Al Bayan Surah Al Baqarah-Part 1 Verse 1-2 Javed Ahmed Ghamidi [Javed Ahmed Ghamidi] Alhamdulillah, All praise be to Allah, Lord of the World Peace and blessings be upon His Trustworthy Prophet, Muhammad. I seek refuge with Allah from the accursed Satan In the name of Allah who is Absolute Mercy whose Compassion is eternal. Ladies and Gentlemen, We are going the study Surah Baqarah. Baqarah and Aal-e Imran are paired Surahs. While writing the introduction of Al Baqarah and Aal-e Imran, I have written them together, and the same methodology

has been used everywhere in Al Bayan i.e the introduction of the paired Surahs are at one place only. I have mentioned that according to their theme, these two Surahs form a pair, the word ‘Tawam’ means a pair. There are 114 Surahs in the Quran. According to the situations, these 114 Surahs were being revealed from time to time. When the arrangement of the Quran was made by Allah (swt) then you should understand it like this, that all 114 Surahs are spread across, and two at a time have been picked up forming pairs.

Generally, this is the method, a few of the Surahs are an exception to it. Among them, we have studied Fatihah, a few more will come. However, the whole of the Quran is essentially arranged in this manner. Both these Surahs as per their themes form a pair. By ‘as per the themes’, implies that the topic which has come under discussion in the Surahs, actually, forms the basis for their pairing And everywhere, this is the case, however, it appears in various ways i.e. it will also happen that the Surah would be very similar

with respect to its form, and when it is similar in the form then everybody recognizes it as a pair; a very clear example of it is Surah Falak and Surah Naas or Surah Duha and Surah Alam Nashrah i.e. even a common man feels their stark similarity of form, these are almost like twin children, they form a pair. Obviously when I say they are in pairs, then what is the aspect in which the pairing occurs? After the completion of proof on the Jews in the first Surah and along with the Jews, the Christians especially in the second Surah, after ‘Itmaam-e Hujjat’

the declaration for the establishment a new Ummah from among the Bani Ismail, the ‘Muslim Ummah’ has been done. Now you note what has been said, i.e in the first Surah the Jews, and in the second along with the Jews, the Christians, so this forms the basis of the pairing. In both the Surahs, ‘Itmaam-e Hujjat’ has been done on the Jews Rather if you use a comprehensive term, the ‘Itmaam-e Hujjat’ has been done on ‘Ahl-e kitaab’ (People of the Scriptures) In a way, the theme for both Surahs is the same,

but this aspect that the Jews and the Christians i.e. both the communities are there, they are ‘Maghzub Ilaihim’ we have read about them in Surah Fatihah and these are ‘Da’aalin’. The Qur’an has indicated this in various places. This too has been further elaborated in detail, i.e. those of whom He is referring and saying that they were subjected to wrath, how and when did it happen? And the misguidance of the Christians has been detailed in various places. It is a fact that this type of misguidance

did not take place among the Jews. Among the Christians almost a new religion came into existence i.e. our Ummah also has had the effects of ‘Ilm-e Kalam’, philosophy. There are many people who think that the real ‘Hujjat’ (Proof) is the tradition, and the Quran should also be seen in that light, Obviously, every community has an exceptional attachment with its tradition. This relationship is so deeply rooted that we read it in the Quran, that when the Prophets presented their ‘Dawah’,

the people said that we have found our ancestors to be on the same path. People have such an extraordinary and solid connection with their tradition. Among us the traditions of the Deen, if you make an impartial study of it, a well researched study reveals the fact, ‘Tasawwuf’, philosophy, which took the shape of philosophical theology in our tradition, ‘Fiqh’ (Islamic Jurisprudence) all these things have had an effect on them i.e. the needs that got generated among the people the tendencies and persuasions that were developed,

when they saw the world, whatever was there in the world whether it was in the name of religion, or rationality, which had their effects and now the tradition that we have reflects all these effects visibly. If some of you who have read the conclusion of my book ‘Meezan’ there I have written that in this book I have endeavored to present the Deen free from the effects of Philosophy, Tasawwuf, Ilm-e Kalam, and ‘Fiqh’. This to express that among us too, the traditions did not remain free

from these things; if the time permits then I will explain how these things have had their effects. And the traditions that have now been formed, what is it actually? i.e., such forms are there which you see publicly among the common people, and those forms are also there which you see among the elite. And those forms are also there which you find among the glorious ‘Ulema’. But with respect to the fundamental truths, we can say that these traditions weren’t affected. It is not that among us in the complete tradition,

the ‘Shirk’ (Polytheism) has been accepted. It is not so. Or some philosophical viewpoint has gained ground to achieve domination with respect to the ‘Qayamah’ (The Day of Judgement) Or some other interpretation has been made prevalent regarding the accountability for virtuous acts and ‘Iman’. These are the fundamental realities regarding the ‘Deen’. Among the Christians, all three fundamental truths had been affected. For this reason, in the Quran, they have been cited

as an example of misgivings, misguidance, and ‘Bidat’ (innovation in their Deen) Both the Surahs according to their topics are pairs. In the first Surah the Jews and in the second, along with the Jews, the Christians especially have been presented ‘Itmaam-e Hujjat’ (Arguments for the Proof) i.e. when the Prophet (pbuh) had come to Madinah, then this second phase had started. In the first phase, the Itmaam-e Hujjat has been presented to the ‘Mushrikeen’ of Arabia. At that time too, the Jews and the Christians

remaining in the background have been putting up questions and arguments and in this respect have been the audience in some ‘Makkiaat’ (Surahs revealed in Makkah) But the real address to them has been only after coming to Madinah. The second thing after the ‘Itmaam-e Hujjat, from among the Bani Ismail, the declaration for the formation of a new Ummah, the Muslim Ummah has been done. The first audience had been ‘Bani Ismail’ The Muslim Ummah has been brought into existence from among them.

Those only have been assigned this responsibility as a branch of the descendants of the Prophet Ibrahim A.S. and the way the Bible tells us about ‘Bani Israel’, that those people who had accepted the ‘Dawah’ of ‘Bani Israel’ and joined together with them. From the Bible we come to know that many people from Egypt also had joined them. Probably ‘Saamari’ was one of them, about them the Torah says that they shall abide by that same law and on them, the same rules would apply

which have been stated in the Torah. We also have the same status. Like the followers and abiders of the ‘Bani Ismail’ we have been made the carriers of that ‘Dawah’ and in this respect, we are called the Muslim Ummah. But the real Muslim Ummah is the name of ‘Bani Ismaili’ only. In these Surahs, though the indirect address has been done to the Prophet as well as the ‘Mushrikeen’ of Arabia also. As the Surahs are very detailed, amongst the longest Surahs of the Quran,

indirectly, implicit attention has been made to the Prophet. Sometimes some address is made to the ‘Mushrikeen’ of the Arab but the actual audience of both the Surahs are the ‘People of the Scripture’ and after that the Muslims, i.e. the ‘People of Scripture’ from the aspect of ‘Completion of Proof’ and the Muslims with respect to ‘Tazkiyah’ and ‘Tatheer’, and as the Muslim Ummah, with regard to their Faraidh (obligations). In this way, you can understand the themes of these Surahs.

And you can also understand the mechanism of their pairing. i.e. how their relationship of a pair, or a couple, came into being. From their topic, it is clear that these were revealed after the ‘Hijrat’ of the Muslims and the establishment of a formal Muslim State in Madinah. And the Prophet was doing the ‘Itmaam-e Hujjat’ on the People of Scriptures as well as the ‘Tazkiyah’ and ‘Tatheer’ of the Muslims. I have said this earlier and I have also made it the topic of discussion in the essay on the ‘Usool o Mubadi’ in ‘Meezan’,

One history is that which is known through ‘Akhbar-e Ahaad’ and the other is the established history. For example, the appointment of the Prophet happened in Makkah. He has spent a considerable period in Makkah and done ‘Itmam-e Hujjat’ on his Nation, He then did ‘Hijrat’ from there, whereon He came to ‘Yathrib’ (Modern day Madinah) And on coming to Yathrib , He has done ‘Itmaam-e Hujjat’ on the Jews and the Christians. There, some battles also took place,

such as the battle of ‘Badr’, the battle of ‘Uhad’, the battle of ‘Ahzab’ This is established history; it is that history which has been transferred from ‘Akhbaar-e Mutwatira’. Its details are obtained from ‘Akhbaar-e Ahaad’. Hence this history must be kept as a backdrop of the Quran. And on its basis, we shall understand a lot of things. It is clear from their themes, that these were revealed post-Hijrat to Madinah at a time when a systematic Muslim State had been established there.

i.e when we read these Surahs, then from their topics this reality becomes quite obvious. Now you see, generally, the Narrations that exist, and where the years are also ascertained I have not accepted them. For me, to understand the era of a certain Surah, its most important source is the surah itself. As the Quran is the chronicle of a Prophet’s experience of warning his people as I had said; this is why the events themselves are indicating, the address itself points out, the narrators are themselves indicating.

The type of address itself is indicative, of the period to which the Surah belongs. Now this discussion, I shall leave here as it is debate on history, and for me, it is not required to be done in case of Quran or in the ‘Tafseer’ (Explanation of the Quran) that you fix 2nd Hijri or 4th Hijri or 5th Hijri for it as the date, the primary concern is the stage in which the Surah was revealed. Here I have pointed towards two things, One is that these have been revealed after Hijrat in Madinah,

when a well ordered Muslim State had come to be established there. This thing becomes evident from the Surahs. The second is that the Prophet was continuing the Itmaam-e Hujjat on the People of the Scriptures as well as the ‘Tazkiyah’ and ‘Tatheer’ of the Muslims, Read the Surah with contemplation I also advise many people about the methodology to read ‘Al Bayan’ is that firstly you read the translation of the whole Surah in a flow, with that, it will become clear to you as to what is the Quran.

And how beautifully structured are its topics and after that, it will be obvious to you about the extraordinary and exceptional nature and the greatness of the address which has been delivered onto the tongue of the Prophet (pbuh). If you segregate it in sentences, or in paragraphs, sections, it won’t be clear. You should try to read full running translation of a Surah in one session. Only the translation! It is very important for capturing the theme in the translation, that the demonstrative ‘pronouns’ which are being used, or such other words,

their correct occasion should be evident. Hence, you will see that I have added the diacritical marks, and fat’ha and dhamma, to point out the correct demonstrative pronouns, for this reason that when a simple translation is read, its real beauty should be conveyed and the occasion of the words also become clear. The topic of the first Surah Al Baqarah is ‘Itmaam-e Hujjat on the People of Scriptures, and the establishment of a new Ummah in their place, and the statement of the latter’s obligations.

This is the topic of this Surah I.e. the Proof of Allah is completed, the declaration is done for the establishment of a new Ummah. And then it is told what are the obligations of that Ummah. The topic of the second Surah Aal-e Imran is the People with the Scriptures especially the ‘Itmaam-e Hujjat’ on the Christians, and in their place the establishment of a new Ummah and its ‘Tazkiyah’ and ‘Tatheer’. This is the difference between the topics of the two Surahs, a very delicate difference, there the aspect of the obligations

and here the aspect of ‘Tazkiyah’ and ‘Tatheer’ has achieved domination. especially in those parts of Aal-e Imraan where the comments have been done on the incidents post the war. There the Quran itself has delivered this through a set of words, and there especially the word ‘Tamhees’ has been adopted by the Quran When you will read the Surah then this point will be clear. This is the introduction of both the Surahs. After this, we begin the Surah Bismillahir Rahmanir Rahim

Alif Laam Meem, Zalikal Kitaabu La Raibafi In the name of Allah who is absolute Mercy whose affection is eternal, this is Surah Alif Laam Meem. This is the book of Allah, there isn’t any doubt in this. This is the translation that I have done. This is Surah Alif Laam Meem, on this, there is a note of Al Bayan In this sentence, the ‘Mubtada’ is omitted as per the Arabic language. i.e. the actual sentence is ‘Hazihi Alif Laam Meem’ The Mubtada ‘Hazihi’ is omitted. If you expand it then the whole thing will be

‘Hazihi Alif Laam Meem’. This is Alif Laaam meem. The term for these i.e. Alif Laam Meem, is “Huruf-e Muqqata’at” i.e. these letters do not form a word, each letter is separate from the other. So this is the reason that for them a term has been created. This term has been devised by the scholars. i.e. the Prophet (pbuh) or Allah (swt) has not told that these are the letters of “Muqqata’at” This term has been made by the scholars. Hence I have written, that the term for them is ‘Huruf-e Muqqata’at’.

The way these letters have come at the beginning of the Surahs, and in very many places, the way the Quran has through ‘Zaalika’ and Tilka’ has pointed towards them, it is clear that these are the names of the Surahs. What I am saying is not something very new, This is what the research scholars have held. If you note in the Quran ‘Zaalika’ and ‘Tilkaa’ has been used to refer. The referencing by ‘zaalika’ and ‘Tilka’ is done only when earlier something has been mentioned.

And along with this, they have always come in the beginning. It is never that they had come in the end and in the middle. This is in the same manner as you write the name of something in the beginning. These are the names of the Surahs. What is their meaning? In this regard, the most plausible explanation is by the famous scholar, and researcher of the Indian subcontinent, Imam Hamid Uddin Farahi. Obviously these are the letters of “Muqqata’at”, these do not form any words. These have always been read like this. The ‘Qirat’ of the Quran has been quoted

through the Prophet as this only, there it has been read like this only, ‘Alif Laam Meem’. Hence the question arises as to what are these letters? What is their subject? I am not doing an extensive analysis here, you may read about them. People have made various speculations. Make a list of all the speculations from those generally done from the initial period, till the present times, with regard to the pre-Islamic Arabic literature, and the language of the Quran. Those are in no way acceptable i.e. the idiom that was

not prevalent in those times, whether those were Arab or non-Arab, it was after considering these, that people interpret them. Like in the present times the use of abbreviations are very much in vogue in our place, i.e. we take the initial letters of a term and form a name from it. People mostly interpreted it in this way, and several more such speculations were done, but if you think, then you will agree with me, that if any concept is worth mentioning, then it is that of Imam Hamid uddin Farahi. The earlier interpretations are

so unrealistic, can be understood from the fact that after a certain period people even stopped quoting them. Hence in the present days the ‘Tafseer’ that were written, like the ‘Tafseer-e Majdi, Tafheem-ul Quran, and several others. There it was completely ignored. If at all they found their mention in the ‘Tafseer’ but in the translation, they were totally omitted. And in the ‘Tafseer’ too, some pointers were made of about the different schools of thoughts, or they were explained a little. This is the point of view

which draws attention, is most plausible, as per the Arabic language, and which is of great significance as per the revealed literature, its backdrop and History, hence I have mentioned it. In this group, the most probable opinion is that of the respected scholar and researcher of the subcontinent, Imam Hamid Uddin Farahi. He says that the alphabets of the Arabic language, since these were also the prevalent alphabets of the ancient Arabs, which not only gave the phonetics of the alphabets, but also like

the alphabets of the Chinese language pointed to their meaning and the objects they were derived from. This is an explanation that is not just a guess, rather it is a completely intellectual point, i.e. how the alphabets, the letters of the alphabets came into existence? After studying the different languages of the world we come to know that initially these were the names of objects. i.e. human beings had objects in front of them. Those object ideated images in people’s minds. on the basis of these names, these alphabets were fixed,

and these depicted the picture of those objects. This is even continuing today in the Chinese and the Japanese languages in the same way. The alphabets of the Arabic language were originally prevalent in the ancient Arab i.e. in the ancient Arab civilization, the alphabets that were prevalent were of this nature only. Those alphabets didn’t just tell the sounds, rather like the Chinese language, signified the meaning as well as the object too. In the beginning the alphabets originated in this manner only.

i.e. the huruf-e tahajji, alphabets, the name of the objects signified them. Afterward, and gradually those became limited to their sounds only. This ‘Tajreed’ has happened in the later period, its origin has been that only. And the meaning or the object that they signified, they were written similar to their image. i.e. in the name of an object or thing that came into existence and now it has to be written, so that image is drawn. Similarly at the beginning of the Quran these have come

according to their ancient meaning, as per Imam Farahi. i.e. this is the opinion given by Ustaz Imam Hamid Uddin Farahi. That what has taken place is that Allah (swt) has kept the names of the Surah and it goes with the taste of the Arabs, giving the names to odes or sometimes leave them without a name. If they give a name then it will become popular with that name. If not, then it will be known at times with its rhyming word, or with a particular name that gets mentioned in it. Both methods have been

adopted in the Quran, and the meaning or object which were assigned were made in the shape of their image. So they have been used at the beginning of their Surahs of the Quran in their ancient context. i.e. the naming of the Surahs of the Quran has been done in the context of their ancient meaning. It is their meaning which has been used considering the important things of the Surah, that has been reflected in the name. Its very clear example is Surah Nun. The Surah ‘Qalam’ whose another name is Surah Nun also.

We know about the alphabet Nun, that it is still used in its ancient meaning. It means fish. Syedna Yunus A.S. has been referred to as Zan-nun in the Quran, i.e. the fisherman, and the Surah which has been given this name, we know, the name of Syedna Yunus A.S. has been mentioned as ‘Sahib ul Hooth, i.e. fisherman. This is a clear example, in its light, you may understand that probably the same thing has been followed in other Surahs. ‘Wa Allahu Alam Bis Sawab’ The reason for it is till the time we do not find

that common denominator in all the Surahs, till that time we cannot say this with finality. What I have said is that this opinion is the most plausible one. It is as per the taste of Arabs, it is based on an accepted fact. There is no speculation in it. Rather there is an established reality that exists about the language and nobody disagrees with it, this opinion is based on it. And the Surah Nun is a very clear example of it. You may refer to an encyclopedia on the alphabets of the ‘Hebrew’ language.

And go through it then you will get the meaning of all the words. However, since the languages have gone through a lot of stages, hence there have been some changes in it too. And it is difficult to trace those commonalities today. You will see, the books that exist on the subject of Linguistics, in them about all the alphabets, you will know that ‘Jeem’ is actually ‘Jaimal’ written in the shape of a camel. And ‘jaimal’ in Hebrew, and it is called ‘Jamal’ in Arabic.

Hence this is its name and its shape will of the camel Now if there has been a special mention of the camel in any Surah, then its name can be ‘Jeem’, this is just an example. So Surah Nun is a very clear example of it but in the rest of the places since we are still to find this commonality for certain, hence we can only say that this is the most plausible opinion. ‘Wa Allahu Alam Bis Sawab’ After that it was stated ‘Zaalik alKitaabu La Raibafih’ This is the book of God, i.e. the complete sentence is ‘Zalikal Kitaab’

obviously, it is Al-Kitab, hence the demonstrative pronoun of ‘Zaalika’ is toward ‘Alif Laam Meem’, i.e. when we will write the name then by pointing to a part (juz), we will signify the whole (kul). This is ‘Alif Laam Meem’, ‘this’ is kitaab-e Ilahi’ the original words are ‘Zaalikal Kitaab’. In this, the pronoun of ‘Zaalika’ is for the Surah. And the meaning of Al-Kitaab’ is for the book of ‘Ilahi’ (God) i.e. in ‘Al-Kitaab’ how did the meaning of ‘Kitaabe Ilahi’ emerged?

In it, the ‘Alif Laam’ is for the singular and the speaker is Allah (swt). Hence when He said that it is My book, i.e. if you see it from this aspect then what is the meaning implied, it is God’s book. Hence the meaning of the ‘Kitaab-e Ilahi’ emerged in it. At many places in the Quran it has been used in this meaning When we say ‘Ahlul Kitaab’ what does it imply? i.e. the holders of the ‘Kitaab-e Ilahi’ (The Book of Allah). There too it has been used in the same sense.

At many places in the Quran, this word has been used, and in the same way when a word having several meanings become fixed for a certain special and superior meaning that it was used for. i.e. the meaning of the book is ‘a book’, ‘the book is mine or yours’, ‘I have gone through tens of books’, ‘there are thousands of books in the library’. We do not know how many more will be authored. And how many have already been authored? So this is a common word which can be used for all of them. So what has happened?

Actually with the ‘Alif Laam, in a superior way it has become special for ‘The book’. In the context of the Quran, this has become special for ‘Kitaab-e Ilahi’, This may happen with any other forms of knowledge. For example, in Ilm-e Nahw, Grammar, when it is said ‘Kitaab’ then it implies the book ‘Sibawayh’. There also, what is happening? The book of Zamakshari is also a book, ‘Muffasal’ is also a book, Shara ibn -e Aqeel is also a book, ‘Mughnil Labeeb’ by Ibn-e Hisham is also a book. But when we say Al’Kitaab’ or

‘Kitaaab’ in Ilm-e Nahw then implies the book by Sibawayh. Actually, the name of the book is ‘Kitaab-e Sibawayh. But for example, Al Kitaab when Zamakshari gives its reference in his ‘Mufassal’, then he just says ‘Al Kitaab’ so from it automatically the experts of that art know that what is meant by it? With reference to the Quran ‘Al-Kitaab’ refers to ‘Kitaab-e Ilahi’ except that context is pointing to some other meaning. After that it was stated that there is no doubt in it,

i.e. it is ‘Kitaab-e Ilahi’ (The book of Allah) there is no doubt in it. i.e. there isn’t a doubt in the fact that it is the book of Allah. I have written that there is no doubt to the fact that it is ‘Kitaab-e Ilahi’ This is the clear and simple meaning of this sentence, and from the cursory look at the Quran too, this thing is quite obvious. i.e. this you will see that it has come in a similar fashion at the beginning of very many Surahs And the Quran itself has clarified on this subject, i.e. there is no doubt in it being the book of Allah

Since the people among us do not possess a good taste in the language of the Quran, and then in the light of the Quran itself, they do not even try to understand its different terminologies, so they start developing different speculative interpretations. You go through the Surahs in which this topic has come, it will become crystal clear. The Quran explicitly states that this is book, these are ‘Ayaat-e Ilahi, and this is ‘Tanzeelum Min Rabbil Aalimeeen’ Its stated in this aspect. i.e. from which aspect there is no doubt in it.

There is no doubt in it being the book of Allah. This is Surah Alif Laam Meem, there isn’t an element of doubt in it, it is Guidance, for those who fear Allah i.e. in ‘lil-muttaqeen’ too, there is ‘Alif Laam’ in ‘Al-Muttaqeen’ that I have delivered, it implies that it is after foregrounding this group that the Quran has put forth these words. If you keep that into consideration then you will have to add this to the translation. There is guidance for these who are God-fearing,

There is a note of Al Bayan on this. Guidance is to get the right path and to follow the path, now you understand it. What is it that has been told here? The guidance is for knowing the path too. Say, I do not know a path. I asked you and you told me of a path. I adopt a path, I adopted the path of knowledge. i.e. I have seen that this is my path. A person decides on becoming a physician He/she will study the medical sciences. That path is shown by his own self to him or shown by the parents or shown by someone else.

Now he/she has to follow that path. So the word for guidance in Quran is used from both the aspects, to show the path and also the guidance that is required to follow that path. The ‘Ilhaami Sahaif’ (Revelation) of Scriptures have actually been revealed for this second aspect of guidance, i.e. this belief that Allah is one, and this belief that based on our ‘Iman’ and ‘Amal-e Saleh’ (the virtuous acts) we have to be accountable to Him. This path has been shown to human beings right from the beginning.

The ‘Ilhami Sahaif’ (Revealed texts), why have the books been revealed? To follow this path i.e. the path that has been shown to him from the beginning, the spirit of which has been imbibed in his/her nature. The path which had always been taught by the Prophets. That which Hazrat Adam A.S. had told his offsprings. That is a popular and well-known fact. The revealed texts were not meant for providing guidance for that path. These came as a reminder to follow that path. The Scriptures (revealed texts)

had been revealed for this second aspect of guidance. The Quran here and in several other places declared itself to be guidance in this respect only. This is a very fundamental idea, you should understand it. The attributes that have been stated of those who are guided by these Ayah i.e. the attributes that have been stated, if you observe, you will see that they are just the opposite of the attributes that were found in the Jews of the period, i.e. since the Itmaam-e Hujjat has been done on the Jews in the Surah, so the attributes that have developed in them,

and became the reason for their becoming ‘Maghzub-alaihim’, the opposite attributes, for this group which is present at hand has been elaborated in the Quran. Further In the same Surah the Quran has in detail stated the attributes of them. When we will further read Surah Baqarah, then those attributes of the Jews will be there in the discussion. ‘It has been told there that instead of fearing Allah, they became rebellious against Him.’ ‘In order to believe in Him, they demanded to see Him with their eyes.’

i.e. they were not ready to accept Him without seeing. They neglected their ‘Salah’, ‘Azahu Salat’, and instead of ‘Infaq’ (Charity) they started advocating for stinginess. Just because of their prejudices they declined to accept the Prophets of God, and the concept of ‘Aakhirah’ became a ritualistic creed for them. And their actions and behaviour did not reflect any Iman (faith) at all. All these attributes have been discussed in much detail. The individual crime of the Jews as per the Quran is this only.

I have stated its summary here. These are the attributes, and the attributes contrary to these have been highlighted. This Quran has been revealed; it has come as a guide to follow that path, which have been told by the Prophets of Allah, and then the people who have accepted them, what will be the attributes of those people? Obviously, there is a harsh comment on those people who shunned it, and then those attributes have been highlighted which emerge as opposites of them. This is its meaning, and when you understand it in this way

then there doesn’t arise the question which normally people begin to think that if the Quran is the guidance for the ‘Muttaqeen’ (the pious), then what is the use of it? The Quran and the revealed books are essentially for the human being, who, through his ‘fitri’, natural guidance accepts the fact that he will be an obedient servant of Allah then it tells him/her as to how he/she can be a faithful servant of Allah. What is the method of following the path of God? Which is the straight path of Allah? i.e. one is when you know

that you have to follow the path of Allah then that is the right path which you have achieved and now you have to follow it. Towards this only I had pointed that in ‘Ihdinas Siratil Mustaqeem’ the ‘Ilah’ has been omitted so that the first aspect does not get highlighted. It is the second aspect, for which the Quran has come to guide you. Now listen to the simple translation of this part, Allah (swt) says. This is the Surah Alif Laam Meem’ this is ‘Kitaab-e Ilahi’ (The Book of Allah).

There is no doubt in it. There is guidance for these who are God-fearing. ‘Aqulu Qauli Hada Wastagh Firullah Li Wa Lakum Wa Lisairil Muslimeen’