بسم الله الرحمٰن الرحيم
☀️ THE VIRTUES OF SURAH AL-BAQARAH AND ĀLI ‘IMRĀN ☀️
Abu Umāmah al-Bāhilī said: I heard the Messenger of Allah ﷺ say:
“Recite the Qur’an, for indeed it will come on the Day of Resurrection as an intercessor for its companions (those who recite it). Recite the two radiant ones (az-Zahrawayn): Surah al-Baqarah and Surah Āli ‘Imrān, for indeed the two of them will come on the Day of Resurrection as if they were two clouds, or as if they were two canopies giving shade, or as if they were two flocks of birds in ranks, pleading on behalf of those who recited them.
Recite Surah al-Baqarah, for taking it (reciting it, learning it, and acting upon it) is a blessing, abandoning it is a cause of regret, and the bathalah (the practitioners of sorcery) cannot withstand it.”
[Ṣaḥīḥ Muslim, no. 804 (1/553)]
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Explanation of the Hadith
By Shaykh Muḥammad ibn ‘Alī ibn Ādam al-Ithyūbī (d. 1442 H)
(From Zayd) — meaning Ibn Abī Sallam — (that he heard Abū Sallam), his father, who is Mamṭūr, (say: Abu Umāmah narrated to me) — that is Ṣudayy ibn ‘Ajlān — (al-Bāhilī), the one attributed to the tribe of Bahilah.
(He said: I heard the Messenger of Allah ﷺ say: “Recite the Qur’an”) meaning: benefit from reciting the Qur’an and accustom yourselves to persistently doing so.
(For indeed it) — the letter fa’ indicates the reason — meaning the Qur’an, (will come on the Day of Resurrection as an intercessor for its companions) meaning those who continually recite it.
It will do so by appearing in a form that people can see, just as Allah, Exalted is He, will cause the deeds of His servants to take on forms and weights so that they can be placed on the scale. Allah is capable of all things.
In general, the apparent meaning of the revealed text should not be diverted from its clear indication. Therefore, a believer must accept this and similar matters, and believe that the intellect has no role in such unseen realities; rather, he must submit completely. And Allah is the One who guides to the straight path.
(Recite the two radiant ones — az-Zahrawayn) the dual form of az-Zahrā’, the feminine form of al-Azhar, meaning: luminous, very bright. It means the two illuminating surahs, named so because of their light, guidance, and the immense reward for reciting them.
Al-Qāmūs states:
“Zahara” (for a lamp, moon, or face) means to shine brightly, and the fire is said to be “zāhir” when it glows.
Al-Miṣbāḥ states:
“Zahara (yazharu) means that the color of something becomes clear and bright, often used for whiteness.”
It is as though these two surahs, compared to other surahs, are like two moons compared to the rest of the stars.
And without doubt, the light of the speech of Allah is far greater and brighter than any light in the universe.
Every surah of the Qur’an is zahrā’ (radiant) because within them are laws, admonitions, healing for the heart, illumination, and multiplied rewards. However, the light of these two surahs is stronger and greater.
(Al-Baqarah and Āli ‘Imrān) — they may be read in the accusative case (naṣb) as substitutes, or understood with the meaning “I mean…”. They may also be read in the nominative (raf‘).
Surah is mentioned with the second but not the first, indicating the permissibility of mentioning it or omitting it.
(Indeed the two of them) — meaning the two surahs.
Some said it refers to their reward, but the correct view is that the surahs themselves take on a real, physical form, as explained earlier.
(Will come — meaning will appear — on the Day of Resurrection as if they were two clouds) — ghamāmatān, with ghain fatḥah and light mīm — two clouds shading their reciter from the heat of the Gathering.
Called ghamām because it covers the sky.
(Or as if they were two ghayāyah) — dual of ghayāyah, meaning anything that shades a person from above — a cloud, dust, or other — as explained by al-Jazarī.
Al-Manāwī said:
A ghayāyah is anything that shades a person overhead, and here it refers to something having clarity and radiance, because a ghayāyah is the shining ray of sunlight.
Al-Qārī said:
A ghamāmah blocks light and is very thick; a ghayāyah is lighter and closer to the head, like what shades kings — combining shade and light.
Al-Ḥafnī said:
“It means they illuminate in addition to shading, making the meaning stronger than the previous, for clouds do not shine.”
(Or as if they were two firqān) — dual of firq, meaning two groups — (of birds) — plural of ṭā’ir — (ṣawāff) — plural of ṣāffah, birds standing in ranks with wings outstretched, touching one another with no gaps.
The meaning is that the two surahs will protect their reciter from the heat of the Gathering and the difficulties of the Day of Judgment.
The word “aw” (or) is not for doubt, nor choosing between the three, nor uncertainty in narration; rather it signifies variation in describing the conditions of different reciters:
• first for the one who recites without understanding,
• second for the one who recites and understands,
• third for the one who recites, understands, teaches, and guides.
At-Ṭayyibī said:
Allah likened the protection and deliverance the two surahs give to one of three forms of shade — clouds, ghayāyah, or ranks of birds — indicating varying degrees.
Al-Baghawī said the word aw indicates variation, not doubt.
At-Ṭayyibī continued:
When the levels of the things compared differ, the levels of the similes also differ. Shade of a cloud is general; shade of a ghayāyah is special to kings; the shade resembling ranks of birds is for those granted a special portion like the du‘ā’:
{وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي} [Ṣād: 35]
He then explains the uniqueness:
First, the Prophet ﷺ likened them to two luminous objects — indicating brilliance.
Then to forms of shade, which normally oppose light — but in this case the shade is not like worldly shade, which has heat and fatigue.
Rather, it is shade that shines without heat or difficulty.
The third likeness — ranks of birds — is strengthened by the phrase “tuḥājjāni” (they defend), meaning they protect the reciter like protective birds around a king.
And he concluded that the Prophet ﷺ first likened them to luminous bodies so that their superiority over other surahs would be known, just as two moons surpass all other stars.
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Then he mentioned: “al-Baqarah and Āl ‘Imrān” as a substitute for mentioning the two luminous things, as a form of emphasis in explanation and clarification—just as you would say: “Shall I show you the noblest and most virtuous person: so-and-so.”
This is stronger in expressing his honor and virtue than your saying: “Shall I show you so-and-so who is the noblest and most virtuous,” because you mention him twice—first in a general sense, and then in a detailed one.
And the mention of “al-Baqarah and Āl ‘Imrān” is an explanation and elaboration of the word az-Zahrawān. Thus, he ﷺ made these two surahs the names of the two luminous and radiant ones.
Then this explanation transfers the term az-Zahrawān from the form of metaphor (isti‘ārah) to the form of explicit comparison (tashbīh), as in the statement of Allah:
{…until the white thread becomes clear to you from the black thread of dawn} [al-Baqarah: 187].
And even though it is a simile, it is stronger than metaphor, because it indicates that it is an explanatory clarification of something that was previously unclear.”
End of al-Tayyibi’s words.
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“(The two of them will argue on behalf of their companions)”
And in some manuscripts the reading is “yuḥājjāni” (both of them argue) with the letter yā’: meaning the two surahs refuse (i.e., push away) on behalf of the one who recited them from the Fire and from the angels who guard it; or that both surahs argue and plead with the Mighty Lord—and this is a figurative expression of the greatness of their intercession.
This is the explanation of al-Qārī.
At-Turubushtī said:
The basic meaning of al-muḥājjah is that each of the two disputing parties seeks to turn the other back from his proof and path of correctness; and what is intended here is the defense of the two surahs for their companion and their protection of him.
Ash-Shawkānī said:
“Yuḥājjāni” means: both of them establish proofs for their companion and argue in his defense. And what is meant by their companion is the one who frequently recites them.
The outward wording of the hadith indicates that both of the surahs will take a real, visible form until they become like one of the three things the Messenger ﷺ used as examples for them; then Allah the Exalted will grant them the ability to speak with argument—and this is not impossible for the One who is All-Powerful, All-Mighty, the One who, when He says to a thing “Be!” it is.
End.
Al-Jāmi‘ said—may Allah forgive him:
What ash-Shawkānī stated, that the two surahs take a real form, is the correct view.
As for what an-Nawawī said—that what is meant is that the reward of the two surahs comes (on the Day of Resurrection) like two clouds—then in this there is clearly something that must be reconsidered.
What caused him to leave the outward sense of the text?
Similarly, the long elaboration made by al-Qurṭubī in al-Mufhim is something that should not be given attention.
So reflect upon this!
The conclusion:
To carry the outward meaning (ẓāhir) of the Qur’an and Sunnah according to their apparent sense, when possible, is the truth; and it is not allowed to turn to interpretation (ta’wīl) except when evidence comes that diverts it from its outward sense—just as in the hadith narrated by al-Bukhārī and Muslim from Ibn Mas‘ūd (raḍiyallāhu ‘anhu).
He said: When the verse was revealed:
{Those who believe and do not mix their faith with wrongdoing} (al-An‘ām: 82),
the Companions understood the “wrongdoing” here in its general sense, and the Prophet ﷺ affirmed their understanding, but he clarified to them that what is meant here is shirk.
So reflect, and do not be a prisoner of blind following; and Allah the Exalted is the One who guides to the Straight Path.
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“(Recite Surah al-Baqarah).”
Ath-Tayyibī said:
This is specification after specification following generalization.
He ﷺ first generalized with his statement: “Recite the Qur’an,” and he connected it with intercession.
Then he specified the two surahs az-Zahrawain, and connected them with being saved from hardship and heat on the Day of Resurrection and with defending their reciters.
Then he specifically mentioned al-Baqarah, and attached to it three meanings that would follow, as an indication that every surah has a particular virtue known only to the Lawgiver.
End.
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“(Indeed, taking it)”
meaning: making a habit of reciting it, pondering its meanings, and acting upon what is in it.
“is a blessing,”
meaning: increase and growth (in goodness).
Some said: it means great benefit.
“and abandoning it”
in the accusative case, and it may also be read nominatively,
“is regret,”
meaning: sorrow and disappointment over the reward missed; some said: regret on the Day of Resurrection.
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“(And none can overcome it)”
meaning: none can attain it or have power over it,
“the al-baṭalah”
—with bā’ and ṭā’ without dots—
meaning: the lazy ones and the idle ones, because of the length of this surah and because they are accustomed to laziness.
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“(Mu‘āwiyah said)”—
meaning Mu‘āwiyah ibn Sallām, the narrator from Zayd ibn Sallām—
in clarifying the meaning of al-baṭalah:
“It has reached me that al-baṭalah are the sorcerers (as-saḥarah)”—
in plural form, just like kāfir and kafarah, as mentioned in al-Khulāṣah:
“Wa shā‘a naḥwu kāmilin wa kamalah”
(And forms like “kāmil” and “kamalah” are well-known)
He said in al-Kāshif:
“Al-baṭalah” are the sorcerers.
They are called al-baṭalah because what they produce is falsehood (bāṭil), so they are named after their false actions.
They cannot memorize it, nor can they endure reciting it, because of their deviation from truth, following whisperings, and plunging into falsehood.
Ath-Tayyibī said:
It is also possible that what is meant by al-baṭalah are those who fall under condemnation from the “sorcerers of rhetoric (saharatu-l-bayān),” when in it (the surah) Allah’s challenge is established:
{Then produce a surah like it} (al-Baqarah: 23).
So they were silenced and unable to respond.
This is like the saying of the Prophet ﷺ:
“Indeed, some forms of eloquence are (like) sorcery,”
reported by al-Bukhārī.
Others said: what is meant by al-baṭalah are the lazy ones, the idle ones—meaning that those who are idle and lazy cannot recite its words, ponder its meanings, or act upon its commands and prohibitions.
End.
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And Allah the Exalted knows best what is true; to Him is the return and final destination; He is the One from whom help is sought, and upon Him alone reliance is placed.
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[Muhammad Adam al-Itiyūbī, al-Baḥr al-Muḥīṭ at-Tajjāj fī Sharḥ Ṣaḥīḥ al-Imām Muslim ibn al-Ḥajjāj, 16/347–352]
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