also encourages performing good deeds, so that the believers will be in the company of the good-doers on the Day of Resurrection. The Surah also warns against following the paths of misguidance, so that one does not end up being gathered with those who indulge in sin, on the Day of Resurrection, including those who have earned the anger and those who were led astray.

  <b>The Bounties are because of Allah, not the Deviations</b> 

  Allah said,

  صِرَاطَ الَّذِينَ أَنعَمتَ عَلَيهِمْ

  The way of those upon whom you have bestowed Your grace, when He mentioned His favor.

  On mentioning anger, Allah said,

  ... 
  غَيرِ المَغضُوبِ عَلَيهِمْ

  Not (that) of those who earned Your anger, without mentioning the subject, although it is He Who has sent down the anger on them, just as Allah stated in another Ayah, 

  أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْاْ قَوْماً غَضِبَ اللَّهُ عَلَيْهِم

  Have you (O Muhammad) not seen those (hypocrites) who take as friends a people upon whom is the wrath of Allah (i.e. Jews). (58:14) 

  Also, Allah relates the misguidance of those who indulged in it, although they were justly misguided according to Allah's appointed destiny. For instance, Allah said,

  مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا

  He whom Allah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no <b>Wali</b> (guiding friend) to lead him (to the right path). (18:17) 

  and,

  مَن يُضْلِلِ اللَّهُ فَلَ هَادِيَ لَهُ وَيَذَرُهُمْ فِى طُغْيَـنِهِمْ يَعْمَهُونَ

  Whomsoever Allah sends astray, none can guide him; and He lets them wander blindly in their transgression. (7:186)

  These and several other Ayat testify to the fact that Allah alone is the One Who guides and misguides, contrary to the belief of the Qadariyyah sect, who claimed that the servants choose and create their own destiny. They rely on some unclear Ayat avoiding what is clear and contradicts their desires. Theirs, is the method of the people who follow their lust, desire and wickedness. An authentic Hadith narrated, 

  إِذَا رَأَيْتُمُ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُوليِكَ الَّذِينَ سَمَّى اللهُ فَاحْذَرُوهُمْ

  When you see those who follow what is not so clear in it (the Qur'an), then they are those whom Allah has mentioned (refer to 3:7). Hence, avoid them.

  The Prophet was referring to Allah's statement,

  فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَـبَهَ مِنْهُ ابْتِغَأءَ الْفِتْنَةِ وَابْتِغَأءَ تَأْوِيلِهِ

  So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking <b>Al-Fitnah</b> (polytheism and trials), and seeking for its hidden meanings. (3:7) 

  Verily, no innovator in the religion could ever rely on any authentic evidence in the Qur'an that testifies to his innovation. The Qur'an came to distinguish between truth and falsehood, and guidance and misguidance. The Qur'an does not contain any discrepancies or contradictions, because it is a revelation from the Most Wise, Worthy of all praise.

  <b>Saying Amin</b> 

  It is recommended to say <b>Amin</b> after finishing the recitation of <b>Al-Fatihah</b>.

  <b>Amin</b> means, "O Allah! Accept our invocation." 

  The evidence that saying <b>Amin</b> is recommended is contained in what Imams Ahmad, Abu Dawud and At-Tirmidhi recorded, that Wa'il bin Hujr said, 

  "I heard the Messenger of Allah recite, <b>
  غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّينَ
  </b> (Not (that) of those who earned Your anger, nor of those who went astray), and he said <b>`Amin'</b> extending it with his voice."

  Abu Dawud's narration added,

  "Raising his voice with it."

  At-Tirmidhi then commented that this Hadith is <b>Hasan</b> and was also narrated from Ali and Ibn Mas`ud. 

  Also, Abu Hurayrah narrated that 

  whenever the Messenger of Allah would recite, <b>
  غَيرِ المَغضُوبِ عَلَيهِمْ وَلَا الضَّالِّينَ
  </b> (Not (the way) of those who earned Your anger, nor of those who went astray), He would say <b>Amin</b> until those who were behind him in the first line could hear him.

  Abu Dawud and Ibn Majah recorded this Hadith with the addition, 

  "Then the Masjid would shake because of (those behind the Prophet) reciting Amin." 

  Also, Ad-Daraqutni recorded this Hadith and commented that it is <b>Hasan</b>. 

  Further, Bilal narrated that he said, "O Messenger of Allah! Do not finish saying <b>Amin</b> before I can join you."

  This was recorded by Abu Dawud.

  In addition, Abu Nasr Al-Qushayri narrated that Al-Hasan and Jafar As-Sadiq stressed the <b>`m'</b> in <b>Amin</b>.

  Saying <b>Amin</b> is recommended for those who are not praying (when reciting <b>Al-Fatihah</b>) and is strongly recommended for those who are praying, whether alone or behind the Imam. 

  The Two Sahihs recorded that the Messenger of Allah said, 

  إِذَا أَمَّنَ الاِْمَامُ فَأَمِّنُوا فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَيِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

  When the Imam says, <b>'Amin'</b>, then say, <b>'Amin'</b>, because whoever says, <b>Amin'</b> with the angels, his previous sins will be forgiven. 

  Muslim recorded that the Messenger of Allah said,

  إِذَا قَالَ أَحَدُكُمْ فِي الصَّلَةِ امِينَ وَالْمَلَيِكَةُ فِي السَّمَاءِ امِينَ فَوَافَقَتْ إِحْدَاهُمَا الاُْخْرَى غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

  When any of you says in the prayer, <b>'Amin`</b> and the angels in heaven say, <b>`Amin'</b>, in unison, his previous sins will be forgiven. 

  It was said that the Hadith talks about both the angels and the Muslims saying <b>Amin`</b> at the same time. The Hadith also refers to when the <b>Amins</b> said by the angels and the Muslims are equally sincere (thus bringing about forgiveness).

  Further, it is recorded in Sahih Muslim that Abu Musa related to the Prophet that he said, 

  إِذَا قَالَ يَعنِي الاِْمَامَ وَلَا الضَّالِّينَ فَقُولُوا امِينَ يُجِبْكُمُ اللهُ

  When the Imam says, <b>`Walad-dallin'</b>, say, <b>`Amin'</b> and Allah will answer your invocation. 

  In addition, At-Tirmidhi said that <b>`Amin</b>' means,

  "Do not disappoint our hope",

  while the majority of scholars said that it means.

  "Answer our invocation."

  Also, in his Musnad, Imam Ahmad recorded that A'ishah said that when the Jews were mentioned to him, the Messenger of Allah said,

  إِنَّهُم لَنْ يَحْسُدُونَا عَلَى شَيْءٍ كَمَا يَحْسُدُونَا عَلَى الْجُمُعَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى الْقِبْلَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ الاِْمَامِ امِينَ

  - They will not envy us for anything more than they envy us for Friday which we have been guided to, while they were led astray from it,

  - and for the <b>Qiblah</b> which we were guided to, while they were led astray from it,

  - and for our saying `<b>Amin'</b> behind the <b>Imam</b>. 

  Also, Ibn Majah recorded this Hadith with the wording, 

  مَا حَسَدَتْكُمُ الْيَهُودُ عَلَى شَيْءٍ مَا حَسَدَتْكُمْ عَلَى السَّلَامِ وَالتَّأْمِينِ

  The Jews have never envied you more than for your saying the <b>Salam</b> (Islamic greeting) and for saying <b>Amin</b>. 

  This is the end of the Tafsir of Surah <b>At-Fatihah</b>, and all praise and thanks are due to Allah

bn_tafsir:
  তাদের পথ -- যাদেরকে তুমি নিয়ামত দান করেছ;[১] তাদের পথ -- যারা ক্রোধভাজন (ইয়াহুদী) নয় এবং যারা পথভ্রষ্টও (খ্রিষ্টান) নয়। [২] (আমীন)

  <b>[১]</b> এ হল 'স্বিরাত্বে মুস্তাক্বীম' তথা সরল পথের ব্যাখ্যা। অর্থাৎ, সেই সরল পথ হল ঐ পথ, যে পথে চলেছেন এমন লোকেরা যাঁদেরকে তুমি নিয়ামত, অনুগ্রহ ও পুরস্কার দান করেছ। আর নিয়ামত ও পুরস্কারপ্রাপ্ত দলটি হল নবী, শহীদ, চরম সত্যবাদী (নবীর সহচর) এবং নেক লোকদের দল। যেমন আল্লাহ সূরা নিসার মধ্যে বলেছেন, "আর যে কেউ আল্লাহ এবং রসূলের আনুগত্য করবে (শেষ বিচারের দিন) সে তাদের সঙ্গী হবে, যাদের প্রতি আল্লাহ অনুগ্রহ করেছেন; অর্থাৎ নবী, সিদ্দীক, শহীদ ও সৎকর্মশীলগণ। আর সঙ্গী হিসাবে এরা অতি উত্তম।।" <em>(সূরা নিসা ৪:৬৯)</em> এই আয়াতে এ কথাও পরিষ্কার ক'রে বলে দেওয়া হয়েছে যে, পুরস্কারপ্রাপ্ত এই লোকদের পথ হল আল্লাহ ও তাঁর রসূলের আনুগত্যের পথ, অন্য কোন পথ নয়।

  <b>[২]</b> কোন কোন বর্ণনা দ্বারা সুসাব্যস্ত যে, مَغْضُوْبٌ عَلَيْهِمْ (ক্রোধভাজনঃ যাদের উপর আল্লাহর গযব নাযিল হয়েছে তারা) হল ইয়াহুদী। আর ضَالِّيْنَ (পথভ্রষ্ট) বলতে খ্রিষ্টানদেরকে বুঝানো হয়েছে। ইবনে আবী হাতেম বলেন, মুফাসসিরীনদের মধ্যে এ ব্যাপারে কোন মতভেদ নেই যে, {المَغْضُوبِ عَلَيْهِمْ} হল ইয়াহুদীরা এবং{الضَّالِّينَ} হল খ্রিষ্টানরা। <em>(ফাতহুল ক্বাদীর)</em> তাই সঠিক পথে চলতে ইচ্ছুক ব্যক্তিদের জন্য অত্যাবশ্যক হল যে, তারা ইয়াহুদী এবং খ্রিষ্টান উভয় জাতিরই ভ্রষ্টতা থেকে নিজেদেরকে বাঁচিয়ে রাখবে। ইয়াহুদীদের সব থেকে বড় ভ্রষ্টতা এই ছিল যে, তারা জেনে-শুনেও সঠিক পথ অবলম্বন করেনি। তারা আল্লাহর আয়াতসমূহের বিকৃতি ও অপব্যাখ্যা করতে কোন প্রকার কুণ্ঠাবোধ করতো না। তারা উযাইর (আঃ)-কে আল্লাহর পুত্র বলতো। তাদের পন্ডিত ও সাধু-সন্নাসীদের হালাল ও হারাম করার অধিকার আছে বলে মনে করতো। আর খ্রিষ্টানদের সব থেকে বড় ত্রুটি এই ছিল যে, তারা ঈসা (আঃ)-এর ব্যাপারে বাড়াবাড়ি ক'রে তাঁকে আল্লাহর পুত্র এবং তিনের এক সাব্যস্ত করেছে। দুঃখের বিষয় যে, উম্মাতে মুহাম্মাদিয়ার মধ্যেও এই ভ্রষ্টতা ব্যাপক রূপ ধারণ করেছে। যার কারণে তারা দুনিয়াতে লাঞ্ছিত এবং ঘৃণিত হচ্ছে। আল্লাহ তাআলা তাদেরকে ভ্রষ্টতার গহ্বর থেকে বের করুন; যাতে তারা অবনতি ও দুর্দশার বর্ধমান অগ্নিগ্রাস থেকে সুরক্ষিত থাকে।

  সূরা ফাতিহার শেষে 'আ-মীন' বলার ব্যাপারে নবী করীম (সাঃ) খুব তাকীদ করেছেন এবং তার ফযীলতও উল্লেখ করেছেন। কাজেই ইমাম এবং মুক্তাদী সকলের 'আ-মীন' বলা উচিত। নবী করীম (সাঃ) এবং তাঁর সাহাবাগণ জেহরী (সশব্দে পঠনীয়) নামাযগুলোতে উচ্চস্বরে এমন ভাবে 'আ-মীন' বলতেন যে, মসজিদ গমগম করে উঠত। <em>(ইবনে মাজা-ইবনে কাসীর)</em> বলাই বাহুল্য যে, উঁচু শব্দে 'আ-মীন' বলা নবী করীম (সাঃ)-এর সুন্নত এবং সাহাবায়ে কেরাম (রাঃ)-দের কৃত আমল।

  আ-মীনের কয়েকটি অর্থ বলা হয়েছে। যেমনঃ (كَذَلِكَ فَلْيَكُنْ) এই রকমই হোক। (لاَ تُخَيِّبْ رَجَآءَنَا) আমাদের আশা ব্যর্থ করো না। (اللَّهُمَّ اسْتَجِبْ لَنَا) হে আল্লাহ! আমাদের দুআ কবুল কর।

bn_meaning:
  তাদের পথ, যাদের উপর আপনি অনুগ্রহ করেছেন। যাদেরকে নিয়ামত দিয়েছেন।যাদের উপর (আপনার) ক্রোধ আপতিত হয়নি এবং যারা পথভ্রষ্টও নয়।


en_meaning: Alif, Lam, Meem.
arabic: الٓـمّٓ ۚ
transliteration: আলিফ লামমীম।
bn_meaning:
  আলিফ-লাম-মীম।*

  *এ অক্ষরগুলো কুরআনের একটি মু‘জিযা- যার প্রকৃত অর্থ একমাত্র আল্লাহই জানেন।

en_tafsir:
  <b>The Discussion of the Individual Letters</b> 

  Allah, the Most Gracious, the Most Merciful says;

  الم

  Alif Lam Mim.

  The individual letters in the beginning of some <b>Surahs</b> are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, Umar, Uthman, Ali and Ibn Mas`ud.

  It was said that these letters are the names of some of the <b>Surahs</b>.

  It was also said that they are the beginnings that Allah chose to start the <b>Surahs</b> of the Qur'an with.

  Khasif stated that Mujahid said,

  "The beginnings of the <b>Surahs</b>, such as <b>Qaf</b>, <b>Sad</b>, <b>Ta Sin Mim</b> and <b>Alif Lam Ra</b>, are just some letters of the alphabet."

  Some linguists also stated that;

  they are letters of the alphabet and that Allah simply did not cite the entire alphabet of twenty-eight letters.

  For instance, they said, one might say, "My son recites <b>Alif, Ba, Ta, Tha</b>..." he means the entire alphabet although he stops before mentioning the rest of it.

  This opinion was mentioned by Ibn Jarir.

  <b>The Letters at the Beginning of Surahs</b> 

  If one removes the repetitive letters, then the number of letters mentioned at the beginning of the Surahs is fourteen:

  Alif, 

  Lam, 

  Mim, 

  Sad, 

  Ra, 

  Kaf, 

  Ha, 

  Ya, 

  Ayn, 

  Ta, 

  Sin, 

  Ha, 

  Qaf, 

  Nun. 

  So glorious is He Who made everything subtly reflect His wisdom.

  Moreover, the scholars said,

  "There is no doubt that Allah did not reveal these letters for jest and play."

  Some ignorant people said that;

  some of the Qur'an does not mean anything, (meaning, such as these letters) thus committing a major mistake.

  On the contrary, these letters carry a specific meaning. Further, if we find an authentic narration leading to the Prophet that explains these letters, we will embrace the Prophet's statement. Otherwise, we will stop where we were made to stop and will proclaim, <b>
  امَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا
  </b> (We believe in it; all of it (clear and unclear verses) is from our Lord), (3:7).

  The scholars did not agree on one opinion or explanation regarding this subject. Therefore, whoever thinks that one scholar's opinion is correct, he is obliged to follow it, otherwise it is better to refrain from making any judgment on this matter. Allah knows best.

bn_tafsir:
  আলিফ লা-ম মী-ম।

  এগুলোকে 'হুরূফে মুক্বাত্ত্বাআত' (ছিন্ন অক্ষরমালা বা বিচ্ছিন্ন বর্ণমালা) বলা হয়। অর্থাৎ, একটি একটি ক'রে পঠনীয় অক্ষর। এগুলোর অর্থের ব্যাপারে কোন নির্ভরযোগ্য বর্ণনা নেই। আল্লাহই এর অর্থ সম্পর্কে সর্বাধিক জ্ঞাত। তবে নবী করীম (সাঃ) এ কথা অবশ্যই বলেছেন যে, আমি এ কথা বলি না যে, 'আলিফ লাম মীম' একটি অক্ষর। বরং 'আলিফ' একটি অক্ষর, 'লাম' একটি অক্ষর এবং 'মীম' একটি অক্ষর। প্রত্যেক অক্ষরে একটি করে নেকী হয়। আর একটি নেকীর প্রতিদান দশটি করে পাওয়া যায়। <em>(সুনানে তিরমিযী, পরিচ্ছেদঃ ক্বুরআনের ফযীলত, অধ্যায়ঃ যে ক্বুরআনের একটি অক্ষর পড়ে)</em>


en_meaning: This is the Book about which there is no doubt, a guidance for those conscious of Allah -
arabic: ذٰلِکَ الۡکِتٰبُ لَا رَیۡبَ ۚۖۛ فِیۡہِ ۚۛ ہُدًی لِّلۡمُتَّقِیۡنَ ۙ
transliteration: যা-লিকাল কিতা-বুলা-রাইবা ফীহি হুদাল লিলমুত্তাকীন।
bn_meaning: এই সেই কিতাব, যাতে কোন সন্দেহ নেই, মুত্তাকীদের জন্য হিদায়াত।
en_tafsir:
  <b>There is no Doubt in the Qur'an</b> 

  Allah says; 

  ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ

  This is the Book, wherein there is no doubt,

  The Book, is the Qur'an, and <b>Rayb</b> means doubt.

  As-Suddi said that Abu Malik and Abu Salih narrated from Ibn Abbas, and Murrah Al-Hamadani narrated from Ibn Mas`ud and several other Companions of the Messenger of Allah that, 
  لَا رَيْبَ فِيهِ
   (In which there is no <b>Rayb</b>),

  means about which there is no doubt.

  Abu Ad-Darda, Ibn Abbas, Mujahid, Sa`id bin Jubayr, Abu Malik, Nafi Ata, Abu Al-Aliyah, Ar-Rabi bin Anas, Muqatil bin Hayyan, As-Suddi, Qatadah and Isma`il bin Abi Khalid said similarly.

  In addition, Ibn Abi Hatim said,

  "I do not know of any disagreement over this explanation."

  The meaning of this is that;

  the Book, the Qur'an, is without a doubt revealed from Allah.

  Similarly, Allah said in Surah <b>As- Sajdah</b>,

  تَنزِيلُ الْكِتَابِ لَا رَيْبَ فِيهِ مِن رَّبِّ الْعَالَمِينَ

  The revelation of the Book (this Qur'an) in which there is no doubt, is from the Lord of all that exists. (32:2) 

  Some scholars stated that this <b>Ayah</b> - 2:2 - contains a prohibition meaning,

  "Do not doubt the Qur'an."

  Furthermore, some of the reciters of the Qur'an pause upon reading, 
  لَا رَيْبَ
   (there is no doubt) and they then continue; 
  فِيهِ هُدًى لِّلْمُتَّقِينَ
   (in which there is guidance for the <b>Muttaqin</b> (the pious and righteous persons)).

  However, it is better to pause at, <b>
  لَا رَيْبَ فِيهِ
  </b> (in which there is no doubt) because in this case, 
  هُدًى
   (guidance) becomes an attribute of the Qur'an and carries a better meaning than, 
   فِيهِ هُدًى
   (in which there is guidance).
  <b>Guidance is granted to Those Who have Taqwa</b> 

  Allah said,
   
  هُدًى لِّلْمُتَّقِينَ

  guidance for the <b>Muttaqin</b>.

  that it means, "They are the believers."
  <b>Hidayah</b> - correct guidance - is only granted to those who have <b>Taqwa</b> - fear of Allah.

  Allah said,

  قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَأءٌ وَالَّذِينَ لَا يُوْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـيِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ

  Say:It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand). (41:44)

  and,

  وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَأءٌ وَرَحْمَةٌ لِّلْمُوْمِنِينَ وَلَا يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا

  And We send down of the Qur'an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the <b>Zalimin</b> (wrongdoers) in nothing but loss. (17:82)

  This is a sample of the numerous <b>Ayat</b> indicating that the believers, in particular, benefit from the Qur'an. That is because the Qur'an is itself a form of guidance, but the guidance in it is only granted to the righteous, just as Allah said,

  يَأَيُّهَا النَّاسُ قَدْ جَأءَتْكُمْ مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَأءٌ لِّمَا فِى الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُوْمِنِينَ

  O mankind! There has come to you a good advice from your Lord (i. e. the Qur'an, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) which is in your breasts, ـ a guidance and a mercy (explaining lawful and unlawful things) for the believers. (10:57)

  Ibn Abbas and Ibn Mas`ud and other Companions of the Messenger of Allah said, 
  هُدًى لِّلْمُتَّقِينَ
   (guidance for the <b>Muttaqin</b> (the pious and righteous persons),

  means, a light for those who have <b>Taqwa</b>.
  <b>The Meaning of Al-Muttaqin</b> 

  Ibn Abbas said about, 
  هُدًى لِّلْمُتَّقِينَ
   (guidance for the <b>Muttaqin</b>) that it means,

  "They are the believers who avoid <b>Shirk</b> with Allah and who work in His obedience."

  Ibn Abbas also said that <b>Al-Muttaqin</b> means,

  "Those who fear Allah's punishment, which would result if they abandoned the true guidance that they recognize and know. They also hope in Allah's mercy by believing in what He revealed."

  Further, Qatadah said that, 

  لِّلْمُتَّقِينَ
   (<b>Al-Muttaqin</b>), are those whom Allah has described in His statement; 
  الَّذِينَ يُوْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلةَ
   (Who believe in the <b>Ghayb</b> and perform the <b>Salah</b>) (2:3), and the following <b>Ayat</b>.

  Ibn Jarir stated that the <b>Ayah</b> (2:2) includes all of these meanings that the scholars have mentioned, and this is the correct view.

  Also, At-Tirmidhi and Ibn Majah narrated that Atiyah As-Sa`di said that the Messenger of Allah said,

  لَاا يَبْلُغُ الْعَبْدُأَنْ يَكُونَ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَالَاا بَأْسَ بِهِ حَذَرًا مِمَّا بِهِ بَأْس

  The servant will not acquire the status of the <b>Muttaqin</b> until he abandons what is harmless out of fear of falling into that which is harmful.

  At-Tirmidhi then said "<b>Hasan Gharib</b>."
  <b>There are Two Types of Hidayah (Guidance)</b> 
  <b>Huda</b> here means; 

  the faith that resides in the heart, and only Allah is able to create it in the heart of the servants. 

  Allah said,

  إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ

  Verily, you (O Muhammad) guide not whom you like. (28:56)

  لَّيْسَ عَلَيْكَ هُدَاهُمْ

  Not upon you (Muhammad) is their guidance. (2:272)

  مَن يُضْلِلِ اللَّهُ فَلَ هَادِيَ لَهُ

  Whomsoever Allah sends astray, none can guide him. (7:186)

  and,

  مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا

  He whom Allah guides, he is the rightly guided; but he whom He sends astray, for him you will find no <b>Wali</b> (guiding friend) to lead him (to the right path). (18:17) 
  <b>Huda</b> also means to explain the truth, give direction and lead to it. 

  Allah, the Exalted, said,

  وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ

  And verily, you (O Muhammad) are indeed guiding (mankind) to the straight path (i.e. Allah's religion of Islamic Monotheism). (42:52)

  إِنَّمَأ أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ

  You are only a warner, and to every people there is a guide. (13:7) 

  and,

  وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى

  And as for <b>Thamud</b>, 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. (41:17)

  testifying to this meaning.

  Also, Allah said,

  وَهَدَيْنَـهُ النَّجْدَينِ 

  And shown him the two ways (good and evil). (90:10)

  This is the view of the scholars who said that the two ways refer to the paths of righteousness and evil, which is also the correct explanation. And Allah knows best.
  <b>Meaning of Taqwa</b> 

  The root meaning of <b>Taqwa</b> is to avoid what one dislikes.

  It was reported that;

  Umar bin Al-Khattab asked Ubayy bin Ka`b about <b>Taqwa</b>.

  Ubayy said, "Have you ever walked on a path that has thorns on it?"

  Umar said, "Yes."

  Ubayy said, "What did you do then?"

  He said, "I rolled up my sleeves and struggled."

  Ubayy said, "That is <b>Taqwa</b>.

bn_tafsir:
  এ গ্রন্থ; (কুরআন) এতে কোন সন্দেহ নেই, [১] সাবধানীদের জন্য এ (গ্রন্থ) পথ-নির্দেশক।[২]

  [১] এ কিতাবের অবতরণ যে আল্লাহর নিকট থেকে এ ব্যাপারে সন্দেহের কোন অবকাশ নেই। যেমন অন্য আয়াতে এসেছে, "এ কিতাবের অবতরণ বিশ্বপালনকর্তার নিকট থেকে এতে কোন সন্দেহ নেই।" <em>(সূরা সাজদা ৩২:২)</em> কোন কোন আলেমগণ বলেছেন, বাক্যটি ঘোষণামূলক হলেও তার অর্থ নিষেধমূলক। অর্থাৎ, لاَ تَرتَابُوا فِيهِ (এতে সন্দেহ করো না)। এ ছাড়াও এতে যেসব ঘটনাবলী উল্লেখ করা হয়েছে তার সত্যতা সম্পর্কে, যেসব বিধি-বিধান ও মসলা-মাসায়েল বর্ণিত হয়েছে সে সবের উপর মানবতার কল্যাণ ও মুক্তি যে নির্ভরশীল সে ব্যাপারে এবং যেসব আক্বীদা (তাওহীদ, রিসালাত ও আখেরাত) সংক্রান্ত বিষয় আলোচিত হয়েছে তার সত্য হওয়ার ব্যাপারে কোন প্রকার সন্দেহ নেই।

  [২] এই ঐশী গ্রন্থ আসলে তো সমস্ত মানুষের হিদায়াত এবং পথ প্রদর্শনের জন্যই অবতীর্ণ হয়েছে, কিন্তু এই নির্ঝরের পানি দ্বারা কেবল তারাই সিক্ত হবে, যারা 'আবে হায়াত' (সঞ্জীবনী পানি)-এর সন্ধানী এবং আল্লাহর ভয়ে ভীত-সন্ত্রস্ত হবে। আর যাদের অন্তরে মৃত্যুর পর আল্লাহর সামনে দাঁড়িয়ে জবাবদিহি করার অনুভূতি এবং চিন্তা নেই, যাদের মধ্যে সুপথ সন্ধানের অথবা ভ্রষ্টতা থেকে বাঁচার কোনই উৎসাহ ও আগ্রহ নেই, তারা সুপথ কোথা থেকে এবং কেনই বা পাবে? (সকাল তো তাদের জন্য, যারা ঘুম ছেড়ে চোখের পাতা মেলে জেগে ওঠে।)


en_meaning: Who believe in the unseen, establish prayer, and spend out of what We have provided for them,
arabic: الَّذِیۡنَ یُؤۡمِنُوۡنَ بِالۡغَیۡبِ وَیُقِیۡمُوۡنَ الصَّلٰوۃَ وَمِمَّا رَزَقۡنٰہُمۡ یُنۡفِقُوۡنَ ۙ
transliteration: আল্লাযীনা ইউ’মিনূনা বিলগাইবি ওয়াইউকীমূনাসসালা-তা ওয়া মিম্মা-রাঝাকনা-হুমইউনফিকূ ন।
bn_meaning: গায়েবের প্রতি ঈমান আনে, সালাত কায়েম করে এবং আমি তাদেরকে যে রিয্ক দিয়েছি তা থেকে ব্যয় করে।
en_tafsir:
  يُؤْمِنُونَ

  <b>The Meaning of Iman</b> 

  Allah says; 

  الَّذِينَ يُوْمِنُونَ بِالْغَيْبِ

  Those Who have faith in the <b>Ghayb</b>.

  Abu Jafar Ar-Razi said that Al-Ala bin Al-Musayyib bin Rafi narrated from Abu Ishaq that Abu Al-Ahwas said that Abdullah said,

  "<b>Iman</b> is to trust."

  Ali bin Abi Talhah reported that Ibn Abbas said, 
  يُوْمِنُونَ
   (who have faith),

  means they trust.

  Also, Ma`mar said that Az-Zuhri said,

  "<b>Iman</b> is the deeds."

  In addition, Abu Jafar Ar-Razi said that Ar-Rabi bin Anas said that,

  `They have faith', means, they fear (Allah).

  Ibn Jarir (At-Tabari) commented,

  "The preferred view is that they be described as having faith in the Unseen by the tongue, deed and creed. In this case, fear of Allah is included in the general meaning of <b>Iman</b>, which necessitates following deeds of the tongue by implementation. Hence, <b>Iman</b> is a general term that includes affirming and believing in Allah, His Books and His Messengers, and realizing this affirmation through adhering to the implications of what the tongue utters and affirms."

  Linguistically, in the absolute sense, <b>Iman</b> merely means trust, and it is used to mean that sometimes in the Qur'an, for instance, Allah the Exalted said,

  يُوْمِنُ بِاللَّهِ وَيُوْمِنُ لِلْمُوْمِنِينَ

  He trusts (<b>yu'minu</b>) in Allah, and trusts (<b>yu'minu</b>) in the believers. (9:61)

  Prophet Yusuf's brothers said to their father,

  وَمَأ أَنتَ بِمُوْمِنٍ لَّنَا وَلَوْ كُنَّا صَـدِقِينَ

  But you will never believe us even when we speak the truth. (12:17)

  Further, the word <b>Iman</b> is sometimes mentioned along with deeds, such as Allah said,

  إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

  Save those who believe (in Islamic Monotheism) and do righteous deeds. (95:6) 

  However, when <b>Iman</b> is used in an unrestricted manner, it includes beliefs, deeds, and statements of the tongue. We should state here that Iman increases and decreases.

  There are many narrations and <b>Hadiths</b> on this subject, and we discussed them in the beginning of our explanation of Sahih Al-Bukhari, all favors are from Allah.

  Some scholars explained that <b>Iman</b> means <b>Khashyah</b> (fear of Allah). For instance, Allah said;

  إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ

  Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter). (67:12)

  and,

  مَّنْ خَشِىَ الرَّحْمَـنَ بِالْغَيْبِ وَجَأءَ بِقَلْبٍ مُّنِيبٍ 

  Who feared the Most Gracious (Allah) in the <b>Ghayb</b> (unseen) and brought a heart turned in repentance (to Him and absolutely free from every kind of polytheism). (50:33)

  Fear is the core of <b>Iman</b> and knowledge, just as Allah the Exalted said,

  إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

  It is only those who have knowledge among His servants that fear Allah. (35:28) 

  <b>The Meaning of Al-Ghayb</b> 

  As for the meaning of <b>Ghayb</b> here, the <b>Salaf</b> have different explanations of it, all of which are correct, indicating the same general meaning.

  For instance, Abu Jafar Ar-Razi quoted Ar-Rabi bin Anas, reporting from Abu Al-Aliyah about Allah's statement, 
   يُوْمِنُونَ بِالْغَيْبِ
   ((Those who) have faith in the <b>Ghayb</b>),

  "They believe in Allah, His angels, Books, Messengers, the Last Day, His Paradise, Fire and in the meeting with Him. They also believe in life after death and in Resurrection. All of this is the <b>Ghayb</b>."

  Qatadah bin Di`amah said similarly.

  Sa`id bin Mansur reported from Abdur-Rahman bin Yazid who said,

  "We were sitting with Abdullah bin Mas`ud when we mentioned the Companions of the Prophet and their deeds being superior to our deeds.

  Abdullah said, `The matter of Muhammad was clear for those who saw him. By He other than Whom there is no God, no person will ever acquire a better type of faith than believing in <b>Al-Ghayb</b>.'

  He then recited,

  الم
   - 
  ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ
   - 
  الَّذِينَ يُوْمِنُونَ بِالْغَيْبِ

  <b>Alif Lam Mim</b>. This is the Book, wherein there is no doubt, a guidance for the <b>Muttaqin</b>. Those who believe in the <b>Ghayb</b>, until, 
  الْمُفْلِحُونَ
   (the successful)."

  Ibn Abi Hatim, Ibn Marduwyah and Al-Hakim, in his <b>Mustadrak</b>, recorded this <b>Hadith</b>.

  Al-Hakim commented that this <b>Hadith</b> is authentic and that the Two Sheikhs - Al-Bukhari and Muslim - did not collect it, although it meets their criteria.

  Ahmad recorded a <b>Hadith</b> with similar meaning from Ibn Muhayriz who said:

  I said to Abu Jumu`ah, "Narrate a <b>Hadith</b> for us that you heard from the Messenger of Allah."

  He said, "Yes. I will narrate a good <b>Hadith</b> for you.

  Once we had lunch with the Messenger of Allah. Abu Ubaydah, who was with us, said, `O Messenger of Allah! Are people better than us We embraced Islam with you and performed <b>Jihad</b> with you.'

  He said,

  نَعَمْ قَوْمٌ مِنْ بَعْدِكُمْ يُوْمِنُونَ بِي وَلَمْ يَرَوْنِي

  Yes, those who will come after you, who will believe in me although they did not see me."

  This <b>Hadith</b> has another route collected by Abu Bakr bin Marduwyah in his Tafsir, from Salih bin Jubayr who said:

  Abu Jumu`ah Al-Ansari, the Companion of the Messenger of Allah, came to <b>Bayt Al-Maqdis</b> (Jerusalem) to perform the prayer. Raja' bin Haywah was with us, so when Abu Jumu`ah finished, we went out to greet him. When he was about to leave, he said, "You have a gift and a right. I will narrate a <b>Hadith</b> for you that I heard from the Messenger of Allah."

  We said, "Do so, and may Allah grant you mercy."

  He said, "We were with the Messenger of Allah, ten people including Mu`adh bin Jabal. We said, "O Messenger of Allah! Are there people who will acquire greater rewards than us We believed in Allah and followed you.'

  He said,

  مَا يَمْنَعُكُمْ مِنْ ذَلِكَ وَرَسُولُ اللهِ بَيْنَ أَظْهُرِكُمْ يَأْتِيكُمْ بِالْوَحْيِ مِنَ السَّمَاءِ بَلْ قَوْمٌ بَعْدَكُمْ يَأْتِيهِمْ كِتَابٌ مِنْ بَيْنِ لَوْحَيْنِ يُوْمِنُونَ بِهِ وَيَعْمَلُونَ بِمَا فِيهِ أُوليِكَ أَعْظَمُ مِنْكُمْ أَجْرًا مَرَّتَيْن

  What prevents you from doing so, while the Messenger of Allah is among you, bringing you the revelation from heaven There are people who will come after you and who will be given a book between two covers (the Qur'an), and they will believe in it and implement its commands. They have a greater reward than you, even twice as much."

  Allah says; 

  ... 
  وَيُقِيمُونَ الصَّلةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

  And perform <b>Salah</b>, and spend out of what we have provided for them. 

  <b>Meaning of Iqamat As-Salah</b> 

  Ibn Abbas said that, 
  وَيُقِيمُونَ الصَّلةَ
   (And perform the <b>Salah</b>),

  means, "Perform the prayer with all of the obligations that accompany it."

  Ad-Dahhak said that Ibn Abbas said,

  "<b>Iqamat</b> <b>As-Salah</b> means to complete the bowings, prostrations, recitation, humbleness and attendance for the prayer."

  Qatadah said,

  "<b>Iqamat As-Salah</b> means to preserve punctuality, and the ablution, bowings, and prostrations of the prayer."

  Muqatil bin Hayyan said <b>Iqamat As-Salah</b> means,

  "To preserve punctuality for it, as well as completing ones purity for it, and completing the bowings, prostrations, recitation of the Qur'an, <b>Tashahhud</b> and blessings for the Prophet. This is <b>Iqamat As-Salah</b>."

  <b>The Meaning of "Spending" in this Ayah</b> 

  Ali bin Abi Talhah reported that Ibn Abbas said, 
  وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
   (And spend out of what We have provided for them) means,

  "The <b>Zakah</b> due on their wealth."

  As-Suddi said that Abu Malik and Abu Salih narrated from Ibn Abbas, as well as Murrah from Ibn Mas`ud and other Companions of the Messenger of Allah, that, 
  وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
   (And spend out of what We have provided for them) means,

  "A man's spending on his family. This was before the obligation of <b>Zakah</b> was revealed."

  Juwaybir narrated from Ad-Dahhak,

  "General spending (in charity) was a means of drawing nearer to Allah, according to one's discretion and capability. Until the obligation of charity was revealed in the seven <b>Ayat</b> of Surah <b>Bara'ah</b>, were revealed. These abrogated the previous case."

  In many instances, Allah mentioned prayer and spending wealth together. 

  Prayer is a right of Allah as well as a form of worshipping Him. It includes singling Him out for one's devotion, praising Him, glorifying Him, supplicating to Him, invoking Him, and it displays one's dependence upon Him. 

  Spending is form of kindness towards creatures by giving them what will benefit them, and those people most deserving of this charity are the relatives, the wife, the servants and then the rest of the people. So all types of required charity and required spending are included in Allah's saying, 
  وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
   (And spend out of what we have provided for them). 

  The Two <b>Sahihs</b> recorded that Ibn Umar said that the Messenger of Allah said,

  بُنِيَ الاِْسْلَمُ عَلَى خَمْسٍ 

  شَهَادَةِ أَنْ لَا إِلهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ 

  وَإِقَامِ الصَّلَإةِ 

  وَإِيتَاءِ الزَّكَاةِ 

  وَصَوْمِ رَمَضَانَ 

  وَحَجِّ الْبَيْت

  Islam is built upon five (pillars):

  Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, 

  establishing the prayer, 

  giving <b>Zakah</b>, 

  fasting Ramadan and 

  Hajj to the House. 

  There are many other <b>Hadiths</b> on this subject.

  <b>The Meaning of Salah</b> 

  In the Arabic language, the basic meaning of <b>Salah</b> is supplication. In religious terminology, <b>Salah</b> is used to refer to the acts of bowing and prostration, the remaining specified acts associated with it, specified at certain times, with those known conditions, and the characteristics, and requirements that are well-known about it.

bn_tafsir:
  যারা অদৃশ্যে বিশ্বাস করে, [১] যথাযথভাবে নামায পড়ে[২] ও তাদেরকে যা দান করেছি তা হতে ব্যয় করে। [৩]

  <b>[১]</b> গায়বী, অদৃশ্য তথা অদেখা বিষয়সমূহ হল এমন সব জিনিস যার উপলব্ধি জ্ঞান ও ইন্দ্রিয় দ্বারা সম্ভব নয়। যেমন মহান আল্লাহর সত্তা, তাঁর অহী (প্রত্যাদেশ), জান্নাত ও জাহান্নাম, ফিরিশতা, কবরের আযাব এবং মৃত দেহের পুনরুত্থান ইত্যাদি। এ থেকে প্রতীয়মান হয় যে, আল্লাহ ও তাঁর রসূল (সাঃ) কর্তৃক বর্ণিত এমন কথার উপর বিশ্বাস স্থাপন করাও ঈমানের অংশ যা জ্ঞান ও ইন্দ্রিয় দ্বারা উপলব্ধি করা যায় না। আর তা অস্বীকার করা কুফরী ও ভ্রষ্টতা।

  <b>[২]</b> যথাযথভাবে নামায পড়া বা নামায কায়েম করার অর্থ হল, নিয়মিতভাবে রসূল (সাঃ)-এর তরীকা অনুযায়ী নামায আদায়ের প্রতি যত্ন নেওয়া। নচেৎ নামায তো মুনাফিকরাও পড়তো।

  <b>[৩]</b> 'ব্যয় করা' কথাটি ব্যাপক; যাতে ফরয ও নফল উভয় প্রকার (ব্যয়, খরচ, দান বা সদকা)ই শামিল। ঈমানদাররা তাদের সামর্থ্যানুযায়ী উভয় প্রকার সদকার ব্যাপারে কোন প্রকার কৃপণতা করে না। এমনকি পিতা-মাতা এবং পরিবার ও সন্তান-সন্ততির উপর ব্যয় করাও এই 'ব্যয় করা'র মধ্যে শামিল এবং তাও নেকী লাভের মাধ্যম।


transliteration: ওয়াল্লাযীনা ইউ’মিনূনা বিমাউনঝিলা ইলাইকা ওয়ামা উনঝিলা মিন কাবলিকা ওয়াবিল আ-খিরাতি হুম ইউকিনূন।
en_meaning:
  And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].

en_tafsir:
  Allah says; 

  والَّذِينَ يُوْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ

  And who have faith in what is revealed to you and in what was revealed before you.

  Ibn Abbas said that,

  means, "They believe in what Allah sent you with, and in what the previous Messengers were sent with, they do not distinguish between (believing) them, nor do they reject what they brought from their Lord."
   
  وَبِالاخِرَةِ هُمْ يُوقِنُونَ

  And in the Hereafter they are certain.

  that is the resurrection, the standing (on the Day of Resurrection), Paradise, the Fire, the reckoning and the Scale that weighs the deeds (the <b>Mizan</b>). The Hereafter is so named because it comes after this earthly life.
  <b>Attributes of the Believers</b> 

  The people described here (2:4) are those whom Allah described in the preceding <b>Ayah</b>, <b>
  الَّذِينَ يُوْمِنُونَ بِالْغَيْبِ
   
  وَيُقِيمُونَ الصَّلةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
  </b> (Those who have faith in the <b>Ghayb</b> and perform <b>Salah</b>, and spend out of what we have provided for them). 

  Mujahid once stated,

  "Four <b>Ayat</b> at the beginning of Surah <b>Al-Baqarah</b> describe the believers, two describe the disbelievers, and thirteen describe the hypocrites."

  The four <b>Ayat</b> mentioned in this statement are general and include every believer, whether an Arab, non-Arab, or a person of a previous Scripture, whether they are Jinns or humans. All of these attributes complement each other and require the existence of the other attributes.

  For instance, it is not possible that one believes in the Unseen, performs the prayer and gives <b>Zakah</b> without believing in what the Messenger of Allah and the previous Messengers were sent with.

  The same with certainty in the Hereafter, this is not correct without that, for Allah has commanded the believers,

  يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ءَامِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَـبِ الَّذِى أَنَزلَ مِن قَبْلُ

  O you who believe! Believe in Allah, and His Messenger, and the Book (the Qur'an) which He has revealed to the Messenger, and the Book which He sent down to those before (him). (4:136) 

  وَلَا تُجَـدِلُواْ أَهْلَ الْكِتَـبِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ وَقُولُواْ ءَامَنَّا بِالَّذِى أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَـهُنَا وَإِلَـهُكُمْ وَاحِدٌ

  And argue not with the People of the Book, unless it be in (a way) that is better, except with such of them as do wrong; and say (to them):"We believe in that which has been revealed to us and revealed to you; our <b>Ilah</b> (God) and your <b>Ilah</b> (God) is One (i.e. Allah)." (29:46)

  يَـأَيُّهَأ الَّذِينَ أُوتُواْ الْكِتَـبَ ءَامِنُواْ بِمَا نَزَّلْنَا مُصَدِّقاً لِّمَا مَعَكُمْ

  O you who have been given the Book (Jews and Christians)! Believe in what We have revealed (to Muhammad) confirming what is (already) with you. (4:47)

  and,

  قُلْ يَـأَهْلَ الْكِتَـبِ لَسْتُمْ عَلَى شَىْءٍ حَتَّى تُقِيمُواْ التَّوْرَاةَ وَالاِنجِيلَ وَمَأ أُنزِلَ إِلَيْكُمْ مِّن رَّبِّكُمْ

  Say (O Muhammad):"O People of the Book (Jews and Christians)! You have nothing until you act according to the <b>Tawrah</b> (Torah), the <b>Injil</b> (Gospel), and what has (now) been revealed to you from your Lord (the Qur'an)." (5:68)

  Also, Allah the Exalted described the believers;

  ءَامَنَ الرَّسُولُ بِمَأ أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُوْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـيِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ

  The Messenger (Muhammad) believes in what has been revealed to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between any of His Messengers". (2:285)

  and,

  وَالَّذِينَ ءَامَنُواْ بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ

  And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers). (4:152)

  This is a sample of the <b>Ayat</b> that indicate that the true believers all believe in Allah, His Messengers and His Books.

  The faithful among the People of the Book, have a special significance here, since they believe in their Books and in all of the details related to that, so when such people embrace Islam and sincerely believe in the details of the religion, then they will get two rewards. As for the others, they can only believe in the previous religious teachings in a general way. For instance, the Prophet stated,

  إِذَا حَدَثَكُمْ أَهْلُ الْكِتَابِ فَلَ تُكَذِّبُوهُمْ وَلَا تُصَدِقُوهُمْ وَلكِنْ قُولُوا امَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُم

  When the People of the Book narrate to you, neither reject nor affirm what they say. Rather, say, 'We believe in what was revealed to us and what was revealed to you.'

  However, the faith that many Arabs have in the religion of Islam as it was revealed to Muhammad might be more complete, encompassing and firmer than the faith of the People of the Book who embraced Islam. Therefore, if the believers in Islam among the People of the Book gain two rewards, other Muslims who have firmer Islamic faith might gain an equal reward that compares to the two the People of the Book gain (upon embracing Islam). And Allah knows best

arabic:
  وَالَّذِیۡنَ یُؤۡمِنُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ ۚ  وَبِالۡاٰخِرَۃِ ہُمۡ یُوۡقِنُوۡنَ ؕ

bn_tafsir:
  এবং তোমার প্রতি যা অবতীর্ণ করা হয়েছে ও তোমার পূর্বে যা অবতীর্ণ করা হয়েছে তাতে যারা বিশ্বাস করে[১] ও পরলোকে যারা নিশ্চিত বিশ্বাসী।

  [১] 'পূর্বে যা অবতীর্ণ করা হয়েছে তাতে বিশ্বাস করা'র অর্থ হল এই যে, যে গ্রন্থসমূহ পূর্ববর্তী নবীগণের উপর অবতীর্ণ করা হয়েছিল, তা সবই সত্য। যদিও সেই কিতাব বা গ্রন্থাবলী বর্তমানে আসল (অপরিবর্তিত) অবস্থায় পাওয়া যায় না। তাই সেগুলির উপর আমল করাও যাবে না। এখন শুধু ক্বুরআন ও তার ব্যাখ্যা হাদীসের উপরেই আমল করতে হবে। এ থেকে এ কথাও জানা গেল যে, অহী ও রিসালাতের ধারাবাহিকতা রসূল (সাঃ) পর্যন্তই শেষ। তা না হলে তার (পরে আগত কোন রিসালাতের) উপর ঈমান আনার কথাও মহান আল্লাহ অবশ্যই উল্লেখ করতেন।

bn_meaning:
  আর যারা ঈমান আনে তাতে, যা তোমার প্রতি নাযিল করা হয়েছে এবং যা তোমার পূর্বে নাযিল করা হয়েছে। আর আখিরাতের প্রতি তারা ইয়াকীন রাখে।


en_meaning: Those are upon [right] guidance from their Lord, and it is those who are the successful.
arabic: اُولٰٓئِکَ عَلٰی ہُدًی مِّنۡ رَّبِّہِمۡ ٭ وَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
transliteration: উলাইকা ‘আলা-হুদাম মিররাব্বিহিম ওয়া উলাইকা হুমুল মুফলিহূন।
bn_meaning: তারা তাদের রবের পক্ষ থেকে হিদায়াতের উপর রয়েছে এবং তারাই সফলকাম।
en_tafsir:
  <b>Guidance and Success are awarded to the Believers</b> 

  Allah said,

  أُوْلَـيِكَ

  They are,

  refers to those who believe in the Unseen, establish the prayer, spend from what Allah has granted them, believe in what Allah has revealed to the Messenger and the Messengers before him, believe in the Hereafter with certainty, and prepare the necessary requirements for the Hereafter by performing good deeds and avoiding the prohibitions.

  Allah then said,
   
  عَلَى هُدًى مِّن رَّبِّهِمْ

  on guidance from their Lord,

  meaning, they are (following) a light, guidance, and have insight from Allah,
   
  وَأُوْلَـيِكَ هُمُ الْمُفْلِحُونَ
   
   

  And they are the successful.

  meaning, in this world and the Hereafter. They shall have what they seek and be saved from the evil that they tried to avoid. Therefore, they will have rewards, eternal life in Paradise, and safety from the torment that Allah has prepared for His enemies

bn_tafsir:
  তারাই তাদের প্রতিপালকের নির্দেশিত পথে রয়েছে এবং তারাই সফলকাম।

  এখানে সেই ঈমানদার বা বিশ্বাসীদের পরিণামের কথা বলা হয়েছে, যারা ঈমান আনার পর আল্লাহভীরু ও আমল করা সহ সঠিক আক্বীদার উপর কায়েম থাকার প্রতি যত্ন নেয়; কেবল মৌখিক ঈমান প্রকাশকে যথেষ্ট মনে করে না। আর সফলকাম হওয়ার অর্থ, আল্লাহর সন্তুষ্টি এবং তাঁর রহমত ও ক্ষমা লাভ। এর সাথে যদি দুনিয়াতেও সুখ-সাছন্দ্য ও সফলতা লাভ হয়ে যায় তাহলে তো 'সুবহানাল্লাহ' (বিরাট সৌভাগ্য)। নচেৎ আখেরাতের সফলতাই হল প্রকৃত সফলতা।

  এর পর মহান আল্লাহ অন্য এক দলের কথা বলছেন যারা কেবল কাফেরই নয়, বরং তাদের কুফরী ও অবাধ্যতা এমন অন্তিম পর্যায়ে পৌঁছেছে যে, এর পর তাদের কোন মঙ্গল বা ইসলাম কবুল করার কোন আশাই নেই।


transliteration: ইন্নাল্লাযীনা কাফারূ ছাওয়াউন‘আলাইহিম আআনযারতাহুম আম লাম তুনযিরহুম লাইউ’মিনূন।
en_meaning:
  Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe.

en_tafsir:
  Allah said,

  إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُوْمِنُونَ
   
   

  Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.

  إِنَّ الَّذِينَ كَفَرُواْ
   (Verily, those who disbelieve) meaning,

  covered the truth and hid it.

  Since Allah has written that they would do so, it does not matter if you (O Muhammad) warn them or not, they would still have disbelieved in what you were sent with.

  Similarly, Allah said,

  إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لَا يُوْمِنُونَ

  وَلَوْ جَأءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

  Truly, those against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment. (10:96-97)

  About the rebellious People of the Book, Allah said,

  وَلَيِنْ أَتَيْتَ الَّذِينَ أُوتُواْ الْكِتَـبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُواْ قِبْلَتَكَ

  And even if you were to bring to the People of the Book (Jews and Christians) all the <b>Ayat</b>, they would not follow your <b>Qiblah</b> (prayer direction). (2:145)

  These <b>Ayat</b> indicate that whomever Allah has written to be miserable, they shall never find anyone to guide them to happiness, and whomever Allah directs to misguidance, he shall never find anyone to guide him. So do not pity them - O Muhammad - deliver the Message to them. Certainly, whoever among them accepts the Message, then he shall gain the best rewards.

  As for those who turn away in rejection, do not feel sad for them or concerned about them, for <b>
  فَإِنَّمَا عَلَيْكَ الْبَلَغُ وَعَلَيْنَا الْحِسَابُ
  </b> (Your duty is only to convey (the Message) and on Us is the reckoning (13:40), and, <b>
  إِنَّمَا أَنتَ نَذِيرٌ وَاللّهُ عَلَى كُلِّ شَيْءٍ وَكِيلٌ
  </b> (But you are only a warner. And Allah is a <b>Wakil</b> (Disposer of affairs, Trustee, Guardian) over all things), (11:12).

  Ali bin Abi Talhah reported that Ibn Abbas said about Allah's statement, <b>
  إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُوْمِنُونَ
  </b> (Verily, those who disbelieve, it is the same to them whether you (O Muhammad) warn them or do not warn them, they will not believe),

  "That the Messenger of Allah was eager for all the people to believe and follow the guidance he was sent with. Allah informed him that none would believe except for those whom He decreed happiness for in the first place, and none would stray except those who Allah has decreed to do so in the first place.

arabic:
  اِنَّ الَّذِیۡنَ کَفَرُوۡا سَوَآءٌ عَلَیۡہِمۡ ءَاَنۡذَرۡتَہُمۡ اَمۡ لَمۡ تُنۡذِرۡہُمۡ لَا یُؤۡمِنُوۡنَ

bn_tafsir:
  যারা অবিশ্বাস করেছে তুমি তাদেরকে সতর্ক কর বা না কর, তাদের পক্ষে উভয়ই সমান; তারা বিশ্বাস করবে না।

  নবী করীম (সাঃ)-এর বড়ই আশা ছিল যে, সবাই মুসলিম হয়ে যাক এবং সেই অনুপাতে তিনি প্রয়াসও চালিয়ে যাচ্ছিলেন। কিন্তু মহান আল্লাহ বললেন, ঈমান তাদের ভাগ্যেই নেই। এরা এমন কিছু বিশেষ লোক ছিল যাদের অন্তরে মোহর মেরে দেওয়া হয়েছিল। (যেমন আবূ জাহল এবং আবূ লাহাব প্রভৃতি।) নচেৎ তাঁর দাওয়াত ও তাবলীগের মাধ্যমে অসংখ্য মানুষ মুসলমান হয়েছিল। এমন কি পুরো আরব উপদ্বীপ ইসলামের সুশীতল ছায়াতলে এসে গিয়েছিল।

bn_meaning:
  নিশ্চয় যারা কুফরী করেছে, তুমি তাদেরকে সতর্ক কর কিংবা না কর, উভয়ই তাদের জন্য বরাবর, তারা ঈমান আনবে না।


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

en_tafsir:
  <b>Meaning of Khatama</b> 

  Allah said,

  خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ

  Allah has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment.

  As-Suddi said that, 
  خَتَمَ اللّهُ
   (<b>Khatama</b> Allah) means, 

  "Allah has sealed."

  Qatadah said that this <b>Ayah</b> means,

  "<b>Shaytan</b> controlled them when they obeyed him. Therefore, Allah sealed their hearts, hearing and sight, and they could neither see the guidance nor hear, comprehend or understand."

  Ibn Jurayj said that Mujahid said, 
  خَتَمَ اللّهُ عَلَى قُلُوبِهمْ
   (Allah has set a seal on their hearts),

  "A stamp. It occurs when sin resides in the heart and surrounds it from all sides, and this submersion of the heart in sin constitutes a stamp, meaning a seal."

  Ibn Jurayj also said that the seal is placed on the heart and the hearing.

  In addition, Ibn Jurayj said, that Abdullah bin Kathir narrated that Mujahid said,

  "The stain is not as bad as the stamp, the stamp is not as bad as the lock which is the worst type."

  Al-Amash said,

  "Mujahid demonstrated with his hand while saying, `They used to say that the heart is just like this - meaning the open palm. When the servant commits a sin, a part of the heart will be rolled up - and he rolled up his index finger. When the servant commits another sin, a part of the heart will be rolled up' - and he rolled up another finger, until he rolled up all of his fingers. Then he said, `Then, the heart will be sealed.'

  Mujahid also said that this is the description of the <b>Ran</b> (refer to 83:14)."

  Al-Qurtubi said,

  "The <b>Ummah</b> has agreed that Allah has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief.

  Similarly, Allah said, <b>
  بَلْ طَبَعَ اللّهُ عَلَيْهَا بِكُفْرِهِمْ
  </b> (Nay, Allah has set a seal upon their hearts because of their disbelief), (4:155)."

  He then mentioned the <b>Hadith</b> about changing the hearts, (in which the Prophet supplicated),

  يَا مُقَلِبَ الْقُلُوبِ ثَبِّتْ قُلُوبَنَا عَلى دِينِك

  O You Who changes the hearts, make our hearts firm on Your religion.

  He also mentioned the <b>Hadith</b> by Hudhayfah recorded in the <b>Sahih</b>, in which the Messenger of Allah said,

  تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيه نُكْتَةٌ سَوْدَاءُ وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ حَتى تَصِيرَ عَلَى قَلْبَيْنِ عَلى أَبْيَضَ مِثْلِ الصَّفَا فَلَ تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَوَاتُ وَالاَْرْضُ وَالاْخَرُ أَسْوَدُ مُرْبَادًّا كَالْكُوزِ مُجَخِّيًا لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا

  The <b>Fitan</b> (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the <b>Fitan</b>, then a black dot will be engraved on it. Any heart that rejects the <b>Fitan</b>, then a white dot will be engraved on it. The hearts will therefore become two categories:white, just like the barren rock; no <b>Fitnah</b> shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil.

  Ibn Jarir said,

  "The truth regarding this subject is what the authentic <b>Hadith</b> from the Messenger of Allah stated. Abu Hurayrah narrated that the Messenger of Allah said,

  إِنَّ الْمُومِنَ إِذَا أَذْنَبَ ذَنْبًا كَانَتْ نُكْتَةً سَوْدَاءَ فِي قَلْبِهِ فَإِنْ تَابَ وَنَزَعَ وَاسْتَعْتَبَ صَقِلَ قَلْبُهُ وَإِنْ زَادَ زَادَتْ حَتَّى تَعْلُوَ قَلْبَهُ فَذلِكَ الرَّانُ الَّذِي قَالَ اللهُ تَعَالى 

  When the believer commits a sin, a black dot will be engraved on his heart. If he repents, refrains and regrets, his heart will be polished again. If he commits more errors, the dots will increase until they cover his heart. This is the <b>Ran</b> (stain) that Allah described,

  كَلَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَّا كَانُواْ يَكْسِبُونَ

  Nay! But on their hearts is the <b>Ran</b> (stain) which they used to earn." (83:14)

  At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this <b>Hadith</b>, and At-Tirmidhi said that it is <b>Hasan Sahih</b>.
  <b>The Meaning of Ghishawah</b> 

  Reciting the <b>Ayah</b>, 
  خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ
   (Allah has set a seal on their hearts and on their hearing), then pausing, then continuing with, 
  وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ
   (And on their eyes there is a <b>Ghishawah</b> (covering)) is accurate, for the stamp is placed on the heart and the hearing while the <b>Ghishawah</b>, the covering, is appropriately placed on the eyes.

  In his <b>Tafsir</b>, As-Suddi said that Ibn Abbas and Ibn Mas`ud said about Allah's statement, 
  خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ
   (Allah has set a seal on their hearts and on their hearing),

  "So that they neither understand nor hear.

  Allah also said that He placed a covering on their sight, meaning eyes, and so, they do not see.

arabic:
  خَتَمَ اللّٰہُ عَلٰی قُلُوۡبِہِمۡ وَعَلٰی سَمۡعِہِمۡ ؕ  وَعَلٰۤی اَبۡصَارِہِمۡ غِشَاوَۃٌ ۫  وَّلَہُمۡ عَذَابٌ عَظِیۡمٌ 

transliteration:
  খাতামাল্লা-হু ‘আলা- কুলূবিহিম ওয়া ‘আলা-ছাম‘ইহিমওয়া‘আলাদ আবসা-রিহিম গিশা-ওয়াতুও ওয়ালাহুম ‘আযা-বুন ‘আজীম।

bn_tafsir:
  আল্লাহ তাদের হৃদয় ও কানে মোহর মেরে দিয়েছেন, তাদের চোখের উপর আবরণ রয়েছে এবং তাদের জন্য রয়েছে মহা শাস্তি। 

  এখানে তাদের ঈমান না আনার কারণের কথা উল্লেখ করা হয়েছে। যেহেতু অব্যাহতভাবে কুফরী ও পাপের কাজ সম্পাদন করার কারণে তাদের অন্তঃকরণ থেকে সত্য গ্রহণ করার যোগ্যতা শেষ হয়ে গিয়েছিল, তাদের কান হক কথা শোনার জন্য প্রস্তুত ছিল না এবং তাদের দৃষ্টি সারা বিশ্বের ছড়িয়ে থাকা মহান প্রতিপালকের নিদর্শনাবলী দেখা থেকে বঞ্চিত ছিল, তাই এখন তারা ঈমান কিভাবে আনতে পারে? ঈমান তো তাদেরই ভাগ্যে জোটে, যারা আল্লাহ তাআলা প্রদত্ত যোগ্যতাকে সঠিকরূপে ব্যবহার করে এবং তার দ্বারা স্রষ্টার পরিচয় লাভ করে। এর বিপরীত লোকেরা তো সেই হাদীসের অর্থের আওতাভুক্ত, যাতে বলা হয়েছে যে, "মু'মিন যখন কোন পাপ করে বসে, তখন তার অন্তরে একটি কালো দাগ পড়ে যায়। তারপর যখন সে তাওবা ক'রে পাপ থেকে ফিরে আসে, তখন তার অন্তর আগের মত পরিষ্কার-পরিচ্ছন্ন হয়ে যায়। কিন্তু সে যদি তাওবা করার পরিবর্তে গুনাহের পর গুনাহ করতে থাকে, তাহলে সেই কালো দাগ ছড়িয়ে গিয়ে তার পুরো অন্তরকে আচ্ছন্ন করে ফেলে।" নবী করীম (সাঃ) বলেন, "এটাই হল সেই মরিচা যা মহান আল্লাহ ক্বুরআনে উল্লেখ করেছেন। {<b>كَلاَّ</b> <b>بَلْ</b> <b>رَانَ</b> <b>عَلَى</b> <b>قُلُوبِهِمْ</b> <b>مَا</b> <b>كَانُوا</b> <b>يَكْسِبُونَ</b>} "কখনোও না, বরং তারা যা করে, তাই তাদের হৃদয়ে মরিচা ধরিয়ে দিয়েছে।" <em>(তিরমিযী, তাফসীর সূরা মুত্বাফফিফীন ৮৩:১৪ আয়াত)</em> এই অবস্থাকেই ক্বুরআনে 'খাতম' (মোহর মারা) বলে আখ্যায়িত করা হয়েছে; যা তাদের অব্যাহত মন্দ কাজসমূহের যুক্তিসংগত প্রতিফল।

bn_meaning:
  আল্লাহ তাদের অন্তরে এবং তাদের কানে মোহর লাগিয়ে দিয়েছেন এবং তাদের চোখসমূহে রয়েছে পর্দা। আর তাদের জন্য রয়েছে মহাআযাব।


transliteration: ওয়া মিনান্না-ছি মাইঁ ইয়াকূলু আ-মান্না- বিল্লা-হি ওয়া বিলইয়াওমিল আ-খিরি ওয়ামা-হুম বিমু’মিনীন।
en_meaning:
  And of the people are some who say, "We believe in Allah and the Last Day," but they are not believers.

en_tafsir:
  <b>The Hypocrites</b> 

  We mentioned that four <b>Ayat</b> in the beginning of Surah <b>Al-Baqarah</b> described the believers. The two last Ayat (2:6-7) describe the disbelievers.

  Afterwards, Allah begins to describe the hypocrites who show belief and hide disbelief. Since the matter of the hypocrites is vague and many people do not realize their true reality, Allah mentioned their description in detail. Each of the characteristics that Allah used to described them with is a type of hypocrisy itself. Allah revealed Surah <b>Bara'h</b> and Surah <b>Al-Munafiqun</b> about the hypocrites. He also mentioned the hypocrites in Surah <b>An-Nur</b> and other Surahs, so that their description would be known and their ways and errors could be avoided.

  Allah said,

  وَمِنَ النَّاسِ مَن يَقُولُ امَنَّا بِاللّهِ وَبِالْيَوْمِ الاخِرِ وَمَا هُم بِمُوْمِنِينَ

  يُخَادِعُونَ اللّهَ وَالَّذِينَ امَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ

arabic:
  وَمِنَ النَّاسِ مَنۡ یَّقُوۡلُ اٰمَنَّا بِاللّٰہِ وَبِالۡیَوۡمِ الۡاٰخِرِ وَمَا ہُمۡ بِمُؤۡمِنِیۡنَ ۘ

bn_tafsir:
  মানুষের মধ্যে এমন লোক রয়েছে যারা বলে, ‘আমরা আল্লাহ ও পরকালে বিশ্বাসী’, কিন্তু তারা বিশ্বাসী নয়।

  এখান থেকে তৃতীয় দল মুনাফিক্বদের কথা আলোচনা আরম্ভ হচ্ছে। তাদের অন্তঃকরণ তো ঈমান থেকে বঞ্চিত ছিল, কিন্তু তারা ঈমানদারদেরকে প্রতারিত করার জন্য মৌখিকভাবে ঈমানের প্রকাশ করতো। মহান আল্লাহ বললেন, তারা না আল্লাহকে প্রতারিত করতে সফলকাম হবে, কেননা তিনি তো সর্ব ব্যাপারে জ্ঞাত, আর না ঈমানদারকে স্থায়ীভাবে ধোঁকার মধ্যে রাখতে পারবে, কেননা তিনি অহীর মাধ্যমে মুসলিমদেরকে তাদের প্রতারণা সম্পর্কে অবহিত ক'রে দিতেন। প্রকৃতপক্ষে এই প্রবঞ্চনার সমস্ত প্রকার ক্ষতির শিকার তারা নিজেরাই হয়েছে। যার ফলে তারা তাদের আখেরাত নষ্ট করেছে এবং দুনিয়াতেও লাঞ্ছিত হয়েছে।

bn_meaning:
  আর মানুষের মধ্যে কিছু এমন আছে, যারা বলে, ‘আমরা ঈমান এনেছি আল্লাহর প্রতি এবং শেষ দিনের প্রতি’, অথচ তারা মুমিন নয়।


transliteration: ইউখা-দি‘ঊনাল্লা-হা ওয়াল্লাযীনা আ-মানূ ওয়ামা- ইয়াখদা‘ঊনা ইল্লাআনফুছাহুম ওয়ামাইয়াশ‘উরূন।
en_meaning:
  They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.

en_tafsir:
  And of mankind, there are some who say:"We believe in Allah and the Last Day" while in fact they do not believe. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!
  <b>Meaning of Nifaq</b> 
  <b>Nifaq</b> means to show conformity - or agreement - and to conceal evil. <b>Nifaq</b> has several types:
  <b>Nifaq</b> in the creed that causes its people to reside in Hell for eternity, and 
  <b>Nifaq</b> in deed, which is one of the major sins, as we will explain soon, Allah willing. 

  Ibn Jurayj said of the hypocrite that,

  "His actual deeds are different from what he publicizes, what he conceals is different from what he utters, his entrance and presence are not the same as his exit and absence."
  <b>The Beginning of Hypocrisy</b> 

  The revelations about the characteristics of the hypocrites were revealed in Al-Madinah, this is because there were no hypocrites in Makkah. Rather the opposite was the situation in Makkah, since some people were forced to pretend that they were disbelievers, while their hearts concealed their faith. Afterwards, the Messenger of Allah migrated to Al-Madinah, where the <b>Ansar</b> from the tribes of Aws and Khazraj resided. They used to worship idols during the pre-Islamic period of ignorance, just as the rest of the Arab idolators. Three Jewish tribes resided in Al-Madinah, Banu Qaynuqa-allies of Al-Khazraj, Banu An-Nadir and Banu Qurayzah-allies of the Aws. Many members of the Aws and Khazraj tribes embraced Islam. However, only a few Jews embraced Islam, such as Abdullah bin Salam.

  During the early stage in Al-Madinah, there weren't any hypocrites because the Muslims were not strong enough to be feared yet. On the contrary, the Messenger of Allah conducted peace treaties with the Jews and several other Arab tribes around Al-Madinah. Soon after, the battle of <b>Badr</b> occurred and Allah gave victory to Islam and its people.

  Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He was Al-Khazraj's chief, and during the period of <b>Jahiliyyah</b> he was the master of both tribes - Aws and Khazraj. They were about to appoint him their king when the Message reached Al-Madinah, and many in Al-Madinah embraced Islam.

  Ibn Salul's heart was filled with hatred against Islam and its people. When the battle of <b>Badr</b> took place, he said, "Allah's religion has become apparent." So he pretended to be Muslim, along with many of those who were just like him, as well as many among the People of the Book.

  It was then that hypocrisy began in Al-Madinah and among the surrounding nomad tribes. As for the Emigrants, none of them were hypocrites, since they emigrated willingly (seeking the pleasure of Allah). Rather, when a Muslim would emigrate from Makkah, he would be forced to abandon all of his wealth, offspring and land; he would do so seeking Allah's reward in the Hereafter.
  <b>The Tafsir of Ayah 2:8</b> 

  Allah said,

  وَمِنَ النَّاسِ مَن يَقُولُ امَنَّا بِاللّهِ وَبِالْيَوْمِ الاخِرِ وَمَا هُم بِمُوْمِنِينَ


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

  Muhammad bin Ishaq narrated that Ibn Abbas said that,

  "This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did."

  This is how Abu Al-Aliyah, Al-Hasan, Qatadah and As-Suddi explained this <b>Ayah</b>.

  Allah revealed the characteristics of the hypocrites, so that the believers would not be deceived by their outer appearance, thus saving the believers from a great evil. Otherwise, the believers might think that the hypocrites were believers, when in reality they are disbelievers. To consider the sinners as righteous people is extremely dangerous, Allah said, <b>
  وَمِنَ النَّاسِ مَن يَقُولُ امَنَّا بِاللّهِ وَبِالْيَوْمِ الاخِرِ وَمَا هُم بِمُوْمِنِينَ
  </b> (And of mankind, there are some who say:"We believe in Allah and the Last Day" while in fact they do not believe) meaning, they utter these false statements only with their tongues, just as Allah said,

  إِذَا جَأءَكَ الْمُنَـفِقُونَ قَالُواْ نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ

  When the hypocrites come to you (O Muhammad), they say:"We bear witness that you are indeed the Messenger of Allah." Allah knows that you are indeed His Messenger. (63:1)

  This <b>Ayah</b> means that;

  the hypocrites utter these statements only when they meet you, not because they actually believe what they are saying. The hypocrites emphasize their belief in Allah and the Last Day with their words, when that is not the case in reality. Therefore, Allah stated that the hypocrites lie in their testimony of creed, when He said, <b>
  وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ
  </b> (And Allah bears witness that the hypocrites are indeed liars), (63:1), and, <b>
  وَمَا هُم بِمُوْمِنِينَ
  </b> (while in fact they believe not).

  Allah said, 
  يُخَادِعُونَ اللّهَ وَالَّذِينَ امَنُوا
   (They try to deceive Allah and those who believe).

  The hypocrites show belief outwardly while concealing disbelief. They think that by doing this, they will mislead Allah, or that the statements they utter will help them with Allah, and this is an indication of their total ignorance. They think that such behavior will deceive Allah, just as it might deceive some of the believers.

  Similarly, Allah said,

  يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلَا إِنَّهُمْ هُمُ الْكَـذِبُونَ

  On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you. And they think that they have something (to stand upon). Verily, they are liars! (58:18)

  Hence, Allah refuted their way by saying,

  وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ


  While they only deceive themselves, and perceive (it) not!

  Allah stated that the hypocrites only deceive themselves by this behavior, although they are unaware of this fact.

  Allah also said,

  إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللّهَ وَهُوَ خَادِعُهُمْ

  Verily, the hypocrites try to deceive Allah, but it is He Who deceives them. (4:142)

  Also, Ibn Abi Hatim narrated that Ibn Jurayj commented on Allah's statement,

  "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." 

  Allah's statement;

  وَمِنَ النَّاسِ مَن يَقُولُ امَنَّا بِاللّهِ وَبِالْيَوْمِ الاخِرِ وَمَا هُم بِمُوْمِنِينَ


  يُخَادِعُونَ اللّهَ وَالَّذِينَ امَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ

  And of mankind, there are some who say:"We believe in Allah and the Last Day" while in fact they believe not. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!

  Sa`id said that Qatadah commented,

  "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.

arabic:
  یُخٰدِعُوۡنَ اللّٰہَ وَالَّذِیۡنَ اٰمَنُوۡا ۚ  وَمَا یَخۡدَعُوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ وَمَا یَشۡعُرُوۡنَ ؕ

bn_tafsir:
  আল্লাহ এবং বিশ্বাসীগণকে তারা প্রতারিত করতে চায়, অথচ তারা যে নিজেদের ভিন্ন কাউকেও প্রতারিত করে না, এটা তারা অনুভব করতে পারে না।

bn_meaning:
  তারা আল্লাহকে এবং যারা ঈমান এনেছে তাদেরকে ধোঁকা দিচ্ছে। অথচ তারা নিজদেরকেই ধোঁকা দিচ্ছে এবং তারা তা অনুধাবন করে না।


transliteration: ফী কুলূবিহিম মারাদুন ফাঝা-দাহুমুল্লা-হু মারাদাওূঁ ওয়ালাহুম ‘আযা-বুন আলীমুম বিমা- কা-নূ ইয়াকযিবূন।
en_meaning:
  In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.

en_tafsir:
  <b>The Meaning of `Disease' in this Ayah</b> 

  Allah said,

  فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ

  In their hearts is a disease and Allah has increased their disease. A painful torment is theirs,

  because they used to tell lies.

  As-Suddi narrated from Abu Malik and (also) from Abu Salih, from Ibn Abbas, and (also) Murrah Al-Hamdani from Ibn Mas`ud and other Companions that this <b>Ayah</b>, 
  فِي قُلُوبِهِم مَّرَضٌ
   (In their hearts is a disease),

  means, `doubt',

  and,

  فَزَادَهُمُ اللّهُ مَرَضاً
   (And Allah has increased their disease) also means `doubt'.

  Mujahid, Ikrimah, Al-Hasan Al-Basri, Abu Al-Aliyah, Ar-Rabi bin Anas and Qatadah also said similarly.

  Abdur-Rahman bin Zayd bin Aslam commented on, 
  فِي قُلُوبِهِم مَّرَضٌ
   (In their hearts is a disease),

  "A disease in the religion, not a physical disease. They are the hypocrites and the disease is the doubt that they brought to Islam.

  فَزَادَهُمُ اللّهُ مَرَضاً
   (And Allah has increased their disease) meaning, increased them in shameful behavior."

  He also recited,

  فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ


  وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ

  As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add disgrace to their disgrace. (9:124-125)

  and commented,

  "Evil to their evil and deviation to their deviation."

  This statement by Abdur-Rahman is true, and it constitutes a punishment that is compatible to the sin, just as the earlier scholars stated.

  Similarly, Allah said,

  وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى وَءَاتَـهُمْ تَقُوَاهُمْ

  While as for those who accept guidance, He increases their guidance and grants them their piety. (47:17) 

  Allah said next,
   
  بِمَا كَانُوا يَكْذِبُونَ
   
   

  Because they used to tell lies.

  The hypocrites have two characteristics, they lie and they deny the Unseen.

  The scholars who stated that the Prophet knew the hypocrites of his time have only the <b>Hadith</b> of Hudhayfah bin Al-Yaman as evidence. In it the Prophet gave him the names of fourteen hypocrites during the battle of Tabuk. These hypocrites plotted to assassinate the Prophet during the night on a hill in that area. They planned to excite the Prophet's camel, so that she would throw him down the hill. Allah informed the Prophet about their plot, and the Prophet told Hudhayfah their names.

  As for the other hypocrites, Allah said about them,

  وَمِمَّنْ حَوْلَكُم مِّنَ الاٌّعْرَابِ مُنَـفِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النَّفَاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ

  And among the Bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you (O Muhammad) know them not, We know them. (9:101)

  and,

  لَّيِن لَّمْ يَنتَهِ الْمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِمْ مَّرَضٌ وَالْمُرْجِفُونَ فِى الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَأ إِلاَّ قَلِيلً

  مَّلْعُونِينَ أَيْنَمَا ثُقِفُواْ أُخِذُواْ وَقُتِّلُواْ تَقْتِيلً

  If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people in Al-Madinah do not cease, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but a little while. Accursed, they shall be seized wherever found, and killed with a (terrible) slaughter. (33:60-61)

  These <b>Ayat</b> prove that the Prophet was not informed about each and everyone among the hypocrites of his time. Rather, the Prophet was only informed about their characteristics, and he used to assume that some people possessed these characteristics.

  Similarly, Allah said,

  وَلَوْ نَشَأءُ لَارَيْنَـكَهُمْ فَلَعَرَفْتَهُم بِسِيمَـهُمْ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ

  Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech! (47:30)

  The most notorious hypocrite at that time was Abdullah bin Ubayy bin Salul; Zayd bin Arqam - the Companion - gave truthful testimony to that effect.

  In addition, Umar bin Al-Khattab once mentioned the matter of Ibn Salul to the Prophet, who said,

  إِنِّي أَكْرَهُ أَنْ تَتَحَدَّثَ الْعَرَبُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَه

  I would not like the Arabs to say to each other that Muhammad is killing his Companions.

  Yet, when Ibn Salul died, the Prophet performed the funeral prayer for him and attended his funeral just as he used to do with other Muslims. It was recorded in the <b>Sahih</b> that the Prophet said,

  إِنِّي خُيِّرْتُ فَاخْتَرْت

  I was given the choice (to pray for him or not), so I chose.

  In another narration, the Prophet said,

  لَوْ أَعْلَمُ أَنِّي لَوْ زِدْتُ عَلَى السَّبْعِينَ يُغْفَرُ لَهُ لَزِدْت

  If I knew that by asking (Allah to forgive Ibn Salul) more than seventy times that He would forgive him, then I would do that

arabic:
  فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ ۙ فَزَادَہُمُ اللّٰہُ مَرَضًا ۚ وَلَہُمۡ عَذَابٌ اَلِیۡمٌۢ ۬ۙ بِمَا کَانُوۡا یَکۡذِبُوۡنَ

bn_tafsir:
  তাদের অন্তরে ব্যাধি রয়েছে। অতঃপর আল্লাহ তাদের ব্যাধি বৃদ্ধি করেছেন[১] ও তাদের জন্য রয়েছে কষ্টদায়ক শাস্তি, কারণ তারা মিথ্যাচারী।

  <b>[১]</b> 'ব্যাধি' বলতে এখানে কুফরী ও নিফাক্বের (হার্দিক) ব্যাধিকে বুঝানো হয়েছে। এই ব্যাধি যদি সারানোর চিন্তা না করা হয়, তাহলে তা বাড়তে থাকে। অনুরূপ মিথ্যা বলা মুনাফিক্বদের একটি নিদর্শন; যা হতে দূরে থাকা অপরিহার্য।

bn_meaning:
  তাদের অন্তরসমূহে রয়েছে ব্যাধি। সুতরাং আল্লাহ তাদের ব্যাধি বাড়িয়ে দিয়েছেন। আর তাদের জন্য রয়েছে যন্ত্রণাদায়ক আযাব। কারণ তারা মিথ্যা বলত।


arabic: وَاِذَا قِیۡلَ لَہُمۡ لَا تُفۡسِدُوۡا فِی الۡاَرۡضِ ۙ قَالُوۡۤا اِنَّمَا نَحۡنُ مُصۡلِحُوۡنَ
transliteration: ওয়া ইযা- কীলা লাহুম লা-তুফছিদূফিল আরদিকা-লইন্নামা- নাহনুমুসলিহূন।
bn_tafsir: তাদেরকে যখন বলা হয়, ‘পৃথিবীতে অশান্তি সৃষ্টি করো না’, তারা বলে, ‘আমরা তো শান্তি স্থাপনকারীই।’
bn_meaning: আর যখন তাদেরকে বলা হয়, ‘তোমরা যমীনে ফাসাদ করো না’, তারা বলে, ‘আমরা তো কেবল সংশোধনকারী’।
en_meaning:
  And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers."

en_tafsir:
  <b>Meaning of Mischief</b> 

  Allah said,

  وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُواْ فِي الَارْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ
   
   

  And when it is said to them:"Do not make mischief on the earth," they say:"We are only peacemakers."

  In his Tafsir, As-Suddi said that Ibn Abbas and Ibn Mas`ud commented,

  "They are the hypocrites.

  As for, 
  لَا تُفْسِدُواْ فِي الَارْضِ
   ("Do not make mischief on the earth"), that is disbelief and acts of disobedience."

  Abu Jafar said that Ar-Rabi bin Anas said that Abu Al-Aliyah said that Allah's statement, 
  وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُواْ فِي الَارْضِ
   (And when it is said to them:"Do not make mischief on the earth"),

  means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah)."

  Ar-Rabi bin Anas and Qatadah said similarly.
  <b>Types of Mischief that the Hypocrites commit</b> 

  Ibn Jarir said,

  "The hypocrites commit mischief on earth; 

  by disobeying their Lord on it and continuing in the prohibited acts. 

  They also abandon what Allah made obligatory and doubt His religion, even though He does not accept a deed from anyone except with faith in His religion and certainty of its truth. 

  The hypocrites also lie to the believers by saying contrary to the doubt and hesitation their hearts harbor. 

  They give as much aid as they can, against Allah's loyal friends, and support those who deny Allah, His Books and His Messengers. 

  This is how the hypocrites commit mischief on earth, while thinking that they are doing righteous work on earth."

  The statement by Ibn Jarir is true; taking the disbelievers as friends is one of the categories of mischief on the earth.

  Allah said,

  وَالَّذينَ كَفَرُواْ بَعْضُهُمْ أَوْلِيَأءُ بَعْضٍ إِلاَّ تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِى الاٌّرْضِ وَفَسَادٌ كَبِيرٌ

  And those who disbelieve are allies of one another, if you do not do this (help each other), there will be turmoil and oppression on the earth, and great mischief. (8:73),

  In this way Allah severed the loyalty between the believers and the disbelievers.

  Similarly, Allah said,

  يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ الْكَـفِرِينَ أَوْلِيَأءَ مِن دُونِ الْمُوْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ للَّهِ عَلَيْكُمْ سُلْطَاناً مُّبِيناً 

  O you who believe! Do not take disbelievers as <b>Awliya</b> (protectors or helpers or friends) instead of believers. Do you wish to offer Allah a manifest proof against yourselves. (4:144)

  Allah then said,

  إِنَّ الْمُنَـفِقِينَ فِى الدَّرْكِ الاٌّسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيراً 


  Verily, the hypocrites will be in the lowest depth of the Fire; no helper will you find for them. (4:145) 

  Since the outward appearance of the hypocrite displays belief, he confuses the true believers. Hence, the deceitful behavior of the hypocrites is an act of mischief, because they deceive the believers by claiming what they do not believe in, and because they give support and loyalty to the disbelievers against the believers.

  If the hypocrite remains a disbeliever (rather than pretending to be Muslim), the evil that results from him would be less. Even better, if the hypocrite becomes sincere with Allah and makes the statements that he utters conform to his deeds, he will gain success.

  Allah said,

  وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُواْ فِي الَارْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ


  And when it is said to them:"Do not make mischief on the earth," they say:"We are only peacemakers."

  meaning, "We seek to be friends with both parties, the believers and the disbelievers, and to have peace with both parties."

  Similarly, Muhammad bin Ishaq reported that Ibn Abbas commented on Allah's statement,

  means, "We seek to make amends between the believers and the People of the Book."

  Allah said,

  أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ


en_meaning: Unquestionably, it is they who are the corrupters, but they perceive [it] not.
arabic: اَلَاۤ اِنَّہُمۡ ہُمُ الۡمُفۡسِدُوۡنَ وَلٰکِنۡ لَّا یَشۡعُرُوۡنَ
transliteration: আলাইন্নাহুম হুমুল মুফছিদূনা ওয়ালা- কিল্লা- ইয়াশ‘উরূন।
bn_meaning: জেনে রাখ, নিশ্চয় তারা ফাসাদকারী; কিন্তু তারা বুঝে না।
en_tafsir:
  Verily, they are the ones who make mischief, but they perceive not.

  This <b>Ayah</b> means that the hypocrites' behavior, and their claim that it is for peace, is itself mischief, although in their ignorance, they do not see it to be mischief

bn_tafsir:
  সাবধান! এরাই অশান্তি সৃষ্টিকারী, (১) কিন্তু এরা তা অনুভব করতে পারে না।


  <b>(১) </b>'ফাসাদ' (অশান্তি, হাঙ্গামা, সন্ত্রাস) হল 'সালাহ' (শান্তি বা সংস্কার)-এর বিপরীত। কুফরী ও পাপাচারের কারণে যমীনে ফ্যাসাদ ও অশান্তি সৃষ্টি হয়। আর আল্লাহর আনুগত্যে নিরাপত্তা ও শান্তি পাওয়া যায়। প্রত্যেক যুগের মুনাফিক্বদের কাজই হল যে, তারা অশান্তি সৃষ্টি করে, অন্যায়ের প্রচার-প্রসার করে এবং আল্লাহর সীমা লঙ্ঘন করে, কিন্তু তারা মনে করে বা দাবী করে যে, তারা সংস্কার, শান্তি ও উন্নতি করার চেষ্টায় লেগে আছে।


en_meaning:
  And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not.

en_tafsir:
  Allah tells;

  وَإِذَا قِيلَ لَهُمْ

  And when it is said to them:

  Allah said that if the hypocrites are told,
   
  امِنُواْ كَمَا امَنَ النَّاسُ

  "Believe as the people believe,"

  meaning, `Believe just as the believers believe in Allah, His angels, His Books, His Messengers, Resurrection after death, Paradise and Hellfire, etc. And obey Allah and His Messenger by heeding the commandments and avoiding the prohibitions.'

  Yet the hypocrites answer by saying,
   
  قَالُواْ أَنُوْمِنُ كَمَا امَنَ السُّفَهَاء

  "Shall we believe as the fools have believed!"

  they meant (may Allah curse the hypocrites) the Companions of the Messenger of Allah.

  This is the same Tafsir given by Abu Al-Aliyah and As-Suddi in his Tafsir, with a chain of narration to Ibn Abbas, Ibn Mas`ud and other Companions.

  This is also the Tafsir of Ar-Rabi bin Anas and Abdur-Rahman bin Zayd bin Aslam.

  The hypocrites said,

  "Us and them having the same status, following the same path, while they are fools!"

  `The fool' is the ignorant, simple-minded person who has little knowledge in areas of benefit and harm. This is why, according to the majority of the scholars, Allah used the term foolish to include children, when He said,

  وَلَا تُوْتُواْ السُّفَهَأءَ أَمْوَلَكُمُ الَّتِى جَعَلَ اللَّهُ لَكُمْ قِيَـماً

  And do not give your property, which Allah has made a means of support for you, to the foolish. (4:5)

  Allah answered the hypocrites in all of these instances. For instance, Allah said here,
   
  أَلا إِنَّهُمْ هُمُ السُّفَهَاء

  Verily, they are the fools.

  Allah thus affirmed that the hypocrites are indeed the fools.

  yet,
   
  وَلَـكِن لاَّ يَعْلَمُونَ
   
   

  But they know not.

  Since they are so thoroughly ignorant, the hypocrites are unaware of their degree of deviation and ignorance, and such situation is more dangerous, a severer case of blindness, and further from the truth than one who is aware

arabic:
  وَاِذَا قِیۡلَ لَہُمۡ اٰمِنُوۡا کَمَاۤ اٰمَنَ النَّاسُ قَالُوۡۤا اَنُؤۡمِنُ کَمَاۤ اٰمَنَ السُّفَہَآءُ ؕ اَلَاۤ اِنَّہُمۡ ہُمُ السُّفَہَآءُ وَلٰکِنۡ لَّا یَعۡلَمُوۡنَ

transliteration:
  ওয়া ইযা-কীলা লাহুম আ-মিনূকামাআ-মানান্না-ছুকা-লআনু’মিনু কামাআমানাছছুফাহাউ ‘আলাইন্নাহুম হুমুছছুফাহাউ ওয়ালা-কিল্লা-ইয়া‘লামূন।

bn_tafsir:
  যখন তাদের বলা হয়, ‘অপরাপর লোকদের মত তোমারাও বিশ্বাস কর’, তারা বলে, ‘নির্বোধেরা যেরূপ বিশ্বাস করেছে আমরাও কি সেরূপ বিশ্বাস করব?’(১) সাবধান! এরাই নির্বোধ, কিন্তু এরা জানে না। (২)

  <b>(১) </b>ঐ মুনাফিক্বরা সেই সাহাবায়ে কেরাম (রাঃ)-দেরকে অজ্ঞ-মুর্খ বা নির্বোধ বলেছে, যাঁরা আল্লাহর রাস্তায় জান ও মাল কুরবানী করতে কোন দ্বিধা করেননি। আর বর্তমানের মুনাফিক্বরা বুঝাতে চায় যে, সাহাবায়ে কেরাম (রাঃ) ঈমান-ধন থেকেই বঞ্চিত ছিলেন -নাউযু বিল্লাহি মিন যালিক। মহান আল্লাহ অতীত ও বর্তমান উভয় কালের মুনাফিক্বদের কথা খন্ডন ক'রে বলেন, উচ্চতর অভীষ্ট লাভের জন্য পার্থিব স্বার্থসমূহ কুরবানী দেওয়া অজ্ঞতা নয়, বরং তা-ই প্রকৃত বুদ্ধিমত্তা ও সৌভাগ্যের কাজ। সাহাবায়ে কেরাম (রাঃ)গণ তো এই সৌভাগ্যেরই প্রমাণ প্রস্তুত করেছেন। আর এই জন্যেই তাঁরা কেবল পাক্কা মু'মিনই নন, বরং তাঁরা হলেন (অপরের) ঈমান নির্ণায়ক মাপকাঠি ও কষ্টিপাথর। এখন তো ঈমান তারই গণ্য হবে, যে তাঁদের মত ঈমান আনবে। "তোমরা যেরূপ বিশ্বাস করেছ তারা যদি সেরূপ বিশ্বাস করে, তাহলে নিশ্চয় তারা সুপথ পাবে।" <em>(সূরা বাক্বারা ২:১৩৭)</em>

  <b>(২) </b>পরিষ্কার কথা যে, সত্বর (নগদ) অর্জিত হয় এমন লাভের জন্য যা দেরীতে বা পরে অর্জিত হবে এমন লাভের প্রতি ভ্রূক্ষেপ না করা, আখেরাতের স্থায়ী ও চিরন্তন জীবনের তুলনায় দুনিয়ার ক্ষণস্থায়ী ও ধ্বংসশীল জীবনকে প্রাধান্য দেওয়া এবং আল্লাহকে বাদ দিয়ে মানুষকে ভয় করা হল অত্যধিক নির্বুদ্ধিতা। আর এই নির্বুদ্ধিতার পরিচয় মুনাফিক্বরা দিয়ে এক বাস্তব সত্য থেকে অজ্ঞই রয়ে গেছে।

bn_meaning:
  আর যখন তাদেরকে বলা হয়, ‘তোমরা ঈমান আন যেমন লোকেরা ঈমান এনেছে’, তারা বলে, ‘আমরা কি ঈমান আনব যেমন নির্বোধরা ঈমান এনেছে’? জেনে রাখ, নিশ্চয় তারাই নির্বোধ; কিন্তু তারা জানে না।


en_meaning:
  And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers."

en_tafsir:
  <b>The Hypocrites' Cunning and Deceit</b> 

  Allah said, 

  وَإِذَا لَقُواْ الَّذِينَ امَنُواْ قَالُواْ امَنَّا

  And when they meet those who believe, they say:"We believe,"

  Allah said that when the hypocrites meet the believers, they proclaim their faith and pretend to be believers, loyalists and friends. They do this to misdirect, mislead and deceive the believers. The hypocrites also want to have a share of the benefits and gains that the believers might possibly acquire.

  Yet,
   
  وَإِذَا خَلَوْاْ إِلَى شَيَاطِينِهِمْ

  But when they are alone with their <b>Shayatin</b>,

  meaning, if they are alone with their devils, such as their leaders and masters among the rabbis of the Jews, hypocrites and idolators.
  <b>Human and Jinn Devils</b> 

  Ibn Jarir said,

  "The devils of every creation are the mischievous among them. There are both human devils and Jinn devils.

  Allah said,

  وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الاِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً

  And so We have appointed for every Prophet enemies ـ <b>Shayatin</b> (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception). (6:112)
  <b>The Meaning of `Mocking</b> 

  Allah said,
   
  قَالُواْ إِنَّا مَعَكْمْ

  They say:"Truly, we are with you".

  Muhammad bin Ishaq reported that Ibn Abbas said that the <b>Ayah</b> means,

  "We are with you, 
  إِنَّمَا نَحْنُ مُسْتَهْزِوُونَ
   (Verily, we were but mocking), meaning, we only mock people (the believers) and deceive them."
   
  إِنَّمَا نَحْنُ مُسْتَهْزِوُونَ
   
   

  Verily, we were but mocking,

  Ad-Dahhak said that Ibn Abbas said that the <b>Ayah</b>, means,

  "We (meaning the hypocrites) were mocking the Companions of Muhammad."

  Also, Ar-Rabi` bin Anas and Qatadah said similarly.

  Allah's statement,

  اللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

arabic:
  وَاِذَا لَقُوا الَّذِیۡنَ اٰمَنُوۡا قَالُوۡۤا اٰمَنَّا ۚۖ وَاِذَا خَلَوۡا اِلٰی شَیٰطِیۡنِہِمۡ ۙ قَالُوۡۤا اِنَّا مَعَکُمۡ ۙ اِنَّمَا نَحۡنُ مُسۡتَہۡزِءُوۡنَ

transliteration:
  ওয়াইযা- লাকুল্লাযীনা আ-মানূকা-লআ-মান্না-ওয়াইযা- খালাও ইলা-শাইয়াতীনিহিম কা-লূইন্না- মা‘আকুম ইন্নামা নাহনুমুছতাহঝিউন।

bn_tafsir:
  যখন তারা বিশ্বাসীগণের সংস্পর্শে আসে তখন বলে, আমরা বিশ্বাস করেছি। আর যখন তারা নিভৃতে তাদের শয়তান(১) (দলপতি)দের সাথে মিলিত হয় তখন বলে, আমরা তো তোমাদের সাথেই রয়েছি; আমরা শুধু তাদের সাথে পরিহাস ক’রে থাকি।

  (১) 'শয়তানদল' বলতে কুরাইশ ও ইয়াহুদীদের সেই দলপতিদেরকে বুঝানো হয়েছে, যাদের ইশারা ও ইঙ্গিতে তারা ইসলাম ও মুসলমানদের বিরুদ্ধে ষড়যন্ত্র চালাত। অথবা মুনাফিক্বদের দলপতিদেরকে বুঝানো হয়েছে।

bn_meaning:
  আর যখন তারা মুমিনদের সাথে মিলিত হয়, তখন বলে ‘আমরা ঈমান এনেছি’ এবং যখন তাদের শয়তানদের সাথে একান্তে মিলিত হয়, তখন বলে, ‘নিশ্চয় আমরা তোমাদের সাথে আছি। আমরা তো কেবল উপহাসকারী’।


en_meaning: [But] Allah mocks them and prolongs them in their transgression [while] they wander blindly.
arabic: اَللّٰہُ یَسۡتَہۡزِئُ بِہِمۡ وَیَمُدُّہُمۡ فِیۡ طُغۡیَانِہِمۡ یَعۡمَہُوۡنَ
transliteration: আল্লা-হু ইয়াছতাহঝিউ বিহিম ওয়া ইয়ামুদ্দুহুম ফী তুগইয়া-নিহিম ইয়া‘মাহূন।
bn_meaning: আল্লাহ তাদের প্রতি উপহাস করেন এবং তাদেরকে তাদের অবাধ্যতায় বিভ্রান্ত হয়ে ঘোরার অবকাশ দেন।
en_tafsir:
  Allah mocks at them and leaves them increasing in their deviation to wander blindly.

  answers the hypocrites and punishes them for their behavior.

  Ibn Jarir commented,

  "Allah mentioned what He will do to them on the Day of Resurrection, when He said,

  يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُواْ وَرَاءَكُمْ فَالْتَمِسُواْ نُوراً فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَـهِرُهُ مِن قِبَلِهِ الْعَذَابُ

  On the Day when the hypocrites ـ men and women ـ will say to the believers:"Wait for us! Let us get something from your light!" It will be said:"Go back to your rear! Then seek a light!" So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) (57:13)

  and,

  وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُواْ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لاًّنفُسِهِمْ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً

  And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness." (3:178) 

  He then said,

  "This, and its like, is Allah's mockery of the hypocrites and the people of <b>Shirk</b>."
  <b>The Hypocrites suffering for their Plots</b> 

  Allah stated that He will punish the hypocrites for their mockery, using the same terms to describe both the deed and its punishment, although the meaning is different.

  Similarly, Allah said,

  وَجَزَاءُ سَيِّيَةٍ سَيِّيَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ

  The recompense for an offense is an offense equal to it; but whoever forgives and makes reconciliation, his reward is with Allah. (42:40)

  and,

  فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ

  Then whoever transgresses (the prohibition) against you, transgress likewise against him. (2:194)

  The first act is an act of injustice, while the second act is an act of justice. So both actions carry the same name, while being different in reality.

  This is how the scholars explain deceit, cunning and mocking when attributed to Allah in the Qur'an.

  Surely, Allah exacts revenge for certain evil acts with a punishment that is similar in nature to the act itself. We should affirm here that Allah does not do these things out of joyful play, according to the consensus of the scholars, but as a just form of punishment for certain evil acts.
  <b>Meaning of `Leaves them increasing in their deviation to wander blindly</b> 

  Allah said,
   
  وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

  and leaves them increasing in their deviation to wander blindly.

  As-Suddi reported that Ibn Abbas, Ibn Mas`ud and several other Companions of the Messenger of Allah said that, 
  وَيَمُدُّهُمْ
   (and leaves them increasing) means,

  He gives them respite.

  Also, Mujahid said,

  "He (causes their deviation) to increase."

  Allah said;

  أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ

  نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ

  Do they think that by the wealth and the children with which We augment them. (That) We hasten to give them with good things. Nay, but they perceive not. (23:55-56) 

  Ibn Jarir commented,

  "The correct meaning of this <b>Ayah</b> is `We give them increase from the view of giving them respite and leaving them in their deviation and rebellion.'

  Similarly, Allah said,

  وَنُقَلِّبُ أَفْيِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُوْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ

  And We shall turn their hearts and their eyes away (from guidance), as they refused to believe in it the first time, and We shall leave them in their trespass to wander blindly." (6:110)
  <b>Tughyan</b> used in this <b>Ayah</b> means to transgress the limits, just as Allah said in another <b>Ayah</b>,

  إِنَّا لَمَّا طَغَا الْمَأءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ

  Verily, when the water <b>Tagha</b> (rose) beyond its limits, We carried you in the ship. (69:11)

  Also, Ibn Jarir said that;

  the term `Amah, in the Ayah means, `deviation'.

  He also said about Allah's statement, 
  فِي طُغْيَانِهِمْ يَعْمَهُونَ
   (in their deviation to wander),

  "In the misguidance and disbelief that has encompassed them, causing them to be confused and unable to find a way out of it. This is because Allah has stamped their hearts, sealed them, and blinded their vision. Therefore, they do not recognize guidance or find the way out of their deviation.

bn_tafsir:
  আল্লাহ তাদের সাথে পরিহাস করেন(১) আর তাদের অবাধ্যতায় তাদেরকে বিভ্রান্তের ন্যায় ঘুরে বেড়াবার অবকাশ দেন।

  (১) 'আল্লাহ তাদের সাথে পরিহাস করেন'-এর একটি অর্থ হল, যেভাবে তারা মুসলিমদের সাথে উপহাস ও বিদ্রূপমূলক কার্যকলাপ করে, আল্লাহও তাদের সাথে অনুরূপ কার্যকলাপ ক'রে তাদেরকে লাঞ্ছিত ও অপদস্থ করেন। এটাকে ভাষাগত ব্যবহারে 'পরিহাস' বলা হলেও প্রকৃতপক্ষে তা পরিহাস নয়, বরং তা আসলে তাদের পরিহাস কর্মের শাস্তি। যেমন "মন্দের প্রতিফল তো অনুরূপ মন্দই।" <em>(সূরা শূরা ৪২:৪০ আয়াত)</em> এই আয়াতে মন্দের প্রতিফলকেও মন্দ বলা হয়েছে। অথচ তা মন্দ নয়; বরং তা একটি বৈধ কাজ। তদনুরূপ "নিশ্চয় মুনাফিক (কপট) ব্যক্তিরা আল্লাহকে প্রতারিত করতে চায়। বস্তুত তিনিও তাদেরকে প্রতারিত ক'রে থাকেন।" <em>(সূরা নিসা ৪:১৪২ আয়াত)</em> "অতঃপর তারা ষড়যন্ত্র করল এবং আল্লাহও কৌশল প্রয়োগ করলেন।" <em>(আলে ইমরান ৩:৫৪ আয়াত)</em> প্রভৃতি আয়াতসমূহেও অনুরূপ এসেছে।

  এর দ্বিতীয় অর্থ হল, কিয়ামতের দিন মহান আল্লাহও তাদের সাথে উপহাস করবেন। যেমন সূরা হাদীদ ৫৭:১৩ নং আয়াতে এর পরিষ্কার বর্ণনা রয়েছে।


transliteration: উলাইকাল্লাযীনাশ তারাউদ্দালা-লাতা বিলহুদা-ফামা-রাবিহাত্তিজা-রাতুহুম ওয়ামা কা-নূমুহতাদীন।
en_meaning:
  Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided.

en_tafsir:
  Allah said, 

  أُوْلَـيِكَ الَّذِينَ اشْتَرُوُاْ الضَّلَلَةَ بِالْهُدَى

  These are they who have purchased error with guidance,

  In his Tafsir, As-Suddi reported that Ibn Abbas and Ibn Mas`ud commented saying it means,

  "They pursued misguidance and abandoned guidance."

  Mujahid said,

  "They believed and then disbelieved,"

  while Qatadah said,

  "They preferred deviation to guidance."

  This statement is similar in meaning to Allah's statement about <b>Thamud</b>,

  وَأَمَّا ثَمُودُ فَهَدَيْنَـهُمْ فَاسْتَحَبُّواْ الْعَمَى عَلَى الْهُدَى

  And as for <b>Thamud</b>, We granted them guidance, but they preferred blindness to guidance. (41:17) 

  In summary, the statements that we have mentioned from the scholars of Tafsir indicate that the hypocrites deviate from the true guidance and prefer misguidance, substituting wickedness in place of righteousness. This meaning explains Allah's statement, 
  أُوْلَـيِكَ الَّذِينَ اشْتَرُوُاْ الضَّلَلَةَ بِالْهُدَى
   (These are they who have purchased error with guidance),

  meaning, they exchanged guidance to buy misguidance. This meaning includes those who first believed, then later disbelieved, whom Allah described,

  ذَلِكَ بِأَنَّهُمْ ءَامَنُواّ ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ

  That is because they believed, and then disbelieved; therefore their hearts are sealed. (63:3) 

  The <b>Ayah</b> also includes those who preferred deviation over guidance. The hypocrites fall into several categories.

  This is why Allah said,
   
  فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ
   
   


  So their commerce was profitless. And they were not guided,

  meaning their trade did not succeed nor were they righteous or rightly guided throughout all this.

  In addition, Ibn Jarir narrated that Qatadah commented on the <b>Ayah</b>,

  "By Allah! I have seen them leaving guidance for deviation, leaving the <b>Jama`ah</b> (the community of the believers) for the sects, leaving safety for fear, and the <b>Sunnah</b> for innovation."

  Ibn Abi Hatim also reported other similar statements

arabic:
  اُولٰٓئِکَ الَّذِیۡنَ اشۡتَرَوُا الضَّلٰلَۃَ بِالۡہُدٰی ۪ فَمَا رَبِحَتۡ تِّجَارَتُہُمۡ وَمَا کَانُوۡا مُہۡتَدِیۡنَ

bn_tafsir:
  এরাই সৎপথের বিনিময়ে ভ্রান্ত পথ ক্রয় করেছে। সুতরাং তাদের ব্যবসা(১) লাভজনক হয়নি, তারা সৎপথে পরিচালিতও নয়।

  (১) 'ব্যবসা' বলতে সৎপথ ছেড়ে ভ্রষ্টতার পথ গ্রহণ করাকে বুঝানো হয়েছে, যা আসলেই নোকসানমূলক কারবার। মুনাফিক্বরা মুনাফিক্বীর পোশাক পরে এই ক্ষতিকর ব্যবসা করেছে। তবে এ ক্ষতি হল আখেরাতের ক্ষতি। আর এটা কোন জরুরী নয় যে, এই ক্ষতির জ্ঞান তাদের দুনিয়াতে লাভ হবে, বরং দুনিয়াতে তো এই মুনাফিক্বীর কারণে তাদের যে নগদ লাভ হতো, তাতে তারা বড়ই আনন্দবোধ করতো এবং এরই ভিত্তিতে তারা নিজেদেরকে বড় বুদ্ধিমান মনে করতো আর মুসলিমদের ভাবতো অজ্ঞ-মুর্খ-বেঅকুফ!

bn_meaning:
  এরাই তারা, যারা হিদায়াতের বিনিময়ে পথভ্রষ্টতা ক্রয় করেছে। কিন্তু তাদের ব্যবসা লাভজনক হয়নি এবং তারা হিদায়াতপ্রাপ্ত ছিল না।


en_meaning:
  Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see.

en_tafsir:
  <b>The Example of the Hypocrites</b> 

  Allah says, 

  مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَاراً فَلَمَّا أَضَاءتْ مَا حَوْلَهُ

  Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him,

  Allah likened the hypocrites when they bought deviation with guidance, thus acquiring utter blindness, to the example of a person who started a fire. When the fire was lit, and illuminated the surrounding area, the person benefited from it and felt safe. Then the fire was suddenly extinguished. Therefore, total darkness covered this person, and he became unable to see anything or find his way out of it.

  Further, this person could not hear or speak and became so blind that even if there were light, he would not be able to see. This is why he cannot return to the state that he was in before this happened to him. Such is the case with the hypocrites who preferred misguidance over guidance, deviation over righteousness. This parable indicates that the hypocrites first believed, then disbelieved, just as Allah stated in other parts of the Qur'an.

  Allah's statement,
   
  ذَهَبَ اللّهُ بِنُورِهِمْ

  Allah removed their light,

  means, Allah removed what benefits them, and this is the light, and He left them with what harms them, that is, the darkness and smoke.

  Allah said,
   
  وَتَرَكَهُمْ فِي ظُلُمَاتٍ

  And left them in darkness,

  that is their doubts, disbelief and hypocrisy.
   
  لااَّ يُبْصِرُونَ

  (So) they could not see.

  meaning, they are unable to find the correct path or find its direction.

  In addition, they are,

  صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ

arabic:
  مَثَلُہُمۡ کَمَثَلِ الَّذِی اسۡتَوۡقَدَ نَارًا ۚ فَلَمَّاۤ اَضَآءَتۡ مَا حَوۡلَہٗ ذَہَبَ اللّٰہُ بِنُوۡرِہِمۡ وَتَرَکَہُمۡ فِیۡ ظُلُمٰتٍ لَّا یُبۡصِرُوۡنَ

transliteration:
  মাছালুহুম কামাছালিল্লাযীছতাওকাদা না-রান ফালাম্মাআদাআত মা-হাওলাহূ যাহাবাল্লা-হু বিনূরিহিম ওয়া তারাকাহুম ফী জুলুমা-তিল লা-ইউবসিরূন।

bn_tafsir:
  তাদের দৃষ্টান্ত, যেমন এক ব্যক্তি অগ্নি-প্রজ্বলিত করল; তা যখন তার চারদিক আলোকিত করল, আল্লাহ তখন তাদের জ্যোতিঃ অপসারিত করলেন এবং তাদেরকে ঘোর অন্ধকারে ফেলে দিলেন; তারা কিছুই দেখতে পায় না।

  (১) আব্দুল্লাহ ইবনে মাসউদ এবং অন্যান্য সাহাবা (রাঃ) গণ এর অর্থ এই বর্ণনা করেন যে, যখন রসূল (সাঃ) মদীনায় গমন করলেন, তখন কিছু লোক ইসলাম গ্রহণ করে। কিন্তু তারা সত্বর আবার মুনাফিক্ব হয়ে যায়। তাদের দৃষ্টান্ত সেই লোকের মত যে অন্ধকারে ছিল; তারপর সে বাতি জ্বালাল। ফলে তার চতুর্দিক আলোকিত হয়ে গেল এবং উপকারী ও অপকারী জিনিস তার সামনে পরিষ্কার হয়ে গেল। হঠাৎ সে বাতি নিভে গেল এবং পুনরায় চতুর্দিক অন্ধকারাচ্ছন্ন হয়ে গেল। এই অবস্থা হল মুনাফিক্বদের। প্রথমে তারা শির্কের অন্ধকারে ডুবে ছিল। তারপর মুসলিম হয়ে আলোয় আসে। হালাল, হারাম এবং ভাল-মন্দ জেনে যায়। অতঃপর তারা আবার কুফরী ও নিফাক্বের দিকে ফিরে যায় ফলে সমস্ত আলো নিভে যায়। <em>(ফাতহুল ক্বাদীর)</em>

bn_meaning:
  তাদের উপমা ঐ ব্যক্তির মত, যে আগুন জ্বালাল। এরপর যখন আগুন তার চারপাশ আলোকিত করল, আল্লাহ তাদের আলো কেড়ে নিলেন এবং তাদেরকে ছেড়ে দিলেন এমন অন্ধকারে যে, তারা দেখছে না।


en_meaning: Deaf, dumb and blind - so they will not return [to the right path].
arabic: صُمٌّۢ بُکۡمٌ عُمۡیٌ فَہُمۡ لَا یَرۡجِعُوۡنَ ۙ
transliteration: সুম্মুম বুকমুন ‘উমইয়ুন ফাহুম লা-ইয়ারজি‘ঊন।
bn_tafsir: তারা বধির, বোবা ও অন্ধ; সুতরাং তারা ফিরবে না।
bn_meaning: তারা বধির-মূক-অন্ধ। তাই তারা ফিরে আসবে না।
en_tafsir:
  They are deaf, dumb, and blind, so they return not (to the right path).

  صُمٌّ
   (deaf), 

  and thus cannot hear the guidance.

  بُكْمٌ
   (dumb),

  and cannot utter the words that might benefit them.

  عُمْيٌ
   (and blind),

  in total darkness and deviation.

  Similarly, Allah said,

  فَإِنَّهَا لَا تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ

  Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. (22:46),

  and this why they cannot get back to the state of guidance that they were in, since they sold it for misguidance


en_meaning:
  Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers.

en_tafsir:
  <b>Another Parable of the Hypocrites</b> 

  Allah says, 

  أَوْ كَصَيِّبٍ مِّنَ السَّمَاء فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ

  Or like a rainstorm in the sky, bringing darkness, thunder, and lightning.

  This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are, 
  كَصَيِّبٍ
   (Like a <b>Sayyib</b>), meaning,

  "The rain",

  as Ibn Mas`ud, Ibn Abbas, and several other Companions have confirmed as well as Abu Al-Aliyah, Mujahid, Sa`id bin Jubayr, Ata, Al-Hasan Al-Basri, Qatadah, Atiyah Al-Awfi, Ata Al-Khurasani, As-Suddi and Ar-Rabi bin Anas.

  Ad-Dahhak said

  "It is the clouds."

  However, the most accepted opinion is that;

  it means the rain that comes down during, 
  ظُلُمَاتٌ
   (darkness),

  meaning, here, the doubts, disbelief and hypocrisy.

  وَرَعْدٌ
   (thunder), that shocks the hearts with fear.

  The hypocrites are usually full of fear and anxiety, just as Allah described them,

  يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ

  They think that every cry is against them. (63:4)

  and,

  وَيَحْلِفُونَ بِاللَّهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلَـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ

  لَوْ يَجِدُونَ مَلْجَياً أَوْ مَغَـرَاتٍ أَوْ مُدَّخَلً لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ

  They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush. (9:56-57). 

  وَبَرْقٌ
   (The lightning),

  is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites.

  Allah said,
   
  يَجْعَلُونَ أَصْابِعَهُمْ فِي اذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ واللّهُ مُحِيطٌ بِالْكافِرِينَ
   
   

  They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers.

  meaning, their cautiousness does not benefit them because they are bound by Allah's all-encompassing will and decision.

  Similarly, Allah said,

  هَلُ أَتَاكَ حَدِيثُ الْجُنُودِ

  فِرْعَوْنَ وَثَمُودَ

  بَلِ الَّذِينَ كَفَرُواْ فِى تَكْذِيبٍ

  وَاللَّهُ مِن وَرَايِهِمْ مُّحِيطٌ

  Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud! Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind! (85:17-20) 

  Allah then said

arabic:
  اَوۡ کَصَیِّبٍ مِّنَ السَّمَآءِ فِیۡہِ ظُلُمٰتٌ وَّرَعۡدٌ وَّبَرۡقٌ ۚ یَجۡعَلُوۡنَ اَصَابِعَہُمۡ فِیۡۤ اٰذَانِہِمۡ مِّنَ الصَّوَاعِقِ حَذَرَ الۡمَوۡتِ ؕ وَاللّٰہُ مُحِیۡطٌۢ بِالۡکٰفِرِیۡنَ

transliteration:
  আও কাসাইয়িবিম মিনাছছামাই ফীহি জুলুমা-তুওঁ ওয়া রা‘দুওঁ ওয়া বারকুইঁ ইয়াজ‘আলূনা আসা-বি‘আহুম ফীআ-যা-নিহিম মিনাসসাওয়া-‘ইকিহাযারাল মাওতি ওয়াল্লা-হু মুহীতূম বিলকা-ফিরীন।

bn_tafsir:
  কিংবা যেমন আকাশের মুষলধারা বৃষ্টি, যাতে রয়েছে ঘোর অন্ধকার বজ্রধ্বনি ও বিদ্যুৎ-চমক। বজ্রধ্বনিতে তারা মৃত্যুভয়ে তাদের কানে আঙ্গুল দেয়। আল্লাহ অবিশ্বাসীদের পরিবেষ্টন করে রয়েছেন।

bn_meaning:
  কিংবা আকাশের বর্ষণমুখর মেঘের ন্যায়, যাতে রয়েছে ঘন অন্ধকার, বজ্রধ্বনি ও বিদ্যুৎচমক। বজ্রের গর্জনে তারা মৃত্যুর ভয়ে তাদের কানে আঙুল দিয়ে রাখে। আর আল্লাহ কাফিরদেরকে পরিবেষ্টন করে আছেন।


en_meaning:
  The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.

en_tafsir:
  يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ

  The lightning almost snatches away their sight,

  meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith.

  Also, Ali bin Abi Talhah reported that Ibn Abbas commented on the <b>Ayah</b>,

  "The Qur'an mentioned almost all of the secrets of the hypocrites."
   
  كُلَّمَا أَضَاء لَهُم مَّشَوْاْ فِيهِ

  Whenever it flashes for them, they walk therein,

  Ali bin Abi Talhah narrated that Ibn Abbas said,

  "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief." 

  Similarly, Allah said,

  وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ

  And among mankind is he who worships Allah on the edge:If good befalls him, he is content with that. (22:11) 
   
  كُلَّمَا أَضَاء لَهُم مَّشَوْاْ فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُواْ

  Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still,

  Muhammad bin Ishaq reported that Ibn Abbas said,

  "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbelief, they again fall into confusion."

  This was also said by Abu Al-Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi bin Anas and As-Suddi, who narrated it from the Companions, and it is the most obvious and most correct view, and Allah knows best.

  Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith. Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the <b>Sirat</b> (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said,

  يَوْمَ يَقُولُ الْمُنَـفِقُونَ وَالْمُنَـفِقَـتُ لِلَّذِينَ ءَامَنُواْ انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُواْ وَرَاءَكُمْ فَالْتَمِسُواْ نُوراً

  On the Day when the hypocrites ـ men and women ـ will say to the believers:"Wait for us! Let us get something from your light!" It will be said to them; "Go back to you rear! Then seek a light!" (57:13)

  Allah described the believers,

  يَوْمَ تَرَى الْمُوْمِنِينَ وَالْمُوْمِنَـتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـنِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّـتٌ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ

  On the Day you shall see the believing men and the believing women ـ their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise). (57:12)

  and,

  يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ امَنُوا مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ
   
  يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ


  The Day that Allah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records ـ Books of deeds) in their right hands. They will say:"Our Lord! Keep perfect our Light for us (and do not put it off till we cross over the <b>Sirat</b> (a slippery bridge over the Hell) safely) and grant us forgiveness. Verily, You are Able to do all things." (66:8)

  Ibn Abi Hatim narrated that Abdullah bin Mas`ud commented on, 
  نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ
   (Their Light will run forward before them),

  "They will pass on the <b>Sirat</b>, according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times."

  Ibn Abi Hatim also reported that Ibn Abbas said,

  "Every person among the people of <b>Tawhid</b> (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished. When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate, 
   رَبَّنَا أَتْمِمْ لَنَا نُورَنَا
   (Our Lord! Keep perfect our Light for us)."

  Ad-Dahhak bin Muzahim said,

  "On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the <b>Sirat</b>, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate, 
   رَبَّنَا أَتْمِمْ لَنَا نُورَنَا
   (Our Lord! Keep perfect our Light for us)."
  <b>Types of Believers and Types of Disbelievers</b> 

  Consequently, there are several types of people. 

  There are the believers whom the first four <b>Ayat</b> (2:2-5) in Surah <b>Al-Baqarah</b> describe. 

  There are the disbelievers who were described in the next two <b>Ayat</b>. 

  And there are two categories of hypocrites:

  the complete hypocrites who were mentioned in the parable of the fire,

  and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category.

  This is similar to the parables that were given in Surah <b>An-Nur</b>. Like the example of the believer and the faith that Allah put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allah willing.

  Allah gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance.

  Allah said,

  وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْأنُ مَأءً حَتَّى إِذَا جَأءَهُ لَمْ يَجِدْهُ شَيْياً

  As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing. (24:39)

  Allah then gave the example of ignorant disbelievers, simple in their ignorance.

  He said;

  أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَـهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَـتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَمَا لَهُ مِن نُورٍ


  Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness:if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. (24:40)

  Therefore, Allah divided the camp of the disbelievers into two groups, advocates and followers.

  Allah mentioned these two groups in the beginning of Surah <b>Al-Hajj</b>,

  وَمِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَـنٍ مَّرِيدٍ

  And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious (disobedient to Allah) <b>Shaytan</b> (devil) (devoid of every kind of good). (22:3)

  and,

  ومِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَـبٍ مُّنِيرٍ

  And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah). (22:8)

  Furthermore, Allah has divided the group of the believers in the beginning of Surah <b>Al-Waqi`ah</b> and at the end. He also divided them in Surah <b>Al-Insan</b> into two groups, 

  the <b>Sabiqun</b> (those who preceded), they are the "near ones" (<b>Muqaribun</b>) and 
  <b>Ashab Al-Yamin</b> (the companions of the right), and they are righteous (<b>Abrar</b>). 

  In summary, these <b>Ayat</b> divide the believers into two categories, 

  the near ones and 

  righteous. 

  Also, the disbelievers are of two types, 

  advocates and 

  followers. 

  In addition, the hypocrites are divided into two types, 

  pure hypocrites and 

  those who have some hypocrisy in them. 

  The Two <b>Sahihs</b> record that Abdullah bin Amr said that the Prophet said,

  ثَلَثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا وَمَنْ كَانَتْ فِيهِ وَاحِدَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا 

  مَنْ إِذَا حَدَّثَ كَذَبَ 

  وَإِذَا وَعَدَ أَخْلَفَ 

  وَإِذَا ايْتُمِنَ خَان

  Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up. 

  Whenever he speaks, he tells a lie. 

  Whenever he makes a covenant, he proves treacherous. 

  Whenever he is entrusted, he breaches the trust. 

  Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this <b>Hadith</b> stipulates, or in the creed, as the <b>Ayah</b> (2:20) stipulates.
  <b>Types of Hearts</b> 

  Imam Ahmad recorded Abu Sa`id saying that the Messenger of Allah said

  الْقُلُوبُ أَرْبَعَةٌ 

  قَلْبٌ أَجْرَدُ فِيهِ مِثْلُ السِّرَاجِ يَزْهَرُ

  وَقَلْبٌ أَغْلَفُ مَرْبُوطٌ عَلى غِلَفِهِ

  وَقَلْبٌ مَنْكُوسٌ

  وَقَلْبٌ مُصْفَحٌ 

  The hearts are four (types):

  polished as shiny as the radiating lamp, 

  a sealed heart with a knot tied around its seal, 

  a heart that is turned upside down and 

  a wrapped heart. 

  فَأَمَّا الْقَلْبُ الاْأَجْرَدُ فَقَلْبُ الْمُوْمِنِ فَسِرَاجُهُ فِيهِ نُورُهُ 

  As for the polished heart, it is the heart of the believer and the lamp is the light of faith.

  وَأَمَّا الْقَلْبُ الاْأَغْلَفُ فَقَلْبُ الْكَافِرِ 

  The sealed heart is the heart of the disbeliever.

  وَأَمَّا الْقَلْبُ الْمَنْكُوسُ فَقَلْبُ الْمُنَافِقِ الْخَالِصِ عَرَفَ ثُمَّ أَنْكَرَ

  The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it.

  وَأَمَّا الْقَلْبُ الْمُصْفَحُ فَقَلْبٌ فِيهِ إيمَانٌ وَنِفَاقٌ


  As for the wrapped heart, it is a heart that contains belief and hypocrisy.

  وَمَثَلُ الاْيمَانِ فِيهِ كَمَثَلِ الْبَقْلَةِ يَمُدُّهَا الْمَاءُ الطَّيِّبُ


  The example of faith in this heart, is the example of the herb that is sustained by pure water.

  وَمَثَلُ النِّفَاقِ فِيهِ كَمَثَلِ الْقُرْحَةِ يَمُدُّهَا الْقَيْحُ وَالدَّمُ فَأَيُّ الْمَادَّتَيْنِ غَلَبَتْ عَلَى الاُْخْرَى غَلَبَتْ عَلَيْه

  The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart.

  This <b>Hadith</b> has a <b>Jayid</b> <b>Hasan</b> (good) chain of narration.

  Allah said,
   
  وَلَوْ شَاء اللّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ إِنَّ اللَّه عَلَى كُلِّ شَيْءٍ قَدِيرٌ

  And if Allah willed, He would have taken away their hearing and their sight. Certainly, Allah has power over all things.

  Muhammad bin Ishaq reported that Ibn Abbas commented on Allah's statement, 
  وَلَوْ شَاء اللّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ
   (And if Allah willed, He would have taken away their hearing and their sight),

  "Because they abandoned the truth after they had knowledge in it."
   
   إِنَّ اللَّه عَلَى كُلِّ شَيْءٍ قَدِيرٌ

  Certainly, Allah has power over all things.

  Ibn Abbas said,

  "Allah is able to punish or pardon His servants as He wills."

  Ibn Jarir commented,

  "Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight."

  Ibn Jarir and several other scholars of Tafsir stated that;

  these two parables are about the same kind of hypocrite. So the `or' mentioned in, 
  أَوْ كَصَيِّبٍ مِّنَ السَّمَاء
   (Or like a rainstorm from the sky) means `and', just as the <b>Ayah</b>, 
  وَلَا تُطِعْ مِنْهُمْ اثِمًا أَوْ كَفُورًا
   (And obey neither a sinner or a disbeliever among them).

  Therefore, `or' in the <b>Ayah</b> includes a choice of using either example for the hypocrites.

  Also, Al-Qurtubi said that `or' means,

  "To show compatibility of the two choices, just as when one says, `Sit with Al-Hasan or Ibn Sirin.'

  According to the view of Az-Zamakhshari, `so it means each of these persons is the same as the other, so you may sit with either one of them.'

  The meaning of `or' thus becomes `either.' Allah gave these two examples of the hypocrites, because they both perfectly describe them."

  I (Ibn Kathir) say,

  these descriptions are related to the type of hypocrite, because there is a difference between them as we stated.

  For instance, Allah mentioned these types in Surah <b>Bara'h</b> when He repeated the statement, "And among them" three times, describing their types, characteristics, statements and deeds.

  So the two examples mentioned here describe two types of hypocrites whose characteristics are similar.

  For instance, Allah gave two examples in Surah <b>An-Nur</b>, one for the advocates of disbelief and one for the followers of disbelief, He said, 
  وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ
   (As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), until, 
  أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُّجِّيٍّ
   (Or (the state of a disbeliever) is like the darkness in a vast deep sea), (24:40).

  The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance. Allah knows best

arabic:
  یَکَادُ الۡبَرۡقُ یَخۡطَفُ اَبۡصَارَہُمۡ ؕ  کُلَّمَاۤ اَضَآءَ لَہُمۡ مَّشَوۡا فِیۡہِ ٭ۙ  وَاِذَاۤ اَظۡلَمَ عَلَیۡہِمۡ قَامُوۡا ؕ  وَلَوۡ شَآءَ اللّٰہُ لَذَہَبَ بِسَمۡعِہِمۡ وَاَبۡصَارِہِمۡ ؕ  اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ 

transliteration:
  ইয়াকা-দুল বারকুইয়াখতাফুআবসা-রাহুম কুল্লামাআদাআ লাহুম মাশাও ফীহি ওয়া ইযাআজলামা ‘আলাইহিম কা-মূ ওয়ালাও শাআল্লা-হু লাযাহাবা বিছাম‘ইহিম ওয়া আবসা-রিহিম ; ইন্নাল্লা-হা ‘আলা-কুল্লি শাইয়িন কাদীর।

bn_tafsir:
  বিদ্যুৎ-চমক তাদের দৃষ্টি-শক্তিকে প্রায় কেড়ে নেয়। যখনই বিদ্যুতালোক তাদের সম্মুখে উদ্ভাসিত হয়, তারা তখনই পথ চলতে থাকে এবং যখন অন্ধকারাচ্ছন্ন হয়, তখন তারা থমকে দাঁড়ায়। [১] আল্লাহ ইচ্ছা করলে তাদের শ্রবণ ও দৃষ্টিশক্তি হরণ করতেন। [২] নিশ্চয় আল্লাহ সর্ব বিষয়ে সর্বশক্তিমান।

  <b>(১) </b>এখানে মুনাফিক্বদের অপর আর এক দলের কথা বলা হচ্ছে, যাদের সামনে কখনো সত্য পরিষ্কার হয়ে যায় আবার কখনো তারা এ ব্যাপারে সন্দেহ-সংশয়ের মধ্যে নিমজ্জিত থাকে। কাজেই তাদের সন্দিগ্ধ ও সংশয়ী অন্তর হল সেই বৃষ্টির ন্যায় যা অন্ধকারে বর্ষিত হয়; এর গর্জন ও চমকে তাদের অন্তর ভয়ে ভীত হয়ে পড়ে; এমনকি ভয়ের কারণে নিজেদের আঙ্গুলগুলো কানের মধ্যে গুঁজে দেয়। কিন্তু এই ব্যবস্থাপনা এবং ভয়-ভীতি তাদেরকে আল্লাহর পাকড়াও থেকে বাঁচাতে পারবে না। কেননা, তারা আল্লাহর বেষ্টনীর মধ্য থেকে বের হতে পারবে না। কখনো সত্যের কিরণ তাদের উপর পড়লে তারা তার প্রতি ঝুঁকে পড়ে, কিন্তু আবার যখন ইসলাম ও মুসলিমদের উপর কঠিন সময় আসে, তখন তারা উদভ্রান্ত ও কিংকর্তব্যবিমূঢ় হয়ে পড়ে। <em>(ইবনে কাসীর)</em> মুনাফিক্বদের এ দল শেষ পর্যন্ত দ্বিধা-দ্বন্দ্ব ও সন্দেহ সংশয়ের শিকার হয়ে সত্য গ্রহণ করা থেকে বঞ্চিতই থেকে যায়।

  <b>(২) </b>এখানে এ ব্যাপারে হুঁশিয়ারী দেওয়া হয়েছে যে, আল্লাহ ইচ্ছা করলে তাঁর প্রদত্ত সমস্ত যোগ্যতা ছিনিয়ে নিতে পারেন। কাজেই মানুষের উচিত, মহান আল্লাহর আনুগত্য করা থেকে দূরে এবং তাঁর পাকড়াও থেকে নির্ভয় না থাকা।

bn_meaning:
  বিদ্যুৎচমক তাদের দৃষ্টি কেড়ে নেয়ার উপক্রম হয়। যখনই তা তাদের জন্য আলো দেয়, তারা তাতে চলতে থাকে। আর যখন তা তাদের উপর অন্ধকার করে দেয়, তারা দাঁড়িয়ে পড়ে। আর আল্লাহ যদি চাইতেন, অবশ্যই তাদের শ্রবণ ও চোখসমূহ নিয়ে নিতেন। নিশ্চয় আল্লাহ সব কিছুর উপর ক্ষমতাবান।


en_meaning: O mankind, worship your Lord, who created you and those before you, that you may become righteous -
transliteration: ইয়াআইয়ুহান্না-ছু‘বুদূ রাব্বাকুমুল্লাযী খালাকাকুম, ওয়াল্লাযীনা মিন কাবলিকুম লা‘আল্লাকুম তাত্তাকূন।
en_tafsir:
  <b>Tawhid Al-Uluhiyyah</b> 

  Allah says; 

  يَا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
   
   

  O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may acquire <b>Taqwa</b>.

  Allah mentioned His Oneness in divinity and stated that He has favored His servants by bringing them to life after they did not exist.

  He also surrounded them with blessings, both hidden and apparent

arabic:
  یٰۤاَیُّہَا النَّاسُ اعۡبُدُوۡا رَبَّکُمُ الَّذِیۡ خَلَقَکُمۡ وَالَّذِیۡنَ مِنۡ قَبۡلِکُمۡ لَعَلَّکُمۡ تَتَّقُوۡنَ ۙ

bn_tafsir:
  হে মানুষ সম্প্রদায়! তোমরা তোমাদের সেই প্রতিপালকের উপাসনা কর, যিনি তোমাদেরকে ও তোমাদের পূর্ববর্তীগণকে সৃষ্টি করেছেন; যাতে তোমরা পরহেযগার (ধর্মভীরু) হতে পার।

bn_meaning:
  হে মানুষ, তোমরা তোমাদের রবের ইবাদাত কর, যিনি সৃষ্টি করেছেন তোমাদেরকে এবং তোমাদের পূর্বে যারা ছিল তাদেরকে, যাতে তোমরা তাকওয়া অবলম্বন কর।


en_meaning:
  [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].

en_tafsir:
  الَّذِي جَعَلَ لَكُمُ الَارْضَ فِرَاشاً

  Who has made the earth a resting place for you,

  He made the earth a resting place for them, just like the bed, stable with the firm mountains.
   
  وَالسَّمَاء بِنَاء

  And the sky as a canopy,

  meaning, `a ceiling'.

  Similarly, Allah said in another <b>Ayah</b>,

  وَجَعَلْنَا السَّمَأءَ سَقْفاً مَّحْفُوظاً وَهُمْ عَنْ ءَايَـتِهَا مُعْرِضُونَ 

  And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs (i.e. sun, moon, winds, clouds). (21:32)
   
  وَأَنزَلَ مِنَ السَّمَاء مَاء

  And sends down for you water (rain) from the sky,

  meaning, through the clouds, when they need the rain.
   
  فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقاً لَّكُمْ

  and brought forth therewith fruits as a provision for you.

  Hence, Allah caused the various types of vegetation and fruits to grow as a means of sustenance for people and their cattle.

  Allah reiterated this bounty in various parts of the Qur'an.

  There is another <b>Ayah</b> that is similar to this <b>Ayah</b> (2:22), that is, Allah's statement,

  الَّذِى جَعَـلَ لَكُـمُ الاٌّرْضَ قَـرَاراً وَالسَّمَأءَ بِنَـأءً وَصَوَّرَكُـمْ فَأَحْسَنَ صُوَرَكُـمْ وَرَزَقَكُـمْ مِّنَ الطَّيِّبَـتِ ذَلِكُمُ اللَّهُ رَبُّكُـمْ فَتَـبَـرَكَ اللَّهُ رَبُّ الْعَـلَمِينَ

  It is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allah, your Lord, so Blessed be Allah, the Lord of all that exists. (40:64)

  The meaning that is reiterated here is that Allah is the Creator, the Sustainer, the Owner and Provider of this life, all that is in and on it. Hence, He alone deserves to be worshipped, and no one and nothing is to be associated with Him.

  This is why Allah said next,
   
  فَلَ تَجْعَلُواْ لِلّهِ أَندَاداً وَأَنتُمْ تَعْلَمُونََ
   
   

  Then do not set up rivals unto Allah (in worship) while you know (that He alone has the right to be worshipped).

  The Two <b>Sahihs</b> record that Ibn Mas`ud said,

  "I said to the Messenger of Allah, `Which evil deed is the worst with Allah?'

  He said,

  أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك

  To take an equal with Allah, while He alone created you."

  Also, Mu`adh narrated the Prophet's statement,

  أَتَدْرِي مَا حَقُّ اللهِ عَلَى عِبَادِهِ
   
   


  أَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْيًا

  Do you know Allah's right on His servants?

  They must worship Him alone and refrain from associating anything with Him in worship.

  Another <b>Hadith</b> states,

  لَاا يَقُولَنَّ أَحَدُكُمْ مَا شَاءَ اللهُ وَشَاءَ فُلَانٌ وَلكِنْ لِيَقُلْ مَا شَاءَ اللهُ ثُمَّ شَاءَ فُلَان

  None of you should say, `What Allah and so-and-so person wills. Rather, let him say, `What Allah wills, and then what so-and-so person wills. 
  <b>A Hadith with the same Meaning</b> 

  Imam Ahmad narrated that Al-Harith Al-Ashari said that the Prophet of Allah said,

  إِنَّ اللهَ عَزَّوَجَلَّ أَمَرَ يَحْيَى بْنَ زَكَرِيَّا عَلَيْهِ السَّلَمُ بِخَمْسِ كَلِمَاتٍ أَنْ يَعْمَلَ بِهِنَّ وَأَنْ يَأْمُرَ بَنِي إِسْرَايِيلَ أَنْ يَعْمَلُوا بِهِنَّ وَأَنَّهُ كَادَ أَنْ يُبْطِىءَ بِهَا 

  Allah commanded Yahya bin Zakariyya to implement five commands and to order the Children of Israel to implement them, but Yahya was slow in carrying out these commands.

  فَقَالَ لَهُ عِيسَى عَلَيْهِ السَّلَمُ إِنَّكَ قَدْ أُمِرْتَ بِخَمْسِ كَلِمَاتٍ أَنْ تَعْمَلَ بِهِنَّ وَتَأْمُرَ بَنِي إِسْرَايِيلَ أَنْ يَعْمَلُوا بِهِنَّ فَإِمَّا أَنْ تُبَلِّغَهُمْ وَإمَّا أَنْ أُبَلِّغَهُنَّ 

  `Isa said to Yahya, `You were ordered to implement five commands and to order the Children of Israel to implement them. So either order, or I will do it.'

  فَقَالَ يَا أَخِي إِنِّي أَخْشَى إِنْ سَبَقْتَنِي أَنْ أُعَذَّبَ أَوْ يُخْسَفَ بِي قَالَ فَجَمَعَ يَحْيَى بْنُ زَكَرِيَّا بَنِي إِسْرَايِيلَ فِي بَيْتِ الْمَقْدِسِ حَتَّى امْتَلََ الْمَسْجِدُ 

  Yahya said, 'My brother! I fear that if you do it before me, I will be punished or the earth will be shaken under my feet.' Hence, Yahya bin Zakariyya called the Children of Israel to <b>Bayt Al-Maqdis</b> (Jerusalem), until they filled the <b>Masjid</b>.

  فَقَعَدَ عَلَى الشَّرَفِ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ 

  He sat on the balcony, thanked Allah and praised him and then said,

  إِنَّ اللهَ أَمَرَنِي بِخَمْسِ كَلِمَاتٍ أَنْ أَعْمَلَ بِهِنَّ وَامُرَكُمْ أَنْ تَعْمَلُوا بِهِنَّ أَوَّلُهُنَّ أَنْ تَعْبُدُوا اللهَ وَلَا تُشْرِكُوا بِهِ شَيْيًا فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ اشْتَرَى عَبْدًا مِنْ خَالِصِ مَالِهِ بِوَرِقٍ أَوْ ذَهَبٍ فَجَعَلَ يَعْمَلُ وَيُوَدِّي غَلَّتَهُ إِلى غَيْرِ سَيِّدِهِ فَأَيُّكُمْ يَسُرُّهُ أَنْ يَكُونَ عَبْدُهُ كَذلِكَ وَإِنَّ اللهَ خَلَقَكُمْ وَرَزَقَكُمْ فَاعْبُدُوهُ وَلَا تُشْرِكُوا بِهِ شَيْيًا 

  `Allah ordered me to implement five commandments and that I should order you to adhere to them. The first is that you worship Allah alone and not associate any with Him. The example of this command is the example of a man who bought a servant from his money with paper or gold. The servant started to work for the master, but was paying the profits to another person. Who among you would like his servant to do that Allah created you and sustains you. Therefore, worship Him alone and do not associate anything with Him.

  وَامُرَكُمْ بِالصَّلَاةِ فَإِنَّ اللهَ يَنْصِبُ وَجْهَهُ لِوَجْهِ عَبْدِهِ مَا لَمْ يَلْتَفِتْ فَإِذَا صَلَّيْتُمْ فَلَا تَلْتَفِتُوا 

  I also command you to pray, for Allah directs His Face towards His servant's face, as long as the servant does not turn away. So when you pray, do not turn your heads to and fro.

  وَامُرُكُمْ بِالصِّيَامِ فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ مَعَهُ صُرَّةٌ مِنْ مِسْكٍ فِي عِصَابَةٍ كُلُّهُمْ يَجِدُ رِيحَ الْمِسْكِ وَإِنَّ خَلُوفَ فَمِ الصَّايِم أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ 

  I also command you to fast. The example of it is the example of a man in a group of men and he has some musk wrapped in a piece of cloth, and consequently, all of the group smells the scent of the wrapped musk. Verily, the odor of the mouth of a fasting person is better before Allah than the scent of musk.

  وَامُرُكُمْ بِالصَّدَقَةِ فَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلٍ أَسَرَهُ الْعَدُوُّ فَشَدُّوا يَدَيْهِ إِلى عُنُقِهِ وَقَدَّمُوهُ لِيَضْرِبُوا عُنُقَهُ فَقَالَ لَهُمْ هَلْ لَكُمْ أَنْ أَفْتَدِيَ نَفْسِي مِنْكُمْ فَجَعَلَ يَفْتَدِي نَفْسَهُ مِنْهُمْ بِالْقَلِيلِ وَالْكَثِيرِ حَتَّى فَكَّ نَفْسَهُ 

  I also command you to give charity. The example of this is the example of a man who was captured by the enemy. They tied his hands to his neck and brought him forth to cut off his neck. He said to them, 'Can I pay a ransom for myself?' He kept ransoming himself with small and large amounts until he liberated himself.

  وَامُرُكُمْ بِذِكْرِ اللهِ كَثِيرًا وَإِنَّ مَثَلَ ذلِكَ كَمَثَلِ رَجُلِ طَلَبَهُ الْعَدُوُّ سِرَاعًا فِي أَثَرِهِ فَأَتَى حِصْنًا حَصِينًا فَتَحَصَّنَ فِيهِ وَإِنَّ الْعَبْدَأَحْصَنَ مَا يَكُونُ مِنَ الشَّيْطَانِ إِذَا كَانَ فِي ذِكْرِ الله

  I also command you to always remember Allah. The example of this deed is that of a man who the enemy is tirelessly pursuing. He takes refuge in a fortified fort. When the servant remembers Allah, he will be resorting to the best refuge from Satan.

  Al-Harith then narrated that the Messenger of Allah said,

  وَأَنَا امُرُكُمْ بِخَمْسٍ اللهُ أَمَرَنِي بِهِنَّ 

  الْجَمَاعَةِ

  وَالسَّمْعِ وَالطَّاعَةِ

  وَالْهِجْرَةِ

  وَالْجِهَادِ فِي سَبِيلِ اللهِ 

  فَإِنَّهُ مَنْ خَرَجَ مِنَ الْجَمَاعَةِ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رَبْقَةَ الاْإِسْلَإمِ مِنْ عُنُقِهِ إِلاَّ أَنْ يُرَاجِعَ وَمَنْ دَعَا بِدَعْوَى جَاهِلِيَّةٍ فَهُوَ مِنْ جُثَى جَهَنَّم

  And I order you with five commandments that Allah has ordered me. 

  Stick to the <b>Jama`ah</b> (community of the faithful), 

  listen and obey (your leaders) and 

  perform <b>Hijrah</b> (migration) and 
  <b>Jihad</b> for the sake of Allah. 

  Whoever abandons the <b>Jama`ah</b>, even the distance of a hand span, will have removed the tie of Islam from his neck, unless he returns. Whoever uses the slogans of <b>Jahiliyah</b> (the pre-Islamic period of ignorance) he will be among those kneeling in <b>Jahannam</b> (Hellfire).) 

  They said, "O Messenger of Allah! Even if he prays and fasts?"

  He said,

  وَإِنَّ صَلَّى وَصَامَ وَزَعَمَ أَنَّهُ مُسْلِمٌ 

  فَادْعُوا الْمُسْلِمِينَ بِأَسْمَايِهِمْ عَلَى مَا سَمَّاهُمُ اللهُ عَزَّ وَجَلَّ الْمُسْلِمِينَ الْمُوْمِنِينَ عِبَادَ الله

  Even if he prays, fasts and claims to be Muslim.

  So call the Muslims with their names that Allah has called them:`The Muslims, the believing servants of Allah.'

  This is a <b>Hasan Hadith</b>, and it contains the statement,

  "Allah has created and sustains you, so worship Him and do not associate anything with Him in worship."

  This statement is relevant in the <b>Ayat</b> (2:21-22) we are discussing here and support singling Allah in worship, without partners.
  <b>Signs of Allah's Existence</b> 

  Several scholars of Tafsir, like Ar-Razi and others, used these <b>Ayat</b> as an argument for the existence of the Creator, and it is a most worthy method of argument. Indeed, whoever ponders over the things that exist, the higher and lower creatures, their various shapes, colors, behavior, benefits and ecological roles, then he will realize the ability, wisdom, knowledge, perfection and majesty of their Creator.

  Once a Bedouin was asked about the evidence to Allah's existence, he responded,

  "All praise is due to Allah! The camel's dung testifies to the existence of the camel, and the track testifies to the fact that someone was walking. A sky that holds the giant stars, a land that has fairways and a sea that has waves, does not all of this testify that the Most Kind, Most Knowledgeable exists"

  Hence, whoever gazes at the sky in its immensity, its expanse, and the various kinds of planets in it, some of which appear stationary in the sky - whoever gazes at the seas that surround the land from all sides, and the mountains that were placed on the earth to stabilize it, so that whoever lives on land, whatever their shape and color, are able to live and thrive - whoever reads Allah's statement,

  وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَنُهَا وَغَرَابِيبُ سُودٌ

  وَمِنَ النَّاسِ وَالدَّوَابِّ وَالاٌّنْعَـمِ مُخْتَلِفٌ أَلْوَنُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

  And among the mountains are streaks white and red, of varying colours and (others) very black. And likewise, men and <b>Ad-Dawabb</b> (moving (living) creatures, beasts) and cattle are of various colours. It is only those who have knowledge among His servants that fear Allah. (35:27-28)

  Whoever thinks about the running rivers that travel from area to area bringing benefit, whoever ponders over what Allah has created on earth; various animals and plants of different tastes, scents, shapes and colors that are a result of unity between land and water, whoever thinks about all of this then he will realize that these facts testify to the existence of the Creator, His perfect ability, wisdom, mercy, kindness, generosity and His overall compassion for His creation. There is no deity worthy of worship except Allah, nor is there a Lord besides Him, upon Him we rely and to Him we turn in repentance.

  There are numerous <b>Ayat</b> in the Qur'an on this subject

arabic:
  الَّذِیۡ جَعَلَ لَکُمُ الۡاَرۡضَ فِرَاشًا وَّالسَّمَآءَ بِنَآءً ۪ وَّاَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجَ بِہٖ مِنَ الثَّمَرٰتِ رِزۡقًا لَّکُمۡ ۚ فَلَا تَجۡعَلُوۡا لِلّٰہِ اَنۡدَادًا وَّاَنۡتُمۡ تَعۡلَمُوۡنَ

transliteration:
  আল্লাযী জা‘আলা লাকুমুল আরদা ফিরা-শাওঁ ওয়াছছামাআ বিনাআওঁ ওয়া আনঝালা মিনাছছামাই মাআন ফাআখরাজা বিহী মিনাছছামারা-তি রিঝকাল্লাকুম ফালা-তাজ‘আলূলিল্লা-হি আনদা-দাওঁ ওয়া আনতুম তা‘লামূন।

bn_tafsir:
  যিনি পৃথিবীকে তোমাদের জন্য বিছানা ও আকাশকে ছাদ সরূপ সৃষ্টি করেছেন এবং আকাশ হতে পানি বর্ষণ ক’রে তার দ্বারা তোমাদের জীবিকার জন্য ফল-মূল উৎপাদন করেছেন। সুতরাং জেনে শুনে কাউকেও আল্লাহর সমকক্ষ স্থির করো না।

  হিদায়াত এবং গুমরাহীর দিক দিয়ে মানুষের তিনটি দলের কথা উল্লেখ করার পর মহান আল্লাহর একত্ববাদ এবং তাঁর ইবাদতের প্রতি আহবান প্রত্যেক মানুষকে করা হচ্ছে। বলা হচ্ছে, যখন তোমাদের ও সারা বিশ্ব-জাহানের স্রষ্টা আল্লাহ, তোমাদের সমস্ত প্রয়োজনের ব্যবস্থাপক তিনিই, তখন তোমরা তাঁকে বাদ দিয়ে অন্যের ইবাদত কেন কর? অন্যকে তাঁর সাথে অংশীদার স্থাপন কেন কর? যদি তোমরা আল্লাহর আযাব থেকে বাঁচতে চাও, তাহলে তার একটাই উপায় এই যে, তোমরা আল্লাহকে একক মেনে নিয়ে কেবল তাঁরই ইবাদত করো এবং জেনে-শুনে শির্ক করো না।

bn_meaning:
  যিনি তোমাদের জন্য যমীনকে করেছেন বিছানা, আসমানকে ছাদ এবং আসমান থেকে নাযিল করেছেন বৃষ্টি। অতঃপর তাঁর মাধ্যমে উৎপন্ন করেছেন ফল-ফলাদি, তোমাদের জন্য রিয্কস্বরূপ। সুতরাং তোমরা জেনে-বুঝে আল্লাহর জন্য সমকক্ষ নির্ধারণ করো না।


en_meaning:
  And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful.

en_tafsir:
  <b>The Message of Messenger of Allah is True</b> 

  Allah says; 

  وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُواْ شُهَدَاءكُم مِّن دُونِ اللّهِ إِنْ كُنْتُمْ صَادِقِينَ
   
   

  And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our servant (Muhammad), then produce a Surah of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful.

  Allah begins to prove the truth of Prophethood after He stated that there is no deity worthy of worship except Him.

  Allah said to the disbelievers, 
  وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا
   (And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our servant) meaning, Muhammad, 
  فَأْتُواْ بِسُورَةٍ
   (then produce a Surah) meaning, similar to what he brought to you.

  Hence, if you claim that what he was sent with did not come from Allah, then produce something similar to what he has brought to you, using the help of anyone you wish instead of Allah. However, you will not be able to succeed in this quest.

  Ibn Abbas said that, 
  شُهَدَاءكُم
   (your witnesses),

  means "Aids."

  Also, As-Suddi reported that Abu Malik said the <b>Ayah</b> means,

  "Your partners, meaning, some other people to help you in that. Meaning then go and seek the help of your deities to support and aid you."

  Also, Mujahid said that, 
  وَادْعُواْ شُهَدَاءكُم
   (and call your witnesses) means,

  "People, meaning, wise and eloquent men who will provide the testimony that you seek."
  <b>The Challenge</b> 

  Allah challenged the disbelievers in various parts of the Qur'an. For instance, Allah said in Surah <b>Al-Qasas</b>,

  قُلْ فَأْتُواْ بِكِتَـبٍ مِّنْ عِندِ اللَّهِ هُوَ أَهْدَى مِنْهُمَأ أَتَّبِعْهُ إِن كُنتُمْ صَـدِقِينَ

  Say (to them, O Muhammad):"Then bring a Book from Allah, which is a better guide than these two (the <b>Tawrah</b> (Torah) and the Qur'an), that I may follow it, if you are truthful". (28:49) 

  Also, Allah said in Surah <b>Al-Isra</b>,

  قُل لَّيِنِ اجْتَمَعَتِ الاِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

  Say:"If mankind and the Jinn were together to produce the like of this Qur'an, they could not produce the like thereof, even if they helped one another." (17:88) 

  Allah said in Surah <b>Hud</b>,

  أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ


  Or they say, "He (Prophet Muhammad) forged it (the Qur'an)."

  Say:"Bring you then ten forged <b>Surahs</b> like it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!" (11:13) 

  and in Surah <b>Yunus</b>,

  وَمَا كَانَ هَـذَا الْقُرْءَانُ أَن يُفْتَرَى مِن دُونِ اللَّهِ وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِن رَّبِّ الْعَـلَمِينَ


  أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ


  And this Qur'an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it (i.e. the <b>Tawrah</b>, and the <b>Injil</b>), and a full explanation of the Book (i.e. Laws decreed for mankind) ـ wherein there is no doubt ـ from the Lord of all that exists.

  Or do they say:"He (Muhammad) has forged it!"

  Say:"Bring then a Surah like it, and call upon whomsoever you can besides Allah, if you are truthful!" (10:37-38) 

  All of these <b>Ayat</b> were revealed in Makkah.

  Allah also challenged the disbelievers in the <b>Ayat</b> that were revealed in Al-Madinah.

  In this <b>Ayah</b>, Allah said, 
  وَإِن كُنتُمْ فِي رَيْبٍ
   (And if you (Arab pagans, Jews, and Christians) are in <b>Rayb</b>) meaning, doubt. 
  مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا
   (Concerning that which We have sent down (i.e. the Qur'an) to Our servant) meaning, Muhammad, 
  فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ
   (then produce a Surah (chapter) the like thereof) meaning, similar to the Qur'an.

  This is the Tafsir of Mujahid, Qatadah, Ibn Jarir At-Tabari, Az-Zamakhshari and Ar-Razi.

  Ar-Razi said that this is the Tafsir of Umar, Ibn Mas`ud, Ibn Abbas, Al-Hasan Al-Basri and the majority of the scholars. And he gave preference to this view and mentioned the fact that Allah has challenged the disbelievers as individuals and as groups, whether literate or illiterate, thus making the challenge truly complete. This type of challenge is more daring than simply challenging the disbelievers who might not be literate or knowledgeable. This is why Allah said,

  فَأْتُواْ بِعَشْرِ سُوَرٍ مِّثْلِهِ

  Bring you then ten forged <b>Surahs</b> like it) (11:13) 

  and,

  لَا يَأْتُونَ بِمِثْلِهِ

  They could not produce the like thereof. (17:88)

  Therefore, this is a general challenge to the Arab disbelievers, the most eloquent among all nations. Allah challenged the Arab disbelievers both in Makkah and Al-Madinah several times, especially since they had tremendous hatred and enmity for the Prophet and his religion. Yet, they were unable to succeed in answering the challenge, and this is why Allah said

arabic:
  وَاِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّمَّا نَزَّلۡنَا عَلٰی عَبۡدِنَا فَاۡتُوۡا بِسُوۡرَۃٍ مِّنۡ مِّثۡلِہٖ ۪ وَادۡعُوۡا شُہَدَآءَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ

transliteration:
  ওয়া ইন কুনতুম ফী রাইবিম মিম্মা-নাঝঝালনা- ‘আলা-আবদিনা- ফা’তূবিছূরাতিম মিম্মিছলিহী ওয়াদ‘ঊ শুহাদাআকুম মিন দূ নিল্লা-হি ইন কুনতুম সা-দিকীন।

bn_tafsir:
  আমি আমার দাসের প্রতি (মুহাম্মাদের প্রতি) যা অবতীর্ণ করেছি তাতে তোমাদের কোন সন্দেহ থাকলে তোমরা তার অনুরূপ কোন সূরা আনয়ন কর, এবং তোমরা যদি সত্যবাদী হও তবে আল্লাহ ব্যতীত তোমাদের সকল সাক্ষী (এ কাজে সহযোগী উপাস্যদের)কে আহবান কর।

  তাওহীদের পর এবারে রিসালাতের প্রমাণ পেশ করা হচ্ছে। বলা হচ্ছে, আমি আমার বান্দার প্রতি যে কিতাব অবতীর্ণ করেছি, সেটা যে আল্লাহরই পক্ষ থেকে অবতীর্ণ এ ব্যাপারে যদি তোমাদের কোন সন্দেহ থাকে, তবে তোমরা তোমাদের সকল সহযোগীদের সাথে নিয়ে এই ধরনের কোন একটি সূরা রচনা করে দেখিয়ে দাও! আর যদি এ রকম করতে না পার, তাহলে জেনে নিও যে, বস্ত্ততঃ এ বাণী কোন মানুষের প্রচেষ্টার ফল নয়, বরং তা আল্লাহর বাণী। তোমাদের উচিত, আল্লাহর কালাম এবং রসূলের রিসালাতের উপর ঈমান এনে সেই জাহান্নামের আগুন থেকে বাঁচতে চেষ্টা করা, যা কাফেরদের জন্য প্রস্তুত করা হয়েছে।

bn_meaning:
  আর আমি আমার বান্দার উপর যা নাযিল করেছি, যদি তোমরা সে সম্পর্কে সন্দেহে থাক, তবে তোমরা তার মত একটি সূরা নিয়ে আস এবং আল্লাহ ছাড়া তোমাদের সাক্ষীসমূহকে ডাক; যদি তোমরা সত্যবাদী হও।


en_meaning:
  But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the disbelievers.

en_tafsir:
  فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ

  But if you do it not, and you can never do it,

  indicating that they will never be able to answer the challenge.

  This is another miracle, in that, Allah clearly stated without doubt that the Qur'an will never be opposed or challenged by anything similar to it, for eternity. This is a true statement that has not been changed until the present and shall never change.

  How can anyone be able to produce something like the Qur'an, when the Qur'an is the Word of Allah Who created everything!

  How can the words of the created ever be similar to the Words of the Creator!
  <b>Examples of the Miracle of the Qur'an</b> 

  Whoever reads through the Qur'an will realize that it contains various levels of superiority through both the apparent and hidden meanings that it mentions.

  Allah said,

  الر كِتَابٌ أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
  <b>Alif Lam Ra</b>. (This is) a Book, the verses whereof are perfect (in every sphere of knowledge, etc.), and then explained in detail from One (Allah), Who is Wise and well-acquainted (with all things). (11:1)

  So the expressions in the Qur'an are perfect and its meanings are explained. Further, every word and meaning in the Qur'an is eloquent and cannot be surpassed. The Qur'an also mentioned the stories of the people of the past; and these accounts and stories occurred exactly as the Qur'an stated. Also, the Qur'an commanded every type of righteousness and forbade every type of evil, just as Allah stated,

  وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً

  And the Word of your Lord has been fulfilled in truth and in justice. (6:115)

  meaning, true in the stories it narrates and just in its Laws.

  The Qur'an is true, just and full of guidance. It does not contain exaggerations, lies or falsehood, unlike Arabic and other types of poems that contained lies. These poems, conform with the popular statement,

  "The most eloquent speech is the one that contains the most lies!"

  Sometimes, one would find a long poem that mainly contains descriptions of women, horses or alcohol. Or, the poem might contain praise or the description of a certain person, horse, camel, war, incident, fear, lion, or other types of items and objects. Such praise or descriptions do not bring any benefit, except shed light on the poet's ability to clearly and eloquently describe such items. Yet, one will only be able to find one or two sentences in many long poems that elaborate on the main theme of the poem, while the rest of the poem contains insignificant descriptions and repetitions.

  As for the Qur'an, it is entirely eloquent in the most perfect manner, as those who have knowledge in such matters and understand Arabic methods of speech and expressions concur.

  When one reads through the stories in the Qur'an, he will find them fruitful, whether they were in extended or short forms, repeated or not. The more these stories are repeated, the more fruitful and beautiful they become. The Qur'an does not become old when one repeats reciting it, nor do the scholars ever get bored with it.

  When the Qur'an mentions the subject of warning and promises, it presents truths that would make solid, firm mountains shake, so what about the comprehending, understanding hearts! When the Qur'an promises, it opens the hearts and the ears, making them eager to attain the abode of peace - Paradise - and to be the neighbors of the Throne of the Most Beneficent.

  For instance, on the subject of promises and encouragement, the Qur'an said,

  فَلَ تَعْلَمُ نَفْسٌ مَّأ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُواْ يَعْمَلُونَ

  No person knows what is kept hidden for them of joy as a reward for what they used to do. (32:17)

  and,

  وَفِيهَا مَا تَشْتَهِيهِ الاٌّنْفُسُ وَتَلَذُّ الاٌّعْيُنُ وَأَنتُمْ فِيهَا خَـلِدُونَ

  (There will be) therein all that inner selves could desire, and all that eyes could delight in and you will abide therein forever. (43:71) 

  On the subject of warning and discouragement;

  أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ

  Do you then feel secure that He will not cause a side of the land to swallow you up! (17:68)

  and,

  أَءَمِنتُمْ مَّن فِى السَّمَأءِ أَن يَخْسِفَ بِكُمُ الاٌّرْضَ فَإِذَا هِىَ تَمُورُ

  أَمْ أَمِنتُمْ مِّن فِى السَّمَأءِ أَن يُرْسِلَ عَلَيْكُمْ حَـصِباً فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ

  Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, and then it should quake!

  Or do you feel secure that He, Who is over the heaven (Allah), will not send against you a violent whirlwind! Then you shall know how (terrible) has been My warning. (67:16-17)

  On the subject of threats, the Qur'an said,

  فَكُلًّ أَخَذْنَا بِذَنبِهِ

  So We punished each (of them) for his sins. (29:40)

  Also, on the subject of soft advice, the Qur'an said,

  أَفَرَأَيْتَ إِن مَّتَّعْنَـهُمْ سِنِينَ

  ثُمَّ جَأءَهُم مَّا كَانُواْ يُوعَدُونَ

  مَأ أَغْنَى عَنْهُمْ مَّا كَانُواْ يُمَتَّعُونَ

  Tell Me, (even) if We do let them enjoy for years. And afterwards comes to them that (punishment) which they had been promised. All that with which they used to enjoy shall not avail them. (26:205-207). 

  There are many other examples of the eloquence, beauty, and benefits of the Qur'an.

  When the Qur'an is discussing Laws, commandments and prohibitions, it commands every type of righteous, good, pleasing and beneficial act. It also forbids every type of evil, disliked and amoral act.

  Ibn Mas`ud and other scholars of the Salaf said,

  "When you hear what Allah said in the Qur'an, such as, <b>
  يَا أَيُّهَا الَّذِينَ امَنُواْ
  </b> O you who believe! then listen with full attention, for it either contains a type of righteousness that Allah is enjoining, or an evil that He is forbidding."

  For instance, Allah said,

  يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـيِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ

  He (Muhammad) commands them for <b>Al-Ma`ruf</b> (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from <b>Al-Munkar</b> (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful <b>At-Tayyibat</b>(i.e. all good and lawful things), and prohibits them as unlawful <b>Al-Khaba'ith</b> (i.e. all evil and unlawful things), he releases them from their heavy burdens and from the fetters (bindings) that were upon them. (7:157)

  When the <b>Ayat</b> mention Resurrection and the horrors that will occur on that Day, and Paradise and the Fire and the joys and safe refuge that Allah prepared for His loyal friends, or torment and Hell for His enemies, these <b>Ayat</b> contain glad tidings or warnings. The <b>Ayat</b> then call to perform good deeds and avoid evil deeds, making the life of this world less favorable and the Hereafter more favorable. They also establish the correct methods and guide to Allah's straight path and just legislation, all the while ridding the hearts of the evil of the cursed devil.
  <b>The Qur'an is the Greatest Miracle given to the Prophet</b> 

  The Two <b>Sahihs</b> record that Abu Hurayrah said that the Prophet said,

  مَا مِنْ نَبِيَ مِنَ الاْاَنْبِيَاءِ إِلاَّ قَدْ أُعْطِيَ مِنَ الايَاتِ مَا امَنَ عَلَى مِثْلِهِ الْبَشَرُ وَإنَّمَا كَانَ الَّذِي أُوتِيتُه وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة

  Every Prophet was given a miracle, the type of which brings mankind to faith. What I was given is a revelation that Allah sent down to me. Yet, I hope that I will have the most following on the Day of Resurrection.

  This is the wording narrated by Muslim.

  The Prophet stated that among the Prophets he was given a revelation, meaning, he was especially entrusted with the miraculous Qur'an that challenged mankind to produce something similar to it. As for the rest of the divinely revealed Books, they were not miraculous according to many scholars. Allah knows best.

  The Prophet was also aided with innumerable signs and indications that testify to the truth of his Prophethood and what he was sent with, all thanks and praise is due to Allah.
  <b>Meaning of `Stones</b> 

  Allah said,
   
  فَاتَّقُواْ النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ
   
   

  Then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.

  `Fuel' is wood or similar substances, used to start and feed a fire.

  Similarly, Allah said,

  وَأَمَّا الْقَـسِطُونَ فَكَانُواْ لِجَهَنَّمَ حَطَباً

  And as for the <b>Qasitun</b> (disbelievers who deviated from the right path), they shall be firewood for Hell. (72:15) 

  and,

  إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ

  لَوْ كَانَ هَـوُلاءِ ءَالِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَـلِدُونَ

  Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you enter it.

  Had these (idols) been <b>alihah</b> (gods), they would not have entered there (Hell), and all of them will abide therein. (21:98-99)

  The stones mentioned here are the giant, rotten, black, sulfuric stones that become the hottest when heated, may Allah save us from this evil end.

  It was also reported that the stones mentioned here are the idols and rivals that were worshipped instead of Allah, just as Allah said,

  إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ

  Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (21:28)

  Allah's statement, 
  أُعِدَّتْ لِلْكَافِرِينَ
   (prepared for the disbelievers),

  It appears most obvious that it refers to the Fire that is fueled by men and stones, and it also may refer to the stones themselves.

  There is no contradiction between these two views, because they are dependent upon each other.

  `Prepared' means,

  it is `kept' and will surely touch those who disbelieve in Allah and His Messenger.

  Ibn Ishaq narrated that Muhammad said that Ikrimah or Sa`id bin Jubayr said that Ibn Abbas said, 
  أُعِدَّتْ لِلْكَافِرِينَ
   (prepared for the disbelievers),

  "For those who embrace the disbelief that you (disbelievers) have embraced."
  <b>Jahannam (Hellfire) exists now</b> 

  Many of the Imams of the <b>Sunnah</b> used this <b>Ayah</b> to prove that the Fire exists now. This is because Allah said, 
  أُعِدَّتْ
   (prepared) meaning, prepared and kept.

  There are many <b>Hadiths</b> on this subject. For instance, the Prophet said,

  تَحَاجَّتِ الْجَنَّةُ وَالنَّار

  Paradise and the Fire had an argument..

  Also, the Prophet said,

  اسْتَأْذَنَتِ النَّارُ رَبَّهَا فَقَالَتْ رَبِّ أَكَلَ بَعضِي بَعْضًا فَأذِنَ لَهَا بِنَفَسَيْنِ نَفَسٍ فِي الشِّتَاءِ وَنَفَسٍ فِي الصَّيْف

  The Fire sought the permission of her Lord. She said, 'O my Lord! Some parts of me consumed the other parts.' And Allah allowed her two periods to exhale, one in winter and one in summer.

  Also, there is a Hadith recorded from Ibn Mas`ud that the Companions heard the sound of a falling object. When they asked about it, the Messenger of Allah said,

  هَذَا حَجَرٌ أُلْقِيَ بِهِ مِنْ شَفِيرِ جَهَنَّمَ مُنْذُ سَبْعِينَ سَنَةً الاْنَ وَصَلَ إِلى قَعْرِهَا

  This is a stone that was thrown from the top of <b>Jahannam</b> seventy years ago, but only now reached its bottom.

  This <b>Hadith</b> is in <b>Sahih</b> Muslim.

  There are many <b>Hadiths</b> that are <b>Mutawatir</b> (narrated by many different chains of narrations) on this subject, such as the <b>Hadiths</b> about the eclipse prayer, the night of <b>Isra</b> etc.

  Allah's statements, 
  فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ
   (Then produce a <b>Surah</b> of the like thereof) (2:23), and, <b>
  بِسُورَةٍ مِّثْلِهِ
  </b> (A <b>Surah</b> like it) (10:38),

  this includes the short and long <b>Surahs</b> of the Qur'an. Therefore, the challenge to creation stands with regards to both the long and short <b>Surahs</b>, and there is no disagreement that I know of on this fact between the scholars of old and new.

  Before he became Muslim, Amr bin Al-`As met Musaylimah the Liar who asked him, "What has recently been revealed to your fellow (meaning Muhammad) in Makkah?"

  Amr said, "A short, yet eloquent <b>Surah</b>."

  He asked, "What is it?"

  He said,

  وَالْعَصْرِ

  إِنَّ الاِنسَـنَ لَفِى خُسْرٍ

  By <b>Al-`Asr</b> (the time). Verily, man is in loss, (103:1-2)

  Musaylimah thought for a while and said, "A similar <b>Surah</b> was also revealed to me."

  Amr asked, "What is it?"

  He said, "O <b>Wabr</b>, O <b>Wabr</b> (i.e. a wild cat), you are but two ears and a chest, and the rest of you is unworthy and thin."

  Amr said, "By Allah! You know that I know that you are lying.

arabic:
  فَاِنۡ لَّمۡ تَفۡعَلُوۡا وَلَنۡ تَفۡعَلُوۡا فَاتَّقُوا النَّارَ الَّتِیۡ وَقُوۡدُہَا النَّاسُ وَالۡحِجَارَۃُ ۚۖ اُعِدَّتۡ لِلۡکٰفِرِیۡنَ

transliteration:
  ফাইল্লাম তাফ‘আলূওয়া লান তাফ‘আলূফাত্তাকুন্না-রাল্লাতী ওয়াকূদুহান্না-ছুওয়াল হিজা-রাতু উ‘ইদ্দাত লিলকা-ফিরীন।

bn_tafsir:
  যদি তোমরা তা (আনয়ন) না কর, এবং কখনই তা করতে পারবে না, (১) তাহলে সেই আগুনকে ভয় কর, যার ইন্ধন হবে মানুষ এবং পাথর, (২) অবিশ্বাসীদের জন্য যা প্রস্তুত রয়েছে। (৩)

  (১) ক্বুরআন কারীমের সত্যতার এটি আর একটি উজ্জ্বল দৃষ্টান্ত যে, আরব (আরবী ভাষা-ভাষী) ও অনারব (যাদের ভাষা আরবী নয়) সকল কাফেরদেরকে চ্যালেঞ্জ্ করা হয়েছে। কিন্তু তারা আজ পর্যন্ত এই চ্যালেঞ্জের জওয়াব দিতে অপারগ সাব্যস্ত হয়েছে এবং কিয়ামত পর্যন্ত অপারগই থাকবে।

  (২) ইবনে আববাস (রাঃ)-এর উক্তি অনুযায়ী পাথর বলতে এখানে গন্ধক জাতীয় পাথরকে বুঝানো হয়েছে। অন্যদের নিকট পাথরের সেই মূর্তিগুলোও জাহান্নামের ইন্ধন হবে, দুনিয়াতে পৌত্তলিকরা যাদের পূজা করত। যেমন ক্বুরআন মাজীদে আছে,

  {إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ} "তোমরা এবং আল্লাহর পরিবর্তে তোমরা যাদের পূজা করো, সেগুলো দোযখের ইন্ধন।" <em>(আম্বিয়া</em><em> ৯৮ আয়াত)</em>

  (৩) এ থেকে প্রথমতঃ জানা গেল যে, প্রকৃতপক্ষে জাহান্নাম কাফের (অবিশ্বাসী) এবং মুশরিক (অংশীবাদী)-দের জন্য প্রস্তুত করা হয়েছে। আর দ্বিতীয়তঃ জানা গেল যে, জান্নাত ও জাহান্নামের অস্তিত্ব আছে এবং এখনোও তা বিদ্যমান রয়েছে। সালফে-সালেহীনদের এটাই আক্বীদা (বিশ্বাস)। এটা কেবল উপমা বা দৃষ্টান্তমূলক কোন জিনিস নয়; যেমন অনেক আধুনিকতাবাদী ও হাদীস অস্বীকারকারীরা বোঝাতে চায়।

bn_meaning:
  অতএব যদি তোমরা তা না কর- আর কখনো তোমরা তা করবে না- তাহলে আগুনকে ভয় কর যার জ্বালানী হবে মানুষ ও পাথর, যা প্রস্তুত করা হয়েছে কাফিরদের জন্য।


en_meaning:
  And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally.

en_tafsir:
  <b>Rewards of Righteous Believers</b> 

  After mentioning the torment that Allah has prepared for His miserable enemies who disbelieve in Him and in His Messengers, He mentions the condition of His happy, loyal friends who believe in Him and in His Messengers, adhere to the faith and perform the good deeds. This is the reason why the Qur'an was called <b>Mathani</b>, based on the correct opinion of the scholars. We will elaborate upon this subject later.
  <b>Mathani</b> means to mention faith and then disbelief, or vice versa. Or, Allah mentions the miserable and then the happy, or vice versa.

  As for mentioning similar things, it is called <b>Tashabbuh</b>, as we will come to know, Allah willing.

  Allah said,

  وَبَشِّرِ الَّذِين امَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الَانْهَارُ

  And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise),

  Consequently, Allah stated that Paradise has rivers that run beneath it, meaning, underneath its trees and rooms.

  From <b>Hadiths</b> it is learned that the rivers of Paradise do not run in valleys, and that the banks of <b>Al-Kawthar</b> (the Prophet's lake in Paradise) are made of domes of hollow pearls, the sand of Paradise is made of scented musk while its stones are made from pearls and jewels. We ask Allah to grant Paradise to us, for verily, He is the Most Beneficent, Most Gracious.

  Ibn Abi Hatim reported that Abu Hurayrah said that the Messenger of Allah said,

  أَنْهَارُ الْجَنَّةِ تَفَجَّرُ تَحْتَ تِلَلٍ أَوْ مِنْ تَحْتِ جِبَالِ الْمِسْ

  The rivers of Paradise spring from beneath hills, or mountains of musk.

  He also reported from Masruq that Abdullah said,

  "The rivers of Paradise spring from beneath mountains of musk."
  <b>The similarity between the Fruits of Paradise</b> 

  Allah said next,
   
  كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِي رُزِقْنَا مِن قَبْلُ

  Every time they will be provided with a fruit therefrom, they will say:"This is what we were provided with before".

  Ibn Abi Hatim reported that Yahya bin Abi Kathir said, 

  "The grass of Paradise is made of saffron, its hills from musk and the boys of everlasting youth will serve the believers with fruits which they will eat. They will then be brought similar fruits, and the people of Paradise will comment, `This is the same as what you have just brought us.' The boys will say to them, `Eat, for the color is the same, but the taste is different.

  Hence Allah's statement,
   
  وَأُتُواْ بِهِ مُتَشَابِهاً

  and they will be given things in resemblance." 

  Abu Jafar Ar-Razi narrated that Ar-Rabi bin Anas said that Abu Al-Aliyah said that, 
  وَأُتُواْ بِهِ مُتَشَابِهاً
   (and they will be given things in resemblance) means,

  "They look like each other, but the taste is different."

  Also, Ikrimah said, 
  وَأُتُواْ بِهِ مُتَشَابِهاً
   (and they will be given things in resemblance),

  "They are similar to the fruits of this life, but the fruits of Paradise taste better."

  Sufyan Ath-Thawri reported from Al-Amash, from Abu Thubyan, that Ibn Abbas said,

  "Nothing in Paradise resembles anything in the life of this world, except in name."

  In another narration, Ibn Abbas said,

  "Only the names are similar between what is in this life and what is in Paradise."
  <b>The Wives of the People of Paradise are Pure</b> 

  Allah said,
   
  وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ

  and they shall have therein <b>Azwajun Mutahharatun</b>,

  Ibn Abi Talhah reported that Ibn Abbas said,

  "Purified from filth and impurity."

  Also, Mujahid said,

  "From menstruation, relieving the call of nature, urine, spit, semen and pregnancies."

  Also, Qatadah said,

  "Purified from impurity and sin."

  In another narration, he said,

  "From menstruation and pregnancies."

  Further, Ata, Al-Hasan, Ad-Dahhak, Abu Salih, Atiyah and As-Suddi were reported to have said similarly.

  Allah's statement,
   
  وَهُمْ فِيهَا خَالِدُون
   
   

  and they will abide therein forever.

  meaning ultimate happiness, for the believers will enjoy everlasting delight, safe from death and disruption of their bliss, for it never ends or ceases.

  We ask Allah to make us among these believers, for He is the Most Generous, Most Kind and Most merciful

arabic:
  وَبَشِّرِ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ اَنَّ لَہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ؕ کُلَّمَا رُزِقُوۡا مِنۡہَا مِنۡ ثَمَرَۃٍ رِّزۡقًا ۙ قَالُوۡا ہٰذَا الَّذِیۡ رُزِقۡنَا مِنۡ قَبۡلُ ۙ وَاُتُوۡا بِہٖ مُتَشَابِہًا ؕ وَلَہُمۡ فِیۡہَاۤ اَزۡوَاجٌ مُّطَہَّرَۃٌ ٭ۙ وَّہُمۡ فِیۡہَا خٰلِدُوۡنَ

transliteration:
  ওয়া বাশশিরিল্লাযীনা আ-মানূওয়া‘আমিলুসসালিহা-তি আন্না লাহুম জান্না-তিন তাজরী মিন তাহতিহাল আনহা-রু কুল্লামা- রুঝিকূমিনহা- মিন ছামারাতির রিঝকান কা-লূহা-যাল্লাযী রুঝিকনা- মিন কাবলু ওয়া উতূবিহী মুতাশা-বিহাওঁ ওয়া লাহুম ফীহাআঝওয়া-জুম মুতাহহারাতুওঁ ওয়া হুম ফীহা- খা-লিদূ ন।

bn_tafsir:
  যারা বিশ্বাস করে ও সৎকর্ম করে(১) তাদেরকে শুভ সংবাদ দাও যে, তাদের জন্য রয়েছে জান্নাত; যার তলদেশে নদী প্রবাহিত, যখনই তাদের ফলমূল খেতে দেওয়া হবে, তখনই তারা বলবে, ‘আমাদেরকে (পৃথিবীতে অথবা জান্নাতে) পূর্বে জীবিকারূপে যা দেওয়া হত, এ তো তাই।’ তাদেরকে পরস্পর একই সদৃশ ফল(২) দান করা হবে এবং সেখানে তাদের জন্য পবিত্র(৩) সহধর্মিণীগণ রয়েছে, অধিকন্তু তারা সেখানে চিরস্থায়ী হবে। (৪)

  (১) ক্বুরআন কারীম প্রত্যেক স্থানে বিশ্বাস তথা ঈমানের সাথে সাথে সৎকর্ম তথা নেক আমলের কথা উল্লেখ ক'রে এ কথা পরিষ্কার করে দিয়েছে যে, ঈমান এবং নেক আমল পরস্পর অবিচ্ছেদ্য অংশ। নেক আমল ব্যতীত ঈমান ফলপ্রসূ নয় এবং আল্লাহর নিকট ঈমান ছাড়া নেক আমলের কোন গুরুত্ব নেই। আর নেক আমল তখনই নেক আমল বলে গণ্য হবে, যখন তা সুন্নত (নবী (সাঃ)-এর তরীকা) অনুযায়ী এবং আল্লাহর সন্তুষ্টি লাভের জন্য খাঁটি নিয়তে করা হবে। সুন্নত পরিপন্থী আমল গ্রহণযোগ্য নয়। অনুরূপ খ্যাতি লাভ ও লোক দেখানোর জন্য কৃত আমলও প্রত্যাখ্যাত।

  (২) مُتَشَابِهًا (সদৃশ)এর অর্থ হয়তো বা জান্নাতের সমস্ত ফলের আকার-আকৃতি এক রকম হবে অথবা তা দুনিয়ার ফলের মত দেখতে হবে। তবে এ সাদৃশ্য কেবল আকার ও নাম পর্যন্তই সীমাবদ্ধ। নচেৎ জান্নাতের ফলের সবাদের সাথে দুনিয়ার ফলের সবাদের কোন তুলনাই নেই। জান্নাতের নিয়ামতের ব্যাপারে হাদীসে এসেছে, "(এমন নিয়ামত) যা কোন চোখ দেখেনি, কোন কান শোনেনি এবং কোন মানুষের অন্তরে তার সঠিক ধারণা উদয় হয়নি।" <em>(সহীহ বুখারী, তাফসীর সূরা আলিফ-লাম-মীম সাজদাহ)</em>

  (৩) অর্থাৎ, মাসিক, নিফাস (প্রসবোত্তর রক্ত) এবং অন্যান্য ঘৃণিত জিনিস থেকে পবিত্রা হবে।

  (৪) خَالِدِين এর অর্থ চিরস্থায়ী। জান্নাতবাসীরা জান্নাতে চিরকাল থাকবে এবং তারা বড়ই প্রফুল্ল থাকবে। আর জাহান্নামীরা জাহান্নামে অনন্তকাল থাকবে এবং তারা বড় কষ্টে বাস করবে। হাদীসে এসেছে যে, জান্নাতীরা জান্নাতে ও জাহান্নামীরা জাহান্নামে চলে যাওয়ার পর একজন ফিরিশতা ঘোষণা দেবেন, "হে জাহান্নামবাসীগণ! আর মৃত্যু নেই। আর হে জান্নাতবাসীগণ! আর মৃত্যু নেই। যে দল যে অবস্থায় আছে, সব সময় ঐ অবস্থাতেই থাকবে।" <em>(সহীহ বুখারী, কিতাবুর রিক্বাক্ব, মুসলিম, কিতাবুল জান্নাহ)</em>

bn_meaning:
  যারা ঈমান এনেছে এবং নেক কাজ করেছে তুমি তাদেরকে সুসংবাদ দাও যে, তাদের জন্য রয়েছে জান্নাতসমূহ, যার তলদেশ দিয়ে প্রবাহিত হবে নদীসমূহ। যখনই তাদেরকে জান্নাত থেকে কোন ফল খেতে দেয়া হবে, তারা বলবে, ‘এটাই তো পূর্বে আমাদেরকে খেতে দেয়া হয়েছিল’। আর তাদেরকে তা দেয়া হবে সাদৃশ্যপূর্ণ করে এবং তাদের জন্য তাতে থাকবে পবিত্র স্ত্রীগণ এবং তারা সেখানে হবে স্থায়ী।


en_meaning:
  Indeed, Allah is not timid to present an example - that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, "What did Allah intend by this as an example?" He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient,

en_tafsir:
  Allah says; 

  إِنَّ اللَّهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلً مَّا بَعُوضَةً فَمَا فَوْقَهَا

  Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it.

  In his <b>Tafsir</b>, As-Suddi reported that Ibn Abbas, Ibn Mas`ud, and some Companions said;

  "When Allah gave these two examples of the hypocrites" meaning Allah's statements, 
  مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَاراً
   (Their likeness is as the likeness of one who kindled a fire), (2:17) and, 
  أَوْ كَصَيِّبٍ مِّنَ السَّمَاء
   (Or like a rainstorm from the sky), (2:19) "The hypocrites said, `Allah's far more exalted than for Him to make such examples.' So Allah revealed these Ayat (2:26-27) up to:
  هُمُ الْخَاسِرُون
   (Who are the losers)".

  Sa`id said that Qatadah said,

  "Allah does not shy away from the truth when He mentions a matter as a parable, whether this matter is significant or not. When Allah mentioned the flies and the spider in His Book, the people of misguidance said, `Why did Allah mention these things.' So Allah revealed; 
  إِنَّ اللَّهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلً مَّا بَعُوضَةً فَمَا فَوْقَهَا
   (Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it)."
  <b>A Parable about the Life of This World</b> 

  Abu Jafar Ar-Razi reported that Ar-Rabi bin Anas commented on this <b>Ayah</b> (2:26);

  "This is an example that Allah has given for the life of this world. The mosquito lives as long as it needs food, but when it gets fat, it dies. This is also the example of people whom Allah mentioned in the Qur'an:when they acquire (and collect the delights of) the life of this world, Allah then takes them away."

  Afterwards, he recited,

  فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَىْءٍ

  So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing. (6:44)

  In this <b>Ayah</b> (2:26) Allah stated that He does not shy away or hesitate in making an example or parable of anything, whether the example involves a significant or an insignificant matter. Allah's statement, 
  فَمَا فَوْقَهَا
   (Or so much more when it is bigger than it) <b>Fama fawqaha</b> means,

  something bigger than the mosquito, which is one of the most insignificant and tiniest of creatures.

  Muslim narrated that Aishah said that the Messenger of Allah said,

  مَا مِنْ مُسْلِمٍ يُشَاكُ شَوكَةً فَمَا فَوْقَهَا إِلاَّ كُتِبَتْ لَهُ بِهَا دَرَجَةٌ وَمُحِيَتْ عَنْهُ بِهَا خَطِييَة

  No Muslim is harmed by a thorn, <b>Fama fawqaha</b> (or something larger), but a good deed will be written for him and an evil deed will be erased from his record.

  So Allah has informed us that there is no matter that is too small that is exempt from being used as an example, even if it was as insignificant as a mosquito or a spider.

  Allah said,

  يأَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُواْ لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُواْ ذُبَاباً وَلَوِ اجْتَمَعُواْ لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْياً لاأَّ يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ 

  O mankind! A similitude has been coined, so listen to it (carefully):Verily, those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought. (22:73)

  مَثَلُ الَّذِينَ اتَّخَذُواْ مِن دُونِ اللَّهِ أَوْلِيَأءَ كَمَثَلِ الْعَنكَبُوتِ اتَّخَذَتْ بَيْتاً وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنكَبُوتِ لَوْ كَانُواْ يَعْلَمُونَ

  The likeness of those who take (false deities as) <b>Awliya</b> (protectors, helpers) other than Allah is the likeness of a spider who builds (for itself) a house; but verily, the frailest (weakest) of houses is the spider's house ـ if they but knew. (29:41)

  and,

  أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى السَّمَأءِ

  تُوْتِى أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللَّهُ الَامْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

  وَمَثلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الاٌّرْضِ مَا لَهَا مِن قَرَارٍ

  يُثَبِّتُ اللَّهُ الَّذِينَ ءَامَنُواْ بِالْقَوْلِ الثَّابِتِ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَيُضِلُّ اللَّهُ الظَّـلِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَأءُ

  See you not how Allah sets forth a parable!

  A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high). Giving its fruit at all times, by the leave of its Lord, and Allah sets forth parables for mankind in order that they may remember.

  And the parable of an evil word is that of an evil tree uprooted from the surface of earth, having no stability.

  Allah will keep firm those who believe, with the word that stands firm in life of this world (i.e. they will keep on worshipping Allah alone and none else), and in the Hereafter. And Allah will cause the <b>Zalimin</b> (polytheists and wrongdoers) to go astray those and Allah does what He wills. (14:24-27) 

  Allah said,

  ضَرَبَ اللَّهُ مَثَلً عَبْدًا مَّمْلُوكًا لاَّ يَقْدِرُ عَلَى شَىْءٍ

  Allah puts forward the example of (two men ـ a believer and a disbeliever); a servant under the possession of another, he has no power of any sort. (16:75)

  He then said,

  وَضَرَبَ اللَّهُ مَثَلً رَّجُلَيْنِ أَحَدُهُمَأ أَبْكَمُ لَا يَقْدِرُ عَلَى شَىْءٍ وَهُوَ كَلٌّ عَلَى مَوْلاهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِالْعَدْلِ

  And Allah puts forward (another) example of two men, one of them dumb, who has no power over anything, and he is a burden on his master; whichever way he directs him, he brings no good. Is such a man equal to one who commands justice! (16:76)

  Also, Allah said,

  ضَرَبَ لَكُمْ مَّثَلً مِّنْ أَنفُسِكُمْ هَلْ لَّكُمْ مِّن مَّا مَلَكَتْ أَيْمَـنُكُمْ مِّن شُرَكَأءَ فِى مَا رَزَقْنَـكُمْ

  He sets forth for you a parable from your own selves:Do you have partners among those whom your right hands possess (i.e. your servants) to share as equals in the wealth we have bestowed on you! (30:28)

  Mujahid commented on Allah's statement, 
  إِنَّ اللَّهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلً مَّا بَعُوضَةً فَمَا فَوْقَهَا
   (Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger than it),

  "The believers believe in these parables, whether they involve large matters or small, because they know that they are the truth from their Lord, and Allah guides the believers by these parables."

  Allah's statement; 
   
  فَأَمَّا الَّذِينَ امَنُواْ فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـذَا مَثَلً

  And as for those who believe, they know that it is the truth from their Lord, but as for those who disbelieve, they say:"What did Allah intend by this parable?"

  يُضِلُّ بِهِ كَثِيراً

  By it He misleads many,

  In his Tafsir, As-Suddi reported that Ibn Abbas, Ibn Mas`ud and other people among the Companions said,

  "Meaning the hypocrites. Allah guides the believers with these parables, and the straying of the hypocrites increases when they reject the parables that Allah mentioned for them which they know are true. This is how Allah misleads them."
   
  وَيَهْدِي بِهِ

  And He guides thereby,

  meaning, with the parables,
   
  كَثِيراً

  many,

  from among the people of faith and conviction. Allah adds guidance to their guidance, and faith to their faith, because they firmly believe in what they know to be true, that is, the parables that Allah has mentioned. This is guidance that Allah grants them;
   
  وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِين
   
   

  And He misleads thereby only the <b>Fasiqin</b> (the rebellious, disobedient to Allah),

  meaning, the hypocrites.

  The Arabs say that the date has <b>Fasaqat</b>, when it comes out of its skin, and they call the mouse a <b>Fuwaysiqah</b>, because it leaves its den to cause mischief.

  The Two <b>Sahihs</b> recorded Aishah saying that the Messenger of Allah said,

  خَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحِلِّ وَالْحَرَمِ الغُرَابُ وَالْحِدَأَةُ وَالْعَقْرَبُ وَالْفَأْرَةُ وَالْكَلْبُ الْعَقُور

  Five animals are <b>Fawasiq</b>, and they must be killed during <b>Ihram</b> and otherwise:

  the crow, 

  the kite, 

  the scorpion, 

  the mouse and 

  the rabid dog. 
  <b>Fasiq</b>, includes the disbeliever and the disobedient. However, the <b>Fisq</b> of the disbeliever is worse, and this is the type of <b>Fasiq</b> that the <b>Ayah</b> is describing here, because Allah described them as,

  الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الَارْضِ أُولَـيِكَ هُمُ الْخَاسِرُون

arabic:
  اِنَّ اللّٰہَ لَا یَسۡتَحۡیٖۤ اَنۡ یَّضۡرِبَ مَثَلًا مَّا بَعُوۡضَۃً فَمَا فَوۡقَہَا ؕ  فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا فَیَعۡلَمُوۡنَ اَنَّہُ الۡحَقُّ مِنۡ رَّبِّہِمۡ ۚ  وَاَمَّا الَّذِیۡنَ کَفَرُوۡا فَیَقُوۡلُوۡنَ مَاذَاۤ اَرَادَ اللّٰہُ بِہٰذَا مَثَلًا ۘ  یُضِلُّ بِہٖ کَثِیۡرًا ۙ  وَّیَہۡدِیۡ بِہٖ کَثِیۡرًا ؕ  وَمَا یُضِلُّ بِہٖۤ اِلَّا الۡفٰسِقِیۡنَ ۙ

transliteration:
  ইন্নাল্লা-হা লা-ইয়াছতাহঈআইঁ ইয়াদরিবা মাছালাম্মা- বা‘ঊদাতান ফামা- ফাওকাহা- ফাআম্মাল্লাযীনা আ-মানূফাইয়া‘লামূনা আন্নাহুল হাক্কুমিররাব্বিহিম ওয়া আম্মাল্লাযীনা কাফারূ ফাইয়াকূলূনা মা-যাআরা-দাল্লা-হু বিহা-যা- মাছালা- । ইউদিল্লুবিহী কাছীরাওঁ ওয়াহদী বিহী কাছীরাওঁ ওয়ামা- ইউদিল্লুবিহীইল্লাল ফা-ছিকীন।

bn_tafsir:
  আল্লাহ মশা কিংবা তার থেকে উচ্চ (অথবা ক্ষুদ্র) পর্যায়ের কোন বস্তুর উদাহরণ দিতে লজ্জাবোধ করেন না, (১) সুতরাং যারা মুমিন (বিশ্বাসী) তারা জানে যে, এ উদাহরণ তাদের প্রতিপালকের নিকট থেকে সত্য; কিন্তু যারা (কাফের) অবিশ্বাস করে তারা বলে যে, আল্লাহ কি অভিপ্রায়ে এমন একটি উদাহরণ দিয়েছেন? এতদ্বারা তিনি অনেককেই বিভ্রান্ত করেন আবার বহু জনকে সৎপথে পরিচালিত করেন। (২)বস্তুতঃ তিনি সৎপথ পরিত্যাগীদের(৩) ছাড়া আর কাউকেও বিভ্রান্ত করেন না।

  (১) যখন মহান আল্লাহ অকাট্য দলীল দ্বারা সাব্যস্ত করে দিলেন যে, ক্বুরআন এক মু'জিযা (অলৌকিক নিদর্শন), তখন কাফেররা অন্যভাবে অভিযোগ উত্থাপন ক'রে বলল যে, যদি এটা আল্লাহর বাণী হত, তাহলে এমন মহান সত্তার অবতীর্ণ করা বাণীতে এত ছোট ছোট জিনিসের দৃষ্টান্ত থাকত না। আল্লাহ তাআলা তাদের কথার উত্তর দিয়ে বলেন যে, কথার পরিষ্কার ব্যাখ্যা দানের উদ্দেশ্যে এবং কোন যুক্তিসঙ্গত কারণে দৃষ্টান্তসমূহ পেশ করাতে কোন দোষ নেই। আর এ জন্য এতে কোন লজ্জা-সংকোচও নেই। فَوقَها মশার উপরে; অর্থাৎ, তার ডানা বরাবর। অর্থ হল, এই মশার থেকেও ছোট জিনিস। কিংবা فَوق এর অর্থ হল, এই মশার চেয়েও উচ্চ। অর্থ দাঁড়াবে, মশা বা তার থেকে উচ্চ কোন কিছু। فَوقَهَا শব্দের মধ্যে উভয় অর্থেরই প্রশস্ততা রয়েছে।

  (২) আল্লাহর উপস্থাপিত দৃষ্টান্তসমূহ দ্বারা ঈমানদারদের ঈমান বর্ধিত হয় এবং কাফেরদের কুফরী বৃদ্ধি পায়। আর এ সব কিছু আল্লাহর কুদরতী নিয়ম এবং তাঁর ইচ্ছার ভিত্তিতেই হয়। যেটাকে ক্বুরআনে (نُوَلِّهِ مَا تَوَلّى) "আমি তাকে ঐ দিকেই ফেরাব যে দিক সে অবলম্বন করেছে।" <em>(সূরা নিসা ৪:১১৫ আয়াত)</em> এবং হাদীসে كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ অর্থাৎ, প্রত্যেকের জন্য সে জিনিস সহজ করা হয় যার জন্য তাকে সৃষ্টি করা হয়েছে।" <em>(সহীহ বুখারী, তাফসীর সূরাতুল লাইল</em>) বলে আখ্যায়িত করা হয়েছে।

  (৩) فِسق আল্লাহর আনুগত্য থেকে বের হয়ে যাওয়াকে বলে। আর এটা (আল্লাহর আনুগত্য থেকে বের হওয়া) সাময়িকভাবে একজন মু'মিনের দ্বারাও হতে পারে। তবে এখানে 'ফিসক্ব'-এর অর্থ হল, আল্লাহর আনুগত্য থেকে সম্পূর্ণরূপে বেরিয়ে যাওয়া। অর্থাৎ, কুফরী করা ও সৎপথ পরিত্যাগ করা। আর এ কথা পরবর্তী আয়াত দ্বারা আরো পরিষ্কার হয়ে যায়, যাতে মু'মিনদের মোকাবেলায় কাফেরদের গুণাবলীর উল্লেখ হয়েছে।

bn_meaning:
  নিশ্চয় আল্লাহ মশা কিংবা তার চেয়েও ছোট কিছুর উপমা দিতে লজ্জা করেন না। সুতরাং যারা ঈমান এনেছে তারা জানে, নিশ্চয় তা তাদের রবের পক্ষ থেকে সত্য। আর যারা কুফরী করেছে তারা বলে, আল্লাহ এর মাধ্যমে উপমা দিয়ে কী চেয়েছেন? তিনি এ দিয়ে অনেককে পথভ্রষ্ট করেন এবং এ দিয়ে অনেককে হিদায়াত দেন। আর এর মাধ্যমে কেবল ফাসিকদেরকেই পথভ্রষ্ট করেন।


en_meaning:
  Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers.

en_tafsir:
  Those who break Allah's covenant after ratifying it, and sever what Allah has ordered to be joined and do mischief on earth, it is they who are the losers. 

  These are the characteristics of the disbelievers and they contradict the qualities of the believers.

  Similarly, Allah said in Surah <b>Ar-Ra`d</b>,

  أَفَمَن يَعْلَمُ أَنَّمَأ أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الَالْبَـبِ

  الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يِنقُضُونَ الْمِيثَـقَ

  وَالَّذِينَ يَصِلُونَ مَأ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الحِسَابِ

  Shall he then, who knows that what has been revealed unto you (O Muhammad) from your Lord is the truth, be like him who is blind! But it is only the men of understanding that pay heed.

  Those who fulfill the covenant of Allah and break not the <b>Mithaq</b> (bond, treaty, covenant).

  And those who join that which Allah has commanded to be joined (i.e. they are good to their relatives and do not sever the bond of kinship), and fear their Lord, and dread the terrible reckoning. (13:19-21)) until,

  وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَـقِهِ وَيَقْطَعُونَ مَأ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِى الاٌّرْضِ أُوْلَـيِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

  And those who break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e. they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e. they will be far away from Allah's mercy), and for them is the unhappy (evil) home (i.e. Hell). (13:25)

  The covenant that these deviant people broke is Allah's covenant with His creation, that is, to obey Him and avoid the sins that He prohibited. This covenant was reiterated in Allah's Books and by the words of His Messengers. Ignoring this covenant constitutes breaking it.

  It was said that the <b>Ayah</b> (2:27) is about the disbelievers and the hypocrites among the People of the Book. In this case, the covenant that they broke is the pledge that Allah took from them in the <b>Tawrah</b> to follow Muhammad when he is sent as a Prophet, and to believe in him, and in what he was sent with. Breaking Allah's covenant in this case occurred when the People of the Book rejected the Prophet after they knew the truth about him, and they hid this truth from people, even though they swore to Allah that they would do otherwise. Allah informed us that they threw the covenant behind their backs and sold it for a miserable price.

  It was also reported that the <b>Ayah</b> (2:27) refers to all disbelievers, idol worshippers and hypocrites. Allah took their pledge to believe in His Oneness, showing them the signs that testify to His Lordship. He also took a covenant from them to obey His commands and refrain from His prohibitions, knowing that His Messengers would bring proofs and miracles that none among the creation could ever produce. These miracles testified to the truth of Allah's Messengers. The covenant was broken when the disbelievers denied what was proven to them to be authentic and rejected Allah's Prophets and Books, although they knew that they were the truth.

  This Tafsir was reported from Muqatil bin Hayyan, and it is very good. It is also the view that Az-Zamakhshari held.

  Allah's statement next,
   
  وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ

  And sever what Allah has ordered to be joined,

  is in reference to keeping the relations with the relatives, as Qatadah asserted.

  This <b>Ayah</b> is similar to Allah's statement,

  فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُواْ فِى الاٌّرْضِ وَتُقَطِّعُواْ أَرْحَامَكُمْ


  Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship. (47:22)

  Ibn Jarir At-Tabari preferred this opinion.

  However, it has been said that the meaning of the <b>Ayah</b> (2:27) here is more general. Hence, everything that Allah has commanded to nurture, and the people severed, is included in its meaning.
  <b>The Meaning of `Loss</b> 

  Muqatil bin Hayyan commented on Allah's statement, 
  أُولَـيِكَ هُمُ الْخَاسِرُون
   (It is they who are the losers),

  "In the Hereafter."

  Similarly, Allah said,

  أُوْلَـيِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

  On them is the curse (i.e. they will be far away from Allah's mercy), and for them is the unhappy (evil) home (i.e. Hell). (13:25)

  Also, Ad-Dahhak said that Ibn Abbas said,

  "Every characteristic that Allah describes those other than the people of Islam - such as being losers - then it refers to disbelief. However, when they are attributed to the people of Islam, then these terms refer to sin."

  Ibn Jarir commented on Allah's statement, 
  أُولَـيِكَ هُمُ الْخَاسِرُون
   (It is they who are the losers),

  "Losers is plural for loser, this word refers to whoever decreased his own share of Allah's mercy by disobeying Him, just as the merchant loses in his trade by sustaining capital loss. Such is the case with the hypocrite and the disbeliever who lose their share of the mercy that Allah has in store for His servants on the Day of Resurrection. And that is when the disbeliever and the hypocrite most desperately need Allah's mercy.

arabic:
  الَّذِیۡنَ یَنۡقُضُوۡنَ عَہۡدَ اللّٰہِ مِنۡۢ بَعۡدِ مِیۡثَاقِہٖ ۪ وَیَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰہُ بِہٖۤ اَنۡ یُّوۡصَلَ وَیُفۡسِدُوۡنَ فِی الۡاَرۡضِ ؕ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ

transliteration:
  আল্লাযীনা ইয়ানকুদূ না ‘আহদাল্লা-হি মিম বা‘দি মীছা-কিহী ওয়া ইয়াকতা‘ঊনা মা আমারাল্লাহু বিহীআইঁ ইউসালা ওয়া ইউফছিদূ না ফিল আরদিউলাইকা হুমুল খাছিরূন।

bn_tafsir:
  যারা আল্লাহর সাথে দৃঢ় অঙ্গীকারে (১) আবদ্ধ হওয়ার পর তা ভঙ্গ করে, যে সম্পর্ক অক্ষুণ্ণ রাখতে আল্লাহ আদেশ করেছেন তা ছিন্ন করে এবং পৃথিবীতে অশান্তি সৃষ্টি করে বেড়ায়, তারাই ক্ষতিগ্রস্ত। (২)

  (১) মুফাসসিরীনগণ عَهد (অঙ্গীকার) শব্দের বিভিন্ন অর্থ বর্ণনা করেছেন। যেমন, (ক) আল্লাহ তাআলার সেই অসিয়ত যা তিনি তাঁর সকল আদেশ পালন এবং নিষিদ্ধ বর্জন করার ব্যাপারে আম্বিয়া (আলাইহিমুসসালাম)-দের মাধ্যমে সৃষ্টিকুলকে করেছেন। (খ) আহলে কিতাবের নিকট থেকে তাওরাতে নেওয়া অঙ্গীকার। আর তা হল, শেষ নবী (সাঃ)-এর আগমনের পর তাঁর সত্যায়ন করা এবং তাঁর নবুঅতের উপর ঈমান আনা তোমাদের জন্য অত্যাবশ্যক হবে। (গ) যে অঙ্গীকার আদমের পৃষ্ঠদেশ থেকে বের করার পর সকল আদম-সন্তানদের নিকট থেকে নেওয়া হয়েছে এবং যার উল্লেখ ক্বুরআন মাজীদে করা হয়েছে। {وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آَدَمَ مِنْ ظُهُورِهِمْ} (আর যখন তোমার পালনকর্তা আদমের পৃষ্ঠদেশ থেকে বের করলেন---সূরা আ'রাফ ৭:১৭২ আয়াত) আর অঙ্গীকার ভঙ্গের অর্থ তার কোন পরোয়া না করা। <em>(ইবনে কাসীর)</em>

  (২) এটা তো পরিষ্কার কথা যে, ক্ষতি আল্লাহর অবাধ্যজনদেরই হবে। এতে আল্লাহর, তাঁর নবীদের এবং দ্বীনের প্রতি আহবানকারীদের কিছুই হবে না।

bn_meaning:
  যারা আল্লাহর দৃঢ়কৃত অঙ্গীকার ভঙ্গ করে এবং আল্লাহ যা জোড়া লাগানোর নির্দেশ দিয়েছেন তা ছিন্ন করে এবং যমীনে ফাসাদ করে। তারাই ক্ষতিগ্রস্ত।


en_meaning:
  How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.

en_tafsir:
  Allah testifies to the fact that He exists and that He is the Creator and the Sustainer Who has full authority over His servants,

  كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتاً فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ
   
   

  How can you disbelieve in Allah seeing that you were dead and He gave you life! Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return. 

  How can anyone deny Allah's existence or worship others with Him while; 
  وَكُنتُمْ أَمْوَاتاً فَأَحْيَاكُمْ
   (You were dead and He gave you life),

  meaning, He brought them from the state of non-existence to life.

  Similarly, Allah said,

  أَمْ خُلِقُواْ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ الْخَـلِقُونَ

  أَمْ خَلَقُواْ السَّمَـوَتِ وَالاٌّرْضَ بَل لاَّ يُوقِنُونَ

  Were they created by nothing! Or were they themselves the creators! Or did they create the heavens and the earth! Nay, but they have no firm belief. (52:35-36)

  and,

  هَلْ أَتَى عَلَى الاِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْياً مَّذْكُوراً 

  Has there not been over man a period of time, when he was not a thing worth mentioning. (76:1)

  There are many other <b>Ayat</b> on this subject.

  Ibn Jarir reported from Ata that Ibn Abbas said that, 
  وَكُنتُمْ أَمْوَاتاً فَأَحْيَاكُمْ
   (Seeing that you were dead and He gave you life) means,

  "You did not exist beforehand. You were nothing until Allah created you; He will bring death to you and then bring you back to life during Resurrection."

  Ibn Abbas then said, "This is similar to Allah's statement;

  قَالُواْ رَبَّنَأ أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ

  They will say:"Our Lord! You have made us to die twice and You have given us life twice." (40:11)

arabic:
  کَیۡفَ تَکۡفُرُوۡنَ بِاللّٰہِ وَکُنۡتُمۡ اَمۡوَاتًا فَاَحۡیَاکُمۡ ۚ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ ثُمَّ اِلَیۡہِ تُرۡجَعُوۡنَ

transliteration:
  কাইফা তাকফুরূনা বিল্লা-হি ওয়া কুনতুম আমওয়া-তান ফাআহইয়া-কুম ছু ম্মা ইউমীতুকুম, ছু ম্মা ইউহঈকুম ছুম্মা ইলাইহি তুরজা‘ঊন।

bn_tafsir:
  তোমরা কিরূপে আল্লাহকে অস্বীকার কর? অথচ তোমরা ছিলে প্রাণহীন, তিনি তোমাদেরকে প্রাণ দান করেছেন, আবার তোমাদের মৃত্যু ঘটাবেন এবং পুনরায় তোমাদেরকে জীবন্ত করবেন, (১) পরিণামে তোমাদেরকে তাঁর কাছেই ফিরে যেতে হবে।

  (১) উক্ত আয়াতে দু'টি মরণ ও দু'টি জীবনের কথা উল্লেখ হয়েছে। প্রথম মরণের অর্থ, অস্তিত্বহীনতা (কিছুই না থাকা)। আর প্রথম জীবনের অর্থ, মায়ের পেট থেকে বের হয়ে মৃত্যুবরণ করা পর্যন্ত জীবন। অতঃপর মৃত্যু আসবে এবং তখন থেকে আখেরাতের যে জীবন শুরু হবে সেটা হবে দ্বিতীয় জীবন। কাফেরগণ এবং কিয়ামতকে অস্বীকারকারিগণ এ জীবনকে অস্বীকার ক'রে থাকে। ইমাম শাওকানী কোন কোন আলেমের অভিমত উল্লেখ করেছেন যে, (মৃত্যুর পর হতে কিয়ামত পর্যন্ত) কবরের জীবন দুনিয়ার জীবনেরই শামিল। <em>(ফাতহুল ক্বাদীর)</em> তবে সঠিক কথা হল, বারযাখী (কবরের) জীবন আখেরাতের জীবনের প্রারম্ভ এবং তার শিরোনাম, কাজেই তার সম্পর্ক আখেরাতের জীবনের সাথেই।

bn_meaning:
  কীভাবে তোমরা আল্লাহর সাথে কুফরী করছ অথচ তোমরা ছিলে মৃত? অতঃপর তিনি তোমাদেরকে জীবিত করেছেন। এরপর তিনি তোমাদেরকে মৃত্যু দেবেন অতঃপর জীবিত করবেন। এরপর তাঁরই নিকট তোমাদেরকে ফিরিয়ে নেয়া হবে।


en_meaning:
  It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things.

en_tafsir:
  <b>Evidence of Allah's Ability</b> 

  After Allah mentioned the proofs of His creating them, and what they can witness in themselves as proof of that, He mentioned another proof that they can witness, that is, the creation of the heavens and earth.

  Allah said,

  هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الَارْضِ جَمِيعاً ثُمَّ اسْتَوَى إِلَى السَّمَاء فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ

  He it is Who created for you all that is on earth. Then He <b>Istawa ila</b> the heaven and made them seven heavens.

  meaning, He turned towards the heaven,

  فَسَوَّاهُنَّ
   (And made them) meaning,

  that He made the heaven, seven heavens.

  Allah said,
   
  فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
   
   

  And made them seven heavens and He is the Knower of everything.

  meaning, His knowledge encompasses all His creation, just as He said in another <b>Ayah</b>,

  أَلَا يَعْلَمُ مَنْ خَلَقَ

  Should not He Who has created know! (67:14)
  <b>The Beginning of the Creation</b> 

  This <b>Ayah</b> (2:29) is explained in detail in Surah <b>As-Sajdah</b> where Allah said;

  قُلْ أَءِنَّكُمْ لَتَكْفُرُونَ بِالَّذِى خَلَقَ الاٌّرْضَ فِى يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَندَاداً ذَلِكَ رَبُّ الْعَـلَمِينَ

  وَجَعَلَ فِيهَا رَوَاسِىَ مِن فَوْقِهَا وَبَـرَكَ فِيهَا وَقَدَّرَ فِيهَأ أَقْوَتَهَا فِى أَرْبَعَةِ أَيَّامٍ سَوَاءً لِّلسَّأيِلِينَ

  ثُمَّ اسْتَوَى إِلَى السَّمَأءِ وَهِىَ دُخَانٌ فَقَالَ لَهَا وَلِلٌّرْضِ ايْتِيَا طَوْعاً أَوْ كَرْهاً قَالَتَأ أَتَيْنَا طَأيِعِينَ

  فَقَضَاهُنَّ سَبْعَ سَمَـوَتٍ فِى يَوْمَيْنِ وَأَوْحَى فِى كُلِّ سَمَأءٍ أَمْرَهَا وَزَيَّنَّا السَّمَأءَ الدُّنْيَا بِمَصَـبِيحَ وَحِفْظاً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

  Say (O Muhammad):"Do you verily disbelieve in Him Who created the earth in two Days And you set up rivals (in worship) with Him! That is the Lord of all that exists.

  He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance (for its dwellers) in four Days equal (i.e. all these four `days' were equal in the length of time) for all those who ask (about its creation). Then He <b>Istawa ila</b> the heaven when it was smoke, and said to it and to the earth:"Come both of you willingly or unwillingly."

  They both said:"We come willingly."

  Then He finished them (as) seven heavens in two Days and He made in each heaven its affair. And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard (from the devils by using them as missiles against the devils).

  Such is the decree of the Almighty, the Knower. (41:9-12).

  These <b>Ayat</b> indicate that Allah started creation by creating earth, then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors, as the scholars of Tafsir reiterated, as we will come to know, Allah willing.

  Allah also said,

  أَءَنتُمْ أَشَدُّ خَلْقاً أَمِ السَّمَأءُ بَنَـهَا

  رَفَعَ سَمْكَهَا فَسَوَّاهَا

  وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَـهَا

  وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا

  أَخْرَجَ مِنْهَا مَأءَهَا وَمَرْعَـهَا

  وَالْجِبَالَ أَرْسَـهَا

  مَتَـعاً لَّكُمْ وَلاًّنْعَـمِكُمْ

  Are you more difficult to create or is the heaven that He constructed He raised its height, and has perfected it. Its night He covers with darkness and its forenoon He brings out (with light). And the earth, after that, He spread it out. And brought forth therefrom its water and its pasture. And the mountains He has fixed firmly. (To be) a provision and benefit for you and your cattle. (79:27-33)

  It is said that "Then" in the <b>Ayah</b> (2:29) relates only to the order of reciting the information being given, it does not relate to the order that the events being mentioned took place, this was reported from Ibn Abbas by Ali bin Abi Talhah.
  <b>The Earth was created before Heaven</b> 

  Mujahid commented on Allah's statement, 
  هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الَارْضِ جَمِيعاً
   (He it is Who created for you all that is on earth),

  "Allah created the earth before heaven, and when He created the earth, smoke burst out of it. This is why Allah said, <b>
  ثُمَّ اسْتَوَى إِلَى السَّمَاء وَهِيَ دُخَانٌ
  </b> (Then He <b>Istawa ila</b> (turned towards) the heaven when it was smoke. (41:11), 
  فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ
   (And made them seven heavens) means, one above the other, while the `seven earths' means, one below the other."

  This <b>Ayah</b> testifies to the fact that the earth was created before heaven, as Allah has indicated in the <b>Ayat</b> in Surah <b>As-Sajdah</b>.
  <b>Spreading the Earth out after the Heavens were created</b> 
  <b>Sahih</b> Al-Bukhari records that;

  when Ibn Abbas was questioned about this matter, he said that the earth was created before heaven, and the earth was spread out only after the creation of the heaven.

  Several Tafsir scholars of old and recent times also said similarly, as we have elaborated on in the Tafsir of Surah <b>An-Nazi`at</b>.

  The result of that discussion is that the word <b>Daha</b> (translated above as "spread") is mentioned and explained in Allah's statement,

  وَالاٌّرْضَ بَعْدَ ذَلِكَ دَحَـهَا

  أَخْرَجَ مِنْهَا مَأءَهَا وَمَرْعَـهَا

  وَالْجِبَالَ أَرْسَـهَا

  And the earth, after that, He spread it out. And brought forth therefrom its water and its pasture. And the mountains He has fixed firmly. (79:30-32)

  Therefore, <b>Daha</b> means that the earth's treasures were brought to its surface after finishing the job of creating whatever will reside on earth and heaven. When the earth became <b>Daha</b>, the water burst out to its surface and the various types, colors, shapes and kinds of plants grew. The stars started rotating along with the planets that rotate around them. And Allah knows best

arabic:
  ہُوَ الَّذِیۡ خَلَقَ لَکُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا ٭  ثُمَّ اسۡتَوٰۤی اِلَی السَّمَآءِ فَسَوّٰىہُنَّ سَبۡعَ سَمٰوٰتٍ ؕ  وَہُوَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ 

transliteration:
  হুওয়াল্লাযী খালাকালাকুম মা-ফিল আরদিজামী‘আন ছু ম্মাছ তাওয়াইলাছছামাই ফাছাওওয়া-হুন্না ছাব‘আ ছামা-ওয়া-তিওঁ ওয়া হুওয়া বিকুল্লি শাইয়িন ‘আলীম।

bn_tafsir:
  তিনি পৃথিবীর সব কিছু তোমাদের জন্য সৃষ্টি করেছেন, (১) তারপর তিনি আকাশের দিকে মনোসংযোগ করেন (২) এবং তাকে (আকাশকে) সপ্তাকাশে (৩) বিন্যস্ত করেন, তিনি সকল বিষয়ে সবিশেষ অবহিত।

  (১) এ থেকে সাব্যস্ত করা হয়েছে যে, যমীনে সৃষ্ট প্রত্যেক জিনিস মূলতঃ হালাল, যতক্ষণ না কোন জিনিসের হারাম হওয়ার কথা দলীল দ্বারা প্রমাণিত হবে। <em>(ফাতহুল ক্বাদীর)</em>

  (২) সালাফদের কেউ কেউ এর তর্জমা করেছেন, "অতঃপর আসমানের দিকে আরোহণ করেন।" <em>(সহীহ বুখারী)</em> মহান আল্লাহর আসমানের উপর আরশে আরোহণ করা এবং বিশেষ বিশেষ সময়ে নিকটের আসমানে অবতরণ করা তাঁর গুণবিশেষ। কোন অপব্যাখ্যা ছাড়াই এর উপর ঐভাবেই ঈমান আনা আমাদের উপর ওয়াজিব, যেভাবে তা ক্বুরআন ও হাদীসে বর্ণিত হয়েছে।

  (৩) এ থেকে প্রথমতঃ জানা গেল যে, আসমান (আকাশ) এক অনুভূত বস্তু এবং বাস্তব জিনিস। কেবল উচ্চতা (মহাশূন্য)-কে আসমান বলে আখ্যায়িত করা হয়নি। দ্বিতীয়তঃ জানা গেল যে, আসমানের সংখ্যা হল সাত। আর হাদীস অনুযায়ী দুই আসমানের মধ্যেকার দূরত্ব হল পাঁচ শত বছরের পথ। আর যমীন সম্পর্কে ক্বুরআনে কারীমে এসেছে, {وَمِنَ الْأَرْضِ مِثْلَهُنَّ} "এবং পৃথিবীও সেই পরিমাণে।" <em>(ত্বালাক্ব ৬৫:১২ আয়াত)</em> এ থেকে যমীনের সংখ্যাও সাত বলে জানা যায়। নবী (সাঃ)-এর হাদীস দ্বারা এ কথা আরো বলিষ্ঠ হয়। বলা হয়েছে, "যে ব্যক্তি অন্যায়ভাবে এক বিঘত যমীনও আত্মসাৎ করবে, কিয়ামতের দিন সাত তবক যমীনকে তার গলায় ঝুলিয়ে দেওয়া হবে।" <em>(সহীহ বুখারী ২৯৫৯নং)</em> উক্ত আয়াত থেকে এ কথাও জানা যায় যে, আসমানের পূর্বে যমীন সৃষ্টি হয়েছে। কিন্তু সূরা নাযিআত ৭৯:৩০ আয়াতে) আসমানের উল্লেখ ক'রে বলা হয়েছে, {وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهاَ} "যমীনকে এর পর বিস্তৃত করেছেন।" এর ব্যাখ্যা এই করা হয়েছে যে, প্রথমে যমীনই সৃষ্টি হয়েছে, তবে পরিষ্কার ও সমতল করে বিছানো হল সৃষ্টি থেকে ভিন্ন ব্যাপার, যেটা আসমান সৃষ্টির পর সম্পাদিত হয়েছে। <em>(ফাতহুল ক্বাদীর)</em>

bn_meaning:
  তিনিই যমীনে যা আছে সব তোমাদের জন্য সৃষ্টি করেছেন। তারপর আসমানের প্রতি খেয়াল করলেন এবং তাকে সাত আসমানে সুবিন্যস্ত করলেন। আর সব কিছু সম্পর্কে তিনি সম্যক জ্ঞাত।


en_meaning:
  And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know."

en_tafsir:
  <b>Adam and His Children inhabited the Earth, Generation after Generation</b> 

  Allah reiterated His favor on the Children of Adam when He stated that He mentioned them in the highest of heights before He created them. Allah said,

  وَإِذْ قَالَ رَبُّكَ لِلْمَلَيِكَةِ

  And (remember) when your Lord said to the angels, 

  This <b>Ayah</b> means, "O Muhammad! Mention to your people what Allah said to the angels.
   
  إِنِّي جَاعِلٌ فِي الَارْضِ خَلِيفَةً

  Verily, I am going to place a <b>Khalifah</b> on earth.

  Meaning people reproducing generation after generation, century after century, just as Allah said,

  وَهُوَ الَّذِى جَعَلَكُمْ خَلَـيِفَ الاٌّرْضِ

  And it is He Who has made you (<b>Khala'if</b>) generations coming after generations, replacing each other on the earth. (6:165)

  وَيَجْعَلُكُمْ حُلَفَأءَ الاٌّرْضِ

  And makes you (<b>Khulafa</b>) inheritors of the earth. (27:62)

  وَلَوْ نَشَأءُ لَجَعَلْنَا مِنكُمْ مَّلَـيِكَةً فِى الاٌّرْضِ يَخْلُفُونَ 

  And if it were Our will, We would have (destroyed you (mankind all, and) made angels to replace you (<b>Yakhlufun</b>) on the earth. (43:60)

  and,

  فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ

  Then after them succeeded an (evil) generation (<b>Khalf</b>)) (7:169).

  It appears that Allah was not referring to Adam specifically as <b>Khalifah</b>, otherwise he would not have allowed the angels' statement,
   
  قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء

  They said:"Will You place therein those who will make mischief therein and shed blood!"

  The angels meant that this type of creature usually commits the atrocities they mentioned. The angels knew of this fact, according to their understanding of human nature, for Allah stated that He would create man from clay. Or, the angels understood this fact from the word <b>Khalifah</b>, which also means the person who judges disputes that occur between people, forbidding them from injustice and sin, as Al-Qurtubi said.

  The statement the angels uttered was not a form of disputing with Allah's, nor out of envy for the Children of Adam, as some mistakenly thought. Allah has described them as those who do not precede Him in speaking, meaning that they do not ask Allah anything without His permission.

  When Allah informed them that He was going to create a creation on the earth, and they had knowledge that this creation would commit mischief on it, as Qatadah mentioned, they said, 
  أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء
   (Will You place therein those who will make mischief therein and shed blood).

  This is only a question for the sake of learning about the wisdom of that, as if they said, Our Lord! What is the wisdom of creating such creatures since they will cause trouble in the earth and spill blood. 

  "If the wisdom behind this action is that You be worshipped, we praise and glorify You (meaning we pray to You) we never indulge in mischief, so why create other creatures"
   
  وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ

  while we glorify You with praises and thanks and sanctify You."

  Allah said to the angels in answer to their inquiry,
   
  قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
   
   

  He (Allah) said:I know that which you do not know.

  meaning, "I know that the benefit of creating this type of creature outweighs the harm that you mentioned, that which you have no knowledge of. I will create among them Prophets and send Messengers. I will also create among them truthful, martyrs, righteous believers, worshippers, the modest, the pious, the scholars who implement their knowledge, humble people and those who love Allah and follow His Messengers."

  The <b>Sahih</b> recorded that;

  when the angels ascend to Allah with the records of the servant's deeds, Allah asks them, while having better knowledge, "How did you leave My servants?"

  They will say, "We came to them while they were praying and left them while they were praying."

  This is because the angels work in shifts with mankind, and they change shifts during the <b>Fajr</b> and <b>`Asr</b> prayers.

  The angels who descended will remain with us, while the angels who have remained with us ascend with our deeds. The Messenger of Allah said,

  يُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ النَّهَارِ وَعَمَلُ النَّهَارِ قَبْلَ اللَّيْل

  The deeds of the night are elevated to Allah before the morning, and the deeds of the morning before the night falls.

  Hence, the angels' statement, "We came to them while they were praying and left them while they were praying," explains Allah's statement, 
  إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
   (I know that which you do not know).

  It was said that the meaning of Allah's statement, 
  إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
   (I know that which you do not know) is,

  "I have a specific wisdom in creating them, which you do not have knowledge of."

  It was also said that it is in answer to, 
  وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ
   (While we glorify You with praises and thanks and sanctify You) after which Allah said, 
  إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
   (I know that which you do not know). Meaning,

  "I know that Iblis is not as you are, although he is among you."

  Others said, 

  أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ
   "(Will You place therein those who will make mischief therein and shed blood, ـ while we glorify you with praises and thanks and sanctify You.) is their request that they should be allowed to inhabit the earth, instead of the Children of Adam. So Allah said to them, 
  إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
   (I know that which you do not know) if your inhabiting the heavens is better, or worse for you."

  Ar-Razi as well as others said this.

  Allah knows best.
  <b>The Obligation of appointing a Khalifah and some related Issues</b> 

  Al-Qurtubi, as well as other scholars, said that;

  this <b>Ayah</b> (2:30) proves the obligation of appointing a <b>Khalifah</b> to pass judgments on matters of dispute between people, to aid the oppressed against the oppressor, to implement the Islamic penal code and to forbid evil. There are many other tasks that can only be fulfilled by appointing the <b>Imam</b>, and what is necessary in performing an obligation, is an obligation itself.

  We should state here that <b>Imamah</b> occurs by; 

  either naming a successor, as a group among <b>Ahl As-Sunnah</b> scholars said occurred - by the Prophet - in the case of Abu Bakr, or hinting to a successor. 

  Or, the current <b>Khalifah</b> names a certain person as <b>Khalifah</b> after him, as Abu Bakr did with Umar. 

  Or, the <b>Khalifah</b> might leave the matter in the hands of the Muslim consultative council, or a group of righteous men, just as Umar did. 

  Or, the people of authority could gather around a certain person to whom they give the pledge of allegiance, or they could select one among them to choose the candidate, according to the majority of the scholars. 

  The <b>Khalifah</b> must be a responsible adult Muslim male, able to perform <b>Ijtihad</b> (independent legal judgments), bodily able, righteous, with knowledge of warfare, politics. 

  He also must be from the tribe of Quraysh, according to the correct view, but it is not necessary that he be from the tribe of Bani Hashim, or that he be immune from error, as the <b>Rafidah</b> (Shiites) falsely claim.

  When the <b>Khalifah</b> becomes an immoral person (<b>Fasiq</b>), should he be impeached. There is disagreement over this matter, but the correct view is that he is not to be removed, because the Messenger of Allah said,

  إِلاَّ أَنْ تَرَوْا كُفْرًا بَوَاحًا عِنْدَكُمْ مِنَ اللهِ فِيهِ بُرْهَان

  Unless you witness a clear <b>Kufr</b> regarding which you have clear proof from Allah.

  Does the <b>Khalifah</b> have the right to resign from his post?

  There is a difference on this issue.

  It is a fact that Al-Hasan bin Ali removed himself from the position of <b>Khalifah</b> and surrendered it to Muawiyah. However, this occurred because of a necessity, and Al-Hasan was praised for this action.

  It is not permissible to appoint two <b>Imams</b> for the world or more at the same time. This is not allowed because the Messenger of Allah said,

  مَنْ جَاءَكُمْ وَأَمْرُكُمْ جَمِيعٌ يُرِيدُ أَنْ يُفَرِّقَ بَيْنَكُمْ فَاقْتُلُوهُ كَايِنًا مَنْ كَان

  Whoever came to you while you are united and tried to divide you, then execute him, no matter who he is. 

  This is the view of the majority of scholars.

  Imam Al-Haramayn stated that;

  Abu Ishaq allowed the appointment of two or more <b>Imams</b> when the various provinces are far away from each other.

  However, Imam Al-Haramayn himself was indecisive about this view

arabic:
  وَاِذۡ قَالَ رَبُّکَ لِلۡمَلٰٓئِکَۃِ اِنِّیۡ جَاعِلٌ فِی الۡاَرۡضِ خَلِیۡفَۃً ؕ قَالُوۡۤا اَتَجۡعَلُ فِیۡہَا مَنۡ یُّفۡسِدُ فِیۡہَا وَیَسۡفِکُ الدِّمَآءَ ۚ وَنَحۡنُ نُسَبِّحُ بِحَمۡدِکَ وَنُقَدِّسُ لَکَ ؕ قَالَ اِنِّیۡۤ اَعۡلَمُ مَا لَا تَعۡلَمُوۡنَ

transliteration:
  ওয়া ইযকা-লা রাব্বুকা লিলমালইকাতি ইন্নী জা-‘ইলুন ফিল আরদিখালীফাতান কালূআতাজ‘আলুফীহা- মাইঁ ইউফছিদুফীহা- ওয়া ইয়াছফিকু দ দিমাআ ওয়ানাহনু নুছাব্বিহুবিহামদিকা ওয়া নুকাদ্দিছুলাকা কা-লা ইন্নী আ‘লামুমা-লা- তা‘লামূন।

bn_tafsir:
  আর (স্মরণ কর) যখন তোমার প্রতিপালক ফিরিশতাদেরকে (১) বললেন, ‘আমি পৃথিবীতে প্রতিনিধি (২) সৃষ্টি করছি।’ তারা বলল, ‘আপনি কি সেখানে এমন কাউকেও সৃষ্টি করবেন যে অশান্তি ঘটাবে ও রক্তপাত করবে? অথচ আমরাই তো আপনার সপ্রশংস মহিমা কীর্তন ও পবিত্রতা ঘোষণা করি।’ তিনি বললেন, ‘নিশ্চয়ই আমি যা জানি তা তোমরা জান না।’ (৩)


  (১) مَلائِكة (ফিরিশতা) জ্যোতি থেকে সৃষ্ট আল্লাহর এক সৃষ্টি; যাঁদের বাসস্থান আসমান। যাঁরা আল্লাহর নির্দেশ পালনে এবং তাঁর প্রশংসা ও পবিত্রতা বর্ণনায় ব্যস্ত থাকেন। তাঁরা তাঁর কোন নির্দেশের অবাধ্যাচরণ করেন না।

  (২) خَلِيفَة (খলীফা) এর অর্থ এমন জাতি যারা একে অপরের পরে আসবে। পক্ষান্তরে 'মানুষ দুনিয়াতে আল্লাহর খলীফা ও প্রতিনিধি' এ কথা বলা ভুল।

  (৩) ফিরিশতাদের এমন বলা হিংসা ও অভিযোগমূলক ছিল না, বরং সত্য ও যৌক্তিকতা জানার উদ্দেশ্যে বলেছিলেন যে, হে আমাদের প্রতিপালক! এই সম্প্রদায় সৃষ্টি করার যৌক্তিকতা কি? অথচ এদের মধ্যে এমন লোকও হবে যারা ফিতনা-ফাসাদ সৃষ্টি এবং খুনাখুনি করবে? যদি উদ্দেশ্য এই হয় যে, তোমার ইবাদত হোক, তাহলে এই কাজের জন্য তো আমরা রয়েছি। আর আমাদের নিকট থেকে সে বিপদের আশঙ্কাও নেই, যা নতুন সৃষ্টি থেকে হতে পারে। আল্লাহ তাআলা বললেন, আমি জানি তাদের কল্যাণের দিক যেহেতু তোমাদের উল্লিখিত ফাসাদের দিক থেকেও বেশী তাই তাদেরকে সৃষ্টি করছি। আর এ কথা তোমরা জানো না। কেননা, এদের মধ্যে আম্বিয়া, শহীদ, সৎশীল এবং বড় ইবাদতকারী মানুষও হবেন। <em>(ইবনে কাসীর)</em>

  আদম-সন্তানের ব্যাপারে ফিরিশতাগণ কিভাবে জানলেন যে তারা ফিতনা ও ফাসাদ সৃষ্টি করবে? এই অনুমান তাঁরা মানুষ সৃষ্টির পূর্বে যে (জ্বিন) সম্প্রদায় ছিল তাদের কার্যকলাপ দ্বারা অথবা অন্য কোন ভাবে করে থাকবেন। কেউ কেউ বলেছেন, আল্লাহ তাআলাই বলে দিয়েছিলেন যে, তারা এ রকম এ রকম কাজও করবে। তাঁরা বলেন, বাক্যে কিছু শব্দ উহ্য আছে, আসল বাক্য হল, {إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيْفَةً يَفْعَلُ كَذَا وَكَذَا} "আমি পৃথিবীতে এমন প্রতিনিধি বানাবো যে এ রকম এ রকম করবে।" <em>(ফাতহুল ক্বাদীর)</em>

bn_meaning:
  আর স্মরণ কর, যখন তোমার রব ফেরেশতাদেরকে বললেন, ‘নিশ্চয় আমি যমীনে একজন খলীফা সৃষ্টি করছি’, তারা বলল, ‘আপনি কি সেখানে এমন কাউকে সৃষ্টি করবেন, যে তাতে ফাসাদ করবে এবং রক্ত প্রবাহিত করবে? আর আমরা তো আপনার প্রশংসায় তাসবীহ পাঠ করছি এবং আপনার পবিত্রতা ঘোষণা করছি। তিনি বললেন, নিশ্চয় আমি জানি যা তোমরা জান না।


en_meaning:
  And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful."

en_tafsir:
  <b>The Virtue of Adam over the Angels</b> 

  Allah stated the virtue of Adam above the angels, because He taught Adam, rather than them, the names of everything. This occurred after they prostrated to him. This discussion precedes that event here, only to show the importance of his position, and the absence of the angels' knowledge about creating the <b>Khalifah</b> when they asked about it. So Allah informed the angels that He knows what they do not know, and then He mentioned this to show them Adam's superiority over them in knowledge.

  Allah said,

  وَعَلَّمَ ادَمَ الَاسْمَاء كُلَّهَا

  And He taught Adam all the names (of everything).

  Ad-Dahhak said that Ibn Abbas commented on the <b>Ayah</b>;

  "Meaning, the names that people use, such as human, animal, sky, earth, land, sea, horse, donkey, and so forth, including the names of the other species."

  Ibn Abi Hatim and Ibn Jarir reported that Asim bin Kulayb narrated from Sa`id bin Ma`bad that;

  Ibn Abbas was questioned, 
  وَعَلَّمَ ادَمَ الَاسْمَاء كُلَّهَا
   (And He taught Adam all the names (of everything) "Did Allah teach him the names of the plate and the pot?"

  He said, "Yes, and even the terms for breaking wind!"

  Allah taught Adam the names of everything, their proper names, the names of their characteristics, and what they do, just as Ibn Abbas stated about the terms for passing gas.

  In his <b>Sahih</b>, Al-Bukhari explained this <b>Ayah</b> in the Book of Tafsir with a report from Anas bin Malik who said that the Messenger of Allah said,

  يَجْتَمِعُ الْمُومِنُونَ يَوْمَ الْقِيَامَةِ فَيَقُولُونَ لَوِ اسْتَشْفَعْنَا إِلَى رَبِّنَا

  The believers will gather on the Day of Resurrection and will say, `We should seek a means of intercession with our Lord.'

  فَيَأْتُونَ ادَمَ فَيَقُولُونَ أَنْتَ أَبُو النَّاسِ خَلَقَكَ اللهُ بِيَدِهِ وَأَسْجَدَ لَكَ مَلَيِكَتَهُ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْءٍ فَاشْفَعْ لَنَا عِنْدَ رَبِّكَ حَتَّى يُريحَنَا مِنْ مَكَانِنَا هَذا 

  They will go to Adam and say, `O Adam! You are the father of all mankind, Allah created you with His Own Hand, ordered the angels to prostrate for you and taught you the names of everything. Will you not intercede for us with your Lord, so that he relieve us from this gathering place.'

  فَيَقُولُ لَسْتُ هُنَاكُمْ وَيَذْكُرُ ذَنْبَهُ فَيَسْتَحْيِي ايْتُوا نُوحًا فإِنَّهُ أَوَّلُ رَسُولٍ بَعَثَهُ اللهُ إِلَى أَهْلِ الاَْرْضِ 

  On that Adam will reply, `I cannot do what you have asked'. He will have remembered his error and will be embarrassed, saying, `Go to Nuh, for he is the first of Allah's Messengers whom Allah sent to the people of the earth.'

  فَيَأْتُونَه 

  They will go to Nuh and ask him.

  فَيَقُولُ لَسْتُ هُناكُمْ وَيَذْكُر سُوَالَه رَبَّه مَا لَيْسَ لَهُ بِه عِلْم فَيَسْتَحْيِي فَيَقُولُ ايْتُوا خَلِيلَ الرَّحْمن

  He will say, `I cannot do what you have asked.' He will recall asking Allah what he was not to know, and will also be embarrassed. He will say, `Go to <b>Khalil Ar-Rahman</b>.'

  فَيَأْتُونَهُ فَيقُولُ لَسْتُ هُنَاكُمْ فَيَقُولُ ايْتُوا مُوسَى عَبْدًا كَلَّمَهُ اللهُ وَأعْطَاهُ التَّوْرَاةَ 

  They will go to Ibrahim and he will also say, `I cannot do what you have asked.' He will say, `Go to Musa, a servant to whom Allah spoke directly and gave the <b>Tawrah</b>.'

  فَيقُولُ لَسْتُ هُنَاكُم فَيَذْكُرُ قَتْلَ النَّفْسِ بِغَيْرِ نَفْسٍ فَيَسْتَحْيِي مِنْ رَبِّهِ فَيَقُولُ ايْتُوا عِيسى عَبْدَاللهِ وَرَسُولَهُ وَكَلِمَةَ اللهِ ورُوحَهُ 

  Musa will say, `I cannot do what you have asked.' He will remember that he killed a person without justification and will be embarrassed before his Lord. He will say, `Go to `Isa, Allah's servant and Messenger and His Word and a spirit of His.'

  فَيَأْتُونَهُ فَيَقُولُ لَسْتُ هُنَاكُمْ ايْتُوا مُحَمَّدًا عَبْدًا غُفِرَ لَهُ مَا تَقَدَّم مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ 

  They will go to `Isa and he will say, `I will not do what you asked. Go to Muhammad, a servant whose previous and latter errors were forgiven.'

  فَيَأْتُونِّي فأَنْطَلِقُ حَتَّى أَسْتأذِنَ عَلَى رَبِّي فيَأْذَنُ لِي 

  They will come to me, and I will go to Allah and seek His permission and He will give me His permission.

  فإِذَا رأَيْتُ رَبِّي وَقَعْتُ سَاجِدًا فَيَدَعُنِي مَا شَاءَ اللهُ

  When I gaze at my Lord, I will prostrate myself and Allah will allow me to remain like that as much as He will.

  ثُمَّ يُقَالُ ارْفَعْ رَأْسَكَ وَسَلْ تُعْطَهْ وَقُلْ يُسْمَعْ وَاشْفَعْ تُشَفَّعْ 

  Then I will be addressed, `O Muhammad! Raise your head; ask, for you will be given what you ask, and intercede, for your intercession will be accepted.'

  فأَرْفَعُ رَأْسِي فأَحْمَدُهُ بِتَحْمِيدٍ يُعَلِّمُنِيهِ ثُمَّ أَشْفَعُ فَيُحَدُّ لِي حَدًّا فأُدْخِلُهُمُ الْجَنَّةَ

  I will raise my head and thank and praise Allah with such praise as He will inspire me. I will intercede and He will grant me a quantity of people that He will admit into Paradise. 

  ثُمَّ أَعُودُ إلَيْهِ فَإذَا رَأَيْتُ رَبِّي مِثْلَهُ ثُمَّ أَشْفَعُ فَيُحَدُّ لِي حدًّا فأُدْخِلُهُمُ الْجَنَّةَ

  I will go back to Him, and when I see my Lord, I will intercede and He will allow me a quantity that He will admit into Paradise.

  ثُمَّ أَعُودُ الثَّالِثَةَ ثُمَّ أعُودُ الرَّابِعَةَ

  I will do that for a third and then a fourth time.

  فَأَقُولُ مَا بَقِيَ فِي النَّار إلاَّ مَنْ حَبَسَهُ الْقُرْانُ وَوَجَبَ عَلَيْهِ الْخُلُود

  I will say, `There are no more people left in Hell except those whom the Qur'an has incarcerated and have thus acquired eternity in Hell.' 

  This <b>Hadith</b> was collected by Muslim, An-Nasa'i and Ibn Majah.

  The reason why we mentioned this <b>Hadith</b> here is the Prophet's statement,

  فَيَأْتُونَ ادَمَ فَيَقُولُون أنْتَ أَبُو النَّاسِ خَلَقَكَ اللهُ بِيَدِهِ وَأَسْجَدَ لَكَ مَلَيِكَتَهُ وَعَلَّمَكَ أَسْمَاءَ كُلِّ شَيْء

  They will go to Adam and say, `O Adam! You are the father of all mankind, and Allah created you with His Own Hand, ordered the angels to prostrate for you, and taught you the names of everything.

  This part of the <b>Hadith</b> testifies to the fact that Allah taught Adam the names of all creatures.

  This is why Allah said,
   
  ثُمَّ عَرَضَهُمْ عَلَى الْمَلَيِكَةِ

  Then He showed them to the angels,

  meaning, the objects or creations.

  Abdur-Razzaq narrated that Ma`mar said that Qatadah said,

  "Allah paraded the objects before the angels,
   
  فَقَالَ أَنبِيُونِي بِأَسْمَاء هَـوُلاء إِن كُنتُمْ صَادِقِينَ
   
   

  And said, "Tell Me the names of these if you are truthful"."

  Allah's statement means,

  "Tell Me the names of what I paraded before you, O angels who said, 
   أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء
   (Will You place therein those who will make mischief therein and shed blood), (2:30). You asked, `Are You appointing a <b>Khalifah</b> from us or from other creations We praise and glorify You.

  Therefore, Allah said, "If you say the truth, that if I appoint a non-angel <b>Khalifah</b> on the earth, he and his offspring will disobey Me, commit mischief and shed blood, but if I designate you the <b>Khalifahs</b> you will obey Me, follow My command and honor and glorify Me. However, since you do not know the names of the objects I paraded before you, then you have even less knowledge of what will occur on the earth that does not exist yet."

  قَالُواْ سُبْحَانَكَ لَا عِلْمَ لَنَا إِلاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

arabic:
  وَعَلَّمَ اٰدَمَ الۡاَسۡمَآءَ کُلَّہَا ثُمَّ عَرَضَہُمۡ عَلَی الۡمَلٰٓئِکَۃِ ۙ فَقَالَ اَنۡۢبِـُٔوۡنِیۡ بِاَسۡمَآءِ ہٰۤؤُلَآءِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ

transliteration:
  ওয়া‘আল্লামা আ-দামাল আছমাআ কুল্লাহা- ছু ম্মা ‘আরাদাহুম ‘আলাল মালাইকাতি ফাকা-লা আম্বিঊনী বিআছমাই হাউলাই ইন কুনতুম সা-দিকীন।

bn_tafsir:
  এবং তিনি আদমকে যাবতীয় নাম শিক্ষা দিলেন, তারপর সে-সকল ফিরিশতাদের সম্মুখে পেশ করলেন এবং বললেন, ‘এই সমুদয়ের নাম আমাকে বলে দাও, যদি তোমরা সত্যবাদী হও।’

bn_meaning:
  আর তিনি আদমকে নামসমূহ সব শিক্ষা দিলেন তারপর তা ফেরেশতাদের সামনে উপস্থাপন করলেন। সুতরাং বললেন, ‘তোমরা আমাকে এগুলোর নাম জানাও, যদি তোমরা সত্যবাদী হও’।


transliteration: কা-লূছুবহা-নাকা লা- ‘ইলমা লানা ইল্লা-মা ‘আল্লামতানা-ইন্নাকা আনতাল ‘আলীমুল হাকীম।
en_meaning:
  They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise."

en_tafsir:
  They (angels) said:"Glory is to You, we have no knowledge except what you have taught us. Verily, it is You, the Knower, the Wise."

  Here the angels are praising Allah's holiness, and perfection above every kind of deficiency, affirming that no creature could ever acquire any part of Allah's knowledge, except by His permission, nor could anyone know anything except what Allah teaches them. This is why they said, 
  سُبْحَانَكَ لَا عِلْمَ لَنَا إِلاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ
   ("Glory is to You, we have no knowledge except what you have taught us. Verily You are the Knower, the Wise) meaning,

  Allah is knowledgeable of everything, Most Wise about His creation, and He makes the wisest decisions, and He teaches and deprives whom He wills from knowledge. Verily, Allah's wisdom and justice in all matters is perfect.
  <b>Adam's Virtue of Knowledge is demonstrated</b> 

  Allah said,

  قَالَ يَا ادَمُ أَنبِيْهُم بِأَسْمَأيِهِمْ فَلَمَّا أَنبَأَهُمْ بِأَسْمَأيِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالَارْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

arabic:
  قَالُوۡا سُبۡحٰنَکَ لَا عِلۡمَ لَنَاۤ اِلَّا مَا عَلَّمۡتَنَا ؕ اِنَّکَ اَنۡتَ الۡعَلِیۡمُ الۡحَکِیۡمُ

bn_tafsir:
  তারা বলল, ‘আপনি মহান পবিত্র। আপনি আমাদেরকে যা শিক্ষা দিয়েছেন, তা ছাড়া আমাদের তো অন্য কোন জ্ঞানই নেই। নিশ্চয় আপনি জ্ঞানময়, প্রজ্ঞাময়।’

bn_meaning:
  তারা বলল, ‘আপনি পবিত্র মহান। আপনি আমাদেরকে যা শিখিয়েছেন, তা ছাড়া আমাদের কোন জ্ঞান নেই। নিশ্চয় আপনি সর্বজ্ঞ, প্রজ্ঞাময়’।


en_meaning:
  He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed."

en_tafsir:
  He said:"O Adam! Inform them of their names," and when he had informed them of their names, He said:"Did I not tell you that I know the <b>Ghayb</b> (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing!" 

  Zayd bin Aslam said,

  "You are Jibril, you are Mikhail, you are Israfil, until he mentioned the name of the crow."

  Mujahid said that Allah's statement, 
  قَالَ يَا ادَمُ أَنبِيْهُم بِأَسْمَأيِهِمْ
   (He said:"O Adam! Inform them of their names"),

  "The name of the pigeon, the crow and everything."

  Statements of a similar meaning were reported from Sa`id bin Jubayr, Al-Hasan, and Qatadah.

  When Adam's virtue over the angels became apparent, as he mentioned the names that Allah taught him, Allah said to the angels,
   
  أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالَارْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ


  Did I not tell you that I know the <b>Ghayb</b> (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing! 

  This means, "Did I not state that I know the seen and unseen matters."

  Similarly, Allah said,

  وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى

  And if you (O Muhammad) speak (the invocation) aloud, then verily, He knows the secret and that which is yet more hidden. (20:7) 

  Also, Allah said about the hoopoe, that it said to Suleiman;

  أَلاَّ يَسْجُدُواْ للَّهِ الَّذِى يُخْرِجُ الْخَبْءَ فِى السَّمَـوَتِ وَالاٌّرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ

  اللَّهُ لَا إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

  (As <b>Shaytan</b> (Satan) has barred them from Allah's way) so they do not prostrate before Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, <b>La ilaha illa Huwa</b> (none has the right to be worshipped but He), the Lord of the Supreme Throne! (27:25-26)

  They also have comments other than what we have said about the meaning of Allah's statement,
   
  وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ


  And I know what you reveal and what you have been concealing.

  It is reported from Ad-Dahhak that Ibn Abbas said that it means,

  "`I know the secrets, just as I know the apparent things, such as, what Iblis concealed in his heart of arrogance and pride."

  Abu Jafar Ar-Razi narrated that Ar-Rabi bin Anas said that, <b>
  وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
  </b> (And I know what you reveal and what you have been concealing) means,

  "The apparent part of what they said was:`Do you create in it that which would commit mischief and shed blood!'

  The hidden meaning was:`We have more knowledge and honor than any creation our Lord would create.'

  But they came to know that Allah favored Adam above them regarding knowledge and honor.

arabic:
  قَالَ یٰۤاٰدَمُ اَنۡۢبِئۡہُمۡ بِاَسۡمَآئِہِمۡ ۚ فَلَمَّاۤ اَنۡۢبَاَہُمۡ بِاَسۡمَآئِہِمۡ ۙ قَالَ اَلَمۡ اَقُلۡ لَّکُمۡ اِنِّیۡۤ اَعۡلَمُ غَیۡبَ السَّمٰوٰتِ وَالۡاَرۡضِ ۙ وَاَعۡلَمُ مَا تُبۡدُوۡنَ وَمَا کُنۡتُمۡ تَکۡتُمُوۡنَ

transliteration:
  কা-লা ইয়াআ-দামূআম্বি’হুম বিআছমাইহিম ফালাম্মাআম্বাআহুম বিআছমাইহিম কা-লা আলাম আকুল্লাকুম ইন্নী আ‘লামুগাইবাছছামা-ওয়া-তি ওয়ল আরদি, ওয়া আ‘লামুমা- তুবদূ না ওয়ামা- কুনতুম তাকতুমূন।

bn_tafsir:
  তিনি বললেন, ‘হে আদম! ওদেরকে (ফিরিশতাদেরকে) এদের (এ সকলের) নাম বলে দাও।’ অতঃপর যখন সে তাদেরকে সে-সবের নাম বলে দিল, তখন তিনি বললেন, ‘আমি কি তোমাদেরকে বলিনি যে, আকাশ ও পৃথিবীর অদৃশ্য বস্তু সম্বন্ধে আমি অবহিত এবং তোমরা যা ব্যক্ত কর বা গোপন রাখ নিশ্চিতভাবে আমি তা জানি?’ (১)

  (১) 'আসমা' তথা নামসমূহ বলতে ব্যক্তিবর্গ ও জিনিস-পত্রের নামসমূহ এবং তাদের বৈশিষ্ট্য ও উপকারিতা সম্পর্কে জ্ঞান লাভ যা মহান আল্লাহ 'ইলহাম' ও 'ইলক্বা' (অন্তরে প্রক্ষিপ্ত করা)র মাধ্যমে আদম (আঃ)-কে শিখিয়ে দিয়েছিলেন। অতঃপর যখন আদম (আঃ)-কে ঐ জিনিসগুলোর নাম বলতে বলা হল, তখন তিনি সত্বর তা বলে দিলেন। অথচ ফিরিশতাগণ তা পারেননি। এইভাবে আল্লাহ তাআলা প্রথমতঃ ফিরিশতাদের সামনে আদম সৃষ্টির রহস্য উদ্ঘাটন করলেন। দ্বিতীয়তঃ দুনিয়ার নিয়ম-নীতি পরিচালনার জন্য জ্ঞানের কত গুরুত্ব এবং তার কত ফযীলত ও মর্যাদা তা বর্ণনা করে দিলেন। যখন ফিরিশতাদের সামনে (আদম সৃষ্টির) যৌক্তিকতা ও গুরুত্ব পরিষ্কার হয়ে গেল, তখন তাঁরা নিজেদের জ্ঞান-বুদ্ধি যে অতি সল্প তা স্বীকার ক'রে নিলেন। আর ফিরিশতাদের এই স্বীকৃতি দ্বারা এ কথাও পরিষ্কার হয়ে গেল যে, অদৃশ্য বিষয়ের জ্ঞাতা একমাত্র আল্লাহর সত্তা। তাঁর বিশিষ্ট বান্দাদের কেবল ততটাই জ্ঞান থাকে, যতটা মহান আল্লাহ তাঁদেরকে দান করেন।

bn_meaning:
  তিনি বললেন, ‘হে আদম, এগুলোর নাম তাদেরকে জানাও’। অতঃপর যখন সে এগুলোর নাম তাদেরকে জানাল, তিনি বললেন, ‘আমি কি তোমাদেরকে বলিনি, নিশ্চয় আমি আসমানসমূহ ও যমীনের গায়েব জানি এবং জানি যা তোমরা প্রকাশ কর এবং যা তোমরা গোপন করতে’?


en_meaning:
  And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.

en_tafsir:
  <b>Honoring Adam when the Angels prostrated before Him</b> 

  Allah tells; 

  وَإِذْ قُلْنَا لِلْمَلَيِكَةِ اسْجُدُواْ لادَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
   
   

  And (remember) when We said to the angels:"Prostrate yourselves before Adam." And they prostrated except Iblis (<b>Shaytan</b>), he refused and was proud and was one of the disbelievers (disobedient to Allah).

  This <b>Ayah</b> mentions the great honor that Allah granted Adam, and Allah reminded Adam's offspring of this fact.

  Allah commanded the angels to prostrate before Adam, as this <b>Ayah</b> and many <b>Hadiths</b> testify, such as the <b>Hadith</b> about the intercession that we discussed.

  There is a <b>Hadith</b> about the supplication of Musa,

  "O my Lord! Show me Adam who caused us and himself to be thrown out of Paradise."

  When Musa met Adam, he said to him, "Are you Adam whom Allah created with His Own Hands, blew life into and commanded the angels to prostrate before!"

  Iblis was among Those ordered to prostrate before Adam, although He was not an Angel

  When Allah commanded the angels to prostrate before Adam, Iblis was included in this command. Although Iblis was not an angel, he was trying - and pretending - to imitate the angels' behavior and deeds, and this is why he was also included in the command to the angels to prostrate before Adam.

  Satan was criticized for defying that command, as we will explain with detail, Allah willing, when we mention the Tafsir of Allah's statement, <b>
  إِلاَّ إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ
  </b> (Except Iblis (Satan). He was one of the Jinn; he disobeyed the command of his Lord), (18:50).

  Similarly, Muhammad bin Ishaq reported that Ibn Abbas said,

  "Before he undertook the path of sin, Iblis was with the angels and was called `Azazil.' He was among the residents of the earth and was one of the most active worshippers and knowledgeable persons among the angels. This fact caused him to be arrogant. Iblis was from a genus called Jinn."
  <b>The Prostration was before Adam but the Obedience was to Allah</b> 

  Qatadah commented on Allah's statement, 
  وَإِذْ قُلْنَا لِلْمَلَيِكَةِ اسْجُدُواْ لادَمَ
   (And (remember) when We said to the angels:"Prostrate yourselves before Adam"),

  "The obedience was for Allah and the prostration was before Adam. Allah honored Adam and commanded the angels to prostrate before him."

  Some people said that this prostration was just a prostration of greeting, peace and honor, hence Allah's statement,

  وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدَا وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُوْيَـى مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا

  And he (Prophet Yusuf) raised his parents to the throne and they fell down before him prostrate. And he said:"O my father! This is the interpretation of my dream aforetime! My Lord has made it come true!" (12:100)

  The practice of prostrating was allowed for previous nations, but was repealed for ours.

  Mu`adh said to the Prophet,

  "I visited Ash-Sham and found that they used to prostate before their priests and scholars. You, O Messenger of Allah, are more deserving of prostration."

  The Prophet said,

  لَاا لَوْ كُنْتُ امِرًا بَشَرًا أنْ يَسْجُدَ لِبَشَرٍ لَااَمَرْتُ الْمَرْأةَ أنْ تَسْجُدَ لِزَوجِهَا مِنْ عِظَمِ حَقِّهِ عَلَيْهَا

  No. If I was to command any human to prostrate before another human, I would command the wife to prostrate before her husband because of the enormity of his right on her.

  Ar-Razi agreed with this view.

  Also, Qatadah said about Allah's statement, <b>
  فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
  </b> (And they prostrated except Iblis (<b>Shaytan</b>), he refused and was proud and was one of the disbelievers (disobedient to Allah),

  "Iblis, the enemy of Allah, envied Adam because Allah honored Adam. He said, `I was created from fire, and he was created from clay.' Therefore, the first error ever committed was arrogance, for the enemy of Allah was too arrogant to prostrate before Adam."

  I - Ibn Kathir - say, the following is recorded in the <b>Sahih</b>,

  لَاا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْر

  No person who has the weight of a mustard seed of arrogance in his heart shall enter Paradise.

  Iblis had disbelief, arrogance, and rebellion, all of which caused him to be expelled from the holy presence of Allah, and His mercy

arabic:
  وَاِذۡ قُلۡنَا لِلۡمَلٰٓئِکَۃِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ ؕ اَبٰی وَاسۡتَکۡبَرَ ٭۫ وَکَانَ مِنَ الۡکٰفِرِیۡنَ

transliteration:
  ওয়া ইযকুলনা- লিলমালাইকাতিছজু দূলিআ-দামা ফাছাজাদূ  ইল্লা ইবলীছা আবা-ওয়াছতাকবারা ওয়া কা-না মিনাল কা-ফিরীন।

bn_tafsir:
  যখন ফিরিশতাদেরকে বললাম, ‘আদমকে সিজদাহ কর।’ (১) তখন সকলেই সিজদাহ করল; কিন্তু ইবলীস সিজদাহ করল না; সে অমান্য করল (২) ও অহংকার প্রদর্শন করল। সুতরাং সে অবিশ্বাসীদের অন্তর্ভুক্ত হল।(৩)

  (১) জ্ঞান দ্বারা সম্মানিত হওয়ার পর আদম (আঃ) এই দ্বিতীয় সম্মান লাভ করেন। সিজদার অর্থঃ নম্রতা ও বিনয় প্রকাশ করা। আর তার সর্বশেষ পর্যায় হল, মাটিতে কপাল ঠেকিয়ে দেওয়া। <em>(ক্বুরতুবী)</em> এই সিজদা ইসলামী শরীয়তে আল্লাহ ব্যতীত অন্য কারো জন্য জায়েয নয়। নবী করীম (সাঃ)-এর প্রসিদ্ধ উক্তি হল, "যদি (আল্লাহ ব্যতীত) অন্য কারো জন্য সিজদা করা জায়েয হত, তাহলে আমি মহিলাকে নির্দেশ দিতাম, সে যেন তার স্বামীকে সিজদা করে।" <em>(তিরমিযী ১০৭৯নং)</em> তবে ফিরিশ্তাগণ আল্লাহর নির্দেশে আদম (আঃ)-কে যে সিজদা করেছিলেন এবং যে সিজদা দ্বারা ফিরিশ্তাদের সামনে তাঁর (আদম)এর সম্মান ও ফযীলত প্রকাশ করা হয়েছিল, সে সিজদা ছিল সম্মান ও শ্রদ্ধার ভিত্তিতে; ইবাদতের ভিত্তিতে নয়। এখন এই সম্মান প্রদর্শনের জন্যও কাউকে সিজদা করা যাবে না। (যেহেতু এ ক্ষেত্রে আল্লাহর নির্দেশ নেই।)

  (২) ইবলীস সিজদা করতে অস্বীকার করে এবং আল্লাহর দরবার থেকে বিতাড়িত হয়। ইবলীস ক্বুরআনের বর্ণনা অনুযায়ী জ্বিন (জাতিভুক্ত বড় আবেদ) ছিল। মহান আল্লাহ তার সম্মানার্থে ফিরিশ্তাদের মধ্যে তাকে শামিল করে রেখেছিলেন। এই জন্য আল্লাহর ব্যাপক নির্দেশে তার পক্ষেও সিজদা করা অত্যাবশ্যক ছিল। কিন্তু সে হিংসা ও অহংকারবশতঃ সিজদা করতে অস্বীকার করল। বলা বাহুল্য, এই হিংসা ও অহংকার এমন পাপ যা মানবতার দুনিয়ায় সর্বপ্রথম সম্পাদিত হয়েছে এবং এর সম্পাদনকারী ছিল ইবলীস।

  (৩) অর্থাৎ, আল্লাহর ইলম ও তকদীর নির্ধারণে।

bn_meaning:
  আর যখন আমি ফেরেশতাদেরকে বললাম, ‘তোমরা আদমকে সিজদা কর’। তখন তারা সিজদা করল, ইবলীস ছাড়া। সে অস্বীকার করল এবং অহঙ্কার করল। আর সে হল কাফিরদের অন্তর্ভুক্ত।


en_meaning:
  And We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers."

en_tafsir:
  <b>Adam was honored again</b> 

  Allah tells; 

  وَقُلْنَا يَا ادَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَ مِنْهَا رَغَداً حَيْثُ شِيْتُمَا وَلَا تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الْظَّالِمِينَ

  And We said:"O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the <b>Zalimin</b> (wrongdoers)."

  Allah honored Adam by commanding the angels to prostrate before him, so they all complied except for Iblis. Allah then allowed Adam to live and eat wherever and whatever he wished in Paradise.

  Al-Hafiz Abu Bakr bin Marduwyah reported Abu Dharr saying,

  "I said, `O Messenger of Allah! Was Adam a Prophet?'

  He said,

  نَعَمْ نَبِيًّا رَسُولاً كَلَّمَهُ اللَّهُ قُبُلً

  Yes. He was a Prophet and a Messenger to whom Allah spoke directly,

  meaning, 
  اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ

  ((O Adam!) Dwell you and your wife in the Paradise)."
  <b>Hawwa' was created before Adam entered Paradise</b> 

  Muhammad bin Ishaq stated, 

  The <b>Ayah</b> (2:35) indicates that <b>Hawwa</b> was created before Adam entered Paradise.

  Ibn Ishaq said,

  "After Allah finished criticizing Iblis, and after teaching Adam the names of everything, He said, 
  قَالَ يَا ادَمُ أَنبِيْهُم بِأَسْمَأيِهِمْ

  (O Adam! Inform them of their names...) until, the end of the <b>Ayah</b>and I know what you reveal and what you have been concealing. (2:33) 

  Then Adam fell asleep, as the People of the Book and other scholars such as Ibn Abbas have stated, Allah took one of Adam's left ribs and made flesh grow in its place, while Adam was asleep and unaware. Allah then created Adam's wife, <b>Hawwa</b>, from his rib and made her a woman, so that she could be a comfort for him.

  When Adam woke up and saw Hawwa next to him, it was claimed, he said, `My flesh and blood, my wife.' Hence, Adam reclined with <b>Hawwa</b>.

  When Allah married Adam to <b>Hawwa</b> and gave him comfort, Allah said to him directly,

  وَقُلْنَا يَا ادَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَ مِنْهَا رَغَداً حَيْثُ شِيْتُمَا وَلَا تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الْظَّالِمِينَ

  "O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the <b>Zalimin</b> (wrongdoers).""
  <b>Allah tests Adam</b> 

  Allah's statement to Adam, 
  وَلَا تَقْرَبَا هَـذِهِ الشَّجَرَةَ

  (but come not near this tree) is a test for Adam. There are conflicting opinions over the nature of the tree mentioned here.

  Some said that it was the grape tree, barley, date tree, fig tree, and so forth. Some said that it was a certain tree, and whoever eats from it will be relieved of the call of nature. It was also said that it was a tree from which the angels eat so that they live for eternity.

  Imam Abu Jafar bin Jarir said,

  "The correct opinion is that Allah forbade Adam and his wife from eating from a certain tree in Paradise, but they ate from it. We do not know which tree that was, because Allah has not mentioned anything in the Qur'an or the authentic <b>Sunnah</b> about the nature of this tree. It was said that it was barley, grape, or a fig tree. It is possible that it was one of those trees. Yet, this is knowledge that does not bring any benefit, just as being ignorant in its nature does no harm. Allah knows best."

  This is similar to what Ar-Razi stated in his Tafsir, and this is the correct opinion.

  Allah's statement,

arabic:
  وَقُلۡنَا یٰۤاٰدَمُ اسۡکُنۡ اَنۡتَ وَزَوۡجُکَ الۡجَنَّۃَ وَکُلَا مِنۡہَا رَغَدًا حَیۡثُ شِئۡتُمَا ۪ وَلَا تَقۡرَبَا ہٰذِہِ الشَّجَرَۃَ فَتَکُوۡنَا مِنَ الظّٰلِمِیۡنَ

transliteration:
  ওয়াকু লনা-ইয়া আ-দামুছকুন আনতা ওয়াঝাওজুকাল জান্নাতা ওয়াকুলা-মিনহা-রাগাদান হাইছুশি’তুমা- ওয়ালা-তাকরাবা- হা-যিহিশশাজারাতা ফাতাকূনা- মিনাজ্জা-লিমীন।

bn_tafsir:
  আমি বললাম, ‘হে আদম! তুমি তোমার স্ত্রীসহ জান্নাতে বসবাস কর (১) এবং যথা ও যেথা ইচ্ছা আহার কর, কিন্তু এই বৃক্ষের নিকটবর্তী হয়ো না; (২) হলে তোমরা অনাচারীদের অন্তর্ভুক্ত হবে।’

  (১) এটা আদম (আঃ)-এর তৃতীয় ফযীলত। জান্নাতকে তাঁর জন্য বাসস্থান বানানো হয়েছিল।

  (২) এই গাছটি কিসের গাছ ছিল? ক্বুরআন ও হাদীসে এর কোন পরিষ্কার বর্ণনা নেই। তা গমের গাছ বলে যে লোকমাঝে প্রসিদ্ধি আছে তার কোন ভিত্তি নেই। পক্ষান্তরে আমাদের গাছের নাম জানার কোন প্রয়োজন নেই এবং তাতে কোন লাভও নেই।

bn_meaning:
  আর আমি বললাম, ‘হে আদম, তুমি ও তোমার স্ত্রী জান্নাতে বসবাস কর এবং তা থেকে আহার কর স্বাচ্ছন্দ্যে, তোমাদের ইচ্ছানুযায়ী এবং এই গাছটির নিকটবর্তী হয়ো না, তাহলে তোমরা যালিমদের অন্তর্ভুক্ত হয়ে যাবে।


en_meaning:
  But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time."

en_tafsir:
  فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا
  </b> 

  Then the <b>Shaytan</b> made them slip therefrom,

  either refers to Paradise, and in this case, it means that <b>Shaytan</b> led Adam and <b>Hawwa</b> away from it, as Asim bin Abi An-Najud recited it.

  It is also possible that this <b>Ayah</b> refers to the forbidden tree. In this case, the <b>Ayah</b> would mean, as Al-Hasan and Qatadah stated,

  "He tripped them."

  In this case, 
  فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا
  (Then the <b>Shaytan</b> made them slip therefrom) means,

  "Because of the tree", just as Allah said,

  يُوْفَكُ عَنْهُ مَنْ أُفِكَ

  Turned aside therefrom (i.e. from Muhammad and the Qur'an) is he who is turned aside (by the decree and preordainment of Allah), (51:9),

  meaning, the deviant person becomes turned aside - or slips - from the truth because of so and so reason.

  This is why then Allah said,
  <b>...</b> 
  فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ

  And got them out from that in which they were.

  meaning, the clothes, spacious dwelling and comfortable sustenance.
   
  وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الَارْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ
   
   

  We said:"Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time."

  meaning, dwelling, sustenance and limited life, until the commencement of the Day of Resurrection
  <b>Adam was very Tall</b> 

  Ibn Abi Hatim narrated that Ubayy bin Ka`b said that the Messenger of Allah said,

  إِنَّ اللهَ خَلَقَ ادَمَ رَجُلً طُوَالاً كَثِيرَ شَعْرِ الرَّأْسِ كَأَنَّهُ نَخْلَةٌ سَحُوقٌ فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ فَلَمَّا نَظَرَ إلى عَوْرتِه جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا فَنَادَاهُ الرَّحْمنُ يَا ادَمُ مِنِّي تَفِرُّ
   
   


  Allah created Adam tall, with thick hair, just as a date tree with full branches. When Adam ate from the forbidden tree, his cover fell off, and the first thing that appeared was his private area. When he saw his private area, he ran away in Paradise and his hair got caught in a tree. He tried to free himself and <b>Ar-Rahman</b> called him, 'O Adam! Are you running away from Me?'

  فَلَمَّا سَمِعَ كَلمَ الرَّحْمنِ قَالَ يَا رَبِّ لَا ولَكِنِ اسْتِحْيَاء


  When Adam heard the words of <b>Ar-Rahman</b> (Allah), he said, 'No, O my Lord! But I am shy.'
  <b>Adam remained in Paradise for an Hour</b> 

  Al-Hakim recorded that Ibn Abbas said,

  "Adam was allowed to reside in Paradise during the time period between the <b>`Asr</b> (Afternoon) prayer, until sunset."

  Al-Hakim then commented this is "<b>Sahih</b> according to the Two Sheikhs (Al-Bukhari and Muslim), but they did not include it in their collections."

  Also, Ibn Abi Hatim recorded Ibn Abbas saying,

  "Allah sent Adam to earth to an area called, Dahna, between Makkah and At-Ta'if."

  Al-Hasan Al-Basri said that;

  Adam was sent down to India, while <b>Hawwa</b> was sent to Jeddah. Iblis was sent down to Dustumaysan, several miles from Basra. Further, the snake was sent down to Asbahan.

  This was reported by Ibn Abi Hatim.

  Also, Muslim and An-Nasa'i recorded that Abu Hurayrah said that the Messenger of Allah said,

  خَيْرُ يَوْمٍ طَلَعَتْ فِيهِ الشَّمْسُ يَوْمُ الْجُمُعَةِ فِيهِ خُلِقَ ادَمُ وَفِيهِ أُدْخِلَ الْجَنَّةَ وَفِيهِ أُخْرِجَ مِنْهَا

  Friday is the best day on which the sun has risen. On Friday, Allah created Adam, admitted him into Paradise, and expelled him from it.
  <b>A Doubt and a Rebuttal</b> 

  If one asks, "If the Paradise that Adam was thrown out of was in heaven, as the majority of the scholars assert, then is it possible for Iblis to enter Paradise, although he was expelled from it by Allah's decision (when he refused to prostrate before Adam)?"

  Basically, the response to this would be that the Paradise which Adam was in, was in the heavens, not on the earth, as we explained in the beginning of our book Al-Bidayah wan-Nihayah.

  The majority of scholars said that <b>Shaytan</b> was originally prohibited from entering Paradise, but there were times when he sneaked into it in secret. For instance, the <b>Tawrah</b> stated that Iblis hid inside the snake's mouth and entered Paradise.

  Some scholars said that it is possible that <b>Shaytan</b> led Adam and <b>Hawwa</b> astray on his way out of Paradise.

  Some scholars said that he led Adam and <b>Hawwa</b> astray when he was on earth, while they were still in heaven, as stated by Az-Zamakhshari.

  Al-Qurtubi mentioned several beneficial <b>Hadiths</b> here about snakes and the ruling on killing them

arabic:
  فَاَزَلَّہُمَا الشَّیۡطٰنُ عَنۡہَا فَاَخۡرَجَہُمَا مِمَّا کَانَا فِیۡہِ ۪ وَقُلۡنَا اہۡبِطُوۡا بَعۡضُکُمۡ لِبَعۡضٍ عَدُوٌّ ۚ وَلَکُمۡ فِی الۡاَرۡضِ مُسۡتَقَرٌّ وَّمَتَاعٌ اِلٰی حِیۡنٍ

transliteration:
  ফাআঝাল্লাহুমাশশাইতা-নু‘আনহা- ফাআখরাজাহুমা- মিম্মা-কা-না ফীহি ওয়া কুলনাহ বিতূবা‘দুকুম লিবা‘দিন ‘আদুওউওঁ ওয়া লাকুম ফিল আরদিমুছতাকাররুওঁ ওয়ামাতা-‘উন ইলা-হীন ।

bn_tafsir:
  কিন্তু শয়তান তা হতে তাদের পদস্খলন ঘটাল এবং তারা যেখানে ছিল সেখান হতে তাদেরকে বহিষ্কার করল। (১) আমি বললাম, ‘তোমরা (এখান হতে) নেমে যাও। তোমরা একে অন্যের শত্রু। (২) পৃথিবীতে কিছুকালের জন্য তোমাদের অবস্থান ও জীবিকা রইল।

  (১) শয়তান জান্নাতে প্রবেশ ক'রে সরাসরি তাঁদেরকে পদস্খলিত করে, নাকি প্ররোচনার মাধ্যমে --এ ব্যাপারে কোন পরিষ্কার বর্ণনা নেই। তবে এ কথা পরিষ্কার যে, যেভাবে সিজদা করার নির্দেশের সময় আল্লাহর আদেশের মোকাবেলায় সে কিয়াস (আমি আদম থেকে উত্তম এই অনুমান) ক'রে সিজদা করতে অস্বীকার করেছিল, অনুরূপ এই সময় আল্লাহর নির্দেশ "তোমরা গাছের কাছে যাবে না"-এর তা'বীল (অপব্যাখ্যা) ক'রে আদম (আঃ)-কে চক্রান্তে ফাঁসাতে সে সফলকাম হয়। এর বিস্তারিত বিবরণ সূরা আ'রাফ ৭:১৯নং আয়াতে আসবে। আল্লাহর নির্দেশের মোকাবেলায় অনুমান এবং ক্বুরআন ও হাদীসের স্পষ্ট উক্তির অপব্যাখ্যা সর্বপ্রথম শয়তানই করেছিল। -নাউযুবিল্লাহি মিন যালিক-।

  (২) অর্থাৎ, আদম (আলাইহিসসালাম) এবং শয়তান। অথবা এর অর্থ হল, আদম-সন্তান আপসে একে অপরের শত্রু।

bn_meaning:
  অতঃপর শয়তান তাদেরকে জান্নাত থেকে স্খলিত করল। এবং তারা যাতে ছিল তা থেকে তাদেরকে বের করে দিল, আর আমি বললাম, ‘তোমরা নেমে যাও। তোমরা একে অপরের শত্রু। আর তোমাদের জন্য যমীনে রয়েছে নির্দিষ্ট সময় পর্যন্ত আবাস ও ভোগ-উপকরণ’।


arabic: فَتَلَقّٰۤی اٰدَمُ مِنۡ رَّبِّہٖ کَلِمٰتٍ فَتَابَ عَلَیۡہِ ؕ اِنَّہٗ ہُوَ التَّوَّابُ الرَّحِیۡمُ
transliteration: ফাতালাক্কা আ-দামুমির রাব্বিহী কালিমা-তিন ফাতা-বা ‘আলাইহি ইন্নাহূ হুওয়াত্তাওওয়া-বুর রাহীম।
en_meaning:
  Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.

en_tafsir:
  <b>Adam repents and supplicates to Allah</b> 

  Allah tells; 

  فَتَلَقَّى ادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
   
   

  Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful.

  Mujahid, Sa`id bin Jubayr, Abu Al-Aliyah, Ar-Rabi bin Anas, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi, Khalid bin Ma`dan, Ata Al-Khurasani and Abdur-Rahman bin Zayd bin Aslam have stated that the above <b>Ayah</b> is explained by Allah's statement, 

  قَالَا رَبَّنَا ظَلَمْنَأ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ

  They said:"Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers." (7:23)

  As-Suddi said that Ibn Abbas commented on, 
  فَتَلَقَّى ادَمُ مِن رَّبِّهِ كَلِمَاتٍ
   (Then Adam received from his Lord Words),

  "Adam said, `O Lord! Did You not created me with Your Own Hands?'

  He said, `Yes.'

  He said, `And blow life into me?'

  He said, `Yes.'

  He said, `And when I sneezed, You said, `May Allah grant you His mercy.' Does not Your mercy precede Your anger?'

  He was told, `Yes.'

  Adam said, `And You destined me to commit this evil act?'

  He was told, `Yes.'

  He said, `If I repent, will You send me back to Paradise?'

  Allah said, `Yes."'

  Similar is reported from Al-Awfi, Sa`id bin Jubayr, Sa`id bin Ma`bad, and Ibn Abbas.

  Al-Hakim recorded this <b>Hadith</b> in his <b>Mustadrak</b> from Ibn Jubayr, who narrated it from Ibn Abbas.

  Al-Hakim said, "Its chain is <b>Sahih</b> and they (Al-Bukhari and Muslim) did not record it."

  Allah's statement,
   
  إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ


  Verily, He is the One Who forgives (accepts repentance), the Most Merciful.

  means that Allah forgives whoever regrets his error and returns to Him in repentance.

  This meaning is similar to Allah's statements,

  أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ

  Know they not that Allah accepts repentance from His servants. (9:104) 

  وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ

  And whoever does evil or wrongs himself. (4:110)

  and,

  وَمَن تَابَ وَعَمِلَ صَـلِحاً

  And whosoever repents and does righteous good deeds. (25:71)

  The <b>Ayat</b> mentioned above, testify to the fact that Allah forgives the sins of whoever repents, demonstrating His kindness and mercy towards His creation and servants.

  There is no deity worthy of worship except Allah, the Most Forgiving, the Most Merciful

bn_tafsir:
  অতঃপর আদম তার প্রতিপালকের নিকট হতে কিছু বাণী প্রাপ্ত হল। (১) আল্লাহ তার তওবা (অনুশোচনা) কবুল করলেন। নিশ্চয় তিনি তওবা কবুলকারী, পরম দয়ালু।

  (১) আদম (আঃ) লজ্জিত অবস্থায় দুনিয়ায় আগমন ক'রে তাওবা ও ক্ষমা প্রার্থনায় মনোনিবেশ করলেন। এই সময় মহান আল্লাহ তাঁর দিক-নির্দেশনা ও সহযোগিতা ক'রে তাঁকে ক্ষমা চাওয়ার সেই বাক্যগুলো শিখিয়ে দিলেন, যা সূরা আ'রাফে ৭:২৩ আয়াতে উল্লেখ করা হয়েছে। {قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا...} কেউ কেউ এখানে একটি জাল হাদীসের আশ্রয় নিয়ে বলেন যে, আদম (আঃ) আল্লাহর আরশের উপরে 'লা-ইলাহা ইল্লাল্লাহু মুহাম্মাদুর রাসূলুল্লাহ' লেখা দেখেন এবং মুহাম্মাদ (সাঃ)-এর অসীলা গ্রহণ ক'রে দুআ করেন; ফলে আল্লাহ তাঁকে ক্ষমা করে দেন। এটা ভিত্তিহীন বর্ণনা এবং ক্বুরআনের বর্ণনারও পরিপন্থী। এ ছাড়া এটা আল্লাহর বর্ণিত তরীকারও বিপরীত। প্রত্যেক নবী সব সময় সরাসরি আল্লাহর নিকট দুআ করেছেন। অন্য কোন নবী ও অলীর মাধ্যম ও অসীলা ধরেননি। কাজেই নবী করীম (সাঃ) সহ সকল নবীদের দুআ করার নিয়ম এটাই ছিল যে, তাঁরা বিনা অসীলা ও মাধ্যমে আল্লাহর দরবারে সরাসরি দুআ করেছেন।

bn_meaning:
  অতঃপর আদম তার রবের পক্ষ থেকে কিছু বাণী পেল, ফলে আল্লাহ তার তাওবা কবূল করলেন। নিশ্চয় তিনি তাওবা কবূলকারী, অতি দয়ালু।


en_meaning:
  We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve.

en_tafsir:
  Allah tells; 

  قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعاً فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى

  We said:"Get down all of you from this place (the Paradise), then whenever there comes to you <b>Hudan</b> (guidance) from Me,

  Allah stated that when He sent Adam, <b>Hawwa</b>, and <b>Shaytan</b> to earth from Paradise, He warned them that He will reveal Books and send Prophets and Messengers to them, i.e., to their offspring.

  Abu Al-Aliyah said,

  "<b>Al-Huda</b>, refers to the Prophets, Messengers, the clear signs and plain explanation."
   
  فَمَن تَبِعَ هُدَايَ

  And whoever follows My guidance,

  meaning, whoever accepts what is contained in My Books and what I send the Messengers with.
   
  فَلَ خَوْفٌ عَلَيْهِمْ

  There shall be no fear on them,

  regarding the Hereafter,
   
  وَلَا هُمْ يَحْزَنُونَ
   
   

  nor shall they grieve.

  regarding the life of this world.

  Similarly, in Surah <b>Ta Ha</b>, Allah said,

  قَالَ اهْبِطَا مِنْهَا جَمِيعاً بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَنِ اتَّبَعَ هُدَاىَ فَلَ يَضِلُّ وَلَا يَشْقَى

  He (Allah) said:"Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My guidance, he shall neither go astray, nor shall he be distressed. (20:123)

  Ibn Abbas commented, 

  "He will not be misguided in this life or miserable in the Hereafter."

  The <b>Ayah</b>, <b>
  وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى
  </b> (But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection), (20:124) is similar to what Allah stated here,

  وَالَّذِينَ كَفَرواْ وَكَذَّبُواْ بِأيَاتِنَا أُولَـيِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

arabic:
  قُلۡنَا اہۡبِطُوۡا مِنۡہَا جَمِیۡعًا ۚ فَاِمَّا یَاۡتِیَنَّکُمۡ مِّنِّیۡ ہُدًی فَمَنۡ تَبِعَ ہُدَایَ فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ

transliteration:
  কুলনাহ বিতূমিনহা-জামী‘আন  ফাইম্মা- ইয়া’তিইয়ান্নাকুম মিন্নী হুদান ফামান তাবি‘আ হুদা-ইয়া ফালা-খাওফুন ‘আলাইহিম ওয়ালা-হুম ইয়াহঝানূন।

bn_tafsir:
  আমি বললাম, ‘তোমরা সকলেই এ স্থান হতে নেমে যাও, পরে যখন আমার পক্ষ হতে তোমাদের নিকট সৎপথের কোন নির্দেশ আসবে, তখন যারা আমার সৎপথের নির্দেশ অনুসরণ করবে, তাদের কোন ভয় নেই এবং তারা দুঃখিত হবে না।

bn_meaning:
  আমি বললাম,‘তোমরা সবাই তা থেকে নেমে যাও। অতঃপর যখন আমার পক্ষ থেকে তোমাদের কাছে কোন হিদায়াত আসবে, তখন যারা আমার হিদায়াত অনুসরণ করবে, তাদের কোন ভয় নেই এবং তারা দুঃখিতও হবে না’।


transliteration: ওয়াল্লাযীনা কাফারূ ওয়াকাযযাবূবিআ-য়া-তিনাউলাইকা আসহা-বুন্না-রি হুম ফীহা-খা-লিদূ ন।
en_meaning:
  And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally."

en_tafsir:
  But those who disbelieve and belie Our <b>Ayat</b> ـ such are the dwellers of the Fire. They shall abide therein forever,

  meaning, they will remain in Hell for eternity and will not find a way out of it

arabic:
  وَالَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِاٰیٰتِنَاۤ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۚ  ہُمۡ فِیۡہَا خٰلِدُوۡنَ 

bn_tafsir:
  আর যারা (কাফের) অবিশ্বাস করে ও আমার নিদর্শনকে মিথ্যাজ্ঞান করে, তারাই অগ্নিকুণ্ডবাসী সেখানে তারা চিরকাল থাকবে।’[১]

  (১) দুআ কবুল করা সত্ত্বেও মহান আল্লাহ তাঁদেরকে পুনরায় জান্নাতে আবাদ না করে দুনিয়াতে থেকেই জান্নাত লাভের চেষ্টা করতে বলেন। আর আদম (আঃ)-এর মাধ্যমে সকল আদম-সন্তানকে জান্নাত লাভের পথ বলে দেওয়া হচ্ছে যে, আম্বিয়া (আলাইহিমুস্ সালাম)-এর মাধ্যমে আমার হিদায়াত (জীবন পরিচালনার বিধি-বিধান) তোমাদের নিকট আসবে। সুতরাং যে তা গ্রহণ করবে, সে জান্নাতের অধিকারী হবে। আর যে তা গ্রহণ করবে না, সে আল্লাহর শাস্তির যোগ্য হবে।

  'তাদের কোন ভয় নেই' -এর সম্পর্ক আখেরাতের সাথে। অর্থাৎ, আখেরাত সংক্রান্ত যে বিষয়ই তাদের সামনে আসবে, তাতে তাদের কোন ভয় থাকবে না। আর 'তারা দুঃখিত হবে না'-এর সম্পর্ক দুনিয়ার সাথে। অর্থাৎ, দুনিয়া সংক্রান্ত যা কিছু তাদের হাতছাড়া হয়ে গেছে, সে ব্যাপারে তারা দুঃখিত হবে না। যেমন অন্যত্র বলা হয়েছে,

  {فَمَنِ اتَّبَعَ هُدَايَ فَلا يَضِلُّ وَلا يَشْقَى} (طـه: (১২৩)

  "যে আমার বর্ণিত পথ অনুসরণ করবে, সে (দুনিয়াতে) পথভ্রষ্ট হবে না এবং (আখেরাতে) দুঃখ-কষ্টও পাবে না।" <em>(ইবনে কাসীর)</em> অর্থাৎ, {لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُوْنَ} এই মর্যাদা সকল সত্যবাদী মু'মিন লাভ করবে। এটা কোন এমন মর্যাদা নয় যে, কেবল আল্লাহর অলীরাই তা পাবে। অনুরূপ এই 'মর্যাদা'র তাৎপর্যও অন্য কিছু নয়, বরং প্রত্যেক মু'মিন ও আল্লাহভীরুই আল্লাহর অলী। 'আল্লাহর আউলিয়া' কোন ভিন্ন সৃষ্টি নয়। তবে হ্যাঁ, অলীদের মর্যাদা ও দর্জায় তফাৎ থাকতে পারে।

bn_meaning:
  আর যারা কুফরী করেছে এবং আমার আয়াতসমূহকে অস্বীকার করেছে, তারাই আগুনের অধিবাসী। তারা সেখানে স্থায়ী হবে।


en_meaning:
  O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.

en_tafsir:
  <b>Encouraging the Children of Israel to embrace Islam</b> 

  Allah says; 

  يَا بَنِي إِسْرَايِيلَ

  O Children of Israel!

  Allah commanded the Children of Israel to embrace Islam and to follow Muhammad. He also reminded them with the example of their father Israel, Allah's Prophet Yaqub, as if saying, "O children of the pious, righteous servant of Allah who obeyed Allah! Be like your father, following the truth."

  This statement is similar to one's saying, "O you son of that generous man! Do this or that," or, "O son of the brave man, engage the strong fighters," or "O son of the scholar, seek the knowledge," and so forth. Similarly, Allah said,

  ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا

  O offspring of those whom We carried (in the ship) with Nuh (Noah)! Verily, he was a grateful servant. (17:3)
  <b>Israel is Prophet Yaqub (Jacob)</b> 

  Israel is Prophet Yaqub, for Abu Dawud At-Tayalisi recorded that Abdullah Ibn Abbas said,

  "A group of Jews came to the Prophet and he said to them,

  هَلْ تَعْلَمُونَ أَنَّ إِسْرَايِيلَ يَعْقُوبُ
   
   

  Do you know that Israel is Jacob?

  They said, "Yes, by Allah."

  He said,

  اللَّهُمَّ اشْهَد

  O Allah! Be witness."

  At-Tabari recorded that Abdullah Ibn Abbas said that;

  `Israel' means, `the servant of Allah.'
  <b>Allah's Blessings for the Children of Israel</b> 

  Allah said,
   
  اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ

  Remember My favor which I bestowed upon you.

  Mujahid commented,

  "Allah's favor that; 

  He granted the Jews is that He made water gush from stones, 

  sent down manna and quails for them, 

  and saved them from being enslaved by Pharaoh." 

  Abu Al-Aliyah also said,

  "Allah's favor mentioned here is His sending Prophets and Messengers among them, and revealing Books to them."

  I - Ibn Kathir - say that this <b>Ayah</b> is similar to what Musa said to the Children of Israel,

  يَـقَوْمِ اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَأءَ وَجَعَلَكُمْ مُّلُوكاً وَءَاتَـكُمْ مَّا لَمْ يُوْتِ أَحَداً مِّن الْعَـلَمِينَ

  O my people! Remember the favor of Allah to you:when He made Prophets among you, made you kings, and gave you what He had not given to any other among the nations (of their time. (5:20),

  meaning, during their time.

  Also, Muhammad bin Ishaq said that Ibn Abbas said, 
  اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ
   (Remember My favor which I bestowed upon you), means,

  "My support for you and your fathers,"

  that is saving them from Pharaoh and his people.
  <b>Reminding the Children of Israel of Allah's Covenant with Them</b> 

  Allah's statement,
   
  وَأَوْفُواْ بِعَهْدِي أُوفِ بِعَهْدِكُمْ

  And fulfill (your obligations to) My covenant (with you) so that I fulfill (My obligations to) your covenant (with Me),

  means, `My covenant that I took from you concerning Prophet Muhammad, when he is sent to you, so that I grant you what I promised you if you believe in him and follow him. I will then remove the chains and restrictions that were placed around your necks, because of the errors that you committed.'

  Also, Al-Hasan Al-Basri said,

  "The `covenant' is in reference to Allah's statement,

  وَلَقَدْ أَخَذَ اللَّهُ مِيثَـقَ بَنِى إِسْرَءِيلَ وَبَعَثْنَا مِنهُمُ اثْنَىْ عَشَرَ نَقِيباً وَقَالَ اللَّهُ إِنِّى مَعَكُمْ لَيِنْ أَقَمْتُمُ الصَّلوةَ وَءَاتَيْتُمْ الزَّكَوةَ وَءَامَنتُمْ بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضاً حَسَناً لاُكَفِّرَنَّ عَنْكُمْ سَيِّيَـتِكُمْ وَلادْخِلَنَّكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ

  Indeed, Allah took the covenant from the Children of Israel (Jews), and We appointed twelve leaders among them. And Allah said:"I am with you if you perform <b>As-Salah</b> and give <b>Zakah</b> and believe in My Messengers; honor and assist them, and lend a good loan to Allah, verily, I will expiate your sins and admit you to Gardens under which rivers flow (in Paradise)." (5:12) 

  Other scholars said,

  "The covenant is what Allah took from them in the <b>Tawrah</b>, in that, He will send a great Prophet - meaning Muhammad - from among the offspring of Ismail, who will be obeyed by all peoples. Therefore, whoever obeys him, then Allah will forgive his sins, enter him into Paradise and award him two rewards."

  We should mention here that Ar-Razi mentioned several cases of information brought by the earlier Prophets regarding the coming of Muhammad.

  Further, Abu Al-Aliyah said that, 
  وَأَوْفُواْ بِعَهْدِي
   (And fulfill (your obligations to) My covenant (with you)) means,

  "His covenant with His servants is to embrace Islam and to adhere to it."

  Ad-Dahhak said that Ibn Abbas said,

  "`I fulfill My obligations to you' means, `I (Allah) will be pleased with you and admit you into Paradise."'

  As-Suddi, Ad-Dahhak, Abu Al-Aliyah and Ar-Rabi bin Anas said similarly.

  Allah's statement,
   
  وَإِيَّايَ فَارْهَبُونِ
   
   

  And fear Me and Me alone.

  Ibn Abbas said that it means,

  "Fear the torment that I might exert on you, just as I did with your fathers, like the mutation, etc."

  This <b>Ayah</b> contains encouragement, followed by warning. Allah first called the Children of Israel, using encouragement, then He warned them, so that they might return to the Truth, follow the Messenger, heed the Qur'an's prohibitions and commands and believe in its content. Surely, Allah guides whom He wills to the straight path.

  Allah said next

arabic:
  یٰبَنِیۡۤ اِسۡرَآءِیۡلَ اذۡکُرُوۡا نِعۡمَتِیَ الَّتِیۡۤ اَنۡعَمۡتُ عَلَیۡکُمۡ وَاَوۡفُوۡا بِعَہۡدِیۡۤ اُوۡفِ بِعَہۡدِکُمۡ ۚ وَاِیَّایَ فَارۡہَبُوۡنِ

transliteration:
  ইয়া-বানী ইছরাঈলাযকুরূনি‘মাতিয়াল্লাতী আন‘আমতু‘আলাইকুম ওয়াআওফূ বি‘আহদি ঊফি বি‘আহদিকুম ওয়াইয়্যা-ইয়া ফারহাবূন।

bn_tafsir:
  হে বনী ঈস্রাঈল! [১] আমার সেই অনুগ্রহকে তোমরা স্মরণ কর যার দ্বারা আমি তোমাদেরকে অনুগৃহীত করেছি, এবং আমার সঙ্গে তোমাদের কৃত অঙ্গীকার পূর্ণ কর, আমিও তোমাদের সঙ্গে আমার কৃত অঙ্গীকার পূর্ণ করব; এবং তোমরা শুধু আমাকেই ভয় কর।

  (১) 'ইস্রাঈল' (অর্থ আব্দুল্লাহ) ইয়াক্বুব (আঃ)-এর উপাধি। ইয়াহুদীদেরকে বানী ইস্রাঈল - অর্থাৎ ইয়াক্বুব (আঃ)-এর সন্তান বলা হত। কারণ ইয়াক্বুব (আঃ)-এর বারো জন সন্তান ছিল, তা থেকে বারোটি বংশ গঠিত হয় এবং এই বংশসমূহ থেকে বহু নবী ও রসূল হন। ইয়াহুদীদের আরবে বিশেষ মর্যাদা ছিল। কারণ, তারা অতীত ইতিহাস এবং ইলম ও দ্বীন সম্পর্কে অবহিত ছিল। আর এই জন্যই তাদেরকে আল্লাহ প্রদত্ত অতীত নিয়ামতের কথা স্মরণ করিয়ে বলা হচ্ছে যে, তোমরা সেই অঙ্গীকার রক্ষা কর, যা শেষ নবী এবং তাঁর নবুঅতের উপর ঈমান আনার ব্যাপারে তোমাদের কাছ থেকে নেওয়া হয়েছিল। যদি তোমরা সেই অঙ্গীকার রক্ষা করো, তাহলে আমিও আমার অঙ্গীকার রক্ষা ক'রে তোমাদের উপর থেকে সেই বোঝা নামিয়ে দেব, যা তোমাদের ভুল-ত্রুটির কারণে শাস্তিস্বরূপ তোমাদের উপরে চাপিয়ে দেওয়া হয়েছিল এবং তোমাদেরকে পুনরায় উন্নতি দান করব। আর আমাকে ভয় করো, কারণ আমি তোমাদেরকে অব্যাহত লাঞ্ছনা ও অধঃপতনের মধ্যে রাখতে পারি, যাতে তোমরা পতিত আছ এবং তোমাদের পূর্ব পুরুষগণও পতিত ছিল।

bn_meaning:
  হে বনী ইসরাঈল, তোমরা আমার নিআমতকে স্মরণ কর, যে নিআমত আমি তোমাদেরকে দিয়েছি এবং তোমরা আমার অঙ্গীকার পূর্ণ কর, তাহলে আমি তোমাদের অঙ্গীকার পূর্ণ করব। আর কেবল আমাকেই ভয় কর।


en_meaning:
  And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me.

en_tafsir:
  وَامِنُواْ بِمَا أَنزَلْتُ مُصَدِّقاً لِّمَا مَعَكُمْ

  And believe in what I have sent down, confirming that which is with you (the <b>Tawrah</b> and the <b>Injil</b>),

  meaning, the Qur'an that Allah sent down to Muhammad, the unlettered Arab Prophet, as bringer of glad tidings, a warner and a light. The Qur'an contains the Truth from Allah and affirms what was revealed beforehand in the <b>Tawrah</b> and the <b>Injil</b> (the Gospel).

  Abu Al-Aliyah said that Allah's statement,

  "means, `O People of the Book! Believe in what I sent down that conforms to what you have.' This is because they find the description of Muhammad recorded in the <b>Tawrah</b> and the <b>Injil</b>."

  Similar statements were attributed to Mujahid, Ar-Rabi bin Anas and Qatadah.

  Allah said,
   
  وَلَا تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ

  and be not the first to disbelieve therein.

  Ibn Abbas commented,

  "Do not become the first to disbelieve in the Qur'an (or Muhammad), while you have more knowledge in it than other people."

  Abu Al-Aliyah commented,

  "`Do not become the first to disbelieve in Muhammad,' meaning from among the People of the Book, `after you hear that he was sent as a Prophet."'

  Similar statements were attributed to Al-Hasan, As-Suddi and Ar-Rabi bin Anas.

  Ibn Jarir stated that;

  the <b>Ayah</b> (disbelieve therein 2:41) refers to the Qur'an, mentioned earlier in the <b>Ayah</b>, 
   بِمَا أَنزَلْتُ
   (in what I have sent down (this Qur'an). 

  Both statements are correct because they are inter-related. For instance, whoever disbelieves in the Qur'an will have disbelieved in Muhammad, and whoever disbelieves in Muhammad will have disbelieved in the Qur'an.

  Allah's statement, 
  أَوَّلَ كَافِرٍ بِهِ
   (the first to disbelieve therein) means,

  do not become the first among the Children of Israel to disbelieve in it, for there were people from Quraysh and the Arabs in general who rejected Muhammad before the People of the Book disbelieved in him.

  We should state here that the <b>Ayah</b> is talking about the Children of Israel in specific, because the Jews in Al-Madinah were the first among the Children of Israel to be addressed by the Qur'an. Hence, their disbelief in the Qur'an means that they were the first among the People of the Book to disbelieve in it.

  Allah's statement,
   
  وَلَا تَشْتَرُواْ بِأيَاتِي ثَمَناً قَلِيلً

  and buy not with My verses a small price,

  means, "Do not substitute faith in My <b>Ayat</b> and belief in My Prophet with the life of this world and its lusts which are minute and bound to end."

  Allah said,
   
  وَإِيَّايَ فَاتَّقُونِ
   
   


  and have <b>Taqwa</b> of Me and Me alone.

  Ibn Abi Hatim reported that Talq bin Habib said,

  "<b>Taqwa</b> is to work in Allah's obedience, on a light from Allah, hoping in Allah's mercy, and to avoid Allah's disobedience, on a light from Allah, fearing Allah's punishment."

  Allah's statement, 
  وَإِيَّايَ فَاتَّقُونِ
   (and fear Me and Me alone) means,

  that Allah warns the People of the Book against intentionally hiding the truth and spreading the opposite of it, as well as, against defying the Messenger

arabic:
  وَاٰمِنُوۡا بِمَاۤ اَنۡزَلۡتُ مُصَدِّقًا لِّمَا مَعَکُمۡ وَلَا تَکُوۡنُوۡۤا اَوَّلَ کَافِرٍۭ بِہٖ ۪ وَلَا تَشۡتَرُوۡا بِاٰیٰتِیۡ ثَمَنًا قَلِیۡلًا ۫ وَّاِیَّایَ فَاتَّقُوۡنِ

transliteration:
  ওয়াআ-মিনূবিমা আনঝালতুমুসাদ্দিকালিল মা- মা‘আকুম ওয়ালা-তাকূনূ আওওয়ালা কা-ফিরিম বিহী ওয়ালা-তাশতারূবিআ-য়া-তী ছামানান কালীলাওঁ ওয়াইয়্যা-ইয়া ফাত্তাকূন।

bn_tafsir:
  তোমাদের কাছে যা আছে তার সত্যায়নকারীরূপে আমি যা অবতীর্ণ করেছি তা বিশ্বাস কর। আর তোমরাই ওর (১) প্রথম অবিশ্বাসকারী হয়ো না এবং আমার আয়াতের বিনিময়ে স্বল্প মূল্য (২) গ্রহণ করো না। তোমরা শুধু আমাকেই ভয় কর।

  (১) بِه (ওর) সর্বনাম দ্বারা ক্বুরআনকে বুঝানো হয়েছে অথবা মুহাম্মাদ (সাঃ)-কে। আর উভয় মতই সঠিক। কেননা, দু'টিই আপোসে অবিচ্ছেদ্য। যে ক্বুরআনের সাথে কুফরী করল, সে মুহাম্মাদ (সাঃ)-এর সাথেও কুফরী করল। আর যে মুহাম্মাদ (সাঃ)-এর সাথে কুফরী করল, সে ক্বুরআনের সাথেও কুফরী করল। <em>(ইবনে কাসীর)</em> 'প্রথম অবিশ্বাসকারী হয়ো না' এর অর্থ, প্রথমতঃ তোমাদের যে জ্ঞান রয়েছে, অন্যরা সে জ্ঞান থেকে বঞ্চিত। কাজেই তোমাদের দায়িত্ব সর্বাধিক। দ্বিতীয়তঃ মদীনায় ইয়াহুদীদেরকেই সর্বপ্রথম ঈমানের প্রতি আহবান জানানো হয়েছিল; যদিও হিজরতের পূর্বে অনেক মানুষ ইসলাম কবুল করে নিয়েছিল। তাই সতর্ক করা হচ্ছে যে, ইয়াহুদীদের মধ্যে তোমরা প্রথম অবিশ্বাসকারী হয়ো না। কারণ, যদি তোমরা তা হও, তাহলে সমস্ত ইয়াহুদীদের কুফরী ও অবিশ্বাস করার (পাপের) বোঝা তোমাদের উপর চাপব

  (২) 'আমার আয়াতের বিনিময়ে স্বল্প মূল্য গ্রহণ করো না' এর অর্থ এই নয় যে, বেশী মূল্য পেলে ইলাহী বিধানের বিনিময়ে তা গ্রহণ করো। বরং অর্থ হল, ইলাহী বিধানসমূহের মোকাবেলায় পার্থিব সবার্থকে কোন প্রকার গুরুত্ব দিও না। আল্লাহর বিধানসমূহের মূল্য এত বেশী যে, দুনিয়ার বিষয়-সম্পদ এর মোকাবেলায় খুবই তুচ্ছ; কিছুই না। উক্ত আয়াতে বানী-ইসরাঈলকে সম্বোধন করা হলেও এই নির্দেশ কিয়ামত পর্যন্ত আগত সকল মানুষের জন্য। যে ব্যক্তি সত্যকে বাতিল, বাতিলকে প্রতিষ্ঠা অথবা জ্ঞানকে গোপন করার কাজে জড়িত হবে এবং কেবল পার্থিব স্বার্থের খাতিরে সত্য-প্রতিষ্ঠা করা ত্যাগ করবে, সেও এই ধমকের অন্তর্ভুক্ত। <em>(ফাতহুল ক্বাদীর)</em>

bn_meaning:
  আর তোমাদের সাথে যা আছে তার সত্যায়নকারীস্বরূপ আমি যা নাযিল করেছি তার প্রতি তোমরা ঈমান আন এবং তোমরা তা প্রথম অস্বীকারকারী হয়ো না। আর তোমরা আমার আয়াতসমূহ সামান্যমূল্যে বিক্রি করো না এবং কেবল আমাকেই ভয় কর।


en_meaning: And do not mix the truth with falsehood or conceal the truth while you know [it].
arabic: وَلَا تَلۡبِسُوا الۡحَقَّ بِالۡبَاطِلِ وَتَکۡتُمُوا الۡحَقَّ وَاَنۡتُمۡ تَعۡلَمُوۡنَ
transliteration: ওয়ালা-তালবিছুল হাক্কা বিলবা-তিলি ওয়া তাকতুমুল হাক্কা ওয়া আনতুম তা‘লামূন।
bn_tafsir: তোমরা সত্যকে মিথ্যার সাথে মিশ্রিত করো না এবং জেনে শুনে সত্য গোপন করো না।
bn_meaning: আর তোমরা হককে বাতিলের সাথে মিশ্রিত করো না এবং জেনে-বুঝে হককে গোপন করো না।
en_tafsir:
  <b>The Prohibition of hiding the Truth and distorting It with Falsehood</b> 

  Allah forbade the Jews from intentionally distorting the truth with falsehood and from hiding the truth and spreading falsehood,

  وَلَا تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
   
   

  And mix not truth with falsehood, nor conceal the truth while you know (the truth).

  So Allah forbade them from two things;

  He ordered them to make the truth known, as well as explaining it.

  Ad-Dahhak said that Ibn Abbas mentioned the <b>Ayah</b>, 
  وَلَا تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ
   (And mix not truth with falsehood) and said;

  "Do not mix the truth with falsehood and the facts with lies."

  Qatadah said that, 
  وَلَا تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ
   (And mix not truth with falsehood) means,

  "Do not mix Judaism and Christianity with Islam, 
  وَأَنتُمْ تَعْلَمُونَ
   (while you know (the truth), that the religion of Allah is Islam, and that Judaism and Christianity are innovations that did not come from Allah."

  It was reported that Al-Hasan Al-Basri said similarly.

  Also, Muhammad bin Ishaq narrated that Ibn Abbas said that, 
  وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ
   (nor conceal the truth while you know (the truth),

  means, "Do not hide the knowledge that you have of My Messenger and what he was sent with. His description, which you know about, can be found written in the Books that you have."

  It is possible that it means,

  "..although you know the tremendous harm that this evil will cause people, misguiding them and leading them to the Fire, because they will follow the falsehood that you mixed with the truth in your claims."

  وَأَقِيمُواْ الصَّلَةَ وَاتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ


en_meaning: And establish prayer and give zakah and bow with those who bow [in worship and obedience].
arabic: وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ وَارۡکَعُوۡا مَعَ الرّٰکِعِیۡنَ
transliteration: ওয়া আকীমুস সালা-তা ওয়া আ-তুঝঝাকা-তা ওয়ারকা‘ঊ মা‘আর রা-কি‘ঈন।
bn_tafsir: তোমরা যথাযথভাবে নামায পড় ও যাকাত দাও এবং নামাযীদের সঙ্গে নামায আদায় কর।
bn_meaning: আর তোমরা সালাত কায়েম কর, যাকাত প্রদান কর এবং রুকূকারীদের সাথে রুকূ কর।
en_tafsir:
  And perform <b>As-Salat</b> and give <b>Zakah</b>, and bow down along with <b>Ar-Raki`in</b>.

  Muqatil said,

  "Allah's statement to the People of the Book, 

  وَأَقِيمُواْ الصَّلَةَ
   (And perform <b>As-Salah</b>) commands them to perform the prayer behind the Prophet, 

  وَاتُواْ الزَّكَاةَ
   (and give <b>Zakah</b>) commands them to pay the <b>Zakah</b> to the Prophet, and
  <b>
  وَارْكَعُواْ مَعَ الرَّاكِعِينَ
  </b> (and bow down along with <b>Ar-Raki`in</b>) commands them to bow down with those who bow down among the <b>Ummah</b> of Muhammad.

  Allah therefore commands the People of the Book to be with, and among the <b>Ummah</b> of Muhammad."

  In addition, Allah's statement, <b>
  وَارْكَعُواْ مَعَ الرَّاكِعِينَ
  </b> (And bow down along with <b>Ar-Raki`in</b>) means,

  "And be among the believers performing the best deeds they perform, such as, and foremost, the prayer."

  Many scholars said that this <b>Ayah</b> (2:43) is proof for the obligation of performing the prayer in congregation (for men only).

  I will explain this ruling in detail in Kitab Al-Ahkam Al-Kabir, Allah willing


transliteration: আতা’মুরূনান্না-ছা বিলবিরবিওয়া তানছাওনা আনফুছাকুম ওয়া আনতুম তাতলূনাল কিতা-বা আফালা-তা‘কিলূন।
en_meaning:
  Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?

en_tafsir:
  <b>The Condemnation of commanding Others to observe Righteousness while ignoring Righteousness</b> 

  Allah said 

  أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ

  Enjoin you <b>Al-Birr</b> (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practice it) yourselves, while you recite the Scripture (<b>Tawrah</b>)! Have you then no sense!

  Allah said, "How is it, O People of the Book, that you command people to perform <b>Al-Birr</b>, which encompasses all types of righteousness, yet forget yourselves and do not heed what you call others to! And you read Allah's Book (the <b>Tawrah</b>) and know what it promises to those who do not fulfill Allah's commandments.

  ... 
  أَفَلَ تَعْقِلُونَ

  Have you then no sense!

  of what you are doing to yourselves, so that you might become aware of your slumber and restore your sight from blindness"

  Abdur-Razzaq said that Ma`mar stated that Qatadah commented on Allah's statement, 
  أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ
   (Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practice it) yourselves),

  "The Children of Israel used to command people to obey Allah, fear Him and perform <b>Al-Birr</b>. Yet, they contradicted these orders, so Allah reminded them of this fact."

  As-Suddi said similarly.

  Ibn Jurayj said that the Ayah:
  أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ
   (Enjoin you <b>Al-Birr</b> on the people),

  "Is about the People of the Book and the hypocrites. They used to command people to pray and fast. However, they did not practice what they commanded others. Allah reminded them of this behavior. So whoever commands people to do righteousness, let him be among the first of them to implement that command."

  Also, Muhammad bin Ishaq narrated that Ibn Abbas said that, 
  وَتَنسَوْنَ أَنفُسَكُمْ
   (And you forget yourselves),

  means, "You forget to practice it yourselves, <b>
  وَأَنتُمْ تَتْلُونَ الْكِتَابَ
  أَفَلَ تَعْقِلُونَ
  </b> (While you recite the Scripture (<b>Tawrah</b>)! Have you then no sense!).

  You forbid the people from rejecting the Prophethood and the covenant that you have mentioned with you in the <b>Tawrah</b>, while you yourselves have forgotten it, meaning that `you have forgotten the covenant that I made with you that you will accept My Messenger. You have breeched My covenant, and rejected what you know is in My Book."'

  Therefore, Allah admonished the Jews for this behavior and alerted them to the wrongs that they were perpetrating against themselves by ordering righteousness, yet refraining themselves from righteousness.

  We should state that Allah is not criticizing the People of the Book for ordering righteousness, because enjoining good is a part of righteousness and is an obligation for the scholars. However, the scholar is himself required to heed, and adhere to, what he invites others to. For instance, Prophet Shu`ayb said,

  وَمَأ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَأ أَنْهَـكُمْ عَنْهُ إِنْ أُرِيدُ إِلاَّ الاِصْلَـحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِى إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

  I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent. (11:88)

  Therefore, enjoining righteousness and performing righteousness are both required. Neither category is rendered not necessary by the practice of the other, according to the most correct view of the scholars among the <b>Salaf</b> (predecessors) and the <b>Khalaf</b>.

  Imam Ahmad reported that Abu Wa'il said,

  "While I was riding behind Usamah, he was asked, `Why not advise `Uthman?'

  He said, `Do you think that if I advise him I should allow you to hear it I advise him in secret, and I will not start something that I would hate to be the first to start. I will not say to a man, `You are the best man,' even if he was my leader, after what I heard from the Messenger of Allah.' 

  They said, `What did he say?'

  He said, `I heard him say,

  يُجَاءُ بِالرَّجُلِ يَوْمَ الْقِيَامةِ فَيُلْقَى فِي النَّار فَتَنْدَلِقُ بِه أَقْتَابُهُ فيَدُورُ بِهَا فِي النَّار كَمَا يَدُورُ الْحِمَارُ بِرَحَاهُ فيُطِيفُ بِهِ أَهْلُ النَّار فَيَقُولُون يَا فُلَنُ ما أَصَابَكَ أَلَمْ تَكُنْ تَأْمُرُنَا بِالْمَعْرُوف وَتَنْهَانَا عَنِ الْمُنْكَرِ فَيَقُولُ كُنْتُ امرُكُمْ باِلْمَعْرُوفِ وَلَا اتِيهِ وَأَنْهَاكُمْ عَنِ الْمُنْكَرِ وَاتِيه

  A man will be brought on the Day of Resurrection and thrown in the Fire. His intestines will fall out and he will continue circling pulling them behind him, just as the donkey goes around the pole. The people of the Fire will go to that man and ask him, `What happened to you? Did you not used to command us to do righteous acts and forbid us from committing evil?'

  He will say, `Yes. I used to enjoin righteousness, but refrained from performing righteousness, and I used to forbid you to perform from evil while I myself did it."'

  This <b>Hadith</b> was also recorded by Al-Bukhari and Muslim.

  Also, Ibrahim An-Nakhai said,

  "I hesitate in advising people because of three Ayat:

  أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ

  Enjoin you <b>Al-Birr</b> on the people and you forget (to practice it) yourselves.

  يأَيُّهَا الَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لاأَ تَفْعَلُونَ

  كَبُرَ مَقْتاً عِندَ اللَّهِ أَن تَقُولُواْ مَا لَا تَفْعَلُونَ

  O you who believe! Why do you say that which you do not do! Most hateful it is to Allah that you say that which you do not do! (61:2-3)."

  And Allah informed us that the Prophet Shu`ayb said,

  وَمَأ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَأ أَنْهَـكُمْ عَنْهُ إِنْ أُرِيدُ إِلاَّ الاِصْلَـحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِى إِلاَّ بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

  I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent. (11:88)

arabic:
  اَتَاۡمُرُوۡنَ النَّاسَ بِالۡبِرِّ وَتَنۡسَوۡنَ اَنۡفُسَکُمۡ وَاَنۡتُمۡ تَتۡلُوۡنَ الۡکِتٰبَ ؕ اَفَلَا تَعۡقِلُوۡنَ

bn_tafsir:
  কি আশ্চর্য! তোমরা নিজেদের বিস্মৃত হয়ে মানুষকে সৎকাজের নির্দেশ দাও, অথচ তোমরা কিতাব (গ্রন্থ) অধ্যয়ন কর, তবে কি তোমরা বুঝ না?

bn_meaning:
  তোমরা কি মানুষকে ভাল কাজের আদেশ দিচ্ছ আর নিজদেরকে ভুলে যাচ্ছ? অথচ তোমরা কিতাব তিলাওয়াত কর। তোমরা কি বুঝ না?


arabic: وَاسۡتَعِیۡنُوۡا بِالصَّبۡرِ وَالصَّلٰوۃِ ؕ وَاِنَّہَا لَکَبِیۡرَۃٌ اِلَّا عَلَی الۡخٰشِعِیۡنَ ۙ
transliteration: ওয়াছতা‘ঈনূ বিসসাবরি ওয়াসসালা-তি ওয়া ইন্নাহা-লাকাবীরাতুন ইল্লা-‘আলাল খা-শি‘ঈন।
bn_meaning: আর তোমরা ধৈর্য ও সালাতের মাধ্যমে সাহায্য চাও। নিশ্চয় তা বিনয়ী ছাড়া অন্যদের উপর কঠিন।
en_meaning:
  And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah ]

en_tafsir:
  <b>The Support that comes with Patience and Prayer</b> 

  Allah says; 

  وَاسْتَعِينُواْ بِالصَّبْرِ
   
  وَالصَّلَةِ

  And seek help in patience and As-Salah (the prayer). 

  Allah commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter.

  Muqatil bin Hayan said that this <b>Ayah</b> means,

  "Utilize patience and the obligatory prayer in seeking the Hereafter.

  As for patience (here), they say that it means fasting."

  There are similar texts reported from Mujahid.

  Al-Qurtubi and other scholars commented,

  "This is why <b>Ramadan</b> is called the month of patience," as is mentioned in the Hadith literature.

  It was also said that;

  `patience' in the <b>Ayah</b> means, refraining from evil, and this is why `patience' was mentioned along with practicing acts of worship, especially and foremost, the prayer.

  Also, Ibn Abi Hatim narrated that Umar bin Al-Khattab said,

  "There are two types of patience:

  good patience when the disaster strikes, 

  and a better patience while avoiding the prohibitions of Allah." 

  Ibn Abi Hatim said that Al-Hasan Al-Basri was reported to have said similarly.

  Allah then said, <b>
  وَالصَّلَةِ
  </b> (And <b>As-Salah</b> (the prayer). The prayer is one of the best means of assistance for firmly adhering to Allah's orders, just as Allah said;

  اتْلُ مَا أُوْحِىَ إِلَيْكَ مِنَ الْكِتَـبِ وَأَقِمِ الصَّلَوةَ إِنَّ الصَّلَوةَ تَنْهَى عَنِ الْفَحْشَأءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ

  Recite (O Muhammad) what has been revealed to you of the Book (the Qur'an), and perform <b>As-Salah</b>. Verily, <b>As-Salah</b> (the prayer) prevents from <b>Al-Fahsha</b> (i.e. great sins of every kind), and <b>Al-Munkar</b> and the remembrance of (praising) of (you by) Allah is greater indeed. (29:45)

  The personal pronoun in the <b>Ayah</b>,
   
  وَإِنَّهَا لَكَبِيرَةٌ

  And truly, it is extremely heavy and hard,

  refers to prayer, as Mujahid is reported to have said, and it was also the choice of Ibn Jarir.

  It is possible that the pronoun might be referring to the advice - to observe patience and the prayer - mentioned in the same <b>Ayah</b>. Similarly, Allah said about Qarun (Korah),

  وَقَالَ الَّذِينَ أُوتُواْ الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـلِحاً وَلَا يُلَقَّاهَأ إِلاَّ الصَّـبِرُونَ

  But those who had been given (religious) knowledge said:"Woe to you! The reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this, none shall attain except <b>As-Sabirun</b> (the patient)." (28:80)

  Also, Allah said,

  وَلَا تَسْتَوِى الْحَسَنَةُ وَلَا السَّيِّيَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ

  وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَأ إِلاَّ ذُو حَظِّ عَظِيمٍ

  The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter and) in this world. (41:34-35),

  meaning, this advice is only implemented by those who are patient and the fortunate.

  In any case, Allah's statement here means, prayer is `heavy and burdensome',
   
  إِلاَّ عَلَى الْخَاشِعِينَ
   
   


  except for <b>Al-Khashi`in</b>.

  Ibn Abi Talhah reported that Ibn Abbas commented on this <b>Ayah</b>,

  "They (<b>Al-Khashi`in</b>) are those who believe in what Allah has revealed."

  Allah's statement,

  الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ

bn_tafsir:
  তোমরা ধৈর্য ও নামাযের মাধ্যমে সাহায্য প্রার্থনা কর (১) এবং বিনীতগণ ব্যতীত আর সকলের নিকট নিশ্চিতভাবে এ কঠিন। (২)

  (১) ধৈর্য এবং নামায প্রত্যেক আল্লাহভীরু লোকের বড় হাতিয়ার। নামাযের মাধ্যমে একজন মু'মিনের সম্পর্ক মহান আল্লাহর সাথে বলিষ্ঠ হয়। এরই দ্বারা সে আল্লাহর নিকট থেকে শক্তি ও সাহায্য লাভ করে। ধৈর্যের মাধ্যমে কার্যে সুদৃঢ় এবং দ্বীনে প্রতিষ্ঠিত থাকার প্রেরণা সৃষ্টি হয়। হাদীসে এসেছে, "নবী কারীম (সাঃ)-এর সামনে যখন কোন গুরুত্বপূর্ণ বিষয় এসে উপস্থিত হত, তখন তিনি সত্বর নামাযের শরণাপন্ন হতেন।" <em>(আহমদ, আবূ দাউদ, ফাতহুল ক্বাদীর)</em>

  (২) নামাযের যত্ন নেওয়া সাধারণ মানুষের জন্য ভারী কাজ, কিন্তু বিনয়ী-নম্র মানুষের জন্য তা সহজ এবং নামায তাঁদের হূদয়ের প্রশান্তির উপকরণ। এই লোক কারা? এরা সেই লোক যাঁরা কিয়ামতের উপর পূর্ণ বিশ্বাস রাখে। অর্থাৎ, কিয়ামতের প্রতি বিশ্বাস সৎকর্মসমূহকে সহজতর করে দেয় এবং আখেরাত থেকে উদাসীনতা মানুষকে আমলহীন; বরং বদ আমলের অভ্যাসী বানিয়ে দেয়।


en_meaning: Who are certain that they will meet their Lord and that they will return to Him.
arabic: الَّذِیۡنَ یَظُنُّوۡنَ اَنَّہُمۡ مُّلٰقُوۡا رَبِّہِمۡ وَاَنَّہُمۡ اِلَیۡہِ رٰجِعُوۡنَ
transliteration: আল্লাযীনা ইয়াজুন্নূনা আন্নাহুম মুলা-কূরাব্বিহিম ওয়াআন্নাহুম ইলাইহি রা-জি‘উন।
bn_meaning: যারা বিশ্বাস করে যে, তারা তাদের রবের সাথে সাক্ষাৎ করবে এবং তারা তাঁর দিকে ফিরে যাবে।
en_tafsir:
  They are those who are certain that they are going to meet their Lord, and that unto Him they are going to return.

  continues the subject that was started in the previous <b>Ayah</b>. Therefore, the prayer, or the advice to observe it is heavy, <b>
  إِلاَّ عَلَى الْخَاشِعِينَ
   
  الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَقُو رَبِّهِمْ
  </b> (except for <b>Al-Khashi`in</b>. (They are those) who are certain (<b>Yazunnuna</b>) that they are going to meet their Lord), meaning, they know that they will be gathered and face their Lord on the Day of Resurrection, 
  وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ
   (and that unto Him they are going to return), meaning, their affairs are all subject to His will and He justly decides what He wills.

  Since they are certain that they will be returned to Allah and be reckoned, it is easy for them to perform the acts of obedience and refrain from the prohibitions.

  Ibn Jarir commented on Allah's statement; 
   يَظُنُّونَ أَنَّهُم مُّلَقُو رَبِّهِم
   (<b>Yazunnuna</b> that they are going to meet their Lord),

  Ibn Jarir said; "The Arabs call certainty as well as doubt, <b>Zann</b>. There are similar instances in the Arabic language where a subject as well as its opposite share the same name. For instance, Allah said,

  وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّواْ أَنَّهُمْ مُّوَاقِعُوهَا

  And the <b>Mujrimun</b> (criminals, polytheists, sinners), shall see the Fire and <b>Zannu</b> (apprehend) that they have to fall therein." (18:53) 

  It is recorded in the <b>Sahih</b> that;

  on the Day of Resurrection, Allah will say to a servant, "Have I not allowed you to marry, honored you, made the horses and camels subservient to you and allowed you to become a chief and a master?"

  He will say, "Yes."

  Allah will say, "Did you have <b>Zann</b> (think) that you will meet Me?"

  He will say, "No."

  Allah will say, "This Day, I will forget you, just as you forgot Me."

  If Allah wills, we will further elaborate on this subject when we explain Allah's statement, <b>
  نَسُواْ اللّهَ فَنَسِيَهُمْ
  </b> (They have forgotten Allah, so He has forgotten them), (9:67)

bn_tafsir:
  (তারাই বিনীত), যারা দৃঢ় বিশ্বাস রাখে যে, তাদের প্রতিপালকের সাথে তাদের সাক্ষাৎকার ঘটবে এবং তারই দিকে তারা ফিরে যাবে।


transliteration: ইয়া-বানী ইছরাূঈলাযকুর নি‘মাতিইয়াল্লাতী আন‘আমতু ‘আলাইকুম ওয়াআন্নী ফাদ্দালতুকুম ‘আলাল ‘আ-লামীন।
en_meaning:
  O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds.

en_tafsir:
  <b>Reminding the Children of Israel that They were preferred above the Other Nations</b> 

  Allah says; 

  يَا بَنِي إِسْرَايِيلَ اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
   
   

  O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the <b>Alamin</b> (nations). 

  Allah reminds the Children of Israel of the favors that He granted their fathers and grandfathers, how He showed preference to them by sending them Messengers from among them and revealing Books to them, more so than any of the other previous nations.

  Similarly, Allah said,

  وَلَقَدِ اخْتَرْنَـهُمْ عَلَى عِلْمٍ عَلَى الْعَـلَمِينَ

  And We chose them (the Children of Israel) over the <b>Alamin</b>, (nations) with knowledge. (44:32)

  and,

  وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَـقَوْمِ اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَأءَ وَجَعَلَكُمْ مُّلُوكاً وَءَاتَـكُمْ مَّا لَمْ يُوْتِ أَحَداً مِّن الْعَـلَمِينَ

  And (remember) when Musa (Moses) said to his people:"O my people! Remember the favor of Allah to you:when He made Prophets among you, made you kings, honored you above the <b>Alamin</b> (nations)." (5:20)

  Abu Jafar Ar-Razi reported that Ar-Rabi bin Anas said that Abu Al-Aliyah said that Allah's statement, 
  وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
   (and that I preferred you over the <b>Alamin</b>) means,

  "The kingship, Messengers and Books that were granted to them, instead of granting such to the other kingdoms that existed during their time, for every period there is a nation."

  It was also reported that Mujahid, Ar-Rabi bin Anas, Qatadah and Ismail bin Abi Khalid said similarly.
  <b>The Ummah of Muhammad is Better than the Children of Israel</b> 

  This is the only way the <b>Ayah</b> can be understood, because this <b>Ummah</b> is better than theirs, as Allah said;

  كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُوْمِنُونَ بِاللَّهِ وَلَوْ ءَامَنَ أَهْلُ الْكِتَـبِ لَكَانَ خَيْراً لَّهُمْ

  You are the best of people ever raised up for mankind; you enjoin good and forbid evil, and you believe in Allah. And had the People of the Book (Jews and Christians) believed, it would have been better for them. (3:110)

  Also, the Musnad and Sunan Collections of <b>Hadith</b> recorded that Muawiyah bin Haydah Al-Qushayri said that the Messenger of Allah said,

  أَنْتُمْ تُوَفُّونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى الله

  You (Muslims) are the seventieth nation, but you are the best and most honored of them according to Allah.

  There are many <b>Hadiths</b> on this subject, and they will be mentioned when we discuss Allah's statement,<b>
  كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ
  </b> (You are the best of peoples ever raised up for mankind), (3:110)

arabic:
  یٰبَنِیۡۤ اِسۡرَآءِیۡلَ اذۡکُرُوۡا نِعۡمَتِیَ الَّتِیۡۤ اَنۡعَمۡتُ عَلَیۡکُمۡ وَاَنِّیۡ فَضَّلۡتُکُمۡ عَلَی الۡعٰلَمِیۡنَ

bn_tafsir:
  হে বনী ঈস্রাঈল! আমার সেই অনুগ্রহকে তোমরা স্মরণ কর, যার দ্বারা আমি তোমাদেরকে অনুগৃহীত করেছি এবং বিশ্বে সবার উপরে শ্রেষ্ঠত্ব দিয়েছি। (১)

  (১) এখান থেকে আবারও বানী-ইস্রাঈলের প্রতি কৃত পুরস্কারসমূহের কথা স্মরণ করানো হচ্ছে এবং তাদেরকে সেই কিয়ামতের দিনের ভয় দেখানো হচ্ছে, যেদিন কেউ কারো উপকারে আসবে না। সুপারিশ গৃহীত হবে না। বিনিময় দিয়ে মুক্তি পাওয়া যাবে না এবং কোন সাহায্যকারী এগিয়ে আসবে না। তাদের প্রতি কৃত পুরস্কারসমূহের মধ্যে অন্যতম পুরস্কার হল, তাদেরকে নিখিল বিশ্বের সবার উপরে শ্রেষ্ঠত্ব দান করা হয়েছিল। অর্থাৎ, উম্মাতে মুহাম্মাদীয়ার পূর্বে জগত-শ্রেষ্ঠ হওয়ার দুর্লভ মর্যাদা বানী-ইস্রাঈলরাই লাভ করেছিল। কিন্তু আল্লাহর অবাধ্যতার শিকার হয়ে এই মর্যাদা ও বৈশিষ্ট্য তারা হারিয়ে ফেলে এবং উম্মাতে মুহাম্মাদীকে 'সর্বশ্রেষ্ঠ উম্মত' উপাধি দান করা হয়। এখানে এ ব্যাপারেও সতর্ক করা হয়েছে যে, ইলাহী পুরস্কারসমূহ কোন বিশেষ গোষ্ঠীর সাথে নির্দিষ্ট নয়, বরং তা ঈমান ও আমলের ভিত্তিতে লাভ করা যায় এবং ঈমান ও আমল থেকে বঞ্চিত হলে ছিনিয়ে নেওয়া হয়। সম্প্রতি উম্মাতে মুহাম্মাদী অপকর্মসমূহে এবং শির্ক ও বিদআতে লিপ্ত হওয়ার কারণে 'সর্বশ্রেষ্ঠ উম্মত' হওয়ার পরিবর্তে সর্বনিকৃষ্ট উম্মতে পরিণত হয়েছে -হাদাহাল্লাহু তাআলা

  ইয়াহুদীরা এ কারণেও প্রতারিত যে, তারা মনে করে, তারা তো আল্লাহর অতীব প্রিয় ও পছন্দনীয় বান্দা, অতএব তারা আখেরাতের পাকড়াও থেকে সুরক্ষিত থাকবে। মহান আল্লাহ ঘোষণা ক'রে দিলেন যে, সেখানে আল্লাহর অবাধ্যজনদের কেউ সাহায্য করতে পারবে না। এই ধোঁকায় উম্মতে মুহাম্মাদীও পতিত। সুপারিশ (যা আহলে সুন্নাহর নিকট এক বাস্তব বিষয়)এর আশায় তারা নিজেদের কু-কর্মকে বৈধ করে রেখেছে। নবী কারীম (সাঃ) অবশ্যই সুপারিশ করবেন এবং মহান আল্লাহ তাঁর সুপারিশ কবুলও করবেন। (সহীহ হাদীসসমূহে এটা প্রমাণিত) কিন্তু এ কথাও হাদীসে এসেছে যে, বিদআতীরা তাঁর সুপারিশ থেকে বঞ্চিত থাকবে। অনুরূপ অনেক পাপীদেরকে জাহান্নামে শাস্তি দেওয়ার পর রসূল (সাঃ)-এর সুপারিশে জাহান্নাম থেকে বের করা হবে। জাহান্নামের এই কয়েক দিনের শাস্তি কি সহনযোগ্য হবে যে, আমরা সুপারিশের উপর ভরসা ক'রে পাপ করেই চলেছি?

bn_meaning:
  হে বনী ইসরাঈল, তোমরা আমার নিআমতকে স্মরণ কর, যে নিআমত আমি তোমাদেরকে দিয়েছি এবং নিশ্চয় আমি তোমাদেরকে বিশ্ববাসীর উপর শ্রেষ্ঠত্ব দিয়েছি।


en_meaning:
  And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.

en_tafsir:
  After Allah reminded the Children of Israel of the favors that He has granted them, He warned them about the duration of the torment which He will punish them with on the Day of Resurrection.

  He said,

  وَاتَّقُواْ يَوْماً

  And fear a Day,

  meaning, the Day of Resurrection.
   
  لااَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْياً

  When a person shall not avail another,

  meaning, on that Day, no person shall be of any help to another.

  Similarly, Allah said,

  وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى

  And no bearer of burdens shall bear another's burden. (35:18)

  لِكُلِّ امْرِىءٍ مِّنْهُمْ يَوْمَيِذٍ شَأْنٌ يُغْنِيهِ

  Every man that Day will have enough to make him careless of others. (80:37)

  and,

  يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ وَاخْشَوْاْ يَوْماً لاأَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ وَلاأَ مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْياً

  O mankind! Have <b>Taqwa</b> of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. (31:33)

  This indeed should serve as a great warning that both the father and the son will not be of help to each other on that Day.
  <b>Neither Intercession, Ransom, or Assistance will be accepted on behalf of the Disbelievers</b> 

  Allah said,
   
  وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ

  nor will intercession be accepted from him, 

  meaning, from the disbelievers.

  Similarly, Allah said,

  فَمَا تَنفَعُهُمْ شَفَـعَةُ الشَّـفِعِينَ

  So no intercession of intercessors will be of any use to them. (74:48)

  and described the people of the Fire saying,

  فَمَا لَنَا مِن شَـفِعِينَ

  وَلَا صَدِيقٍ حَمِيمٍ

  Now we have no intercessors. Nor a close friend (to help us). (26:100-101) 

  Allah's statement here, (2:48),
   
  وَلَا يُوْخَذُ مِنْهَا عَدْلٌ

  nor will compensation be taken from him,

  means, that Allah does not accept the disbelievers to ransom themselves.

  Similarly, Allah said,

  إِنَّ الَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ الاٌّرْضِ ذَهَبًا وَلَوِ افْتَدَى بِهِ

  Verily, those who disbelieved, and died while they were disbelievers, the (whole) earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. (3:91)

  إِنَّ الَّذِينَ كَفَرُواْ لَوْ أَنَّ لَهُمْ مَّا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لِيَفْتَدُواْ بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَـمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

  Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment. (5:36)

  وَإِن تَعْدِلْ كُلَّ عَدْلٍ لاَّ يُوْخَذْ مِنْهَأ

  And even if he offers every ransom, it will not be accepted from him. (6:70)

  and,

  فَالْيَوْمَ لَا يُوْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُواْ مَأْوَاكُمُ النَّارُ هِىَ مَوْلَـكُمْ

  So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved. Your abode is the Fire. That is your <b>Mawla</b> (friend ـ proper place). (57:15) 

  Allah stated that if the people do not believe in His Messenger and follow what He sent him with, then when they meet Him on the Day of Resurrection, after remaining on the path of disbelief, their family lineage and/or the intercession of their masters will not help them at all. It will not be accepted of them, even if they paid the earth's fill of gold as ransom.

  Similarly, Allah said,

  مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَـعَةٌ

  Before a Day comes when there will be no bargaining, nor friendship, nor intercession. (2:254)

  and,

  لااَّ بَيْعٌ فِيهِ وَلَا خِلَـلٌ

  On which there will be neither mutual bargaining nor befriending. (19:31)

  Allah's statement next,
   
  وَلَا هُمْ يُنصَرُونَ
   
   

  nor will they be helped.

  means, "no person shall get angry - or anxious - on their behalf and offer them any help, or try to save them from Allah's punishment."

  As stated earlier on that Day, neither the relative, nor persons of authority will feel pity for the disbelievers, nor will any ransom be accepted for them. Consequently, they will receive no help from others and they will be helpless themselves.

  Allah said,

  وَهُوَ يُجْيِرُ وَلَا يُجَارُ عَلَيْهِ

  While He (Allah) grants refuge (or protection), but none grants refuge from Him. (23:88)

  فَيَوْمَيِذٍ لاَّ يُعَذِّبُ عَذَابَهُ أَحَدٌ

  وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ

  So on that Day none will punish as He will punish. And none will bind (the wicked, disbelievers and polytheists) as He will bind. (89:25-26)

  مَا لَكُمْ لَاا تَنَاصَرُونَ


  بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ


  "What is the matter with you? Why do you not help one another (as you used to do in the world)!" Nay, but that Day they shall surrender! (37:25-26)

  and,

  فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُواْ مِن دُونِ اللَّهِ قُرْبَاناً ءَالِهَةَ بَلْ ضَلُّواْ عَنْهُمْ

  Then why did those whom they had taken for <b>alihah</b> (gods) besides Allah, as a way of approach (to Allah) not help them Nay, but they vanished completely from them) (46:28).

  Also, Ad-Dahhak said that Ibn Abbas said that Allah's statement, <b>
  مَا لَكُمْ لَاا تَنَاصَرُونَ
  </b> ("What is the matter with you? Why do you not help one another?"), (37:25) means,

  "This Day, you shall not have a refuge from Us. Not this Day."

  Ibn Jarir said that Allah's statement, <b>
  وَلَا هُمْ يُنصَرُونَ
  </b> (nor will they be helped),

  meaning, on that Day, they shall neither be helped by any helper, nor shall anyone intercede on their behalf. No repeal or ransom will be accepted for them, all courtesy towards them will have ceased, along with any helpful intercession. No type of help or cooperation will be available for them on that Day. The judgment will, on that Day, be up to the Most Great, the Most Just, against whom no intercessor or helper can ever assist. He will then award the evil deed its kind and will multiply the good deeds.

  This is similar to Allah's statement,

  وَقِفُوهُمْ إِنَّهُم مَّسْيُولُونَ


  مَا لَكُمْ لَاا تَنَاصَرُونَ


  بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ


  But stop them, verily, they are to be questioned. "What is the matter with you? Why do you not help one another?" Nay, but that Day they shall surrender. (37:24-26

arabic:
  وَاتَّقُوۡا یَوۡمًا لَّا تَجۡزِیۡ نَفۡسٌ عَنۡ نَّفۡسٍ شَیۡئًا وَّلَا یُقۡبَلُ مِنۡہَا شَفَاعَۃٌ وَّلَا یُؤۡخَذُ مِنۡہَا عَدۡلٌ وَّلَا ہُمۡ یُنۡصَرُوۡنَ

transliteration:
  ওয়াত্তাকূইয়াওমাল্লা-তাজঝী নাফুছুন ‘আন নাফছিন শাইআওঁ ওয়ালা-ইউকবালু মিনহা-শাফা‘আতুওঁ ওয়ালা-ইউ’খাযুমিনহা-‘আদলুওঁ ওয়ালা-হুম ইউনসারূন।

bn_tafsir:
  তোমরা সেই দিনকে ভয় কর, যেদিন কেউ কারোর কোন কাজে আসবে না, কারোও সুপারিশ সবীকৃত হবে না, কারোও নিকট হতে ক্ষতিপূরণ গৃহীত হবে না এবং তারা কোন প্রকার সাহায্যও পাবে না।

bn_meaning:
  আর তোমরা সে দিনকে ভয় কর, যেদিন কেউ কারো কোন কাজে আসবে না। আর কারো পক্ষ থেকে কোন সুপারিশ গ্রহণ করা হবে না এবং কারও কাছ থেকে কোন বিনিময় নেয়া হবে না। আর তারা সাহায্যপ্রাপ্তও হবে না।


en_meaning:
  And [recall] when We saved your forefathers from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord.

en_tafsir:
  <b>The Children of Israel were saved from Pharaoh and His Army Who drowned</b> 

  Allah said to the Children of Israel, "Remember My favor on you

  وَإِذْ نَجَّيْنَاكُم مِّنْ الِ فِرْعَوْنَ يَسُومُونَكُمْ سُوَءَ الْعَذَابِ

  And (remember) when We delivered you from Fir`awn's (Pharaoh) people, who were afflicting you with a horrible torment,

  meaning, `I - Allah - saved you from them and delivered you from their hands in the company of Musa, after they subjected you to horrible torture.'

  This favor came after the cursed Pharaoh had a dream in which he saw a fire emerge from <b>Bayt Al-Maqdis</b> (Jerusalem), and then the fire entered the houses of the Coptics in Egypt, with the exception of the Children of Israel. Its purport was that his kingship would be toppled by a man among the Children of Israel.

  It was also said that some of Pharaoh's entourage said that the Children of Israel were expecting a man among them to arise who would establish a state for them. We will mention the <b>Hadith</b> on this subject when we explain Surah <b>Ta Ha</b>, Allah willing.

  After the dream, Pharaoh ordered that every newborn male among the Children of Israel be killed and that the girls be left alone. He also commanded that the Children of Israel be given tasks of hard labor and assigned the most humiliating jobs.

  The torment here refers to killing the male infants.

  In Surah <b>Ibrahim</b> this meaning is clearly mentioned,

  يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءكُمْ وَيَسْتَحْيُونَ نِسَاءكُمْ

  Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live. (14:6) 

  We will explain this <b>Ayah</b> in the beginning of Surah <b>Al-Qasas</b>, Allah willing, and our reliance and trust are with Him.

  The meaning of, 
  يَسُومُونَكُمْ
   (who were afflicting you) is,

  "They humiliated you," as Abu Ubaydah stated.

  It was also said that it means, "They used to exaggerate in tormenting you" according to Al-Qurtubi.

  As for Allah saying,
   
  يُذَبِّحُونَ أَبْنَاءكُمْ وَيَسْتَحْيُونَ نِسَاءكُمْ

  killing your sons and sparing your women,

  that explains His statement, 
   يَسُومُونَكُمْ سُوَءَ الْعَذَابِ
   (who were afflicting you with horrible torment) then it explains the meaning of the favor He gave them, as mentioned in His statement, 
  اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ
   (Remember My favor which I bestowed upon you).

  As for what Allah said in Surah Ibrahim, <b>
  وَذَكِّرْهُمْ بِأَيَّامِ اللّهِ
  </b> (And remind them of the annals of Allah), (14:5) meaning,

  the favors and blessing He granted them,

  He then said, <b>
  يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءكُمْ وَيَسْتَحْيُونَ نِسَاءكُمْ
  </b> (Who were afflicting you with horrible torment, and were slaughtering your sons and letting your women live), (14:6).

  So Allah mentioned saving their children from being slaughtered in order to remind them of the many favors that He granted them.

  We should state here that Pharaoh (Fir`awn) is a title that was given to every disbelieving king who ruled Egypt, whether from the Amaliq (Canaanites) or otherwise, just as Caesar (Qaysar) is the title of the disbelieving kings who ruled Rome and Damascus. Also, Khosrau (Kisra) is the title of the kings who ruled Persia, while Tubba is the title of the kings of Yemen, and the kings of Abyssinia (Ethiopia) were called Negus (An-Najashi).

  Allah said,
   
  وَفِي ذَلِكُم بَلء مِّن رَّبِّكُمْ عَظِيمٌ
   
   


  And therein was a mighty trial from your Lord.) 

  Ibn Jarir commented that this part of the <b>Ayah</b> means,

  "Our saving your fathers from the torment that they suffered by the hand of Pharaoh, is a great blessing from your Lord."

  We should mention that in the blessing there a is test, the same as with hardship, for Allah said,

  وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً

  And We shall make a trial of you with evil and with good. (21:35)

  and,

  وَبَلَوْنَـهُمْ بِالْحَسَنَـتِ وَالسَّيِّيَاتِ لَعَلَّهُمْ يَرْجِعُونَ

  And We tried them with good (blessings) and evil (calamities) in order that they might turn (to obey Allah). (7:168). 

  Allah's statement next,

  وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا الَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

arabic:
  وَاِذۡ نَجَّیۡنٰکُمۡ مِّنۡ اٰلِ فِرۡعَوۡنَ یَسُوۡمُوۡنَکُمۡ سُوۡٓءَ الۡعَذَابِ یُذَبِّحُوۡنَ اَبۡنَآءَکُمۡ وَیَسۡتَحۡیُوۡنَ نِسَآءَکُمۡ ؕ وَفِیۡ ذٰلِکُمۡ بَلَآءٌ مِّنۡ رَّبِّکُمۡ عَظِیۡمٌ

transliteration:
  ওয়া ইযনাজ্জাইনা-কুম মিন আ-লি ফির‘আওনা ইয়াছুমূনাকুম ছূআল ‘আযা-বি ইউযাব্বিহুনা আবনাআকুম ওয়াইয়াছতাহইউনা নিছাআকুম ওয়া ফী যা-লিকুম বালাউম মিররাব্বিকুম ‘আজীম।

bn_tafsir:
  স্মরণ কর, যখন আমি ফিরআউনের অনুসারী দল (১) হতে তোমাদেরকে নিষ্কৃতি দিয়েছিলাম, যারা তোমাদের পুত্রগণকে হত্যা ক’রে ও তোমাদের নারীদের জীবিত রেখে তোমাদেরকে মর্মান্তিক যন্ত্রণা দিত; এবং ওতে তোমাদের প্রতিপালকের পক্ষ হতে এক মহা পরীক্ষা ছিল।

  (১) آل فرعون (ফিরআউনের বংশধর) বলতে কেবল ফিরআউনের পরিবারের লোকদেরকেই বুঝানো হয়নি, বরং তার অর্থ ফিরআউনের সকল অনুসারীগণ। যেমন পরের আয়াতে বলা হয়েছে, {اَغْرَقْنَا آلَ فِرْعَوْنَ} "ফিরআউনের অনুসারীদেরকে (সমুদ্রে) ডুবিয়ে দিলাম।" এখানে যারা ডুবেছিল তারা কেবল ফিরআউনের পরিবারেরই লোকজন ছিল না, বরং তার সৈন্য ও অন্যান্য অনুসারীরাও ছিল। অর্থাৎ, ক্বুরআনে 'আল' (বংশ) অনুসারীর অর্থেও ব্যবহার হয়। এর আরো ব্যাখ্যা সূরা আহযাবে ৩৩:৩৩ নং আয়াতে আসবে- ইন শাআল্লাহ।

bn_meaning:
  আর স্মরণ কর, যখন আমি তোমাদেরকে ফির‘আউনের দল থেকে রক্ষা করেছিলাম। তারা তোমাদেরকে কঠিন আযাব দিত। তোমাদের পুত্র সন্তানদেরকে যবেহ করত এবং তোমাদের নারীদেরকে বাঁচিয়ে রাখত। আর এতে তোমাদের রবের পক্ষ থেকে ছিল মহা পরীক্ষা।


transliteration: ওয়া ইযফারাকনা-বিকুমুল বাহরা ফাআনজাইনা-কুমওয়াআগরাকনাআ-লা ফির ‘আওনা ওয়া আনতুম তানজুরূন।
en_meaning:
  And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

en_tafsir:
  And (remember) when We separated the sea for you and saved you and drowned Fir`awn's (Pharaoh) people while you were watching.

  means, `After We saved you from Fir`awn and you escaped with Musa; Fir`awn went out in your pursuit and We parted the sea for you.'

  Allah mentioned this story in detail, as we will come to know, Allah willing.

  One of the shortest references to this story is Allah's statement, 
  فَأَنجَيْنَاكُمْ
   (And saved you) meaning,

  "We saved you from them, drowning them while you watched, bringing relief to your hearts and humiliation to your enemy."
  <b>Fasting the Day of `Ashura</b> 

  It was reported that the day the Children of Israel were saved from Fir`awn was called the day of <b>Ashura</b>.

  Imam Ahmad reported that Ibn Abbas said that;

  the Messenger of Allah came to Al-Madinah and found that the Jews were fasting the day of <b>Ashura</b>. He asked them, "What is this day that you fast?"

  They said, "This is a good day during which Allah saved the Children of Israel from their enemy, and Musa used to fast this day."

  The Messenger of Allah said,

  أَنَا أَحَقُّ بِمُوسَى مِنْكُم

  I have more right to Musa than you have.

  So the Messenger of Allah fasted that day and ordered that it be fasted.

  This <b>Hadith</b> was collected by Al-Bukhari, Muslim, An-Nasa'i and Ibn Majah

arabic:
  وَاِذۡ فَرَقۡنَا بِکُمُ الۡبَحۡرَ فَاَنۡجَیۡنٰکُمۡ وَاَغۡرَقۡنَاۤ اٰلَ فِرۡعَوۡنَ وَاَنۡتُمۡ تَنۡظُرُوۡنَ

bn_tafsir:
  যখন তোমাদের জন্য সাগরকে দ্বিধা বিভক্ত করেছিলাম (১) এবং তোমাদেরকে উদ্ধার করেছিলাম ও ফিরআউনের অনুসারীদেরকে (সমুদ্রে) ডুবিয়ে দিলাম, আর তোমরা তা প্রত্যক্ষ করছিলে।

  (১) সমুদ্র বিদীর্ণ ক'রে পথ তৈরী করার ব্যাপারটা একটি মু'জিযা (অলৌকিক ঘটনা) ছিল; যার বিস্তারিত বর্ণনা সূরা শুআ'রায় ২৬:১০-৬৮ আয়াতে আসবে। এটা জোয়ার-ভাটার ব্যাপার ছিল না; যেমন স্যার সাইয়েদ আহমাদ খান এবং অন্যান্য মু'জিযা অস্বীকারকারিগণ মনে করেন।

bn_meaning:
  আর যখন তোমাদের জন্য আমি সমুদ্রকে বিভক্ত করেছিলাম, অতঃপর তোমাদেরকে নাজাত দিয়েছিলাম এবং ফির‘আউন দলকে ডুবিয়ে দিয়েছিলাম, আর তোমরা দেখছিলে।


transliteration: ওয়াইয ওয়া- ‘আদনা-মূছা আরবা‘ঈনা লাইলাতান ছুম্মাত তাখাযতুমুল ‘ইজলা মিম বা‘দিহী ওয়া আনতুমজা-লিমূন।
en_meaning:
  And [recall] when We made an appointment with Moses for forty nights. Then you took [for worship] the calf after him, while you were wrongdoers.

en_tafsir:
  <b>The Children of Israel worshipped the Calf</b> 

  Allah then said, 

  وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ
   
   

  ثُمَّ عَفَوْنَا عَنكُمِ مِّن بَعْدِ ذَلِكَ لَعَلَّكُمْ تَشْكُرُونَ

arabic:
  وَاِذۡ وٰعَدۡنَا مُوۡسٰۤی اَرۡبَعِیۡنَ لَیۡلَۃً ثُمَّ اتَّخَذۡتُمُ الۡعِجۡلَ مِنۡۢ بَعۡدِہٖ وَاَنۡتُمۡ ظٰلِمُوۡنَ

bn_tafsir:
  (স্মরণ কর,) যখন মূসার জন্য চল্লিশ রাত্রি নির্ধারিত করেছিলাম, তখন তার প্রস্থানের পর তোমরা গো-বৎসকে (উপাস্যরূপে) গ্রহণ করেছিলে; বাস্তবে তোমরা ছিলে অনাচারী। (১)

  (১) এই গোবৎস পূজার ঘটনা সেই সময় ঘটেছিল, যখন ফিরআউন-সম্প্রদায়ের কবল থেকে মুক্তি পাওয়ার পর বানী-ইস্রাঈলেরা 'সীনা' (সিনাই) নামক উপদ্বীপে পৌঁছে ছিল। সেখানে মহান আল্লাহ মূসা (আঃ)-কে তাওরাত দেওয়ার লক্ষ্যে চল্লিশ রাতের জন্য ত্বূর পাহাড়ে ডেকেছিলেন। মূসা (আঃ)-এর যাওয়ার পর বানী-ইস্রাঈলেরা সামেরীর চক্রান্তে গোবৎস পূজা শুরু করে দিয়েছিল। মানুষ কতই না বাস্তববাদী যে, মহান আল্লাহর মহিমার কত বৃহৎ বৃহৎ নিদর্শনাবলী দেখা সত্ত্বেও এবং তাঁর নবী (মূসা এবং হারুন আলাইহিমাসসালাম) তাদের মাঝে বিদ্যমান থাকা সত্ত্বেও গোবৎসকে নিজেদের উপাস্য মনে করে নিলো! বর্তমানে মুসলমানরাও শির্কী আক্বীদা-বিশ্বাস ও কার্যকলাপে লিপ্ত রয়েছে। কিন্তু তারা মনে মনে ভাবে, মুসলিম মুশরিক কিভাবে হয়? এই মুসলিম মুশরিকরা শির্ককে কেবল পাথরের মূর্তি পূজার সাথে নির্দিষ্ট করে দিয়েছে। তারাই নাকি শুধু মুশরিক। অথচ এই নামমাত্র মুসলিম কবরের গম্বুজের সাথে তা-ই করে, যা প্রতিমা-পূজারী নিজের মূর্তির সাথে করে থাকে -أَعَاذَنَا اللهُ مِنْهُ-।

bn_meaning:
  আর যখন আমি মূসাকে চল্লিশ রাতের ওয়াদা দিয়েছিলাম অতঃপর তোমরা তার যাওয়ার পর বাছুরকে (উপাস্যরূপে) গ্রহণ করেছিলে, আর তোমরা ছিলে যালিম।


en_meaning: Then We forgave you after that so perhaps you would be grateful.
arabic: ثُمَّ عَفَوۡنَا عَنۡکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
transliteration: ছু ম্মা ‘আফাওনা- ‘আনকুম মিম বা‘দি যা-লিকা লা‘আল্লাকুম তাশকুরূন।
bn_tafsir: এরপরও আমি তোমাদের ক্ষমা করেছি, যাতে তোমরা কৃতজ্ঞতা জ্ঞাপন কর।
bn_meaning: তারপর আমি তোমাদেরকে এ সবের পর ক্ষমা করেছি, যাতে তোমরা শোকর আদায় কর।
en_tafsir:
  And (remember) when We appointed for Musa (Moses) forty nights, and (in his absence) you took the calf (for worship), and you were <b>Zalimun</b> (polytheists and wrongdoers). Then after that We forgave you so that you might be grateful.

  Allah said, "Remember My favor on you when I forgave you for worshipping the calf."

  This happened after Musa went to the meeting place with his Lord at the end of that period which was forty days. These forty days were mentioned in Surah <b>Al-A`raf</b>, when Allah said,

  وَوَعَدْنَا مُوسَى ثَلَـثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ

  And We appointed for Musa thirty nights and added (to the period) ten (more). (7:142)

  It was said that these days were during the month of <b>Dhul-Qa`dah</b> plus the first ten days in <b>Dhul-Hijjah</b>, after the Children of Israel were delivered from Fir`awn and they safely crossed the sea. 

  Allah's statement


en_meaning: And [recall] when We gave Moses the Scripture and criterion that perhaps you would be guided.
arabic: وَاِذۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ وَالۡفُرۡقَانَ لَعَلَّکُمۡ تَہۡتَدُوۡنَ
transliteration: ওয়া ইযআ-তাইনা- মূছাল কিতা-বা ওয়াল ফুরকা-না লা‘আল্লাকুম তাহতাদূন।
en_tafsir:
  وَإِذْ اتَيْنَا مُوسَى الْكِتَابَ

  And (remember) when We gave Musa the Scripture, 

  means, the <b>Tawrah</b>. 
   
  وَالْفُرْقَانَ
   .. 

  And the criterion,

  that is that which differentiates between truth and falsehood, guidance and deviation.
  . 
  لَعَلَّكُمْ تَهْتَدُونَ
   
   

  So that you may be guided aright.

  after escaping the sea, as another <b>Ayah</b> in Surah <b>Al-A`raf</b> clearly stated,

  وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَأ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَأيِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ

  And indeed We gave Musa ـ after We had destroyed the generations of old ـ the Scripture (the <b>Tawrah</b>) as an enlightenment for mankind, and a guidance and a mercy, that they might remember (or receive admonition). (28:43)

bn_tafsir:
  (স্মরণ কর,) যখন আমি মূসাকে কিতাব ও (সত্যকে মিথ্যা হতে) পৃথককারী বস্তু দান করেছিলাম; যাতে তোমরা সৎপথে পরিচালিত হও। (১)



  (১) এটাও লোহিত সাগর অতিক্রম করার পরের ঘটনা। <em>(ইবনে কাসীর)</em> হতে পারে তাওরাত গ্রন্থকেই 'ফুরক্বান'(সত্য ও মিথ্যার মাঝে পার্থক্যকারী বস্তু) বলে আখ্যায়িত করা হয়েছে। কেননা, প্রত্যেক আসমানী কিতাব সত্য ও মিথ্যার মাঝে পৃথককারী হয়। অথবা মু'জিযাকে 'ফুরক্বান' বলা হয়েছে। কারণ, মু'জিযাও হক ও বাতিল জানার ব্যাপারে বড় গুরুত্বপূর্ণ ভূমিকা পালন করে।

bn_meaning:
  আর যখন আমি মূসাকে দিয়েছিলাম কিতাব ও ফুরকান* যাতে তোমরা হিদায়াতপ্রাপ্ত হও। 

  *- সত্য-মিথ্যার মধ্যে পার্থক্যকারী তাওরাতের বাণীসমগ্র।


en_meaning:
  And [recall] when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful.

en_tafsir:
  <b>The Children of Israel kill each other in Repentance</b> 

  Allah tells; 

  وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُواْ إِلَى بَارِيِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِيِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
   
   

  And (remember) when Musa said to his people:"O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Creator." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.

  This was the repentance required from the Children of Israel for worshipping the calf.

  Commenting on Allah's statement; 
  وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ
   (And (remember) when Musa said to his people:"O my people! Verily, you have wronged yourselves by worshipping the calf...), Al-Hasan Al-Basri said,

  "When their hearts thought of worshipping the calf,

  وَلَمَّا سُقِطَ فَى أَيْدِيهِمْ وَرَأَوْاْ أَنَّهُمْ قَدْ ضَلُّواْ قَالُواْ لَيِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا

  And when they regretted and saw that they had gone astray, they (repented and) said:"If our Lord does not have mercy upon us and forgive us," (7:149),

  This is when Musa said to them, 
  يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ
   (O my people! Verily, you have wronged yourselves by worshipping the calf...)."

  Abu Al-Aliyah, Sa`id bin Jubayr and Ar-Rabi` bin Anas commented on, 
  فَتُوبُواْ إِلَى بَارِيِكُمْ
   (So turn in repentance to your <b>Bari</b>) that it means,

  "To your Creator."

  Allah's statement,
   
  إِلَى بَارِيِكُمْ

  to your <b>Bari</b> (Creator),

  alerts the Children of Israel to the enormity of their error and means,

  "Repent to He Who created you after you associated others with Him in worship."

  An-Nasa'i, Ibn Jarir and Ibn Abi Hatim recorded Ibn Abbas saying,

  "Allah told the Children of Israel that their repentance would be to slay by the sword every person they meet, be he father or son. They should not care whom they kill. Those were guilty whom Musa and Harun were not aware of their guilt, they admitted their sin and did as they were ordered. So Allah forgave both the killer and the one killed."

  This is part of the <b>Hadith</b> about the trials that we will mention in Surah <b>Ta Ha</b>, Allah willing.

  Ibn Jarir narrated that Ibn Abbas said,

  "Musa said to his people,
   
  فَتُوبُواْ إِلَى بَارِيِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِيِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ


  "So turn in repentance to your Creator and kill each other (the innocent kill the wrongdoers among you), that will be better for you with your Creator."

  Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.

  Allah ordered Musa to command his people to kill each other. He ordered those who worshipped the calf to sit down and those who did not worship the calf to stand holding knives in their hands. When they started killing them, a great darkness suddenly overcame them. After the darkness lifted, they had killed seventy thousand of them. Those who were killed among them were forgiven, and those who remained alive were also forgiven.

arabic:
  وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖ یٰقَوۡمِ اِنَّکُمۡ ظَلَمۡتُمۡ اَنۡفُسَکُمۡ بِاتِّخَاذِکُمُ الۡعِجۡلَ فَتُوۡبُوۡۤا اِلٰی بَارِئِکُمۡ فَاقۡتُلُوۡۤا اَنۡفُسَکُمۡ ؕ ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ عِنۡدَ بَارِئِکُمۡ ؕ فَتَابَ عَلَیۡکُمۡ ؕ اِنَّہٗ ہُوَ التَّوَّابُ الرَّحِیۡمُ

transliteration:
  ওয়া ইযকা-লা মূছা- লিকাওমিহী ইয়া-কাওমি ইন্নাকুম জালামতুম আনফুছাকুম বিত্তিখা-যিকুমুল ‘ইজলা ফাতূবূ ইলা-বা-রিইকুম ফাকতুলূআনফুছাকুম যা-লিকুম খাইরুল্লাকুম ‘ইনদা বা-রিইকুম ফাতা-বা ‘আলাইকুম ইন্নাহূ হুওয়াত্তাওওয়া-বুররাহীম।

bn_tafsir:
  আর মূসা যখন আপন সম্প্রদায়ের লোককে বললেন, হে আমার সম্প্রদায়! গো-বৎসকে উপাস্যরূপে গ্রহণ করে তোমরা নিজেদের প্রতি ঘোর অনাচার করেছ। সুতরাং তোমরা তোমাদের স্রষ্টার দিকে ফিরে যাও (তওবা কর) এবং তোমরা নিজেদেরকে হত্যা কর। তোমাদের স্রষ্টার নিকট এটাই শ্রেয়। তিনি তোমাদের প্রতি ক্ষমাপরায়ণ হবেন। নিশ্চয় তিনি অত্যন্ত ক্ষমাশীল, পরম দয়ালু। (১)

  (১) যখন মূসা (আঃ) নিজ সম্প্রদায়কে শির্ক থেকে সতর্ক করলেন, তখন তাদের মধ্যে তাওবা করার প্রেরণা সৃষ্টি হল। তাওবার পদ্ধতি (প্রায়শ্চিত্ত) আপোস-হত্যা নির্বাচিত হল। {فَاقْتُلُوْآ أَنْفُسَكُمْ} (তোমরা নিজেদেরকে হত্যা কর) এই আয়াতের দু'টি ব্যাখ্যা করা হয়েছে, (ক) সকলকে দুই কাতারে দাঁড় করিয়ে দেওয়া হয় এবং তারা একে অপরকে হত্যা করে। (খ) যারা শির্ক করেছিল তাদেরকে দাঁড় করিয়ে দেওয়া হয় এবং যারা শির্ক থেকে বেঁচে ছিল, তাদেরকে হত্যা করার নির্দেশ দেওয়া হয়। ফলে শির্কমুক্তরা মুশরিকদেরকে হত্যা করে। হতদের সংখ্যা ৭০ হাজার বলা হয়েছ<em> (ইবনে কাসীর ও ফাতহুল ক্বাদীর)</em>

bn_meaning:
  আর যখন মূসা তার কওমকে বলেছিল, ‘হে আমার কওম, নিশ্চয় তোমরা বাছুরকে (উপাস্যরূপে) গ্রহণ করে নিজদের উপর যুলম করেছ। সুতরাং তোমরা তোমাদের সৃষ্টিকর্তার কাছে তাওবা কর। অতঃপর তোমরা নিজদেরকে হত্যা কর। এটি তোমাদের জন্য তোমাদের সৃষ্টিকর্তার নিকট উত্তম। অতঃপর আল্লাহ তোমাদের তাওবা কবূল করলেন। নিশ্চয় তিনি তাওবা কবূলকারী, পরম দয়ালু।


en_meaning:
  And [recall] when you said, "O Moses, we will never believe you until we see Allah outright"; so the thunderbolt took you while you were looking on.

en_tafsir:
  <b>The Best among the Children of Israel ask to see Allah; their subsequent Death and Resurrection</b> 

  Allah tells; 

  وَإِذْ قُلْتُمْ يَا مُوسَى لَن نُّوْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
   
  فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ
   
   

  And (remember) when you said:"O Musa! We shall never believe in you until we see Allah plainly." But you were seized with a bolt of lightning while you were looking.

  Ibn Jurayj commented that Allah said,

  `Remember My favor on you for resurrecting you after you were seized with lightning when you asked to see Me directly, which neither you nor anyone else can bear or attain.'

  Ibn Abbas said that the <b>Ayah</b> 
  وَإِذْ قُلْتُمْ يَا مُوسَى لَن نُّوْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
   (And (remember) when you said:"O Musa ! We shall never believe in you until we see Allah plainly") means,

  "Publicly", "So that we gaze at Allah."

  Also, Urwah bin Ruwaym said that Allah's statement, 
  وَأَنتُمْ تَنظُرُونَ
   (While you were looking) means,

  "Some of them were struck with lightning while others were watching."

  Allah resurrected those, and struck the others with lightning.

  As-Suddi commented on, 
  فَأَخَذَتْكُمُ الصَّاعِقَةُ
   (But you were seized with a bolt of lightning) saying;

  "They died, and Musa stood up crying and supplicating to Allah, `O Lord! What should I say to the Children of Israel when I go back to them after You destroyed the best of them,

  لَوْ شِيْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَأءُ مِنَّأ

  If it had been Your will, You could have destroyed them and me before; would You destroy us for the deeds of the foolish ones among us.' 7:155)

  Allah revealed to Musa that these seventy men were among those who worshipped the calf. Afterwards, Allah brought them back to life one man at a time, while the rest of them were watching how Allah was bringing them back to life. That is why Allah's said,

  ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

arabic:
  وَاِذۡ قُلۡتُمۡ یٰمُوۡسٰی لَنۡ نُّؤۡمِنَ لَکَ حَتّٰی نَرَی اللّٰہَ جَہۡرَۃً فَاَخَذَتۡکُمُ الصّٰعِقَۃُ وَاَنۡتُمۡ تَنۡظُرُوۡنَ

transliteration:
  ওয়া ইয কুলতুমইয়া-মূছা- লান নু’মিনা লাকা হাত্তা- নারাল্লা-হা জাহরাতান ফা-আখাযাতকুমুসসা-‘ইকাতুওয়া আনতুম তানজুরূন।

bn_tafsir:
  আর যখন তোমরা বলেছিলে, ‘হে মূসা! আমরা আল্লাহকে প্রত্যক্ষভাবে না দেখা পর্যন্ত তোমাকে কখনো বিশ্বাস করব না।’ তখন তোমরা বজ্রাহত হয়েছিলে এবং নিজেরা তা প্রত্যক্ষ করেছিলে। (১)

  (১) তূর পাহাড়ে তাওরাত আনতে যাওয়ার সময় মূসা (আঃ) ৭০ জন লোককে সাথে নিয়ে গিয়েছিলেন। প্রত্যাবর্তনকালে তারা মূসা (আঃ)-কে বলল, মহান আল্লাহকে প্রকাশ্যে না দেখা পর্যন্ত আমরা তোমার কথা বিশ্বাস করার জন্য প্রস্তুত নই। তাই শাস্তি স্বরূপ তাদের উপর বজ্রপাত হয় এবং তারা মারা যায়। আর তাদের প্রত্যক্ষ করার অর্থ হল, প্রথমে যাদের উপর বজ্রপাত হয়েছিল শেষের লোকেরা তা প্রত্যক্ষ করছিল এবং দেখতে দেখতে সকলে মৃত্যুর কোলে ঢলে পড়ল।

bn_meaning:
  আর যখন তোমরা বললে, ‘হে মূসা, আমরা তোমার প্রতি ঈমান আনব না, যতক্ষণ না আমরা প্রকাশ্যে আল্লাহকে দেখি’। ফলে বজ্র তোমাদেরকে পাকড়াও করল আর তোমরা তা দেখছিলে।


en_meaning: Then We revived you after your death that perhaps you would be grateful.
arabic: ثُمَّ بَعَثۡنٰکُمۡ مِّنۡۢ بَعۡدِ مَوۡتِکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
transliteration: ছু ম্মা বা‘আছনা-কুম মিম বা‘দি মাওতিকুম লা‘আল্লাকুম তাশকুরূন।
bn_tafsir: মৃত্যুর পর আমি তোমাদেরকে পুনর্জীবিত করলাম, যাতে তোমরা কৃতজ্ঞতা জ্ঞাপন কর।
bn_meaning: অতঃপর আমি তোমাদের মৃত্যুর পর তোমাদেরকে পুনঃজীবন দান করলাম, যাতে তোমরা শোকর আদায় কর।
en_tafsir:
  Then We raised you up after your death, so that you might be grateful."

  Ar-Rabi bin Anas said,

  "Death was their punishment, and they were resurrected after they died so they could finish out their lives."

  Qatadah said similarly.

  Abdur-Rahman bin Zayd bin Aslam commented on this <b>Ayah</b>,

  "Musa returned from meeting with his Lord carrying the Tablets on which He wrote the <b>Tawrah</b>. He found that they had worshipped the calf in his absence. Consequently, he commanded them to kill themselves, and they complied, and Allah forgave them.

  He said to them, `These Tablets have Allah's Book, containing what He commanded you and what He forbade for you.'

  They said, `Should we believe this statement because you said it By Allah, we will not believe until we see Allah in the open, until He shows us Himself and says:This is My Book, therefore, adhere to it. Why does He not talk to us as He talked to you, O, Musa!"'

  Then he (Abdur-Rahman bin Zayd) recited Allah's statement, 
  لَن نُّوْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
   (We shall never believe in you until we see Allah plainly) and said,

  "So Allah's wrath fell upon them, a thunderbolt struck them, and they all died. Then Allah brought them back to life after He killed them."

  Then he (Abdur-Rahman) recited Allah's statement, 
  ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
   (Then We raised you up after your death, so that you might be grateful), and said,

  "Musa said to them, `Take the Book of Allah.'

  They said, `No.'

  He said, `What is the matter with you?'

  They said, `The problem is that we died and came back to life.'

  He said, `Take the Book of Allah.'

  They said, `No.'

  So Allah sent some angels who made the mountain topple over them."

  This shows that the Children of Israel were required to fulfill the commandments after they were brought back to life.

  However, Al-Mawardy said that there are two opinions about this matter. 

  The first opinion is that since the Children of Israel witnessed these miracles, they were compelled to believe, so they did not have to fulfill the commandments. 

  The second opinion states that they were required to adhere to the commandments, so that no responsible adult is free of such responsibilities. 

  Al-Qurtubi said that this is what is correct, because, he said, although the Children of Israel witnessed these tremendous calamities and incidents, that did not mean that they were not responsible for fulfilling the commandments any more. Rather they are responsible for that, and this is clear. Allah knows best


en_meaning:
  And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not - but they were [only] wronging themselves.

en_tafsir:
  <b>The Shade, the Manna and the Quail</b> 

  After Allah mentioned the calamities that He saved the Children of Israel from, He mentioned the favors that He granted them, saying,

  وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ

  And We shaded you with clouds.

  This <b>Ayah</b> mentions the white clouds that provided shade for the Children of Israel, protecting them from the sun s heat during their years of wandering.

  In the <b>Hadith</b> about the trials, An-Nasa'i recorded Ibn Abbas saying, Allah shaded the Children of Israel with clouds during the years of wandering.

  Ibn Abi Hلa0tim said, Narrations similar to that of Ibn Abbas were reported from Ibn Umar, Ar-Rabi bin Anas, Abu Mijlaz, Ad-Dahhak, and As-Suddi.

  Al-Hasan and Qatadah said that, 
  وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ
  (And We shaded you with clouds),

  "This happened when they were in the desert and the clouds shielded them from the sun."

  Ibn Jarir said that several scholars said that the type of cloud the <b>Ayah</b> mentioned,

  "was cooler and better than the type we know."
   
  وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى

  and sent down on you <b>Al-Manna</b> and the quail,

  Ali bin Abi Talhah reported that Ibn Abbas commented on Allah's statement, 
  وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ
   (And sent down on you <b>Al-Manna</b>),

  The <b>manna</b> used to descend to them to the trees, and they used to eat whatever they wished of it.

  Also, Qatadah said,

  The <b>manna</b>, which was whiter than milk and sweeter than honey, used to rain down on the Children of Israel, just as the snow falls, from dawn until sunrise. One of them would collect enough for that particular day, for if it remained more than that, it would spoil. On the sixth day, Friday, one would collect enough for the sixth and the seventh day, which was the <b>Sabbath</b> during which one would not leave home to seek his livelihood, or for anything else. All this occurred in the wilderness.

  The type of <b>manna</b> that we know provides sufficient food when eaten alone, because it is nutritious and sweet. When <b>manna</b> is mixed with water, it becomes a sweet drink. It also changes composition when mixed with other types of food. However, this is not the only type.

  The evidence to this fact is that Al-Bukhari narrated, that Sa'd bin Zayd said that the Messenger of Allah said,

  الْكَمْأَةُ مِنَ الْمَنِّ وَمَاوُهَا شِفَاءٌ لِلْعَيْن
  <b>Kam'ah</b> (truffles) is a type of <b>manna</b>, and its liquid is a remedy for the eyes.

  This <b>Hadith</b> was also collected by Imam Ahmad.

  The group of <b>Hadith</b> compilers, with the exception of Abu Dawud, also collected it, and At-Tirmidhi graded it <b>Hasan Sahih</b>.

  At-Tirmidhi recorded Abu Hurayrah saying that the Messenger of Allah said,

  الْعَجْوَةُ مِنَ الْجَنَّةِ وَفِيهَا شِفَاءٌ مِنَ السُّمِّ

  وَالْكَمْأَةُ مِنَ الْمَنِّ وَمَاوُهَا شِفَاءٌ لِلْعَيْن

  The <b>Ajwah</b> (pressed, dried date) is from Paradise and it cures poison,
  <b>Al-Kam'ah</b> (truffles) is a form of <b>manna</b>, and its liquid heals the eye."

  At-Tirmidhi is the only one of them who recorded this <b>Hadith</b>.

  As for the quail (<b>Salwa</b>) in question, Ali bin Abi Talhah reported that Ibn Abbas said,

  "The (<b>Salwa</b>) is a bird that looks like the quail."

  This is the same opinion reported from Mujahid, Ash-Sha`bi, Ad-Dahhak, Al-Hasan, Ikrimah and Ar-Rabi bin Anas, may Allah have mercy upon them.

  Also, Ikrimah said that;

  the <b>Salwa</b> is a bird in Paradise about the size of a sparrow.

  Qatadah said ; 

  "The <b>Salwa</b> is a bird that is similar to a sparrow. During that time, an Israelite could catch as many quails as was sufficient for that particular day, otherwise the meat would spoil. On the sixth day, Friday, he would collect what is enough for the sixth and the seventh day, the <b>Sabbath</b>, during which one was not allowed to depart his home to seek anything."

  Allah said,
   
  كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ

  Eat of the good lawful things We have provided for you,

  this form of command is a simple order of allowance, guiding to what is good.

  This <b>Ayah</b> is similar to Allah's statement,

  كُلُواْ مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُواْ لَهُ

  Eat of the provision of your Lord, and be grateful to Him. (34:15)

  Allah said,
   
  وَمَا ظَلَمُونَا وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ
   
   

  And they did not wrong Us but they wronged themselves,

  means, `We commanded them to eat from what We gave them, and to perform the acts of worship (but they rebelled).'

  Yet, the Children of Israel rebelled, disbelieved and committed injustice against themselves, even though they saw the clear signs, tremendous miracles and extraordinary events.
  <b>The Virtue of Muhammad's Companions over the Companions of all Other Prophets</b> 

  Here it is important to point out the virtue of Muhammad's Companions over the companions of the other Prophets. This includes firmness in the religion, patience and the lack of arrogance, may Allah be pleased with them.

  Although the Companions accompanied the Prophet in his travels and battles, such as during the battle of Tabuk, in intense heat and hardship, they did not ask for a miracle, though this was easy for the Prophet by Allah's leave. And when the Companions became hungry, they merely asked the Prophet - to invoke Allah - for an increase in the amount of food. They collected whatever food they had and brought it to the Prophet, and he asked Allah to bless it, told each of them to take some food, and they filled every pot they had.

  Also, when they needed rain, the Prophet asked Allah to send down rain, and a rain cloud came. They drank, gave water to their camels and filled their water skins. When they looked around, they found that the cloud had only rained on their camp. This is the best example of those who were willing to accept Allah's decision and follow the Messenger of Allah

arabic:
  وَظَلَّلۡنَا عَلَیۡکُمُ الۡغَمَامَ وَاَنۡزَلۡنَا عَلَیۡکُمُ الۡمَنَّ وَالسَّلۡوٰی ؕ کُلُوۡا مِنۡ طَیِّبٰتِ مَا رَزَقۡنٰکُمۡ ؕ وَمَا ظَلَمُوۡنَا وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ

transliteration:
  ওয়াজাল্লালনা-‘আলাইকুমুল গামা-মা ওয়া আনঝালনা-‘আলাইকুমুল মান্না ওয়াছছালওয়া- কুলূমিন তাইয়িবা-তি মা-রাঝাকনা-কুম ওয়ামা-জালামূনা- ওয়ালা-কিন কানূআনফুছাহুম ইয়াজলিমূন।

bn_tafsir:
  আমি মেঘ দ্বারা তোমাদের উপর ছায়া বিস্তার করলাম, তোমাদের নিকট ‘মান্ন্’ ও ‘সাল্ওয়া’ প্রেরণ করলাম। (১) (আর বললাম,) যে সকল ভাল জিনিস তোমাদের জন্য দিলাম তা থেকে আহার কর। তারা (নির্দেশ না মেনে) আমার প্রতি কোন অন্যায় করেনি, বরং তারা নিজেদেরই প্রতি অন্যায় করেছিল।

  (১) অধিকাংশ মুফাসসিরগণের মতে এটা মিসর ও সিরিয়ার মধ্যবর্তী তীহ্ প্রান্তরের ঘটনা। যখন তারা আল্লাহর আদেশে আমালিকাদের জনপদে প্রবেশ করতে অস্বীকার করেছিল এবং তারই শাস্তি স্বরূপ বানী-ইস্রাঈল চল্লিশ বছর পর্যন্ত তীহ্ প্রান্তরে পড়েছিল। কারো কারো নিকট এই নির্দিষ্টীকরণও সঠিক নয়। সীনা (সিনাই) মরুভূমিতে অবতরণের পর যখন সর্বপ্রথম পানি ও খাদ্যের সমস্যা দেখা দিল, তখন এই ব্যবস্থা করা হয়েছিল।

  অনেকের মতে 'মান্ন্' আল্লাহর অবতীর্ণ এক প্রকার ক্বুদরতী চিনি যা পাথর, গাছের পাতা ও ঘাসের উপর শিশির-বিন্দুর মত জমা হত; যা মধুর মত মিষ্টি হত এবং শুকিয়ে আঠার মত জমে যেত। আবার কেউ বলেছেন, এটা মধু বা মিষ্টি পানি। বুখারী ও মুসলিম ইত্যাদির বর্ণনায় এসেছে যে, ছত্রাক (ব্যাঙের ছাতা) মূসা (আঃ)-এর উপর নাযিল হওয়া এক প্রকার 'মান্ন্'। এর অর্থ হল, যেভাবে বানী-ইস্রাঈলরা বিনা পরিশ্রমে 'মান্ন্' খাদ্য লাভ করেছিল, অনুরূপ ছত্রাক আপনা আপনিই হয়, কাউকে তা লাগাতে হয় না। <em>(তাফসীর আহসানুত্ তাফাসীর)</em> আর 'সালওয়া' এক প্রকার পাখী যাকে জবাই ক'রে তারা ভক্ষণ করত। <em>(ফাতহুল ক্বাদীর)</em>

bn_meaning:
  আর আমি তোমাদের উপর মেঘের ছায়া দিলাম এবং তোমাদের প্রতি নাযিল করলাম ‘মান্না’* ও ‘সালওয়া’**। তোমরা সে পবিত্র বস্ত্ত থেকে আহার কর, যা আমি তোমাদেরকে রিয্ক দিয়েছি। আর তারা আমার প্রতি যুলম করেনি, বরং তারা নিজদেরকেই যুলম করত। 

  *‘মান্না’ এক ধরণের সুস্বাদু খাবার, যা শিশিরের মত গাছের পাতায় ও ঘাসের উপর জমে থাকত। আল্লাহ বিশেষভাবে তা বনী ইসরাঈলের জন্য প্রেরণ করেছিলেন।


en_meaning:
  And [recall] when We said, "Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens.' We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward]."

en_tafsir:
  <b>The Jews were Rebellious instead of Appreciative when They gained Victory</b> 

  Allah tells; 

  وَإِذْ قُلْنَا ادْخُلُواْ هَـذِهِ الْقَرْيَةَ فَكُلُواْ مِنْهَا حَيْثُ شِيْتُمْ رَغَداً وَادْخُلُواْ الْبَابَ سُجَّداً

  And (remember) when We said:"Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility),

  Allah admonished the Jews for avoiding <b>Jihad</b> and not entering the holy land as they had been ordered to do when they came from Egypt with Musa.

  They were also commanded to fight the disbelieving Amaliq (Canaanites) dwelling in the holy land at that time. But they did not want to fight, because they were weak and exhausted.

  Allah punished them by causing them to become lost, and to continue wandering, as Allah has stated in Surah <b>Al-Ma'idah</b>.

  The correct opinion about the meaning of,

  `the holy land' mentioned here is that it was <b>Bayt Al-Maqdis</b> (Jerusalem), as As-Suddi, Ar-Rabi bin Anas, Qatadah and Abu Muslim Al-Asfahani, as well as others have stated.

  Musa said,

  يَاقَوْمِ ادْخُلُوا الاٌّرْضَ المُقَدَّسَةَ الَّتِى كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا

  O people! Enter the holy land which Allah has assigned to you and turn not back (in flight). (5:21)

  However, some scholars said that;

  the holy land is Jericho, (Ariha') and this opinion was mentioned from Ibn Abbas and Abdur-Rahman bin Zayd.

  After the years of wandering ended forty years later, in the company of Yuwsha` (Joshua) bin Nun, Allah allowed the Children of Israel to conquer the holy land on the eve of a Friday. On that day, the sun was kept from setting for a little more time, until victory was achieved. When the Children of Israel conquered the holy land, they were commanded to enter its gate while, 
  سُجَّداً
   (prostrating) in appreciation to Allah for making them victorious, triumphant, returning them to their land and saving them from being lost and wandering.

  Al-Awfi said that Ibn Abbas said that, 
  وَادْخُلُواْ الْبَابَ سُجَّداً
   (and enter the gate <b>Sujjadan</b>) means,

  "While bowing".

  Ibn Jarir reported Ibn Abbas saying, 
  وَادْخُلُواْ الْبَابَ سُجَّداً
   (and enter the gate in prostration) means,

  "Through a small door while bowing."

  Al-Hakim narrated it, and Ibn Abi Hatim added,

  "And they went through the door backwards!"

  Al-Hasan Al-Basri said that;

  they were ordered to prostrate on their faces when they entered the city, but Ar-Razi discounted this explanation.

  It was also said that;

  the <b>Sujud</b> mentioned here means, `submissiveness', for actually entering while prostrating is not possible.

  Khasif said that Ikrimah said that Ibn Abbas said,

  "The door mentioned here was facing the <b>Qiblah</b>."

  Ibn Abbas, Mujahid, As-Suddi, Qatadah and Ad-Dahhak said that;

  the door is the door of <b>Hittah in Iylya</b>, which is Jerusalem.

  Ar-Razi also reported that;

  some of them said that it was a door in the direction of the <b>Qiblah</b>.

  Khasif said that Ikrimah said that Ibn Abbas said that;

  the Children of Israel entered the door sideways.

  As-Suddi said that Abu Sa`id Al-Azdy said that Abu Al-Kanud said that Abdullah bin Mas`ud said that;

  they were commanded to, 
  وَادْخُلُواْ الْبَابَ سُجَّداً
   (enter the gate in prostration (or bowing with humility)) but instead, they entered while their heads were raised in defiance.

  Allah said next,
   
  وَقُولُواْ حِطَّةٌ

  and say:<b>`Hittah</b>',

  Ibn Abbas commented,

  "Seek Allah's forgiveness."

  Al-Hasan and Qatadah said that it means,

  "Say, `Relieve us from our errors."
   
  نَّغْفِرْ لَكُمْ خَطَايَاكُمْ وَسَنَزِيدُ الْمُحْسِنِينَ
   
   


  and We shall forgive you your sins and shall increase (reward) for the good-doers.

  Here is the reward for fulfilling Allah's commandment.

  This <b>Ayah</b> means, "If you implement what We commanded you, We will forgive your sins and multiply your good deeds."

  In summary, upon achieving victory, the Children of Israel were commanded to submit to Allah in tongue and deed and, to admit to their sins and seek forgiveness for them, to be grateful to Allah for the blessings He gave them, hastening to do the deeds that Allah loves, as He said,

  إِذَا جَأءَ نَصْرُ اللَّهِ وَالْفَتْحُ


  وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِى دِينِ اللَّهِ أَفْوَجاً


  فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوِبَا


  When there comes the help of Allah (to you, O Muhammad against your enemies) and the conquest (of Makkah). And you see that the people enter Allah's religion (Islam) in crowds. So glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance. (110:1-3).

  Allah said

arabic:
  وَاِذۡ قُلۡنَا ادۡخُلُوۡا ہٰذِہِ الۡقَرۡیَۃَ فَکُلُوۡا مِنۡہَا حَیۡثُ شِئۡتُمۡ رَغَدًا وَّادۡخُلُوا الۡبَابَ سُجَّدًا وَّقُوۡلُوۡا حِطَّۃٌ نَّغۡفِرۡ لَکُمۡ خَطٰیٰکُمۡ ؕ وَسَنَزِیۡدُ الۡمُحۡسِنِیۡنَ

transliteration:
  ওয়াইযকুলনাদখুলূ হা-যিহিল কারইয়াতা ফাকুলূমিনহা-হাইছুশি’তুম রাগাদাওঁ ওয়াদখুলূল বা-বা ছুজ্জাদাওঁ ওয়া কূলূহিত্তাতুন্নাগফিরলাকুম খাতা-ইয়া-কুম ওয়া ছানাঝীদুল মুহছিনীন।

bn_tafsir:
  (স্মরণ কর) যখন আমি বললাম, এ জনপদ (শহরে) (১) প্রবেশ কর এবং তার মধ্যে যেখানে ইচ্ছা স্বচ্ছন্দে আহার কর, সিজদানত(২) হয়ে (নগরের দ্বারে) প্রবেশ কর এবং বল, ‘ক্ষমা চাই’, (৩) আমি তোমাদের অপরাধ ক্ষমা করব এবং সৎকর্মপরায়ণ লোকদের প্রতি আমার দান বৃদ্ধি করব।

  (১) এ জনপদ বা শহর বলতে অধিকাংশ মুফাসসিরগণের নিকট (প্যালেষ্টাইনের জেরুজালেম) বায়তুল মাক্বদিস।

  (২) এই সিজদার অর্থ কারো নিকট নতশিরে প্রবেশ করা। আবার কেউ এর অর্থ নিয়েছেন, কৃতজ্ঞতার সিজদা। অর্থাৎ, আল্লাহর দরবারে নম্রতা ও বিনয়ের প্রকাশ সহ কৃতজ্ঞতা স্বীকার ক'রে প্রবেশ কর।

  (৩) حِطَّة এর অর্থ হল, আমাদের গোনাহ ক্ষমা করে দাও।

bn_meaning:
  আর স্মরণ কর, যখন আমি বললাম, ‘তোমরা প্রবেশ কর এই জনপদে। আর তা থেকে আহার কর তোমাদের ইচ্ছানুযায়ী, স্বাচ্ছন্দ্যে এবং দরজায় প্রবেশ কর মাথা নীচু করে। আর বল ‘ক্ষমা’। তাহলে আমি তোমাদের পাপসমূহ ক্ষমা করে দেব এবং নিশ্চয় আমি সৎকর্মশীলদেরকে বাড়িয়ে দেব’।


en_meaning:
  But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying.

en_tafsir:
  فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ

  But those who did wrong changed the word from that which had been told to them for another.

  Al-Bukhari recorded Abu Hurayrah saying that the Prophet said,

  قِيلَ لِبَنِي إِسْرَايِيلَ ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ فَدَخَلُوا يَزْحَفُون عَلى أَسْتَاهِهِم فَبَدَّلُوا وَقَالُوا حَبَّةٌ فِي شَعْرَة

  The Children of Israel were commanded to enter the door while bowing and to say <b>`Hittah</b>'. Yet, they entered the door on their behinds, distorting the words. They said; <b>`Habbah</b> (seed), in <b>Sha`rah</b> (a hair).'

  An-Nasa'i recorded this part of it from Abu Hurayrah only, but he has a chain from the Prophet, explaining Allah's statement, 
  حِطَّةٌ
   (<b>Hittah</b>),

  saying, "So they deviated and said <b>`Habbah</b>."

  Similar was recorded by Abdur-Razzaq, and his route was also collected by Al-Bukhari.

  Muslim and At-Tirmidhi narrated similar versions of this <b>Hadith</b>, At-Tirmidhi said, "<b>Hasan Sahih</b>."

  The summary of what the scholars have said about this subject is that the Children of Israel distorted Allah's command to them to submit to Him in tongue and deed. They were commanded to enter the city while bowing down, but they entered while sliding on their rear ends and raising their heads! They were commanded to say, <b>`Hittah</b>' meaning, "Relieve us from our errors and sins." However, they mocked this command and said, "<b>Hintah</b> (grain seed) in <b>Sha`irah</b> (barley)." This demonstrates the worst type of rebellion and disobedience, and it is why Allah released His anger and punishment upon them, all because of their sinning and defying His commands.

  Allah said,
   
  فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزاً مِّنَ السَّمَاء بِمَا كَانُواْ يَفْسُقُونَ
   
   

  So We sent upon the wrongdoers <b>Rijz</b> (a punishment) from the heaven because of their rebellion.

  Ad-Dahhak said that Ibn Abbas said,

  "Every word in Allah's Book that says <b>Rijz</b> means, `a punishment."'

  Mujahid, Abu Malik, As-Suddi, Al-Hasan and Qatadah were reported to have said that;
  <b>Rijz</b> means `Torment.'

  Ibn Abi Hatim narrated that Sa`d bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit said that the Messenger of Allah said,

  الطَّاعُونُ رِجْزٌ عَذَابٌ عُذِّبَ بِهِ مَنْ كَانَ قَبْلَكُم

  The plague is a <b>Rijz</b>, a punishment with which Allah punished those before you.

  This is also how An-Nasa'i recorded this <b>Hadith</b>. In addition, the basis of this <b>Hadith</b> was collected in the Two <b>Sahihs</b>,

  إِذَا سَمِعْتُمُ الطَّاعُونَ بأَرْضٍ فَلَ تَدْخُلُوهَا

  If you hear of the plague in a land, then do not enter it. 

  Ibn Jarir recorded Usamah bin Zayd saying that the Messenger of Allah said,

  إنَّ هَذَا الْوَجَعَ وَالسَّقَمَ رِجْزٌ عُذِّبَ بِهِ بَعْضُ الاُْمَمِ قَبْلَكُم

  This calamity and sickness (i.e. the plague) is a <b>Rijz</b>, a punishment with which some nations who were before you were punished.

  The basis of this <b>Hadith</b> was also collected in the Two <b>Sahihs</b>

arabic:
  فَبَدَّلَ الَّذِیۡنَ ظَلَمُوۡا قَوۡلًا غَیۡرَ الَّذِیۡ قِیۡلَ لَہُمۡ فَاَنۡزَلۡنَا عَلَی الَّذِیۡنَ ظَلَمُوۡا رِجۡزًا مِّنَ السَّمَآءِ بِمَا کَانُوۡا یَفۡسُقُوۡنَ 

transliteration:
  ফাবাদ্দালাল্লাযীনা জালামূ কাওলান গাইরাল্লাযীকীলা লাহুম ফাআনঝালনা- ‘আলাল্লাযীনা জালামূ রিজঝাম্মিনাছছামাই বিমা- কা-নূইয়াফছুকূন।

bn_tafsir:
  কিন্তু যারা অন্যায় করেছিল, তারা তাদেরকে যা বলা হয়েছিল, তার পরিবর্তে অন্য কথা বলল। (১) সুতরাং অনাচারীদের প্রতি আমি আকাশ হতে শাস্তি (২) প্রেরণ করলাম, কারণ তারা সত্যত্যাগ করেছিল।

  (১) এর স্পষ্ট বর্ণনা সহীহ বুখারী ও মুসলিম ইত্যাদিতে বর্ণিত একটি হাদীসে এসেছে, নবী করীম (সাঃ) বলেছেন, তাদেরকে নির্দেশ দেওয়া হয়েছিল যে, সিজদানত অবস্থায় প্রবেশ কর, কিন্তু তারা পাছাকে যমীনে হিঁচড়াতে হিঁচড়াতে প্রবেশ করে এবং 'হিত্ত্বাহ'এর পরিবর্তে (হিনত্বাহ) 'হাববাতুন ফী শা'রাহ' (অর্থাৎ, শীষে গম) বলতে বলতে প্রবেশ করে। তাদের মধ্যে কতই না অবাধ্যতা ও ধৃষ্টতা জন্ম নিয়েছিল এবং আল্লাহর বিধানের সাথে তারা কিভাবে ঠাট্টা-বিদ্রূপ করত এ থেকে তা সহজেই অনুমেয়। বস্তুতঃ যখন কোন জাতি চারিত্রিক ও আচার-আচরণে অধঃপতনের শিকার হয়, তখন আল্লাহর বিধানের সাথেও তাদের কার্যকলাপ অনুরূপ হয়ে যায়।




  (২) এই আকাশ হতে আগত শাস্তি বা আসমানী আযাব কি ছিল? কয়েকটি উক্তি এ ব্যাপারে এসেছে। যেমন, আল্লাহর গযব, কঠিন ঠান্ডাজনিত কুয়াশা অথবা প্লেগ রোগ। শেষোক্ত অর্থের সমর্থন হাদীসে পাওয়া যায়। নবী করীম (সাঃ) বলেছেন, "এই প্লেগ সেই আযাব ও শাস্তির অংশ যা তোমাদের পূর্বে কোন জাতির উপর নাযিল করা হয়েছিল। তোমাদের উপস্থিতিতে কোন স্থানে যদি এই প্লেগ মহামারী দেখা দেয়, তাহলে সেখান থেকে বের হবে না এবং কোন স্থানে যদি এই মহামারী হয়েছে বলে শোন, তবে সেখানে প্রবেশ করবে না।"<em> (সহীহ মুসলিম, অধ্যায়ঃ সালাম, পরিচ্ছেদঃ পেগ, কুলক্ষণ এবং ভবিষ্যদ্বাণী ইত্যাদি ২২১৮নং)</em>

bn_meaning:
  অতঃপর যালিমরা পবিবর্তন করে ফেলল সে কথা যা তাদেরকে বলা হয়েছিল, ভিন্ন অন্য কথা দিয়ে। ফলে আমি তাদের উপর আসমান থেকে আযাব নাযিল করলাম, কারণ তারা পাপাচার করত।


en_meaning:
  And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people knew its watering place. "Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption."

en_tafsir:
  <b>Twelve Springs gush forth</b> 

  Allah tells; 

  وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْناً قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ كُلُواْ وَاشْرَبُواْ مِن رِّزْقِ اللَّهِ

  And (remember) when Musa asked for water for his people, We said:"Strike the stone with your stick." Then gushed forth therefrom twelve springs. Each (group of) people knew its own place for water. "Eat and drink of that which Allah has provided,

  Allah said, "Remember My favor on you when I answered the supplication of your Prophet, Musa, when he asked Me to provide you with water. I made the water available for you, making it gush out through a stone.

  Twelve springs burst out of that stone, a designated spring for each of your tribes. You eat from the <b>manna</b> and the quails and drink from the water that I provided for you, without any effort or hardship for you. So worship the One Who did this for you.

  ... 
   وَلَا تَعْثَوْاْ فِي الَارْضِ مُفْسِدِينَ

  And do not act corruptly, making mischief on the earth,

  meaning, "Do not return the favor by committing acts of disobedience that cause favors to disappear."

  Ibn Abbas said that;

  the Children of Israel, "Had a square stone that Musa was commanded to strike with his staff and, as a result, twelve springs burst out of that stone, three on each side. Each tribe was, therefore, designated a certain spring, and they used to drink from their springs. They never had to travel from their area, they would find the same bounty in the same manner they had in the first area." 

  This narration is part of the long <b>Hadith</b> that An-Nasa'i, Ibn Jarir and Ibn Abi Hatim recorded about the trials.

  This story is similar to the story in Surah <b>Al-A`raf</b> although the latter was revealed in Makkah.

  In Surah <b>Al-A`raf</b>, Allah used the third person when He mentioned the Children of Israel to the Prophet and narrated what He favored them with.

  In this Surah <b>Al-Baqarah</b>, which was revealed in Al-Madinah, Allah directed His Speech at the Children of Israel.

  Further, Allah said in Surah <b>Al-A`raf</b>,

  فَانبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا

  And there gushed forth out of it twelve springs. (7:160),

  describing what first occurred when the water begins to gush out.

  In the <b>Ayah</b> in Surah <b>Al-Baqarah</b>, Allah described what happened later on, meaning when the water burst out in full force.

  Allah knows best.

arabic:
  وَاِذِ اسۡتَسۡقٰی مُوۡسٰی لِقَوۡمِہٖ فَقُلۡنَا اضۡرِبۡ بِّعَصَاکَ الۡحَجَرَ ؕ فَانۡفَجَرَتۡ مِنۡہُ اثۡنَتَا عَشۡرَۃَ عَیۡنًا ؕ قَدۡ عَلِمَ کُلُّ اُنَاسٍ مَّشۡرَبَہُمۡ ؕ کُلُوۡا وَاشۡرَبُوۡا مِنۡ رِّزۡقِ اللّٰہِ وَلَا تَعۡثَوۡا فِی الۡاَرۡضِ مُفۡسِدِیۡنَ

transliteration:
  ওয়া ইযিছতাছকা-মূছা- লিকাওমিহী ফাকুলনাদরিব্বি‘আসা-কাল হাজারা ফানফাজারাত মিনহুছনাতা- ‘আশরাতা ‘আইনান কাদ ‘আলিমা কুল্লুউনা-ছিম মাশরাবাহুম কুলূওয়াশরাবূমির রিঝকিল্লা-হি ওয়ালা-তা‘ছাও ফিল আরদিমুফছিদীন।

bn_tafsir:
  আর (স্মরণ কর) যখন মূসা তাঁর সম্প্রদায়ের জন্য পানি প্রার্থনা করল, আমি বললাম, ‘তোমার লাঠি দ্বারা পাথরে আঘাত কর।’ ফলে তা হতে বারোটি প্রস্রবণ প্রবাহিত হল। (১) প্রত্যেক গোত্র নিজ নিজ পান-স্থান (ঘাট) চিনে নিল। (বললাম,) ‘আল্লাহর দেওয়া জীবিকা হতে তোমরা পানাহার কর এবং পৃথিবীর বুকে অনর্থ (শান্তি-ভঙ্গ) করে বেড়িও না।’

  (১) এই ঘটনা কারো মতে তীহ্ প্রান্তরের এবং কারো মতে সীনা মরুভূমির। সেখানে পানির প্রয়োজন দেখা দিলে মহান আল্লাহ মূসা (আঃ)-কে বললেন, তোমার লাঠি পাথরে মারো। এইভাবে পাথর থেকে বারোটি ঝরনাধারা প্রবাহিত হয়। গোত্রও বারোটি ছিল। প্রত্যেক গোত্র নিজের নিজের ঝরনা থেকে পানি পান করত। আর এটাও একটি মু'জিযা (অলৌকিক ঘটনা) ছিল যা আল্লাহ তাআলা মূসা (আঃ) দ্বারা প্রদর্শন করেন।

bn_meaning:
  আর স্মরণ কর, যখন মূসা তার কওমর জন্য পানি চাইল, তখন আমি বললাম, ‘তুমি তোমার লাঠি দ্বারা পাথরকে আঘাত কর’। ফলে তা থেকে উৎসারিত হল বারটি ঝরনা। প্রতিটি দল তাদের পানি পানের স্থান জেনে নিল। তোমরা আল্লাহর রিয্ক থেকে আহার কর ও পান কর এবং ফাসাদকারী হয়ে যমীনে ঘুরে বেড়িয়ো না।


