Commentary on the Holy Quran (2:45-46)

Shafaqna English- Commentary on the 2nd Chapter of the Holy Quran by Mohammad Sobhanie.

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ  وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ ﴿٤٥﴾ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ ﴿٤٦﴾

2:45 And seek help through patience and prayer, and indeed, it (Salaah/Salaat) is burdensome except for the humble-minded.

2:46 Those who are certain that they will meet their Lord and that they will return to God.

2:45 Divine Commands (Part 2)

Commentary: The preceding Verses/Ayahs^[1] highlighted the importance of establishing Salaat, paying Zakat, and practicing what one preaches. The subsequent Verses (2:45-46) advise humankind on how to deal with life’s challenges.

Dealing with Life’s Challenges: Life is full of surprises and challenges, which can be overwhelming at times. Verse/Ayah 2:45 directs people to seek help and assistance in “patience” and “Salaat” in times of calamity, difficulty, and hardship.

Patience/Sabr: The term “Sabr” [Arabic: (صبر)] is translated to either “patience” or “steadfastness”. The virtue of patience is the quality of dealing with problems without becoming aggravated and annoyed. The noble trait of patience was found in all messengers of Allah (SWT). They all dealt with difficulties and hardships without uttering a single complaint or having thoughts that might displease Allah (SWT).  The latter is known as “praiseworthy patience” (صبر جميل)^[2].

The patience of Prophet Ya’qub/Jacob (AS) in the parting of Yusuf (AS), Prophet Ayyub (AS) at the time of suffering from severe disease and facing numerous misfortunes, and the Prophet Mohammad (PBUH) against the mockery and harassment of the idol worshippers in Makkah are all excellent examples of possessing praiseworthy patience.

Prophet Ayyub (AS) faced the plight of disease and the loss of his family and possessions^[3]. Similarly, Prophet Ya’qub (AS) grieved and lamented over the loss of Yusuf (AS) so much so that he lost his eyesight^[4]. Prophet Ayyub (AS) and Prophet Ya’qub (AS) both expressed their sorrow and grief only to Allah (SWT) and sought God’s Mercy. However, they never uttered a single word that would displease Allah (SWT) or showed at any time that they had lost trust in God.

It is natural for human beings to grieve in times of calamity and lament the loss of a loved one. However, it is imperative not to lose control of oneself by uttering words, having negative thoughts, and acting in a way that may displease Allah (SWT). The Prophet of Islam (PBUH) wept over the death of his son Ibrahim and said^[5]:

تَدْمَعُ‏ الْعَيْنُ‏ وَ يَحْزَنُ‏ الْقَلْبُ‏ وَ لَا نَقُولُ‏ مَا يُسْخِطُ الرَّبَ‏ وَ إِنَّا بِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ

“Our eyes shed tears and our hearts are full of grief; we say nothing but what Allah (SWT) pleases. O’ Ibrahim, we are sorrowful due to your parting.”

Imam Ali (AS) said: “The Messenger of Allah (SWT) said: Sabr is of three kinds: in times of affliction, in times of obedience, and in times of sinning^[6]. Sabr in times of affliction means to be strong while enduring difficulties. Sabr in times of obedience means to be steadfast in one’s obedience of Allah (SWT), and Sabr in times of sinning means to resist sinning.

Allah (SWT) commanded the Prophet (PBUH) to be resolute in his mission (وَاسْتَقِمْ كَمَا أُمِرْتَ)^[7] and the believers to be steadfast in their belief (إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّـهُ ثُمَّ اسْتَقَامُوا)^[8].

Salaat: The term “Salaat” [Arabic 🙁 صلاةِ)] means invoking Allah’s (SWT) Blessings and is translated to prayer. In some Verses of the Qur’an^[9], it implies its literal meaning; that is, to invoke Allah’s (SWT) Blessings, such as (وَصَلَوَاتِ الرَّسُولِ) which means the prayers of messengers.

In other Verses, it refers to the prayers to be observed five times a day^[10]. The latter is called “Namaz” in Farsi, Urdu, and Turkish language. The Qur’an commentators state that Salaat in this Verse implies Namaz^[11], since Verse 2:45 reads: “It (Salaat) is indeed hard except for the humble ones.” Possessing humility in Salaat is a vital characteristic of a believer^[12].

Imam Sadeq (AS) said: “Whenever Imam Ali (AS) faced a difficulty, he used to stand up for the prayer (Namaz) and then recite this Verse: “And seek assistance through patience and prayer.’”^[13]

The Heaviness of Salaat: Verse 2:45 directs people to seek help and assistance in Sabr and salat in times of calamity, difficulty and hardship. Then, it says, “Salaat is hard except for the humble ones.” Why is that?

Salaat for the believer is analogous to the ascension of the Prophet (PBUH) to the Heavens, which is known as the journey of Mi’raj [Arabic: (المعراج)]. In a perfect Salaat, a humble soul is entirely detached from the earth and its values and joins the angels in the heavens in praise and exaltation of Allah (SWT). This Salaat has a sweetness that motivates a believer in leaving the comfort of his bed in the middle of the night for prayer^[14]:

إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ۩ ﴿١٥﴾ تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ ﴿١٦﴾

32:15 Only those believe in Our verses who, when they are reminded by them, fall in prostration and exalt (Allah) with praise of their Lord, and they are not arrogant. They arise from (their) beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.

Sin and disobedience stain the heart^[15] (كَلَّا  بَلْ  رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُون) and create barriers between man and his Lord. Consequently, salat loses its sweetness for an individual with a stained heart. Hence, he stands up lazily for prayer^[16] (وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَىٰ).

A Characteristic of Humble One: Verse 2:45 declares that humble people (الْخَاشِعِينَ) are sure and confident that they will encounter their Lord on the Day of Judgment:

… الْخَاشِعِينَ ﴿٤٥﴾ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ ﴿٤٦﴾

2:45 The humble-minded are those who are certain that they will meet their Lord and that they will return to God

The verb “Yazunnun” [Arabic: (يَظُنُّونَ)] means “conjecture”. The Verse implies that even having a primitive belief of the Hereafter is sufficient to make a man humble before his Lord^[17].

Word-for-Word Translation:

2:45 [وَاسْتَعِينُوا] And seek help [بِالصَّبْرِ] through patience [وَالصَّلَاةِ] and the prayer. [وَإِنَّهَا] And indeed, it [لَكَبِيرَةٌ] is surely difficult [إِلَّا] except [عَلَى] on [الْخَاشِعِينَ] the humbles one.

2.46 [الَّذِينَ] Those who [يَظُنُّونَ] believe [أَنَّهُم] that they [مُّلَاقُو] will meet [رَبِّهِمْ] their Lord [وَأَنَّهُمْ] and that they [إِلَيْهِ] to God [رَاجِعُونَ] will return.

Appendix:  Arabic Text of Hadith

H.1

وسائل الشيعة / ج‏3 / 280 / 87 – باب جواز البكاء على الميت و المصيبة و استحبابه عند زيادة الحزن ….. ص : 279

3651- 3- وَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ(ع) فِي حَدِيثٍ قَالَ: لَمَّا مَاتَ إِبْرَاهِيمُ بْنُ رَسُولِ اللَّهِ(ص) هَمَلَتْ عَيْنُ رَسُولِ اللَّهِ(ص) بِالدُّمُوعِ ثُمَّ قَالَ رَسُولُ اللَّهِ ص تَدْمَعُ‏ الْعَيْنُ‏ وَ يَحْزَنُ‏ الْقَلْبُ‏ وَ لَا نَقُولُ‏ مَا يُسْخِطُ الرَّبَ‏ وَ إِنَّا بِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ الْحَدِيثَ.

H.2

الكافي (ط – الإسلامية) / ج‏2 / 91 / باب الصبر ….. ص : 87

15- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى قَالَ أَخْبَرَنِي يَحْيَى بْنُ سُلَيْمٍ الطَّائِفِيُّ قَالَ أَخْبَرَنِي عَمْرُو بْنُ شِمْرٍ الْيَمَانِيُّ يَرْفَعُ الْحَدِيثَ إِلَى عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الصَّبْرُ ثَلَاثَةٌ صَبْرٌ عِنْدَ الْمُصِيبَةِ وَ صَبْرٌ عَلَى‏ الطَّاعَةِ وَ صَبْرٌ عَنِ الْمَعْصِيَةِ فَمَنْ صَبَرَ عَلَى الْمُصِيبَةِ حَتَّى يَرُدَّهَا بِحُسْنِ عَزَائِهَا كَتَبَ اللَّهُ لَهُ ثَلَاثَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ وَ مَنْ صَبَرَ عَلَى‏ الطَّاعَةِ كَتَبَ اللَّهُ لَهُ سِتَّمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ تُخُومِ الْأَرْضِ إِلَى الْعَرْشِ وَ مَنْ صَبَرَ عَنِ الْمَعْصِيَةِ كَتَبَ اللَّهُ لَهُ تِسْعَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ تُخُومِ الْأَرْضِ إِلَى مُنْتَهَى الْعَرْشِ.

1. 3

الكافي (ط – الإسلامية) ؛ ج‏3 ؛ ص480

بَابُ صَلَاةِ مَنْ خَافَ مَكْرُوهاً

1- مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيٌّ ع إِذَا هَالَهُ شَيْ‏ءٌ فَزِعَ إِلَى الصَّلَاةِ ثُمَّ تَلَا هَذِهِ الْآيَةَ- وَ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ.

Note:

[1]. The Qur’an, Al-Baqarah 2:43-44.

[2]. Tafseer-e-Namoona, Vol. 9, P. 351.

[3]. The Qur’an, Al-Anbiya ,21:83.

[4]. The Qur’an, Yusuf ,12:84.

[5]. Wasā’il-al-Shīʿa (Arabic: وسائل الشيعة‎) Vol.3, P 280, See Appendix, H.1 for the Arabic Text.

[6]. Al-Kafi, (Print- Al-Islamiah) Vol. 2, Page 91, See Appendix, H.2 for the Arabic Text.

[7]. The Qur’an, Ash-Shura 42:15.

[8]. The Qur’an, Al-Ahqaf  46:13.

[9]. The Qur’an, At-Twabah 9:99 & 103, Al-Baqarah 2:157.

[10]. The Qur’an, Al-Muminum 23:2.

[11]. Tafseer-e-Namoona, Vol.1 P. 216 L.5, Al-Mizan, Vol.1 P. 229, L.1.

[12]. The Qur’an, Al-Muminum 23:2 .

[13].Al-Kafi, (Print- Al-Islamiah) Vol. 3, Page 480, See Appendix, H.3 for the Arabic Text.

[14]. Aal-e-Imarn 3:191, As-Sajda 32:16.

[15]. Al-Muaffifin 83:14.

[16]. At-Tawbah 9:54, An-Nisa, 4-14.

[17]. Al-Mizan, Vol.1 P.22, L.9.

 

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