The Quran

Commentaries for 2.46

Al Baqara (The cow) - البقرة

2.46 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
who know that they will have to meet their Lord) see Him, (and that unto Him they are returning) after they die.
2.46 Jalal - Al-Jalalayn
who reckon, who are certain, that they shall meet their Lord, at the Resurrection, and that to Him they are returning, in the Hereafter, where He will reward them.
2.46 Kashani - Kashani
[who reckon that they shall meet their Lord], and that to Him they are returning, upon the annihilation of their attributes and their effacement by His attributes.
2.45-46 Kathir - Ibn Al Kathir
The Support that comes with Patience and 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 Ayah 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 Ramadan is called the month of patience,'' as is mentioned in the Hadith literature. It was also said that `patience' in the Ayah 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,
والصَّلَوةِ
(And As-Salah (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 الْفَحْشَآءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ
(Recite (O Muhammad ) what has been revealed to you of the Book (the Qur'an), and perform As-Salah. Verily, As-Salah (the prayer) prevents from Al-Fahsha' (i.e. great sins of every kind), and Al-Munkar and the remembrance of (praising) of (you by) Allah is greater indeed) (29:45).
The personal pronoun in the Ayah,
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 Ayah. Similarly, Allah said about Qarun (Korah),
وَقَالَ الَّذِينَ أُوتُواْ الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـلِحاً وَلاَ يُلَقَّاهَآ 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 As-Sabirun (the patient).'') (28:80).
Also, Allah said,
وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَآ 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 الْخَـشِعِينَ
(except for Al-Khashi`in.)
Ibn Abi Talhah reported that Ibn `Abbas commented on this Ayah, "They (Al-Khashi`in) are those who believe in what Allah has revealed.''
Allah's statement,
الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـقُوا رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَجِعُونَ
(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 Ayah. Therefore, the prayer, or the advice to observe it is heavy,
إِلاَّ عَلَى الْخَـشِعِينَالَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـقُوا رَبِّهِمْ
(except for Al-Khashi`in. (They are those) who are certain (Yazunnuna) 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 رَجِعُونَ
(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 مُّلَـقُوا رَبِّهِمْ
(Yazunnuna that they are going to meet their Lord)
Ibn Jarir said; "The Arabs call certainty as well as doubt, Zann. 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 Mujrimun (criminals, polytheists, sinners), shall see the Fire and Zannu (apprehend) that they have to fall therein)''(18:53).
It is recorded in the Sahih 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 Zann (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,
نَسُواْ اللَّهَ فَنَسِيَهُمْ
(They have forgotten Allah, so He has forgotten them) (9:67).
2.41-46 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
"Paltry gains": worldly gains for the sake of which these people discarded the commandments and precepts of Allah. As a matter of fact, even the whole wealth of the world put together is worthless, if it is gained in exchange for Allah's Guidance.
Such were the conditions when the Holy Prophet upon whom be peace) presented himself as a Prophet and began to invite the people to Islam; naturally the illiterate Arabs turned to the Jews for guidance in this matter, and said: "You are the followers of a Prophet and possess a Book, so tell us what you think of this man and his teachings, who claims to be a Prophet." This question was repeatedly asked of the Jews by the people of Makkah, and when the Holy Prophet came to Madinah, here also many people visited the Jewish scholars again and again to ask them the same question. But their scholars never gave them the right answer. For they could not say that the doctrine of Tauhid that Muhammad (upon whom be Allah's peace and blessings) was preaching was wrong, nor that the knowledge which he imparted about the Prophets, scriptures, angels, and the Hereafter was wrong, nor that there was something wrong about the moral principles that he taught. They were neither ready to admit in plain words the righteousness of the teachings of the Holy Prophet; nor had they the courage to refute it openly; nor were they willing to profess the Truth candidly. Instead, they devised a subtle strategy to oppose it: they created one suspicion or the other about the Holy Prophet, his followers and his mission; they would concoct allegations against him and his followers and make false propaganda against them or raise frivolous objections so as to involve them in useless discussions. That is why they have been warned not to conceal the truth by covering it with falsehood, nor suppress it by spreading suspicions and by raising silly objections, nor mix it up with falsehood.
The Salat and the Zakat have always formed the essential elements of the revealed religion (Islam). Like all other Prophets, the Israelite Prophets also had strictly enjoined these, but by and by the Jews became wholly neglectful of them. They gave up the performance of Salat in congregation and the majority of the people did not even offer it individually. Instead of paying Zakat, they started charging interest on money.
That is, "If you face some difficulties in following the righteous way, sabr and Salat will help remove the difficulties and strengthen you to walk the way easily." Lexically, sabr means to check and tie, but in usage it stands for patience, perseverance, endurance and fortitude. The Qur'an uses this word to express that fortitude, that moral strength, that firmness of purpose and decision, that determination, moral discipline and self-control which enable a person to proceed with patience and courage in the face of afflictions, privations and temptations on the way he chooses in accordance with the dictates of his conscience. What the Qur'an means to stress is that the Muslims should develop this moral quality in themselves and should observe the Salat regularly to reinforce it from without.
Salat is a hard task" only for the one who is disobedient to Allah and does not believe in the Hereafter. But it is a joyful duty for the one who is willingly and happily obedient to Allah and who believes that one day he will have therein. It is expected that this will lead you on to the paths of virtue and piety." But even after that you forsook the Covenant: nevertheless Allah did not withhold His grace and mercy from you; otherwise you would have been utterly ruined long before this.
2.46 Qushairi - Al-Qushairi
who reckon yaẓunnūna that they shall meet their Lord and that to Him they are returning. It is said that the word “to think” ẓann is used here to mean “certainty” yaqīn which would be the most obvious [meaning]. What is meant by it is “reckoning” ḥusbān. Those who reckon with the reckoning of certainty ẓanna ẓann al-yaqīn are those who experience the communion [of lovers]. Those who reckon by the reckoning of guessing ẓanna ẓann al-takhmīn are those who experience separation. [The phrase] they shall meet their Lord mulāqū rabbihim is in a grammatical form appropriate for the past present and future. Because the folk have recognized the truth of what will be according to the decrees of the unseen they have reached the point that it is as if the promise has already been determined for them and the unseen is present for them.