Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 9

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قَالَ فِرۡعَوۡنُ ءَامَنتُم بِهِۦ

“ Fir'aun (Pharaoh) said: "You have believed in him [Musa (Moses)] ” [7:123]

In another account:

قَالَ ءَامَنتُمۡ لَهُ 

“[Fir'aun (Pharaoh)] said: "You have believed in him ” [26:49]

Both of these Aayat describe the same situation but with different wording. The first Aayah states, “believed in him” meaning do you believe in Allaah as your Lord?

The second Ayah states, “believed in him ” meaning taking him to be your Prophet and Messenger.

Therefore, both wordings combined shows that Fir’awn totally denied both basic aspects of belief; belief in Allah and the Messenger sent to him.

Surah al-Anfaal

إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُہُمۡ

“The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Qur'an) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone);” [8:2]

This description is given was revealed to the Companions [may Allaah be Pleased with them all] before the Battle of Badr.

The Aayah serves the purpose of instilling a greater sense of fear in Allaah; as when the remember Allaah they remember His Extreme Splendor and Might. Likewise, they remember His Anger and Punishment for those who disobey.

However, in another Aayah Allaah describes the situation of the believers as:

ٱلَّذِينَ ءَامَنُواْ وَتَطۡمَٮِٕنُّ قُلُوبُهُم بِذِكۡرِ ٱللَّهِ‌ۗ أَلَا بِذِڪۡرِ ٱللَّهِ تَطۡمَٮِٕنُّ ٱلۡقُلُوبُ 

“Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest .” [13:28]

Therefore the situation of the believer is balanced between hope and fear. When they remember the Might and Punishment of Allaah, they are filled with fear but when they are reminded by the Mercy and forgiveness of Allaah, then they are filled with rest.

This understanding is combined in the Aayah of Surah az-Zumar:

 ٱللَّهُ نَزَّلَ أَحۡسَنَ ٱلۡحَدِيثِ كِتَـٰبً۬ا مُّتَشَـٰبِهً۬ا مَّثَانِىَ تَقۡشَعِرُّ مِنۡهُ جُلُودُ ٱلَّذِينَ يَخۡشَوۡنَ رَبَّہُمۡ ثُمَّ تَلِينُ جُلُودُهُمۡ وَقُلُوبُهُمۡ إِلَىٰ ذِكۡرِ ٱللَّهِ‌ۚ ذَٲلِكَ هُدَى ٱللَّهِ يَہۡدِى بِهِۦ مَن يَشَآءُ‌ۚ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُ ۥ مِنۡ هَادٍ 

“Allah has sent down the best statement, a Book (this Qur'an), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides there with whom He pleases and whomever Allah sends astray, for him there is no guide.” [39:23]

وَقَالَتۡ أُولَٮٰهُمۡ لِأُخۡرَٮٰهُمۡ فَمَا كَانَ لَكُمۡ عَلَيۡنَا مِن فَضۡلٍ۬ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡسِبُونَ

“The first of them will say to the last of them: "You were not better than us, so taste the torment for what you used to earn."” [8:39]

This Aayah comes after Allaah, the Most High, Rebukes the Quraysh for disbelief in Him (Kufr) and inventing new acts of worship; such as making Tawaaf around the Ka’bah whilst being naked and whistling. Therefore, Kufr, misguidance and their invented religion has been described as what they “used to earn” as Allaah has not Commanded it and they will be punished because of what they have invented. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 8

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 ذَٲلِكَ أَن لَّمۡ يَكُن رَّبُّكَ مُهۡلِكَ ٱلۡقُرَىٰ بِظُلۡمٍ۬ وَأَهۡلُهَا غَـٰفِلُونَ

“This is because your Lord would not destroy a people for their wrong-doing while their people were negligent.” [6:131]

Ignorance for their wrong-doing has been put on the same level as sleep. It is only those who are awake that will benefit from the warning and the teachings of the Quraan, if not, then they will be classed as being negligent.

 لَعَلَّكُمۡ تَعۡقِلُونَ 

“This He has commanded you that you may understand.” [6:151]

Many of the Aayaat which pertain to Tawheed and rulings (Fiqh) in the Quraan end with this particular wording. This is because the intellect is often polluted by desires, thus people fall into Shirk and sins as a result.

 إِنَّ رَبَّكَ سَرِيعُ ٱلۡعِقَابِ وَإِنَّهُ ۥ لَغَفُورٌ۬ رَّحِيمُۢ 

“Surely your Lord is Swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.” [6:165]

The reason why retribution is mentioned before His Forgiveness and Mercy is because it comes in a Surah and a context in which many sins have been mentioned and many examples of people before changing their religion. Therefore, it comes as a reprimand and a warning.

Surah al-A’raaf

 ٱلَّذِينَ ٱتَّخَذُواْ دِينَهُمۡ لَهۡوً۬ا وَلَعِبً۬ا وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا‌ۚ فَٱلۡيَوۡمَ نَنسَٮٰهُمۡ ڪَمَا نَسُواْ لِقَآءَ يَوۡمِهِمۡ هَـٰذَا وَمَا ڪَانُواْ بِـَٔايَـٰتِنَا يَجۡحَدُونَ

“Who took their religion as an amusement and play, and the life of the world deceived them. So this Day We shall forget them as they forgot their meeting of this Day, and as they used to reject Our Ayat(proofs, evidences, verses, lessons, signs, revelations, etc.)."” [7:51]

Amusement can about with purposeful intent or not.

Whereas play is done intentionally.

Therefore, these two are causes for which one leaves the following of the truth and it breeds negligence.

Thus the words “them as they forgot their meeting of this Day” are directly related to those who engage in amusement and play. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 7

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Surah al-An’aam

فَإِنَّہُمۡ لَا يُكَذِّبُونَكَ وَلَـٰكِنَّ ٱلظَّـٰلِمِينَ بِـَٔايَـٰتِ ٱللَّهِ يَجۡحَدُونَ

“it is not you that they deny, but it is the Verses (the Qur'an) of Allah that the Zalimun (polytheists and wrong-doers) deny ”  [6:33]

In this Aayah is proof that their inner-selves know that you are truthful and are speaking the truth. Rather, they openly disbelieve in you and your message so that others will not accept you or your message.

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 6

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Surah al-Maa’idah

 وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ‌ۙ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ عَظِيمٌ۬ 

“Allah has promised those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise).” [5:9]

In this Aayah, Allaah, the Most High, has Promised all those who believe and do good deeds a forgiveness and reward. Whereas in Surah al-Fath:

“Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad  till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise).” [48:29]

The promise is made especially for the Companions [may Allaah be Pleased with them all].

This highlights their degree and status however the word, “among them” has been used – therefore not all of the people that lived in the generation of the Companions are included in this promise of forgiveness and reward as amongst them were hypocrites and those who apostate after the passing of the Prophet.

So the Aayah in Surah al-Fath is specific for the Companions but the Aayah in Surah al-Maa’idah is a characteristic all believers share.

[TN: this is an interesting point because the Raafidah (Shia) make Takfeer on the Companions (declare the Companions to be Kuffaar). How can this be so when Allaah has Promised them a forgiveness and a reward (the Aayah in Surah al-Fath) and for those who follow their path (the Aayah in Surah al-Maa’idah)?]

  

وَلِلَّهِ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا‌ۚ يَخۡلُقُ مَا يَشَآءُ‌ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ 

“ And to Allah belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allah is Able to do all things. ” [5:17]

وَلِلَّهِ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ 

“And to Allah belongs the dominion of the heavens and the earth and all that is between them, and to Him is the return (of all).” [5:18]

Both of these Aayat describe that the dominion belongs to Allaah Alone, but their context and thus their degree of emphasis differs.

The first Aayah comes in the context of Allaah being the only Lord, therefore taking Esaa and his mother as objects of worship is false and futile. Ar-Roobubiyyah (Lordship) is for Allaah Alone thus dictating that Uloohiyyah (worship) is also for Him Alone.

How can lordship and worship belong to aspects of His Creation when His is all dominion alone?

As for the second Aayah, then this reinforces in quick succession (as both of these Aayat appear together) that the Decision is completely His; He will Reward and Punish whomsoever He Pleases.

If it was as you claimed, that Esaa and his mother were lords, then how can they also be subject to Allaah’s Decision? Rather Allaah Created and His Owns the creation.

وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقۡطَعُوٓاْ أَيۡدِيَهُمَا جَزَآءَۢ بِمَا كَسَبَا نَكَـٰلاً۬ مِّنَ ٱللَّهِ‌ۗ

“Cut off (from the wrist joint) the (right) hand of the thief, male or female as a recompense for that which they committed, a punishment by way of example from Allah” [5:38]

Men are stronger a species compared to women, for this reason, most crimes are committed by men. For this reason, this Aayah addresses men before women.

وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ 

و

 وَمَن لَّمۡ يَحۡڪُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلظَّـٰلِمُونَ 

و

وَمَن لَّمۡ يَحۡڪُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَـٰسِقُونَ

“And whosoever does not judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers - of a lesser degree as they do not act on Allah's Laws ).” [5:44]

and

“And whosoever does not judge by that which Allah has revealed, such are the Zalimun (polytheists and wrong-doers - of a lesser degree). ” [5:45]

And

“ And whosoever does not judge by what Allah has revealed (then) such (people) are the Fasiqun (the rebellious i.e. disobedient (of a lesser degree) to Allah. ” [5:47]

In these Aayat, those who do not govern by the Sharee’ah (rulers and laypeople alike) have been described as Kaafiroon, Dhaalimoon and Faasiqoon.

The first description of Kaafiroon applies to the Jews, as they changed their books.

The second description of Dhaalimoon applies to the Christians as they forwent the implementation of the law pertaining to capital punishment.

And the third description of Faasiqoon applies to those who left of the application of the laws of Allaah out of weakness, despite having full belief that the laws of Allaah are the superior to their desires.

[TN: this point is extremely important and relevant, as these Aayaat are the bases of the Khwaarij and other extremist groups. They believe the blood of innocent people and innocent Muslims is legitimate as they have all left the Rule and Laws of Allaah, thus deeming everyone to be disbelievers and subject to war. However, Ibn Jamaa’ah gives the correct Tafseer; that there are levels of leaving the Rules of Allaah; if one believes the Laws of Allaah to be incorrect or inferior then they resemble (a party of) the Jews in disbelief. If people leave off the Rule of Allaah out of weakness, then they resemble (a party of) the Christians in being oppressors. If there is a party that leaves off the Rule of Allaah out of weakness or they wish to follow their desires but maintain that the Rule of Allaah is superior, then they have fallen into sin but not disbelief.]

قُلۡ أَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمۡلِكُ لَڪُمۡ ضَرًّ۬ا وَلَا نَفۡعً۬ا‌ۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ

Say (O Muhammad  to mankind): "How do you worship besides Allah something which has no power either to harm or to benefit you? But it is Allah Who is the All-Hearer, All-Knower." [5:76]

The reason why a negation of harm comes before the mentioning of benefit in this Aayah is because those who seek for assistance usually seek it because they want harm to be removed.

Also, as the context is talking about the Power and Kingship of Allaah, it brings forth the mention of removing harm before spreading benefit as this true Power and Kingship focuses on removing harm before spreading benefit. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 5

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 فَٱمۡسَحُواْ بِوُجُوهِكُمۡ وَأَيۡدِيكُمۡ‌ۗ

“perform Tayammum with clean earth and rub therewith your faces and hands ” [4:43]

This Aayah in Surah an-Nisaa describes the process of at-Tayammum but its wording slightly differs from the description in Surah al-Maa’idah

 فَٱمۡسَحُواْ بِوُجُوهِڪُمۡ وَأَيۡدِيكُم مِّنۡهُ‌ۚ 

“ then perform Tayammum with clean earth and rub therewith your faces and hands” [5:6]

This is because the Aayah in Surah an-Nisaa comes in a context in which certain prohibitions (spiritual as well as physical) are being dictated surrounding the Salaat.

Whereas the Aayah in Surah al-Maai’dah is describing the process of purifying oneself from major and minor impurities (rulings pertaining to them).

Therefore the contexts are different, which highlights the importance of one completing all the prerequisites before praying; combining the fulfillment of commands as well as abstaining from the prohibitions.

إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدِ ٱفۡتَرَىٰٓ إِثۡمًا عَظِيمًا 

“Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.” [4:48]

 إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ‌ۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ ضَلَّ ضَلَـٰلاَۢ بَعِيدًا

“Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom he pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away.” [4:116]

This Aayah appears twice in Surah an-Nisaa, but the endings differ.

This is because the contexts differ; the first Aayah comes as rebuke for a sect of the Jews taking Uzayr as a son of God, thus they have “invented a tremendous sin”.

Whereas the second Aayah comes in a context of rebuking the Mushriks of Arabia, stating that they are worshipping idols without any proof, “indeed strayed far away”.

وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ وَلَقَدۡ وَصَّيۡنَا ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلِڪُمۡ وَإِيَّاكُمۡ أَنِ ٱتَّقُواْ ٱللَّهَ‌ۚ وَإِن تَكۡفُرُواْ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدً۬ا (١٣١) وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلاً (١٣٢)

“(131) And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him, But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich (Free of all wants), Worthy of all praise. (132) And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-Sufficient as a Disposer of affairs.” [4:131-132]

The Aayah “And to Allah belongs all that is in the heavens and all that is in the earth” is repeated twice in succession but the endings of the Aayat change.

The Names and Attributes of Allaah “Ever Rich (Free of all wants), Worthy of all praise” refers to the context of divorce; that if a man and woman decide to separate after all avenues of reconciliation have been stressed, then Allaah is Bountiful and Ever-Able to Assist them, thus He is Rich and full of Praise (for His Help).

As for the Names and Attributes in the next Aayah, “Ever All-Sufficient as a Disposer of affairs” then this incites at-Taqwaa. So if they decide to separate, then “to Allaah belongs all that is in the heavens and all that is in the earth” and thus He is the One Who Must be rightfully obeyed, thus being all-Sufficient for those who obey Him.

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 4

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Surah an-Nisaa

ٱلَّذِى خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ 

“and from him (Adam) He created his wife [Hawwa (Eve)]” [4:1]

Here the word Kha – la – Qa (خلق) has been used to mean “create”.

Whereas elsewhere the word Ja – ‘a – la (جعل) has been used:

وَجَعَلَ مِنۡہَا زَوۡجَهَا 

“It is He Who has created you from a single person (Adam), and (then) He has created from him his wife [Hawwa (Eve)]” [7:189]

The difference between the two is that Ja – ‘a – la doesn’t necessarily mean create, rather Ja – ‘a – la means that it was decreed that both spouses be from the same species.

[TN: this is an important point as the Jahmiyyah and the Mu’tazilah use the words خلق and جعل to prove that the Quraan is created].

مُحۡصَنَـٰتٍ غَيۡرَ مُسَـٰفِحَـٰتٍ۬ وَلَا مُتَّخِذَٲتِ أَخۡدَانٍ۬‌ۚ

“they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends” [4:25]

This Aayah describes a characteristic which is imperative before one marries – chastity (whether one marries Muslim, Jew or Christian).

However the onus of chastity is not on the woman alone, rather the same applies to the man:

مُحۡصِنِينَ غَيۡرَ مُسَـٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخۡدَانٍ۬‌ۗ

“chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends” [5:5]

Therefore, both of these Aayat combines shows that chastity is essential before marrying from both parties. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 3

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لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ 

“There is no compulsion in religion.” [2:256]

Some have doubts revolving this Aayah and presume that it nullifies the legislation to call others to al-Islaam or fight oppression.

However this doubt is incorrect from a series of angles:

          -No compulsion, meaning no-one can compel another unless they have proof or intellect to do so. This is the opinion of the Mu’tazilah.

                -Others stated that this Aayah is abrogated by the Aayaat of Jihaad, however this is also incorrect.

                -Others stated that this Aayah is specific only for the people of the book.

TN: as-S’idi points out in his Tafseer that there is a difference between compelling individuals to accept Islaam and prescribed forms of Jihaad in order to repel or eradicate falsehood and oppression.

                                                    

 مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٲلَهُمۡ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ۬ مِّاْئَةُ حَبَّةٍ۬‌ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ‌ۗ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ 

“The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower.” [2:261]

Other deeds are multiplied in reward by ten-fold, however as-Sadaqah has no limit in its multiplication of reward. This is a virtue that is specific to spending in charity (TN: and other actions which mentioned unlimited reward such as fasting, patience, Dhikr and the likes).

                                                    

وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ 

“And Allah likes not the disbelievers, sinners.” [2:276]

This Aayah was revealed about Banee Tahqeef and the Quraysh who used to engage in Ribaa (interest). Upon rejecting the prohibition of Ribaa, Allaah Revealed this Aayah.

The words, “Allaah likes not…” appears in the Quraan in several places (such as 4:36, 57:23 etc).

However Allaah doesn’t Say, “Allaah Hates…”. This is because:

-Hate is not an Attribute of Allaah.

[TN: Ibn Taymiyyah affirms Hate as an attribute of Allaah in al-Waasitiyyah and the proof is 9:46]

-Negativity cannot be attributed to Allaah, the Most High, even in wording.

-Allaah is Talking about characteristics and not specific people, therefore He doesn’t Like such and such characteristics.

                                                    

ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٍ۬ مَّا ڪَسَبَتۡ

“Then every person shall be paid what he earned” [2:281]

Here the wording “earn” has been used but in other Aayat the wording “action” (3:161, 16:111, 39:70) has been used. Combining both wordings, it means that your actions are your true earnings – either they will be a good earning or a bad earning.

[TN: this refutes the Ashari’s who state that we are all compelled and have no free-will. They state that the texts referring to free-will actually mean what the slave will “earn” and not that his action is a choice made by him. Ibn Jama’ah here shows that the wordings of “action” and “earn” refer to the same thing].

                                                    

فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ‌ۗ 

“He forgives to whom He wills and punishes whom He wills. And Allah is Able to do all things.” [2:284]

In this Aayah, forgiveness is special favour because the words “to whom” mean that Allaah Grants forgiveness only to those Whom He Wills it to.

The wording also suggests that His Forgiveness is vast and it overcomes His Anger.

In this is heavy incitement for the believer to seek the Forgiveness of Allaah.

                                                    

Benefits from Surah al-'Imraan

نَزَّلَ عَلَيۡكَ

“It is He Who has sent down the Book (the Qur'an) to you (Muhammad ) with truth” [3:3]

The word “sent down” in the Arabic language comes with emphasis of a Shaddah (ّ) whereas the descriptions given to the Tawrah and the Injeel is that it was “sent down” without the Shaddah.

This means that the Quraan was sent down in succession and in a series of sequences, whereas the Tawrah and Injeel was all sent down in one go.

And Allaah Knows best.