The Quran

Commentaries for 2.5

Al Baqara (The cow) - البقرة

2.5 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(These) who have these traits, (are on guidance from their Lord), they enjoy favour, mercy and clear exposition that has come down from their Lord, (and these are the successful ones), the ones who shall escape Allah's wrath and torment. It is also said that this refers to those who have apprehended and found what they were seeking and have escaped the evil of that from which they were fleeing, and these are the Companions of Muhammad (pbuh).
2.5 Asrar - Kashf Al-Asrar
Those are upon a guidance from their Lord.
Here you have the great triumph and the worthy praise. Here you have good fortune without end and generous bounty without limit. He has opened up the door of perspicacity for them and put into effect the gaze of solicitude inside their hearts. He has lit up the lamp of guidance in their hearts so that what is unseen for others is apparent to them. What for others is a report is for them face-to-face vision. Anas ibn Mālik said that he went before ʿUthmān ʿAffān, having seen in the road a woman and considered her beautiful traits. ʿUthmān said, “One of you who has entered in upon me has the traces of adultery appearing in his eyes.”
Anas said, “Is there revelation after God's Messenger?”
He said, “No, but there is insight, proof, and truthful perspicacity. The Prophet said, 'Be wary of the perspicacity of the man of faith, for he gazes with the light of God.'”
A pir was asked what perspicacity is. He answered, “Spirits that move about in the Dominion gazing on the meanings of the unseen things. Then they speak about the secrets of the Real with the speech of contemplation, not the speech of opinion and reckoning.” In this meaning someone sang,
May I be a ransom for the men dwelling in the Unseen, their secret cores roaming in all that is there!
In the Unseen their secret cores crave from the Real
a locus of witnessing to which the people have no access.
They encounter the holy spirit in their secret cores and in meaning they remain dwelling with it.
They are men who have proximity and presence in the Unseen, while their souls have been slain by their finding.
Sarī SaqaṬī was Junayd's master. One day he said to Junayd, “Speak to the people and give them advice, for it is time for you to speak.”
Junayd said, “I did not see myself like that and saw no worthiness in myself. Then one night I saw MuṣṬafā in a dream, and it was the night before Friday. He said to me, 'Speak to the people!' That same night I got up and before morning went to the door of Sarī. I knocked at the door, and Sarī said, 'You will not assent to me before they tell you to do so?'”
The next day Junayd sat in the congregational mosque and news spread in the city that he was going to speak.
A young Christian man came in disguise and said, “O shaykh! What is the meaning of the Messenger's saying, 'Be wary of the perspicacity of the man of faith, for he gazes with the light of God'?
Junayd looked down, then he lifted up his head to him and said, “Submit, for the time of your submission has arrived.” So the young man submitted.
Beware, do not object to their states, and do not deny their perspicacity, for this human substance is like a rusted mirror. As long as it has rust on its face, no form appears within it. When you polish it, all forms appear within it.
As long as the opaqueness of disobedience is on the faithful servant's heart, none of the mysteries of the Dominion will appear within it. When the rust of disobedience is removed from it, the mysteries of the Dominion and the states of the Unseen will begin to show themselves. This is the “unveiling” of the heart.
Just as the heart has unveiling, the spirit has face-to-face vision. Unveiling is the lifting of the barriers between the heart and the Real, and face-to-face vision is mutual seeing. As long as someone is with the heart, he has reports. When he reaches the spirit, he reaches face-to-face vision.
The knower of the Path and leader of the Folk of the Haqiqah, Shaykh al-Islām Anṣārī, has let out the secret here in the tongue of unveiling and lifted from it the seal of jealousy. He said:
“On the first day of the beginningless covenant a tale unfolded between heart and spirit. No one was there-not Adam and Eve, not water and clay. The Real was present, the Haqiqah was there. And We bore witness to their judgment [21:78].
“No one has heard such a marvelous tale. The heart was the questioner, the spirit the mufti. The heart had an intermediary in the midst, but the spirit had a face-to-face report. The heart asked a thousand questions from the spirit, and they all turned to nothing-with one word the spirit answered them all.
“For its part the heart did not have its fill of asking, nor the spirit of answering.
The questions were not about deeds, nor were the answers about rewards. Whenever the heart asked about reports, the spirit answered from face-to-face vision. Finally, the heart came face-to-face. Then it brought back the report to water and clay.
“If you have the capacity to hear, listen. If not, don't hurry to deny, just stay silent.
“The heart asked the spirit, 'What is loyalty? What is annihilation? What is subsistence?' “The spirit answered, 'Loyalty is to bind the belt of love, annihilation is to be freed from self-
hood, subsistence is to reach the reality of the Real.'
“The heart asked, 'Who is the stranger, who the wage-earner, who the familiar?'
“The spirit replied, 'The stranger is the one driven away, the wage-earner has stayed on the road, the familiar has been called.'
“The heart asked the spirit, 'What is face-to-face vision? What is love? What is joy?'
“The spirit replied, 'Face-to-face vision is the resurrection, love is fire mixed with blood, joy is the handhold of need.'
“The heart said, 'Add to that.'
“The spirit answered, 'Face-to-face vision does not get along with explanation, love is paired with jealousy, and wherever there is joy, the story is long.'
“The heart said, 'Add to that.'
“The spirit replied, 'Face-to-face vision cannot be explained, love takes the sleeper in secret, and anyone joyful in the Friend will never die.'
“The heart asked, 'Has anyone ever reached that day by himself?'
“The spirit replied, 'I asked that from the Real. The Real said, “Finding Me is by My solicitude. Fancying that you can reach Me by yourself is sin.”'
“The heart asked, 'Is there permission for one glance? I am tired of the spokesman and the reports.'
“The spirit replied, 'Here we have a sleeper, running water, his fingers in his ears. Will he hear the sound of the Pool of Paradise?'
“The discussion of heart and spirit was cut off. The Real began to speak, and spirit and heart listened. The tale unfolded until the words became elevated and the place was emptied of listeners. “Now the heart finds no rest from joy, and the spirit from gentleness. The heart is in the grasp of generosity, the spirit in the embrace of the sanctuary. No mark of the heart appears, no trace of the spirit. Nonbeing is lost in being, and reports in face-to-face vision. From beginning to end the tale of tawḤīd of simply this. 'I am his hearing through which he hears' gives witness
that this is so.”
2.5 Jalal - Al-Jalalayn
Those, as described in the way mentioned, are upon guidance from their Lord, those are the ones that will prosper, that is, who will succeed in entering Paradise and be saved from the Fire.
2.5 Kashani - Kashani
Those, namely, the ones enjoying the above-mentioned attributes relating to purification and adornment, are upon guidance from their Lord; those are the ones that will prosper, because of these [attributes]. Thus alladhīna yuÌminūna ('who believe') is the subject, the second alladhīna yuÌminūna is coordinated to it and ūlāÌika ('those are the ones') constitutes the predicate; but if it were construed as an adjectival qualification (ṣifa) of al-muttaqīn ('the God-fearing') [of verse 2], then what is meant is that they are the ones whose God-consciousness after the guidance [given to them] is perfect; this is [grammatically] feasible on the basis of [the feasibility] of referring to a thing by that to which it is about to allude.
2.5 Kathir - Ibn Al Kathir
Guidance and Success are awarded to the Believers
Allah said,
أُوْلَـئِكَ
(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
(On guidance) meaning, they are (following) a light, guidance, and have insight from Allah,
وَأُوْلَـئِكَ 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.
2.5 Qushairi - Al-Qushairi
Those are upon guidance from their Lord; those are the ones that will prosper It means “[Those are] in possession of clear evidence certainty unveiling and realization from their Lord.” He discloses Himself to their hearts first by His signs then by His attributes and then by His reality and essence. Some people are upon guidance from their Lord by means of rational proofs dalāÌil al-ʿuqūl. They apply [these proofs] properly and therefore attain truths of different types of knowledge ḥaqāÌiq al-ʿulūm. Other people possess insight baṣīra into the courtesies of drawing near so that through witnessing the mercy and generosity [of God] they attain the perspicuity bayān of certainty. The truth appears to others in their innermost selves so that they witness the reality of the eternally sought and impenetrable ṣamadiyya and they attain to the source of the faculty of insight by virtue of deeper knowledge ʿirfān. Those are the ones that will prosper: Prosperity is to succeed in one's objective and to win what is sought. He grants the folk subsistence baqāÌ at the place of meeting and they succeed in subduing the enemies that are the clamor of the false notions hawājis of the lower self. Then the thoughts khawāṬir that come to hearts disappear and they stand by the Real for the Real without the intermediary of an intellect ʿaql or recourse to memory dhikr and reflection fikr.
2.5 Tustari - Al-Tustari
Those are upon guidance from their Lord…That is, a clear explanation (bayān) from their Lord: by the light of His guidance hearts witness Him in confident abandonment to Him due to a light from His light, by which He singled them out in His prior knowledge. They do not speak except with guidance (hudā), and their inner perception is solely directed towards that guidance. So those who are guided by [this light] are never left by it; they are [constant] witnesses to it because they are never absent from it. If people were to ask them about it they would inform them, and if they were to will [something], it would quickly be brought about. Thus …they are the ones who will prosper [2:5], and they are directed to guidance and success through His guidance. [It is they who will] remain (bāqūna) in Paradise with the permanent subsistence (baqāʾ) of God, Mighty and Majestic is He. Then Sahl said:It was transmitted to me that God, Exalted is He, revealed to David the words: ‘Make sure that I do not pass you by, for in that case you would forgo everything. Verily I created Muḥammad for My sake, and I created Adam for his sake. I created My believing servantsfor My worship, and I created all other things for [the service of] the son of Adam. So if he preoccupies himself with that which I have created for his service, I will veil him from that [for] which I created [him] for My sake.’