Tafsir Al-Maturidi Ta'wilat Ahl Al-Sunna – Tafsir Of The Holy Quran – Volume 28 – Juz 28

• Hostility is not universal; justice is universal

Earlier verses taught:

- no secret alliances with enemies,

• loyalty belongs to Allah alone.

Now this verse teaches:

• kindness and fairness toward peaceful non-Muslims.

This is the balance of Islam.

• Islam prohibits unfairness even toward disbelievers

Quoting Maturidi:

“Justice is not a favour from the believer; it is a right owed to all people.”

Thus:

• oppression is haram.

cheating is haram.

• cruelty is haram.

• injustice is haram —

regardless of the other person's religion.

• Refutation of extremes

This verse:

- refutes those who advocate harshness toward all non-Muslims,

- refutes those who seek full alliances with Allah's enemies,

• establishes a middle path of justice and morality.

• Islamic character shines through kindness

Maturidi affirms:

• kindness softens hearts.

- justice protects the weak,

• mercy reflects divine mercy.

Even hostile nations were often softened through fairness, not through force.

• Coexistence is part of divine wisdom

Allah placed humanity into diverse communities.

Thus:

• coexistence,

• treaties,

• peaceful relations,

• protection of minorities are all part of Islamic jurisprudence.

Divine love is tied to justice

Allah loves:

• the one who is fair,

- even toward enemies,

- even under pressure,

- even when retaliation is tempting.

This is the heart of Maturidi ethics.

5:8 — “Do not let hatred cause you to be unjust.”

4:36 — goodness to neighbours of all faiths.

• 29:46 — argue with People of the Book in the best manner.

• 60:9 — hostility is only toward those actively waging war.

• 16:90 — Allah commands justice and excellence.

Spiritual Lesson

Maturidi concludes:

Faith does not erase compassion, it perfects it.

Believers show loyalty to Allah, sternness to hostile enemies and kindness and justice to peaceful non-Muslims.

This balance is the beauty of Islam.

Surah al-Mumtahanah – Verse 9 Arabic textَهَArabic textِكُمُ Arabic textُ عَنِ Arabic textْذِArabic textِ قَتَلَوَكُمْ فِArabic textْدِArabic textَ وَأَخْرَجُوَكُمْ مِنْ دِيْرِكُمْ وَظَهَرُArabic textَلَArabic textِخْرَArabic textِمُ أَنْ تَوَلُوْهُمْ وَمَArabic textَتْوَلُهُمْ فَأَوَلَكُمْ هُمْ Arabic textْطَArabic textْمُArabic textَ

“Allah only forbids you from taking as allies those who fought you because of religion, and expelled you from your homes, and supported others in expelling you — that you take them as allies. And whoever takes them as allies, then such people are the wrongdoers.”

Maturidi Explains

Verse 8 clarified that kindness and justice toward peaceful non-Muslims is permitted and encouraged.

Now, Verse 9 clarifies the opposite category:

Alliances, affection, and intimate loyalty are forbidden with those who:

1. fight Islam.

2. persecute believers,

3. expel Muslims from their homes,

4. support others in doing so.

This verse completes the balance of Surah al-Mumtahanah:

- Verse 1 to 4: No loyalty to hostile enemies.

- Verse 5 to 6: Ibrahim is the model of loyalty.

• Verse 7: Hope for reconciliation.

- Verse 8: Kindness to peaceful non-Muslims.

- Verse 9: Firmness toward hostile aggressors.

Maturidi explains that Islam differentiates between people based on actions, not on identity alone.

1. "Allah only forbids you..."

(أَنَّمَArabic textَنْهَArabic textُكُمُ Arabic textُ)

The particle innama (only) limits the ruling.

Maturidi notes:

• The prohibition is not broad.

• It is specific.

• It targets only the enemies described.

• It ensures precision and justice.

Islam is a religion of nuance, not blanket judgments.

2. “Those who fought you because of religion...”

(Arabic text)

This describes:

• persecution,

• torture,

• warfare,

• campaigns to extinguish Islam.

Maturidi emphasises:

This is not a generic “fight.”

It is a fight because of your faith.

- war for land is one thing;

- war to destroy Islam is another.

Only the latter triggers this ruling.

3. "And expelled you from your homes..."

(Arabic text)

This refers:

• directly to the Quraysh expelling the Prophet ☐ and the Muhajirun from Mecca.

But the principle is universal:

those who strip believers of rights

• because of their Islam

• fall into this category.

This shows that injustice plus hatred of Islam creates a special category of hostility.

4. "And supported others in your expulsion."

(Arabic text)

Maturidi explains:

• Even indirect support counts.

- Those who help enemies of Islam — financially, strategically, politically — fall under this prohibition.

This is crucial:

The Qur'an prohibits alliance not only with aggressors themselves, but also with those who enable aggression.

5. "That you take them as allies."

(Arabic textَوَلِهِمْ)

Tawalli means:

intimate loyalty.

• reliance,

• alliance,

• protection.

affection at the level of the heart,

• political or moral alignment.

This does not forbid:

• fulfilling treaties,

• diplomacy.

• ceasefires.

• mercy in war.

• or justice.

It forbids loyalty that undermines faith.

6. "And whoever takes them as allies — such people are the wrongdoers."

(Arabic textّArabic textً أَلَكْمَ هُArabic textَّArabic textَّArabic text)

What is the wrong (zulm)?

• wronging the truth.

• wronging oneself.

• violating loyalty to Allah,

- supporting those who fight Islam,

• compromising the dignity of faith.

It is not zulm against the enemy, it is zulm against one's own soul.

The Qur'an repeatedly uses zulm

to describe:

• shirk,

• hypocrisy,

• betrayal,

• and moral corruption.

Here, z ulm is the crime of misdirected loyalty.

Maturidi's Insights

• Islam distinguishes between categories of non-Muslims

This surah establishes:

1. Enemies of Islam — no alliance

2. Peaceful non-Muslims — yes kindness and justice

3. Potential future believers — yes hope

4. Family ties — balanced with loyalty to Allah

5. Prophetic model — unwavering in faith, merciful in character

This is the balance of Maturidi theology.

• Alliance is about the heart, not social interaction

Alliances forbidden:

• intimate love,

• trust.

• friendship based on shared identity,

moral compromise,

• supporting them against the Muslim community.

Not forbidden:

• trade,

• justice,

• compassion,

• treaties.

• everyday coexistence.

• The verse protects the dignity of the Muslim community

Maturidi emphasises:

A believer must never:

• side against Muslims,

• aid those who fight Islam.

• legitimise oppression,

• or weaken the ummah.

This is treachery at a spiritual level.

• The prohibition is tied to persecution, not religion itself

People who are peaceful, even if they remain non-Muslim — are not included.

• Islam is not a religion of blanket hostility.

• Islam is a religion of justice and principled loyalty.

• The believer guards his heart

The Qur'an emphasises:

• who you love,

• who you align with,

• who you turn toward.

• who you depend on.

These determine spiritual direction.

Cross-References

- 58:22 — believers do not show intimate loyalty to the enemies of Allah.

- 4:139 — “Do they seek honour with them?”

- 3:28 — absence of wala' toward enemies.

• 5:8 — justice even in hostility.

• 60:8 — kindness to peaceful non-Muslims (paired with verse 9).

• 9:23 — family ties do not justify disloyalty.

Islam's way is balance: justice with all, kindness to the peaceful, firmness toward the hostile, and loyalty only to Allah.

This verse completes the legal and moral framework before the surah transitions to the rulings about the mumta'hanah, the tested, emigrating women.

Surah al-Mumtahanah – Verse 10

Arabic

Arabic textٌ Arabic textَتْجِArabic textُ نَحْسَArabic textِرًArabic textَArabic textَهَنُ Arabic textٌ Arabic textُ Arabic textُArabic textَنُ جَلّ Arabic textَلَArabic textُArabic textَحْجُArabic textَ لَهُمْ وَعَArabic textِرُ هُمْ مَArabic textَنْفَArabic textَجْArabic textَ جَتَArabic textٌ عَلَيْكُمْ أَنْ تَتْكَحُArabic textُ نَذَArabic textَلَArabic textِArabic textْمُArabic textُ هُنَ أَحْمُArabic textَ هُنَ تَحْوَArabic textَ تُسْمِيَكُمْ أِبِعِصْمِ Arabic textْكُوَArabic textِرِ وَسُّنُArabic textَArabic textَنْفَقْمُهْ وَلَيْسُنُArabic textَArabic textَنْفَArabic textَ عَلَArabic textْكُمْ حَكْمُ Arabic textِ يَحْمَ Arabic textَّهَ يَحْمَ بِنَيْتِكُمْ وَArabic textُ عَلَيْهِمْ خِبَArabic textِ

Tafsir

"O you who believe! When believing women come to you as emigrants, test them. Allah knows best their faith. If you recognise them to be believers, then do not return them to the disbelievers. They are not lawful for them, nor are the disbelievers lawful for them. And give (the disbelieving husbands) what they spent (as dowry). There is no blame upon you if you marry them, after giving them their bridal gifts. And do not hold on to the marriage bonds of disbelieving women. Ask for what you have spent, and let them ask for what they spent. That is the judgment of Allah; He judges between you. And Allah is All-Knowing, All-Wise."

This is one of the most important legal verses in the Qur'an concerning:

1. Women who migrated from Mecca to Medina as believers.

2. The testing (imtihan) of their sincerity,

3. The dissolution of marriages between believing women and hostile disbelievers,

4. Financial justice between the two parties.

5. The abolition of marriage ties with wives who remain unbelievers,

6. The principle that imän overrides previous marital obligations.

This verse was revealed after the Treaty of Hudaybiyyah, which required the Muslims to return any Meccan men who defected, but not women – and this verse explains why.

1. "When believing women come to you as emigrants..."

(Arabic textُArabic textَArabic textٍ)

These were women from Mecca who travelled to Medina to accept Islam.

Maturidi highlights:

- Their migration was dangerous.

• They risked persecution, violence, and death.

- Their departure often angered their husbands or families.

Thus, the Qur'an treats such cases with immense care.

2. “Test them”

(فَأَArabic textَّجُArabic textُ هَنَ)

Why test them?

Because:

• some women might migrate for marriage, safety, or tribal conflict,

• not out of sincere belief.

Maturidi explains:

• The test was not interrogation.

- but verifying sincerity through questions about faith, intention, and motive.

He emphasises:

The test is not to doubt them, but to protect the community from deception and ensure justice toward their previous families.

3. "Allah knows best their faith."

Arabic text‌Arabic text This clause teaches:

- iman is ultimately known only to Allah,

• human testing is limited,

- the ruling is based on outward signs,

• inner sincerity is left to divine knowledge.

This is a core Maturidi principle:

Judgment is based on outward actions, not on inner hearts; the latter belongs to Allah alone.

4. "If you recognise them as believers, do not return them to the disbelievers."

(Arabic textُArabic text)

This is the heart of the ruling.

Maturidi explains:

- A believing woman cannot be forced back to a husband who is an enemy of her faith.

• Marriage with a hostile disbeliever is automatically invalid.

- Her safety and imän take precedence over all treaties.

Thus:

Marriage ties break the moment imän enters her heart.

This was revolutionary and merciful.

5. “They are not lawful for them, nor are they lawful for them.”

(Arabic text

Maturidi states:

- The marriage bond is nullified immediately when a woman becomes Muslim,

- if her husband remains an active disbeliever hostile to Islam.

This protects:

• her religion.

• her safety,

• her dignity.

This is proof that faith supersedes marital contracts.

6. "And give them what they spent."

(وَعَArabic textِوَهُمَArabic textَArabic textَنْقُArabic textَ Meaning:

- return the dowry (mahr) that the disbelieving husband originally gave.

Why?

Maturidi explains:

• justice is universal in Islam.

- even hostile disbelievers must be given their financial rights,

- this preserves fairness and prevents accusations against Muslims.

Islamic justice is not tribal, it is divine.

7. "There is no blame on you to marry them..."

(وَArabic textَ جُنَArabic textٍ عَلَيْكُمْ أَArabic textَتْكَحُArabic textُنَ)

After a believing woman's marriage is annulled:

- She is free to marry a Muslim man.

• provided she receives her proper bridal gift.

This shows the dignity given to converts, ensuring they are not left alone or socially vulnerable.

8. “Do not hold to the bonds of disbelieving women.”

(وَArabic textَ تُمْسَكُArabic textِعِصَمُ Arabic textْكُوَArabic textِرَ)

This is the reciprocal ruling:

Muslim men whose wives remained disbelievers in Mecca

— especially hostile disbelievers — cannot remain married to them.

Maturidi notes:

• This is not cruelty.

• It is spiritual consistency.

• Marital harmony is built on shared belief.

Marriage is companionship, not conflict.

A believer cannot remain bound to someone who hates his faith.

9. Financial justice for both sides

(وَسَلَّArabic textَArabic textَنْقَتْمَ وَلَيْسَكَArabic textَArabic textَنْقَArabic textَ)

Meaning:

- Muslims may request the return of dowries that they paid to wives who remained in Mecca.

- Likewise, disbelievers may request their dowries back from women who came to Medina.

This establishes:

Complete transparency and fairness, even between enemies.

10. "This is Allah's judgment; He judges between you." (لَكُمْ حَكْمُ Arabic textِ يَحْمَمِ بَيْنَكُمْ)

- these rulings are divine,

• not cultural.

• not political,

• not situational,

• not patriarchal.

They protect:

• women,

men,

• property,

• and the integrity of faith.

11. "Allah is All-Knowing, All-Wise."

وَأَلَّهَ عَلَيْهِ خَكِArabic textَ)

This seals the verse.

Maturidi explains:

• Allah knows every heart,

• every intention.

• every family situation.

• every risk hidden in migration,

• every oppression endured by women.

His rulings are:

• wise,

• protective,

• balanced,

• compassionate.

And they aim to safeguard:

• iman,

• dignity,

• justice,

• and social stability.

Maturidi's Insights

• Islam honours the faith of women

A woman who accepts Islam:

• is protected,

• is valued.

- is free from hostile husbands,

- is given the right to remarry,

- and is never returned to oppression.

This is divine mercy.

• Justice extends even to hostile disbelievers

Dowries must be returned.

Financial fairness is a religious obligation.

Islamic justice is not tribal, it is universal.

• Faith dissolves incompatible marriages

• iman is the foundation of marriage.

- If that foundation breaks, the marriage breaks.

This preserves the spiritual health of both spouses.

• Islam prevents forced returns

No believing woman may be:

• forced back into idolatry,

• forced into a hostile environment,

forced back to a disbelieving husband.

This verse is a protection for vulnerable converts.

• Islam legislates compassion with precision

Every provision in this verse serves:

• emotional care,

• spiritual protection.

• social structure.

• financial justice.

• 4:141 — separation between believers and disbelievers in loyalty.

• 9:71 — believers are allies of one another.

• 60:11 — the continuation of these rulings.

2:221 — marriage rulings concerning faith.

• 33:35 to 36 — believing women honoured equally with men.

Spiritual Lesson

Maturidi concludes:

Faith is the highest bond.

Women who choose Allah are under His protection.

Justice applies to all, even the enemy.

And no believer should be tied to hostility or disbelief.

This verse is a perfect synthesis of mercy and law.

Surah al-Mumtahanah – Verse 11

Arabic Arabic textِArabic textُArabic textَىْءِArabic textِArabic textَوْلِجِكُArabic textِلَArabic textْكَفْرِ فَعَArabic textِبِبِمْ فَقَأْنَArabic textَلَذِArabic textَ ذِهَبَتْ أَرْوَجِهُArabic textُثَلًArabic textَArabic textَنْفَArabic textَ هَوَ أَنْتَهُArabic textَ Arabic textَّهُ "And if any of your wives leave you and go to the disbelievers, then when you have your turn (gained spoils), give those whose wives have gone the like of what they spent. And fear Allah in whom you believe."

This verse continues the legal rulings initiated in verse 10 concerning:

• marriages dissolved due to faith.

• financial justice,

- the treatment of dowries (mahr),

- and the protection of Muslim men whose wives remained behind with hostile disbelievers.

Verse 10 addressed:

- believing women who emigrated to the Muslims.

Verse 11 addresses:

- Muslim women who did not emigrate and instead stayed with the disbelievers in Mecca, often refusing Islam.

This verse explains how Muslim men should be compensated when their disbelieving wives remain with the hostile camp.

1. "If any of your wives leave you and go to the disbelievers..."

(وَإِArabic textَArabic textَكُمْ شَيْءٍ مِنْ أَزْوَجُكُمْ إِلَArabic textْكَفَArabic textِ

Maturidi explains:

• “fatakum” means: they escaped you, slipped away from you, or stayed behind.

- These are women who refused to migrate to Medina with their Muslim husbands.

- They remained in Mecca under the authority of hostile disbelievers.

- Their marriage bond is now dissolved by difference in faith.

This was common after H udaybiyyah.

Thus, the verse deals with Muslim husbands whose wives:

• stayed with the Quraysh,

• kept their dowry,

• and refused Islam.

2. "Then when you have your turn (through spoils)... give those whose wives went (away) the like of what they spent."

(Arabic textَأَثْرًArabic textَلَذِArabic textَ ذِهَثَArabic textَرْوَجُهُArabic textَثَلٌ مَArabic textَنْفَArabic text)

What does “مُسْتَعَArabic textِبَ (fa-ˈahabtuːm)” mean?

Maturidi explains two interpretations:

When you obtain spoils of war

• from battles against the Quraysh

• or through victory after the treaty broke down

then:

- a portion of those spoils should be used to repay Muslim husbands whose wives stayed with Meccans.

When you retaliate financially

meaning: when you collect compensation from Meccans for women taken from your general war proceeds then distribute fairly.

Why compensation?

Because:

• Muslim men originally paid mahr (dowries) to these women.

- When the women stayed behind in disbelief, they kept the mahr.

- The men had no way to reclaim it.

Thus, Allah legislates financial justice:

Muslim men who lost wives to hostile disbelievers must be compensated from communal resources equal to the dowry they originally paid.

This protects:

their dignity,

• their financial rights,

• and the principle of fairness.

3. “Give those whose wives went the like of what they spent.”

(فَأَثْوَأَ Arabic textْأَنْيَ نَذْهَثَ أَرْوَجُهُArabic textَثَلٌ مَArabic textَنْفَArabic textَ)

This clause must be implemented:

• not arbitrarily,

• not partially,

• not symbolically.

It ensures:

- no Muslim man loses his dowry,

- no injustice is done.

• social justice is maintained within the Muslim community.

It is a form of communal solidarity (takaful).

4. "And fear Allah in whom you believe."

وَArabic textَّقُArabic textَّهَ Arabic textْذِArabic textَ أَنْثُمَ بِهَArabic textَوْمِArabic textَ ( This conclusion is powerful.

Maturidi explains:

- These rulings require discipline and fairness.

- People may be tempted to withhold payment or misuse communal funds.

• Allah commands taqwa to ensure honesty.

It emphasises:

Financial justice, especially during war and emotional crisis, requires deep God-consciousness.

Only fear of Allah ensures:

• exact fairness,

• no cheating,

• no manipulation,

• no favouritism.

Maturidi's Insights

• Islam ensures justice even in complex marital and war situations

War often creates:

• emotional chaos,

• broken marriages,

• financial imbalances.

Allah legislates:

- clarity,

• fairness,

• protection of rights,

- dignity for both genders.

• Compensation is mandated for financial loss

Islamic law does not allow:

- a man to lose his dowry because of war,

- nor because his wife refused Islam.

This verse aligns with general Maturidi principles:

• fairness,

• balance,

• communal responsibility.

• Islam protects the financial interests of believing men and women

Verse 10 protected:

believing women

• through dowry fairness,

• through annulment of marriage,

• through permission to remarry.

Verse 11 protects:

believing men

• through compensation for loss

• through social solidarity.

This is complete equity.

• The Muslim community must uphold justice even when dealing with enemies

Even though:

- the Quraysh oppressed Muslims,

• confiscated property,

• and fought Islam.

Allah still mandates fairness in the exchange of dowries.

Thus:

• Allah wants believers to be morally superior.

- not reactionary or vengeful.

• The emphasis on taqwa prevents corruption

Whenever wealth is involved:

• corruption may creep in,

- emotions may cloud judgment.

- personal interests may interfere.

Thus Allah ends with:

"Fear Allah."

- let divine accountability guide your actions.

- not emotion or tribal bias.

Cross-References

• 60:10 — the ruling on believing women's annulled marriages.

4:20 to 21 – dowry rights are sacred.

• 2:229 to 232 — fairness in divorce.

• 33:35 to 36 — equal dignity of believing men and women.

• 8:1 & 8:41 — distribution of spoils must be just.

Spiritual Lesson

Maturidi concludes:

Islam protects faith, protects women, protects men, protects financial integrity and protects social justice.

These rulings show the perfection of divine wisdom, mercy blended with precision.

This verse completes the legal rulings concerning the “tested women” and the marital transitions caused by migration and faith.

Surah al-Mumtahanah – Verse 12

Arabic textٰ Arabic textًArabic textُArabic textَّ Arabic textِهَثَArabic textٍ يَقْرِArabic textَةٍ بِنِ أَنْ يُدِArabic textَ وَ أَنْجَلَهُمْ وَ لَArabic textَعْصِArabic textَكَ فِArabic textَعْرُArabic textٍ فِمَArabic textَعْهَثَ وَ أَسْتَعْفُArabic textَ لِهُمْ Arabic textَدْرًArabic textَقُArabic textٌ رَحِArabic textٌ

Tafsir

"O Prophet! When believing women come to you to pledge allegiance to you that they will not associate anything with Allah, nor steal, nor commit adultery, nor kill their children, nor produce any falsehood they invent between their hands and their feet, nor disobey you in what is right — then accept their pledge and ask Allah to forgive them. Truly, Allah is Forgiving, Merciful."

Maturidi Explains

This verse establishes the Bay at an-Nisa' — the formal pledge of allegiance women gave to the Prophet Greek text after the Treaty of Greek text and the conquest of Mecca.

Men pledged at 'Aqabah and at Hudaybiyyah; this verse legislates the parallel pledge for women.

Maturidi highlights that this verse shows honour, agency, and full moral responsibility for believing women. It lays out a covenant of six principles.

1. Tawhid — “They will not associate anything with Allah.”

(أَنْ يَُّArabic textَشْرَكْArabic textِArabic textِهِ شَيْءًا)

This is the foundational clause.

- The pledge begins not with moral conduct but with theological truth.

• Without ta whid, deeds have no validity.

• Shirk destroys the root of the heart; tawhid gives life to it.

Women enter Islam with a direct pledge of loyalty to Allah – equal to men.

2. "They will not steal."

(وَArabic textَ يَسْرِقَنَ)

This includes:

• property,

• entrusted goods,

• children's property,

• and husbands' wealth.

Maturidi explains that theft corrupts trust and destroys communal cohesion.

Women are equal participants in public moral responsibility.

3. “They will not commit adultery.”

(وَArabic textَ يَزْنِArabic textَ)

• Adultery harms lineage,

• corrupts families.

• destabilises society.

By placing this in the oath, Allah honours women as moral agents bound by the same obligations as men.

4. “They will not kill their children.”

(وَArabic textَ يَقَتَلَنَ أَوْلَArabic textَنَ)

This addresses pre-Islamic wa'd al-banat (female infanticide) and also:

• abortion out of shame,

• killings due to poverty,

• treating children as burdens.

Maturidi stresses:

Islam ended the Jahilí practice of denying girls the right to life.

This verse protects the dignity of the weak.

5. "They will not bring falsehood which they invent between their hands and their feet."

(وَArabic textَ يَأَثِArabic textَ بِبِھَتَArabic textِ يَفَتْرِArabic textَهُ بَيْنَ أَيُّهَهِనَ وَأَرَجِلِهِنَ)

This is one of the most emphasised phrases.

Maturidi explains two meanings:

(1) False claim of a child

Between “their hands and their feet” refers to:

• the lap

• the region of childbirth.

they must not falsely attribute children to their husbands (lying about lineage).

(2) All forms of slander

This includes:

• inventing lies.

• accusing others falsely,

• fabricating stories.

The Qur'an protects lineage and honour, foundations of social integrity.

6. "They will not disobey you in what is right."

(وَArabic textَ يَغْصِArabic textَArabic textَ فِArabic textَغْزُوْفِ “Maruf” = everything that is:

• recognised by the Shari'ah as good.

• just,

• beneficial,

• dignified.

Maturidi clarifies:

- This does not imply blind obedience.

- It refers only to obedience in justice and Shari'ah — not to personal whims.

- The Prophet never commands anything outside goodness.

This clause demonstrates:

Political allegiance + moral obedience + shared responsibility.

7. "Then accept their pledge and seek forgiveness for them."

(Arabic text‌Arabic text)

Maturidi highlights three profound points:

Women pledge directly to the Prophet

Not through husbands, fathers, or guardians.

The Prophet must accept their pledge

This affirms women's equal covenantal standing in Islam.

He is commanded to make du'a' for them

Their pledge is spiritually sealed through divine forgiveness.

8. "Allah is Forgiving, Merciful."

(إِنَّ Arabic textَّهَ غَفُArabic textَ رَجِArabic textٌ)

Maturidi says:

• This encourages women who had sins in Jahiliyyah.

• The Bay'ah wipes their past.

• Islam replaces shame with purity and honour.

Maturidi's Insights

• The bay'ah is a covenant of dignity

Women are given equal spiritual contracts — not treated merely as dependents.

This is unique in pre-modern law.

• Islam moralises society through personal covenants

The verse outlines:

faith,

• property rights,

• sexual ethics,

• protection of children,

• safeguarding of lineage,

• community loyalty.

This oath creates morally resilient families and nations.

• False attribution of lineage is a grave sin

For Maturidi, this is:

- theft of identity,

• corruption of genealogies.

• violation of trust.

Islam fiercely protects lineage for social stability.

• “Obedience in what is right” is a principle of justice

It is not unconditional obedience.

It means:

- the Prophet's commands are always within the sphere of good.

- A believer obeys righteousness, not tyranny.

This principle becomes foundational in Sunni political thought.

• Islam forgives the past and begins anew

Women who entered Islam through this pledge were purified entirely. This embodies divine mercy.

Cross-References

• 60:10 to 11 — rulings on marriages of believing women.

• 9:71 — believing men and women are allies of one another.

• 33:35 — men and women equal in faith and reward.

• 4:34 — responsibilities of men and women within households.

• 24:4 & 24:6 — laws concerning accusations and lineage.

5:89 — the sanctity of oaths.

Spiritual Lesson

Maturidi concludes:

This verse honours women by giving them a direct covenant with Allah, equal moral responsibility and the protection of divine mercy.

Purity of belief plus purity of conduct leads to purity of society.

This completes the feminine counterpart of the pledge of Islam.

Surah al-Mumtahanah – Verse 13

يَArabic textُّArabic textَ Arabic textَّهِِ نَعَمْثُوَArabic textَArabic textَتَوْلِArabic textْ قَوْمًArabic textِضِبَ Arabic textِ عَلَيْهِمْ قَذِ يَسْوَأْ مِنَ Arabic textْعَArabic textِرَةِ كَمَArabic textَتُسِ Arabic textْكَفْرَهُ مِنْ أَصْحِلُّبِ أَقْتَبُArabic textَ

Tafsir

"O you who believe! Do not take as allies a people upon whom Allah's wrath has descended. They have despaired of the Hereafter just as the disbelievers have despaired of those in the graves."

Maturidi Explains

This final verse of Surah al-Mumtahanah returns to the theme of loyalty (wala') and disavowal (bara'), completing the circle opened in verse 1. It reinforces the distinction between:

• peaceful non-Muslims (permitted to show kindness), and

• active enemies of the faith (forbidden to take as allies).

The verse describes a specific category:

A people upon whom Allah's wrath has descended.

Maturidi explains that these were:

- the Jewish factions of Medina who conspired with Quraysh,

- the Quraysh polytheists who expelled the Prophet ☐,

- and all groups who knowingly opposed revelation.

1. "Do not take as allies..." Arabic text Tawalli here means:

• intimate loyalty,

• political allegiance,

• moral alignment,

• inner sympathy or support.

Maturidi emphasises:

- this does not forbid justice, treaties, or kindness;

- it forbids siding with the enemies of Allah against Muslims or against truth.

This is the same precision shown in verses 8 to 9.

2. "A people upon whom Allah's wrath has descended."

Arabic textِArabic textٌ According to Maturidi, Allah's "wrath" (ghadab):

• is not emotion.

• nor change,

• nor human-like anger;

- it means: Allah has withdrawn mercy and guidance from them due to their persistent, conscious rejection of truth.

These are not ordinary unbelievers, they are hardened enemies of revelation, those who persecuted believers, broke covenants and plotted against Islam. Their hostility defines their category.

3. “They have despaired of the Hereafter...”

(Arabic textُسُArabic text)

Maturidi explains this to mean:

• They have no hope of reward.

- no belief in accountability,

- no fear of judgment.

This despair is:

• not emotional sadness.

• but a spiritual condition: denial of resurrection itself.

Because they deny the Hereafter:

• they have no moral restraint,

- they see no consequence to their actions.

• they are willing to betray truth without hesitation.

Thus, they are unfit for intimate loyalty.

4. "Just as the disbelievers have despaired of the people in the graves."

Arabic text ( This powerful analogy has two interpretations:

Just as disbelievers believe:

- the dead will never rise again,

• resurrection is impossible,

- the grave is the end.

so too have these hostile people lost all belief in the Afterlife.

This links disbelief with moral corruption.

This reinforces the theme:

Those who deny resurrection cannot be trusted in moral commitments.

Maturidi's Insights

• Loyalty is based on moral and theological alignment

For Maturidi, wala' is not nationalism or ethnicity — it is alignment with truth.

Thus:

- A believer cannot take intimate allies from those who oppose Allah and reject the Last Day.

This is a spiritual principle, not a political slogan.

• Belief in the Hereafter is the root of morality

According to Maturidi:

- Without belief in accountability, the human soul becomes bold in sin.

- Denial of resurrection removes the brakes on treachery, betrayal, and injustice.

Thus, people who deny the Hereafter:

- cannot be trusted in allegiances that affect the Ummah.

Divine “wrath” is not emotion

Maturidi consistently clarifies:

• Allah's wrath means the establishment of punishment

and the removal of mercy — not emotion or change, for Allah is transcendent beyond human attributes.

This verse is another strong proof against anthropomorphism and literalism.

• The verse balances compassion and firmness

The surah has taught:

• Kindness toward peaceful non-Muslims (v. 8)

• Firmness toward hostile enemies (v. 9, 13)

• Hope of reconciliation (v. 7)

Thus, Islam's political theology is built on:

• justice,

• balance,

• discernment.

Not blind hostility nor blind friendliness.

• Psychological description of hardened disbelief

“They have despaired of the Hereafter” Their hearts have lost the ability to repent, not because Allah blocks them, but because they themselves:

• rejected truth repeatedly,

- corrupted their own hearts,

• became spiritually numb.

This is one of the Qur'an's most terrifying descriptions.

Cross-References

- 58:22 — believers do not show intimate loyalty to the enemies of Allah.

• 3:28 — forbidden form of allegiance.

• 9:23 — allegiance cannot override faith.

- 59:19 — “They forgot Allah, so He made them forget themselves.”

• 83:4 to 5 — disbelievers deny resurrection.

• 45:24 — they say “There is nothing but this worldly life.”

Spiritual Lesson

Maturidi concludes:

True faith requires clarity in loyalty and clarity in identity.

The believer's heart belongs only to Allah and cannot bond with those who fight Him or deny His meeting.

Surah al-Mumtahanah ends with the perfect balance:

• justice + loyalty + compassion + firmness.

• mercy + discipline.

• spiritual clarity + political ethics.

A complete charter for the Ummah.

Tafsir

Surah as-Saff – Verse 1

Arabic text

"Whatever is in the heavens and whatever is on the earth glorifies Allah, and He is the Almighty, the All-Wise."

Maturidi Explains

Surah as-Saff opens with a declaration that the entire universe glorifies Allah — everything in existence, from the lowest particle to the highest celestial realm. Maturidi emphasizes that “سُخْرِ Arabic text” is past tense, conveying:

• certainty,

• permanence,

• continuity,

- and an established, unchanging law of creation.

1. Universal Tasbih

Maturidi explains:

• Every creature has a mode of glorifying Allah.

• Some glorify through speech (humans, angels).

• Others glorify through their state (animals, plants, stars).

- Others glorify by the laws placed within them (gravity, orbit, growth, birth, death).

This verse teaches that the entire cosmos is a living testimony to Allah's transcendence (tanzih).

Nothing exists in rebellion to Him except the morally responsible human who chooses sin.

2. Tasbih Is Real, Not Metaphorical

According to Maturidi:

• Tasbih of all creation is real speech, though unknown to us.

• Allah says in 17:44: "But you do not understand their glorification."

Thus, even inanimate objects possess created forms of awareness appropriate to their nature.

This is one of the Qur'an's evidences that all existence is purposeful.

3. “Whatever is in the heavens and whatever is on the earth...”

This includes:

• angels,

• jinn,

• humans,

• planets.

• galaxies,

• stars,

• animals,

• plants,

• atoms,

• and even shadows (24:41).

Everything participates in the divine symphony of glorification.

The phrase “Arabic text” (whatever is on earth) covers even unbelievers, because their very bodies, lifespans, organs, and states testify to Allah, even if their tongues deny Him.

4. "He is the Almighty, the All-Wise."

Image summary: This figure is a text-based image containing calligraphic script. It displays a phrase written in Arabic, enclosed within parentheses. The text conveys a religious or spiritual statement attributing specific divine attributes, such as might and wisdom, to a higher power.

These two Names explain why everything glorifies Him.

Al-'Aziz – The Almighty

• Absolute in power

• Irresistible in will

• None can oppose His decree

Al-Hakim — The All-Wise

• Every creation is placed with purpose

• No atom moves randomly

• All laws of physics and biology reflect wisdom

Nothing Allah decrees is arbitrary

Maturidi emphasizes:

Power without wisdom would be tyranny;

Wisdom without power would be weakness.

In Allah, both are perfect and eternal.

Thus, all creation glorifies Him because He is both Majestic and Wise.

• The verse establishes Tawhid through cosmic testimony

Islam is not proven only through scripture — the universe itself is a continuous revelation.

Everything points to Allah's transcendence.

• The universe is not neutral; it is spiritually alive

Stars, mountains, oceans — all perform tasbih.

They obey divine command perfectly.

Humans alone have moral burden.

• Tasbih is the default state of creation

Sin is an exception.

Obedience is the natural condition.

Creation is Muslim by default; only humans choose to rebel.

• Divine Power + Divine Wisdom = reason to submit

A believer submits to Allah because:

• He is mightier than all rivals (al-'Aziz)

His commands are perfectly wise (al-Hakim)

This verse refutes:

• atheism (denying God),

• dualism (two gods),

• irrational literalism,

- and the Mu'tazilah claim that divine actions must conform to human logic.

• The beginning of this Surah sets the tone for the next verses

Maturidi notes:

• This surah will soon criticise hypocrisy.

• broken pledges,

• and claiming goodness without action.

Therefore, Allah begins by reminding us:

Creation obeys perfectly, why do you fail to obey?

Cross-References

- 17:44 — “The seven heavens glorify Him... but you do not understand their glorification.”

• 24:41 — birds and shadows glorify Allah.

- 59:1, 59:24, 64:1 – identical openings emphasising universal tasbih.

• 22:18 — stars, trees, and animals prostrate to Allah.

- 3:83 — “All things in the heavens and earth submit willingly or unwillingly.”

Spiritual Lesson

The entire universe is engaged in worship, the believer must join its harmony, not break away into discord.

When your heart is aligned with the tasbih of creation:

- the world becomes a witness for you.

• your life becomes an act of worship,

• and your soul finds peace in divine harmony.

Tafsir Surah as-Saff – Verse 2 Arabic يَArabic textُّArabic textَ Arabic textَّذِArabic textَ عَArabic textْتُArabic textْ لَمْ تَقْوَلُArabic textَ مَArabic textَArabic textَفَعَلُArabic textْ "O you who believe! Why do you say that which you do not do?"

Maturidi Explains

This verse reprimands a moral weakness that existed among some early Muslims — claiming intentions of righteousness or bravery but failing to fulfil them. It is a universal human flaw: speaking idealistically, promising much, but acting little.

Maturidi emphasises that this verse is not addressed to hypocrites, but to believers, because the believer may fall into:

• exaggeration.

• overpromising,

• passionate claims.

• or verbal zeal

that is not matched by action.

This verse is therefore a call to sincerity (ikhlas) and consistency (wafa').

1. "O you who believe..."

(Arabic text)

This direct address honours believers while warning them.

Maturidi notes:

• Allah speaks to them with dignity,

- but then holds them accountable for their shortcomings.

This balance — honour + accountability — is a hallmark of Qur'anic pedagogy.

2. "Why do you say..."

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script, enclosed within parentheses and including vowel markings. The content represents a linguistic expression, indicating a question or a statement in the Arabic language.

This addresses speech:

• enthusiastic claims,

• verbal commitments,

- pledges made without reflection,

- boasting about future actions.

According to early reports, some companions said:

• "If a battle comes, we will do this and that,"

• “We will sacrifice everything,”

• “We will never retreat.”

But when the moment arrived, their actions did not match their words.

Allah calls them out — not to humiliate them, but to refine them.

3. "What you do not do."

Arabic text Maturidi offers two interpretations:

Interpretation 1 — Promising good but failing to act

This includes:

• promising charity but delaying,

- vowing to pray more but not doing it,

- pledging to defend Islam but shrinking away,

- making claims of bravery but acting with weakness.

Interpretation 2 — Claiming virtue one does not possess

Such as:

• claiming piety,

• pretending righteousness.

- speaking as if one has already achieved a high state of faith.

Maturidi stresses:

Speech must reflect reality.

Action must reflect speech.

The heart must guide both.

Why this warning?

Because words have weight.

Maturidi highlights three dangers:

1. Moral danger — hypocrisy of the tongue

If a believer repeats words he does not live by:

- the heart becomes accustomed to falsehood.

• sincerity weakens,

• deeds lose barakah.

• and hypocrisy grows subtly.

2. Social danger — misleading others

People trust the words of believers.

If they overpromise or speak carelessly:

• others rely on their claims.

- expectations are built.

• disappointment spreads,

• community trust erodes.

3. Spiritual danger — Allah holds tongues accountable

Allah says:

"A word is written before it leaves your tongue."

Speech is not harmless — it is an action before Allah.

• Speech must be truthful, measured, and actionable

To speak beyond one's capacity is a form of spiritual arrogance.

• The believer must discipline enthusiasm

Zeal without discipline leads to regret.

Action without reflection leads to weakness.

• This verse prepares the Ummah for real jihad

Surah as-Saff will soon speak of:

• fighting in Allah's path.

• steadfastness.

• firmness in battle,

• fulfilling divine commands.

Thus verse 2 warns:

Do not speak of sacrifice unless you intend to fulfil it.

• Disconnection between word and action weakens the heart

Maturidi calls this "ikhtilaf al-batin waz-zahir" — a mismatch between inner self and outward expression.

This mismatch is the seed of nifaq (hypocrisy).

• True believers align their word with their deed

This is the hallmark of the righteous:

• They promise only what they intend.

• They speak little but act much.

Their words are heavy because they live by them.

• 61:3 — the next verse intensifies this reprimand.

- 2:44 — “Do you command righteousness to others while forgetting yourselves?”

• 3:76 — the faithful honour their covenants.

• 33:35 — Allah loves truthful men and truthful women.

• 26:225 to 226 — “they say what they do not do” is condemned.

Spiritual Lesson

Maturidi concludes:

Your tongue must be truthful, your promises must be sincere, your claims must be lived, and your speech must reflect your soul.

The believer's honour lies in:

• few words,

• true words,

• and fulfilled words.

Surah as-Saff – Verse 3 Arabic كُبَرَ مَقْتَأَ عَنْدَ أَArabic textَّهَ أَنْ تَحْوَلُArabic textَArabic textَArabic textَفَعَلُArabic textَ

"It is greatly hateful in the sight of Allah that you say what you do not do."

Maturidi Explains

This verse intensifies the warning given in Verse 2 by revealing how serious this behaviour is before Allah. It is not merely disliked — Allah calls it “kabura maqtan” — a tremendous cause of divine hatred.

Maturidi notes that the Qur'an uses the word (maqt) only for the most despised and ugly acts, such as:

• injustice,

• hypocrisy,

• deception,

• betrayal of covenants.

Here, Allah applies it to: the believer who speaks righteously yet fails to live righteously.

This is not hypocrisy of creed, but hypocrisy of action — a moral disease that, if unchecked, leads toward full hypocrisy.

1. “Kabura maqtan 'inda' Llah...”

(Arabic textً Arabic text)

Kabura

="great, immense, enormous, severe."

Maqt

Maturidi explains:

• It means hatred coupled with moral disgust.

- It refers to something repulsive and detestable to Allah.

- In the Qur'an, maqr reflects strong condemnation of behaviour that undermines sincerity.

Why is this so serious?

Because words are sacred in Islam.

Speech is:

• an oath,

• a covenant,

- a witness upon oneself.

To treat it lightly is to insult a divine gift.

2. "That you say what you do not do."

(أَArabic textَحْوَلُArabic textَArabic textَArabic textَفَعَلُArabic text)

Maturidi explains:

This behaviour includes:

• making promises without intention

"I will give charity."

"I will pray more."

“I will defend Islam.”

But one does not follow through.

• making moral claims beyond one's state

Pretending to be pious.

Talking as though one has attained spiritual rank.

- claiming commitment but fleeing when tested

As occurred with some who said:

“If battle is commanded, we will stand firm” — yet hesitation appeared when fighting approached.

Why is this so hateful to Allah?

Maturidi gives four explanations:

1. It corrupts sincerity

When speech becomes empty, sincerity dies.

The believer must have:

• a truthful tongue,

• a truthful heart,

• and truthful actions.

2. It mirrors the behaviour of hypocrites

Hypocrites:

• speak beautifully,

• promise loyalty,

• swear oaths,

• but fail in every test.

This verse protects believers from resembling them.

3. It misguides others

When people hear good words from a believer:

- they expect good action,

• and rely on his commitments.

Failing to act causes confusion, disappointment, or loss.

4. It disrespects the gift of speech

Allah honoured the human being with articulate speech. To misuse it is to misuse a divine honour.

Maturidi's Insights

• Speech is a covenant

Every word reflects an inner reality.

If that reality is false, the word becomes a lie before Allah.

• The believer must be disciplined in what he says

Speak only:

• what you mean,

- what you intend to act upon,

- what you have capacity to fulfil.

• Enthusiasm is not an excuse

Some companions “overpromised” in excitement.

Allah still reprimanded them:

Enthusiasm does not excuse exaggeration.

• This verse prepares the believer for sacrifice

Surah as-Saff soon calls believers to:

· jihad,

• steadfastness.

• keeping ranks firm.

Before such commands, Allah purifies their speech.

A crooked tongue cannot produce steadfast action.

Maturidi: A truthful heart produces truthful action

The one whose actions fail to match their speech:

• breaks their own spiritual coherence,

• weakens the soul,

• falls into internal contradiction.

This is nifaq al-amal — hypocrisy of deeds.

• 61:2 — companion verse condemning inconsistency.

- 2:44 — “Do you command righteousness to others and forget yourselves?”

- 26:226 — “poets who say what they do not do.”

• 33:15 — “They had already pledged not to turn away.”

- 49:14 — true faith is not mere words.

Spiritual Lesson

Maturidi concludes:

The believer must match speech with action, promise with fulfilment, words with reality.

Allah does not expect perfection but He demands honesty.

The righteous speak little, act much, and keep their word.

Such people are beloved to Allah; their speech becomes light and their deeds become accepted.

Surah as-Saff – Verse 4 Arabic إِنّ Arabic textُ يُحِبُّ Arabic textْذِArabic textَ يَقَArabic textِلُArabic textَبِيَArabic textَفَأَ كَArabic textَهُArabic textَيْنَ مَرْصُArabic textَ “Indeed, Allah loves those who fight in His path in solid ranks, as though they are a firm, reinforced structure.”

Surah as-Saff has reprimanded believers for:

saying what they do not do (v.2 to 3),

• inconsistency,

• overpromising.

Now Allah tells them what He loves:

He loves believers who stand firm, disciplined, united, and unwavering — like a reinforced wall.

This verse defines the ideal character of a community prepared to defend the truth.

1. "Allah loves..."

(إِنَّ Arabic textَّهَ يَجْبَ)

Image summary: This figure is a text-based image. It contains a single word written in Arabic script with accompanying diacritical marks and a closing parenthesis. The content represents a specific linguistic term or fragment of a sentence. The presence of the closing parenthesis suggests that this word is part of a larger parenthetical expression or a defined term within a text.

Maturidi explains:

- Divine “love” (hubb) is not emotion,

• nor change,

• nor affection like human beings.

Rather:

Allah's love means His will to honour, reward, raise, and favour them.

It is an attribute of action:

• Allah honours them.

• supports them.

• grants them nearness,

• blesses their deeds.

Those whom Allah “loves” are those He has decreed for success.

2. “Those who fight in His path...”

(Arabic text)

Fighting “in His path” means:

• not for nationalism,

• not for pride,

• not for anger,

• not for tribalism,

• not for worldly gain.

Maturidi emphasises:

Jihad is only "fi sabilillah" when it is for the truth, not ego, not territory, not revenge.

It includes:

- defending the oppressed,

• preserving freedom of faith,

• protecting the Prophet's community,

- preventing tyrants from extinguishing Islam.

It is a moral struggle guided by divine law.

3. "In solid ranks..." Arabic text ( Maturidi draws attention to the imagery:

• A “ s dot aff” is a straight, disciplined line.

• It implies order, organisation, and training.

• No chaos, no disunity, no hesitation.

Allah loves structure, not scattered actions.

Just as believers stand shoulder-to-shoulder in prayer, they stand shoulder-to-shoulder in struggle.

4. "As though they are a reinforced, cemented structure."

Math summary: This expression contains no mathematical computation. It is a textual phrase used as a metaphor for structural strength and unity.

This is one of the strongest metaphors in the Qur'an.

Bunyan = a constructed building Marsus = pressed tightly together, reinforced with molten lead Maturidi highlights the qualities implied:

• Strength

Like a wall impossible to penetrate.

• Unity

No gaps between them; no fractures of ego.

• Discipline

Each believer in his place, fulfilling his role.

• Solidity

They do not retreat, collapse, or weaken.

• Purpose

Their unity is purposeful, not accidental.

This verse contrasts with Verses 2 to 3:

• Verse 2 to 3 blamed inconsistency.

- Verse 4 honours discipline, resolve, and action.

Maturidi's Insights

• The verse defines the model Muslim community

A community Allah loves is:

• united,

• disciplined,

• purposeful.

• organised.

• firm in truth,

• consistent in speech and action.

• Love of Allah is tied to firmness in defending the truth

Not softness in the face of oppression, not hesitation in the face of injustice.

Standing for truth requires courage and unity.

• “Rank” symbolises more than battle

Maturidi says “$aff” applies to all actions of the Ummah:

• prayer in jama'ah,

• rows of students in learning,

• unity in charity,

alignment in belief.

• organisation in leadership.

Unity of purpose and action is loved by Allah.

• Hypocrisy breaks ranks; sincerity strengthens them

Earlier verses condemned saying without doing.

This verse praises believers whose actions prove their words.

Thus:

The sincere believer becomes part of a reinforced wall.

The insincere one becomes a crack in that wall.

• The metaphor refutes chaotic religiosity

Some people act with zeal but no discipline.

Others act with emotion but no structure.

Allah loves:

• order,

• preparedness.

• collective effort,

• clarity.

Cross-References

- 8:46 — “Do not dispute or you will lose courage and your strength will depart.”

- 3:200 — “Be steadfast, strengthen each other, and fear Allah.”

• 9:119 — “Be with the truthful.”

- 48:29 — believers are strong against disbelievers, merciful to each other;

- described as “a plant strengthened and firm.”

• 37:1 — angels stand in ranks.

• 37:165 — angels say: “We are the ones standing in ranks.”

Spiritual Lesson

Allah loves believers who stand firm, united, disciplined, and sincere whose words match their deeds, whose hearts align with truth, and whose unity resembles a fortified structure.

Such a people are unbreakable in the face of trials and beloved to Allah in the highest heavens.

Surah as-Saff – Verse 5

وَأَذَ قَArabic textَ مُArabic textَArabic textَقَوْمِهِ يَقَوْمِ لَمْ تُؤْذِArabic textَArabic textَقَدِ تَعْلَمُArabic textَ أَبِArabic textَسُArabic textُ أَلَيْهِ إِلْيَكْمَ سَقَلََArabic textَArabic textْوَ أَرَArabic textَ Arabic textَّهُ قُلُArabic textُهُمْ

Tafsir

"And when Moses said to his people: 'O my people! Why do you harm me, while you know that I am the Messenger of Allah to you?' But when they deviated, Allah caused their hearts to deviate. And Allah does not guide the defiantly disobedient people."

Maturidi Explains

After commanding believers to stand in united ranks (v.4), Allah gives a historical warning through the story of Moses. This verse is a mirror for the Ummah:

Do not be like the followers of Moses who harmed their Prophet.

Do not cause division or resentment.

• Do not become a fracture in the unified “bunyan marsu.”

The verse presents three key scenes:

1. "Moses said to his people: Why do you harm me?"

Math summary: The provided text contains no mathematical expression to summarize. It consists of linguistic fragments and a question regarding a narrative.

What was their harm?

Maturidi explains it includes:

• disobedience,

• false accusations.

- questioning his commands,

- undermining his authority,

• complaining constantly,

• refusing to follow instructions.

• challenging him without knowledge.

This is the same type of harm believers could inflict on the Prophet through:

• inconsistency,

• reluctance,

• disunity.

• or empty claims of commitment.

The verse warns the Ummah not to repeat the patterns of Banu Israˈil.

2. "While you know I am the Messenger of Allah to you."

(وَقَدِ تَعْلَمُArabic textَ أَتِArabic textَسُArabic textُ Arabic textَّهِِ Arabic textْإِنَّكُمْ)

Maturidi emphasises:

Their sin was not ignorance.

• They knew Moses was a Prophet.

Their opposition was wilful, arrogant, and morally corrupt.

It is one thing to fall short unintentionally.

It is another to challenge a Prophet knowingly.

The verse implies:

O believers, you know Muhammad ☐ is the Messenger of Allah — therefore do not behave like those who harmed Moses... even slightly.

3. "When they deviated, Allah caused their hearts to deviate."

Math summary: No mathematical expression was provided in the input text. The provided content consists of religious and theological text rather than a computational formula.

This is one of the most profound theological statements in the Qur'an. Maturidi explains:

• Zaghu — they first deviated by choice.

• Azagha Allahu qulubahum — Allah then turned their hearts further,

as punishment for their voluntary rebellion.

This shows:

Divine justice + human free will working together.

Not: _ _

• compulsion,

• fatalism.

• or pre-forced deviation.

The pattern is:

1. They chose deviation.

2. Allah sealed their hearts as a consequence.

3. Their continued misguidance was punishment, not injustice.

This is a pillar of Maturidi creed:

Allah never misguides someone who seeks truth sincerely.

But those who persist in sin are abandoned to their own desires.

4. "Allah does not guide the defiantly disobedient people."

وَArabic textَArabic textَهْArabic textَوْمُ Arabic textَArabic textِArabic textِArabic textَ

Fasiqin = those who break out of obedience, who repeatedly violate truth.

Maturidi highlights the nuance:

- These people are not simply sinners.

• They are rebels, persistent in wrongdoing.

• They knew the truth, but rejected it.

- They understood right guidance, but resisted it.

Thus:

Lack of guidance is a result of their own corruption.

Allah withholds guidance from:

• not the weak,

• not the struggling,

• but the defiantly disobedient.

Maturidi's Insights

• A warning to the Ummah: do not harm your Prophet

This applies both:

- in the Prophet's lifetime (obedience, respect),

• and after his passing (following his Sunnah without distortion).

Harming the Prophet includes:

- contradicting his teachings,

- speaking loosely about religion,

- innovation.

• division.

• prioritising ego over unity.

• Knowledge increases responsibility

The people of Moses knowing he was a messenger makes their harm unforgivable.

Likewise:

The more knowledge a believer has, the more his accountability increases.

• Misguidance is earned

Allah does not arbitrarily misguide:

- Misguidance begins internally.

- Divine abandonment follows as justice.

- The sealing of hearts is a result, not a cause.

This destroys the false beliefs of the Jabriyyah.

• Guidance is moral

Allah does not guide people whose hearts:

• resist truth.

• reject correction,

• or are filled with arrogance.

Guidance requires:

• sincerity,

• obedience.

• Historical examples are spiritual mirrors

The Qur'an repeats the stories of earlier nations not as history but as:

• warnings,

• mirrors,

• templates.

Those who opposed Moses lost divine support.

Those who obeyed him were saved.

The same pattern applies to the Ummah of Muhammad.

Cross-References

33:69 — “Do not be like those who harmed Moses.”

• 4:155 — Their hearts were sealed for constant rebellion.

• 61:6 — Jesus also confronted his people's denial.

2:88 — They said “Our hearts are sealed.”

• 7:146 — Allah turns away the arrogant.

• 14:27 — Allah keeps the believers firm with the firm word.

The heart deviates first, then Allah seals it as justice.

The heart stays upright first, then Allah strengthens it as mercy.

This verse teaches:

Obey your Prophet 耄,

• Do not undermine truth.

• Maintain sincerity.

• Guard your heart from deviation.

Because:

Guidance is a gift, but misguidance is earned.

Surah as-Saff – Verse 6 Arabic وَأَدَArabic textَ قَArabic textَ عِArabic textَArabic textَبُنَ مَرْيَمِ يَأْتِبْنِ يَArabic textْرِعِArabic textِ إِلَArabic textَسُArabic textُ Arabic textَّهِِ Arabic textْأَنْكَمُ مُصَدْرًArabic textَArabic textَحْبَبْتَ يَدََّArabic textِنَ Arabic textْقَوْرِبِهِ وَمُشْرَأِ بِرَسُArabic textُ بِيَArabic textِهِ مِنَ بَغْدِArabic textَسْمَهَةٌ أَحْمَدٌ فَلَكَلَأَ جَاَعَهُArabic textَArabic textِArabic textِبِ قَArabic textُArabic textَذَArabic textِخْرٍ مُسْيِArabic textٍ "And when Jesus, son of Mary, said: 'O Children of Israel! Indeed, I am the Messenger of Allah to you, confirming what came before me of the Torah and giving glad tidings of a Messenger to come after me whose name is Ahmad.' But when he came to them with clear proofs, they said: 'This is obvious sorcery.'" After the example of Moses and the harm inflicted upon him by his people (v.5), Allah presents a second historical mirror: the case of Jesus, son of Mary. The purpose is identical — to warn the Ummah of Muhammad {not} not to repeat the same pattern of denial, resistance, and rejection of divine messengers.

The verse unfolds in four interconnected scenes:

1. "Jesus, son of Mary," said: O Children of Israel! Indeed, I am the Messenger of Allah to you."

(إِنَّArabic textَسُArabic textُ Arabic textَّهِِ Arabic textْأَنْكَمْ)

Maturidi emphasises:

• Jesus explicitly affirms his prophethood, not divinity.

• He addresses Banu Israil, limiting his mission to his community.

His role is one of conveyance, not self-exaltation.

This refutes:

• exaggeration in the status of prophets,

• and distortion of their true mission.

The verse establishes that Jesus stood in the same prophetic line as Moses — a servant and messenger of Allah, not an object of worship.

2. "Confirming what came before me of the Torah."

(مُصَدْقًArabic textَArabic textُحِبُِّ يَدِيَّ مِنَ Arabic textْأُوْرِArabic textَ)

• Jesus did not abolish the Torah's foundations.

• He confirmed its core truths, ethics, and divine origin.

• Any apparent legal differences were contextual, not contradictory.

This shows:

• revelation is continuous, not fragmented,

prophets do not contradict one another,

denial of one prophet is denial of all.

Thus, rejecting Muhammad is no different from rejecting Moses or Jesus.

3. "And giving glad tidings of a Messenger to come after me whose name is Ahmad."

Image summary: This figure is a text-based image containing a calligraphic script. It displays a specific verse written in Arabic with full vocalization marks. The content represents a religious scripture, specifically a fragment from the Quran, referring to the announcement of a messenger. The presence of precise diacritics and traditional script indicates that the text is intended for formal recitation and preservation of original linguistic meaning.

This is the heart of the verse.

Maturidi highlights:

• Jesus foretold another Messenger, not merely a reformer.

• The name Ahmad signifies:

• one most praised by Allah,

• one who praises Allah most.

- This announcement establishes final prophethood as divinely planned, not historically accidental.

The proof was clear.

The sign was explicit.

The testimony was preserved.

Rejection after this was not due to ambiguity — but arrogance.

4. "But when he came to them with clear proofs, they said: This is obvious sorcery."

(فَلَArabic textَ جَArabic textَهُArabic textَArabic textِبِArabic textَتْ قَArabic textُArabic textَدَArabic textِخْرَ مِArabic textَ)

Maturidi explains:

• Bayyinat means undeniable clarity — not vague signs.

• Accusing revelation of sorcery is the final refuge of denial.

- This accusation was used against:

- Moses,

• Jesus,

• and Muhammad.

Thus the verse exposes a recurring pattern:

• Truth arrives clearly.

• Hearts resist it.

• False labels replace sincere reflection.

Maturidi's Insights

• Prophetic unity

All prophets form a single chain.

Rejecting one severs faith from its roots.

The People of the Book were warned in advance.

Their denial was informed, not innocent.

• Denial follows pride, not confusion

Clear proofs were present.

Rejection stemmed from arrogance and fear of losing authority.

• The Ummah is being warned directly

Just as earlier communities rejected their messengers:

• through distortion,

• through reinterpretation,

• through delay,

• through selective obedience —

the Ummah is warned not to repeat the same betrayal.

• Finality of prophethood

The mention of Ahmad confirms:

• continuity,

• completion.

• and closure of revelation.

Cross-References

• 7:157 — The Prophet described in earlier scriptures

• 5:46 – Jesus confirming the Torah

• 3:50 – Jesus affirming earlier revelation

• 61:8 – Attempt to extinguish Allah's light

• 33:40 — Finality of prophethood

• 2:87 — Rejection of messengers despite clear proofs

Clear proof does not benefit a heart corrupted by pride.

Prophets were rejected not for lack of evidence, but because truth demands humility.

This verse teaches:

• Accept truth when it is clear.

Do not delay obedience.

Do not reinterpret revelation to protect ego.

• Recognise the unity of Allah's messengers.

Because:

The greatest blindness is not of the eyes — but of a heart that refuses guidance after clarity.

Surah as-Saff – Verse 7 Arabic وَمَArabic textَظْلَمْ مِنْ أَفْتَزِArabic textَلَArabic textِ Arabic textْكُذِبِ وَهَوَ يَذْعَArabic textِلَArabic textَلَArabic textْلَمِ وَArabic textُ Arabic textَهْدِArabic textَقْفُArabic textِ Arabic textْظَلَArabic textِArabic textَ "And who is more unjust than the one who invents a lie against Allah while he is being called to Islam? And Allah does not guide the wrongdoing people."

This verse follows immediately after the prophecy of Jesus about the coming of Prophet Muhammad (v.6). It describes the moral state of those who reject the Prophet after knowing the truth.

Allah identifies this category of people as the worst of the unjust.

1. "And who is more unjust..."

Math summary: This expression contains no mathematical operations to perform. It consists of text characters that do not represent a computational process.

This rhetorical question carries a Qur'anic formula:

• “Who is more unjust?” to No one.

• It is used for the gravest crimes, such as:

denying revelation (6:21),

○ inventing lies against Allah,

circle rejecting Prophets.

Maturidi explains:

Zulm (injustice) reaches its highest level

when directed toward Allah and His revelation.

Among all sins, lying about Allah is one of the greatest.

2. "...than the one who invents a lie against Allah..."

(مَمَArabic text)

This includes:

- Claiming Allah said something He never said

Such as:

• attributing a false doctrine to Allah,

• distorting revealed scripture,

• manipulating religious texts.

Maturidi says this was the crime of:

- certain rabbis who concealed prophecies of Muhammad 耄

- Christian councils that altered the message of Jesus,

- pagan Arabs who fabricated new gods.

• Calling the Qur'an “magic” or “invention”

This matches the accusation mentioned in v.6.

• Rejecting a Messenger while knowing the truth

The worst injustice is rejecting divine truth knowingly.

Thus:

Those who denied Muhammad after Jesus foretold him are committing the exact crime described here.

3. "... while he is being called to Islam."

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script with full vocalization marks, enclosed within parentheses. The text translates to a statement regarding being called toward Islam, indicating a religious or spiritual context.

Maturidi highlights the irony:

- He is not abandoned in ignorance.

- He is being invited kindly.

- He hears the Qur'an.

- He receives proof after proof.

- He sees the Prophet's character.

• He watches miracles.

- He witnesses the fulfilment of earlier prophecy.

Yet he refuses.

This makes the sin far worse.

Three features of this person:

1. He knows the truth.

2. He denies it.

3. He lies about Allah to justify his denial.

This is the height of injustice.

4. "Allah does not guide the wrongdoing people."

وَArabic textَArabic textَهْدِArabic textَوْمِ Arabic textْطَArabic textِمِArabic textَ ( Maturidi explains:

- Guidance is withheld not arbitrarily, but because of their own wrongdoing.

- The heart darkened by arrogance cannot receive light.

- Their injustice blocks divine assistance.

This is identical to the pattern in verse 5:

They deviated leads to Allah caused their hearts to deviate.

Here:

They wronged leads to Allah does not guide them.

• The gravest injustice is theological corruption

• Stealing wealth is serious.

• Oppressing people is serious.

- But lying about Allah is the peak of injustice, because it misleads humanity.

• The heart must be morally clean to receive guidance

Allah does not guide:

• the arrogant,

• the stubborn.

• the deceitful.

those who knowingly reject truth.

Guidance opens only to:

• the sincere,

• the humble,

- the seekers of truth.

Those who have:

• Scripture.

• Prophets,

• miracles.

• warnings,

• signs,

yet still reject — are the most unjust.

• “Being called to Islam” means truth is accessible

This includes:

• Qur'an,

• Prophetic character,

• rational proofs,

- remnants of earlier scripture.

Anyone who denies all this is not merely ignorant — he is unjust to his own soul.

• This verse rebukes the people of the Gospel

Maturidi says:

Those who claimed to follow Jesus but denied Muhammad after clear prophecies came fall under this verse fall under this verse.

Their crime:

• distorting the message of Jesus,

- hiding signs of the Final Prophet,

- refusing to submit to truth.

- 6:21 — “Who is more unjust than one who invents a lie about Allah?”

• 7:37 — same condemnation.

- 33:40 — Muhammad is the Seal of the Prophets.

• 61:6 — Jesus foretold the coming of Ahmad.

• 2:159 to 160 — those who conceal guidance are cursed.

• 3:70 to 71 — “Why do you mix truth with falsehood?”

Spiritual Lesson

Maturidi concludes:

To lie about Allah is the greatest injustice.

To reject truth while being invited to Islam is self-destruction.

Guidance is a light and only a pure heart can receive it.

Thus, the believer must:

• guard his theology,

• guard his tongue,

• honour all Prophets,

• avoid arrogance,

• and remain humble before revelation.

Tafsir

Surah as-Saff – Verse 8

Arabic text "They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, even if the disbelievers detest it."

Maturidi Explains

This verse follows the denial described in verses 6 to 7—those who:

• lied about Allah.

- denied the Prophet,

• rejected the message of Jesus,

- and refused truth even when invited to Islam.

Allah now describes their few-tul effort to stop revelation:

They attempt to extinguish Allah's light using nothing but their mouths.

This is one of the Qur'an's most powerful metaphors.

1. "They want to extinguish the light of Allah..."

(Arabic text)

“Nur Allah” (the light of Allah) refers to:

• revelation.

• Qur'an,

• Prophethood.

• truth.

The enemies of Islam attempt to extinguish it through:

• False accusations

- "This is magic."

- "This is poetry."

- “This is fabrication.”

• Denial

- Refusing to accept the Prophet 耄.

Lies against Allah

- Distorting revelation, making false religious claims.

• Physical persecution

- Trying to silence the Prophet 💥 and his followers.

• Suppressing truth

- Concealing signs found in previous scriptures.

But all these efforts are ultimately foolish and few-tul.

2. "... with their mouths."

Math summary: No mathematical expression was provided in the input text. The provided content consists of linguistic phrases rather than a computational formula.

This is a profound and humiliating metaphor.

- It is like someone trying to blow out the sun, attempting to stop divine light with breath.

- It shows the pathetic weakness of their attempts.

- Their “weapons” are merely:

○ insults,

- o lies,

- o rumours,

○ verbal propaganda.

Their opposition is childish compared to the majesty of divine truth.

Just as:

• breath cannot stop sunlight,

• slander cannot stop revelation.

3. "Allah will perfect His light..."

وَArabic textُ مَتْمَثُ نُArabic textِهِ This is a promise.

Allah will complete:

• the Qur'an,

- · the mission of the Prophet,

- the spread of Islam.

• the victory of truth.

- the establishment of guidance.

Nothing can stop divine decree.

Allah perfects His light in spite of their efforts, not because of human power.

Truth rises because Allah raises it.

4. "... even if the disbelievers detest it."

(Arabic textُوَ Arabic textُ Arabic textْكَArabic textِرِArabic textَ)

Key Maturidi points:

- Divine truth does not require human approval.

• Allah's plan does not change because people hate it.

- Their hatred cannot prevent guidance, Prophethood, or the Qur'an.

This clause dismantles all illusions of human control over destiny.

Maturidi's Insights

• Falsehood cannot extinguish truth

Lies may distract, delay, or disturb — but they can never overcome divine revelation.

The enemies of truth use noise, but noise cannot extinguish light.

• Islam is protected by Allah, not humans

Allah preserves:

• His Book,

His Messenger's legacy.

• His deen.

The Ummah participates, but the victory belongs to Allah.

This is a refutation of the Mu'tazilah claim that humans alone determine the fate of good and evil.

Divine light grows when opposed

Paradoxically:

• persecution strengthens believers,

- opposition purifies sincerity,

• hatred clarifies truth.

Allah uses even the schemes of enemies to complete His light.

• The weapon of the disbelievers is only the mouth

Words are their tool:

• disinformation.

• propaganda,

• accusations.

• mockery,

denial.

But light is not extinguished by noise.

• The verse comforts the Prophet

Despite:

• slander,

• rejection,

ridicule,

• conspiracy,

Allah promises:

"You deliver the message. I complete the mission."

Cross-References

• 9:32 — identical verse: “They attempt to extinguish Allah's light...”

• 61:9 — Allah will cause His religion to prevail.

• 15:9 — Allah Himself preserves the Qur'an.

• 24:35 — the Light Verse, describing divine guidance.

• 37:171 to 173 — Allah grants His messengers victory.

• 48:28 — Islam will prevail over all religions.

Spiritual Lesson

Maturidi concludes:

Truth is divine light.

Falsehood is mere breath.

No matter how much people blow against the light of Allah, it only shines brighter.

This verse gives the believer:

• certainty,

courage,

• patience,

• and serenity.

Allah perfects His light, your task is only to stand with it.

Surah as-Saff – Verse 9

Arabic

Arabic textَّArabic textَلَ رَسُArabic textَهُ بِArabic textْهَدَArabic textَدِArabic textِ Arabic textْحَقَّةِ لِيُنْظُهَرُهَ عَلَArabic textَّذِArabic textَ كَلِئَةَ وَلْوَ كَرَهَ Arabic textْمُشَرَكُوْنَ

Tafsir

“He it is Who sent His Messenger with guidance and the religion of truth, so that He may cause it to prevail over all religion — even if the polytheists detest it.”

Maturidi Explains

This verse is among the most powerful declarations of the Qur'an regarding the ultimate victory of Islam. It appears in three surahs:

• Surah at-Tawbah (9:33)

• Surah al-Fath (48:28)

• Surah as-Saff (61:9)

Each time, it asserts:

Allah Himself will make Islam prevail, not human strategy, not military power, not political dominance.

This verse continues the theme of Verse 8:

- The disbelievers try to extinguish Allah's light

• Allah responds: "I will perfect My light."

Now Allah explains how He completes His light:

By sending His Messenger with:

1. Guidance (al-huda)

2. The Religion of Truth (din al-haqq)

3. A divine guarantee of victory (liyuzhirahu)

1. "He is the One Who sent His Messenger..."

(Arabic text)

Maturidi emphasises:

- The Qur'an repeatedly uses this formula, to remind believers that Prophethood is divine, not human appointment.

This removes:

• doubt,

• hesitation.

- inferiority,

- concern about the opinion of enemies.

Allah sent Muhammad ☎, therefore the mission cannot be defeated.

2. "... with guidance."

(Arabic text)

Guidance means:

• Qur'an

• Sunnah

• truth in doctrine,

• clarity in morality,

• evidence in theology,

• correct belief (iman),

• correct worship ('ibadah),

• correct path (sirat mustaqim).

In Maturidi creed:

Huda is what rectifies the intellect and heart.

Without it:

- reason deviates,

• hearts darken.

• societies collapse.

3. "... and the religion of truth."

(وَدِArabic textَ Arabic textْحَقَ)

This means Islam has:

• true doctrines,

• true laws,

• true morals.

• true proofs.

Maturidi lists five qualities of “din al-haqq”:

1. True in belief (tawhid)

2. True in practice (shari'ah)

3. True in purpose (guidance)

4. True in outcomes (salvation)

5. True in finality (the seal of Prophethood)

No other religion after Muhammad section has truth in its full form.

4. “So that He may cause it to prevail over all religion.”

Math summary: The provided text contains no mathematical expression to summarize. It consists of religious phrases in Arabic and English text.

This is the divine goal.

Maturidi explains three meanings of “liyuzhirahu”:

Meaning 1 — Islam will intellectually dominate all religions

Islam's proofs overpower:

paganism.

• dualism,

• trinitarianism.

• atheism,

• philosophical misconceptions.

This is the victory of reason, not coercion.

Meaning 2 — Islam will spiritually prevail

Guidance will spread across the world:

• hearts will enter Islam.

• societies will be transformed,

- the Prophet's name will be mentioned in every land.

This has already happened.

Meaning 3 — Islam will prevail physically and politically

During the Prophet's lifetime:

• Arabia was unified under Islam.

• idolatry was erased.

• Islam spread east and west.

Maturidi emphasises:

The verse is not calling for forced conversion.

It promises the power of truth, not the power of coercion.

This refutes extremist interpretations.

5. "Even if the polytheists detest it."

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script with vowel markings, enclosed within parentheses. The text represents a religious or literary excerpt, indicating a conditional statement regarding the dislike or aversion of polytheists.

This repeats the exact structure of verse 8:

• They hate the truth.

• Their hatred is irrelevant.

Polytheism stands no chance against divine truth.

Maturidi adds:

Their hatred only increases the speed of Allah's victory.

This is the sunnah (pattern) of Allah in history.

• The victory of Islam is a divine promise

Not dependent on:

• numbers.

• wealth,

• power,

• empires.

Truth prevails because Allah decreed it, not because humans push it.

• Islam's "dominance" is moral, intellectual, spiritual

The light of tanhid defeats:

• superstition,

• false belief.

• corruption.

injustice.

This dominance is through guidance, not oppression.

• The Ummah must trust Allah's promise

When surrounded by hostility or slander, believers must remember:

Islam rises because Allah raises it. Islam stands because Allah supports it.

• The sending of Muhammad is the greatest mercy

He came with:

• the final law,

• the final scripture,

• the final guidance,

- the most complete character.

All Prophets predicted him.

• Guidance is the true victory

Even if political power declines, as long as Islam guides hearts, the divine promise continues.

The real conquest is:

• conquering ignorance,

• conquering ego,

• conquering falsehood.

Cross-References

• 48:28 — identical promise of dominance.

• 9:33 — identical wording; emphasis on universal mission.

• 24:55 — Allah will establish the believers on earth.

• 61:8 — their efforts to extinguish the light will fail.

• 7:157 — Muhammad foretold in earlier scripture.

3:81 — covenant of all Prophets to support Muhammad

Maturidi concludes:

Allah sent His Messenger with guidance and the religion of truth, therefore truth cannot be defeated.

Disbelievers may oppose it, enemies may hate it, hypocrites may slander it, but Allah will perfect His light and cause Islam to prevail.

This verse gives the believer:

• confidence.

• serenity,

courage,

• and certainty in Allah's plan.

Surah as-Saff – Verse 10 Arabic يَArabic textَArabic textَ Arabic textَّذِArabic textَ عَArabic textْئُArabic textَلْ أَدَلَكُمْ عَلَArabic textَجْرِهِ تُنْجِيْمْ مِنْ عَذَArabic textِ Arabic textِArabic textَ "O you who believe! Shall I guide you to a trade that will save you from a painful punishment?"

Maturidi highlights that this verse opens with a divine address of honour:

"O you who believe!"

Whenever Allah uses this formula, He is calling believers to something that elevates them, purifies them, or protects them.

Here, Allah is presenting a business proposition — described as tijarah, a mutual trade — between Himself and the believers.

Why call it a trade?

Maturidi explains:

- Because trade is something people understand deeply.

• It involves giving something now for profit later.

- It requires calculation, trust, and willingness.

• It includes risk, but offers high return.

• It is voluntary — no one is forced.

• Its benefit depends on sincerity and effort.

Allah uses this language because:

Faith is giving the dunya to gain the äkhirah.

Struggle is giving effort to gain eternal reward.

Obedience is giving submission to gain safety from punishment.

So Allah says:

"Shall I guide you to a trade...?"

This is an act of divine generosity. Allah does not need the trade, but He invites believers to profit. "...that will save you from a painful punishment."

(Arabic text)

Maturidi explains the beauty here:

Allah does not begin with Paradise.

• He begins with saving us.

Because the believer's first need is rescue from harm — then comes elevation to reward.

He also notes:

- The phrase "alim" means a pain that is intense, continuous, and humiliating.

• Allah does not exaggerate; the warning is literal.

- Guidance is therefore the greatest mercy — it protects before it rewards.

Why does Allah ask a question? ("Shall I guide you?")

According to Maturidi:

1. It increases desire.

2. It awakens attention.

3. It shows respect — Allah invites, He does not coerce.

4. It demonstrates the gentleness of divine speech to the believers.

5. It frames faith as a conscious choice, not blind acceptance.

What is the trade?

The next verse will detail it:

- Faith

- Struggle

- Striving with wealth and self

But here, Allah creates suspense and eagerness before unveiling the terms — a rhetorical method unique to the Qur'an.

• Faith is a transaction

Believers “sell”:

• their desires,

their time,

their wealth,

their ego,

their comfort.

Allah “buys”:

• sincerity,

• obedience,

• jihad (inner and outer),

• patience,

• devotion.

And Allah gives:

• rescue,

• forgiveness,

Paradise.

This mirrors Surah at-Tawbah 9:111:

“Allah has purchased from the believers their lives and their wealth...”

Maturidi notes this is pure mercy — Allah buys what He already owns.

• Guidance is the greatest favour

Allah does not say "Shall I command you?"

He says:

"Shall I guide you?"

To show:

- faith is a gift,

• Allah invites.

• salvation is offered.

- He speaks with tenderness,

- He wants good for His servants.

• Allah honours the believer

Calling faith “trade” dignifies the believer:

• Your effort has value.

• Your sacrifice is recognized.

• Your jihad matters.

- Your patience is currency with Allah.

• The verse warns without harshness

Though it speaks of “painful punishment,” it begins with kindness and invitation, showing Allah's method:

mercy before justice, guidance before warning and invitation before obligation.

• Human nature loves profit

Maturidi observes:

People naturally pursue gain.

• Allah uses this instinct to lead them to salvation.

• Instead of seeking worldly profit, He directs them to eternal profit.

Thus, the verse is divine psychology, a call tailored to human nature.

Cross-References

- Tawbah 9:111 — the purchase contract between Allah and the believers.

• Saff 61:11 to 12 — the continuation describing the trade.

• Fatir 35:29 — those who “engage in profitable trade with Allah.”

• Baqarah 2:245 — “Who will lend Allah a goodly loan?”

- Qasas 28:77 – “Seek the Hereafter with what Allah has given you.”

Spiritual Lesson

Maturidi concludes:

This verse teaches that the path to salvation is an intelligent choice. It is a trade, your limited dunya for an unlimited akhirah.

Your short life for an eternal one. Your small sacrifices for infinite reward.

Allah invites us with gentleness, promises us safety and asks only sincerity in return.

Surah as-Saff – Verse 11

Arabic text

Tafsir

"[It is that] you believe in Allah and His Messenger, and you strive in the path of Allah with your wealth and your lives. That is better for you, if only you knew."

Maturidi Explains

This verse reveals the terms of the divine trade promised in Verse 10. After asking:

"Shall I guide you to a trade that will save you?"

Allah now states the contract — simple, yet profound:

1. Believe in Allah and His Messenger (تُؤْمِنُArabic textَ بِArabic textَّهَ وَرَسُArabic textِهِ)

2. Strive in Allah's path with your wealth (وَثَجَArabic textْنُArabic textَ… بِأَمْمُوَArabic textْكُمْ)

3. Strive with your very selves (وَأَنْفَسِكُمْ)

These three are inseparable. For Maturidi:

True faith is not passive belief; it is belief proven through striving.

This striving may be:

• physical,

• financial,

• spiritual.

• intellectual.

• moral,

• or sacrificial.

The Prophet said:

"The best jihad is a word of truth spoken before a tyrant ruler."

Thus, jihad includes:

defending the oppressed,

• speaking truth.

• resisting ego,

• struggling against falsehood.

• and, when commanded, defending the Muslim community.

Why does wealth come before life?

Maturidi gives two explanations:

Reason 1: Wealth is easier to sacrifice, life is harder

Allah lists the easier sacrifice first, then the greater.

Reason 2: Wealth funds all forms of jihad

• Knowledge requires wealth.

• Defence requires wealth.

• Societal reform requires wealth.

Caring for believers requires wealth.

Thus, spending is part of striving.

“That is better for you – if you knew.”

(Arabic textَّกَمْ Arabic textَنْتِArabic textَعْلَمُArabic textَ)

Maturidi highlights:

• “Better for you” means better in both worlds.

• “If you knew” means most people do not recognize true profit.

Because:

• The dunya deceives.

• Comfort blinds.

• The nafs resists sacrifice.

This is why Allah couches faith in business language:

A profitable transaction but only visible to those who understand the true market of the akhirah.

Maturidi's Insights

• Faith + Jihad = Salvation

According to Maturidi theology:

Faith without striving becomes weak and insincere.

Striving without faith becomes meaningless.

• Together, they form the believer's path to salvation.

This verse establishes that spiritual victory requires:

1. Inner belief.

2. Outer action.

• Wealth is a test, not a guarantee of honour

Many assume wealth is safety or prestige.

But Allah requires:

• spending.

generosity,

• detachment.

To show:

Wealth becomes honour only when sacrificed for Allah.

• Jihad is broader than fighting

Maturidi emphasizes that “jihad” is fundamentally: exerting one's utmost effort (mubalaga fi 'l-ijtihad)

This includes:

• educating.

• purifying the heart.

• speaking truth.

defending innocents,

• supporting justice,

• countering false ideology,

• resisting ego and desire.

Physical combat is a subset — not the whole.

• The divine contract is mercy

“This is better for you...”

Maturidi notes:

- The trade benefits the believer, not Allah.

• Allah asks for what benefits us, not Him.

• Every command is ultimately a gift.

Allah says “better” because:

• It purifies wealth.

• It ennobles the soul.

• It protects from punishment.

• It leads to Paradise.

• Striving proves sincerity

Maturidi often teaches:

Nifaq is exposed by laziness;

Iman is proven by sacrifice.

The hypocrite avoids spending and hardship.

The believer embraces effort, because:

• He knows the reward.

• He trusts Allah's promise.

His heart is anchored in certainty.

- Surah Tawbah 9:111 — Allah purchases the lives and wealth of believers.

- Surah Hajj 22:78 — “Strive for Allah as He deserves to be striven for.”

• Surah Baqarah 2:245 — “Who will lend Allah a goodly loan?”

- Surah {A} I Imran 3:142 – “Do you think you will enter Paradise without striving?”

- Surah Fath 48:29 — believers strive relentlessly in the path of Allah.

Spiritual Lesson

Maturidi concludes that this verse is a call to courage:

You want the greatest reward?

You want the highest rank?

You want protection from punishment?

Then give what is most beloved to you, your wealth and your self.

This is the essence of the divine trade:

• You give the temporary,

• Allah gives the eternal.

• You give the finite,

• Allah gives the infinite.

Every believer is invited to this contract and only the wise accept.

Surah as-Saff – Verse 12

يَغْفِرُ لَكُمْ نُُّوْبَكُمْ وَيُدْخَلْكُمْ جَتَأْتٍ تَجُرِArabic textِنْ تَحْيَتًArabic textْأَنْهَArabic textٍ وَمَسْلِكْنْ طِArabic textِهِ فِArabic textَتَArabic textَتْ عَنْهَ ذَلِكَ Arabic textْقَوْرِ Arabic textْعَظِArabic textِ

Tafsir

“He will forgive your sins, and admit you into Gardens beneath which rivers flow, and into pleasant dwellings in the Gardens of Eternity. That is the supreme triumph.”

Maturidi Explains

This verse gives the returns of the divine trade described in verses 10 to 11.

Allah promised a tijarah (a trade), and now He declares its profit.

The rewards are three:

1. Forgiveness of sins

2. Entry into eternal gardens

3. Beautiful dwellings of honour

And finally, He declares:

This is the greatest success — no success compares with it.

1. "He will forgive your sins."

يُعُفُArabic textَكُمْ ذُنِArabic textَكُمْ

• Forgiveness is mentioned before Paradise.

Because rescue from punishment is greater than receiving reward.

• And because no one enters Paradise without Allah's mercy.

He explains the word yaghfir:

• From gh-f-r, meaning “to cover, shield, protect.”

- It means Allah removes the sin, covers its trace, and protects the servant from its consequence.

Maturidi says:

Forgiveness itself is a Paradise in this world.

Because:

• It lifts guilt.

• It opens the heart.

• It draws divine nearness.

- It erases the darkness of past mistakes.

And Allah promises forgiveness in exchange for:

• faith,

• striving,

• sacrifice,

• sincerity.

2. "And He will admit you into Gardens beneath which rivers flow..."

(Arabic textُذِخْلَكُArabic textَأَنَّArabic textَجُرِArabic textِArabic textَحْتِهَِArabic textْأَنْهَArabic textَ)

Maturidi explains that “Jannat” (plural) indicates multiple layers of reward, not a single level.

The rivers represent:

• permanence (they never dry),

• abundance,

• renewal,

- and pleasure without impurity.

The phrase "min taħtiha" means:

- the rivers flow under the palaces,

• under the gardens,

- under the homes of the believers.

He notes:

Paradise is not symbolic. It is real, physical, and eternal.

This refutes the Mu'tazila's attempts to reduce Paradise to metaphor.

3. “And pleasant dwellings in the Gardens of Eternity.”

(Arabic text ( Maturidi focuses on the phrase masakin tayyibah:

- Masakin = permanent residences, homes of dignity.

- Tayyibah = pure, pleasant, free of all flaws.

In the dunya:

• homes decay,

• neighbours cause hardship,

• fear and uncertainty exist.

• relationships break,

• sorrow enters every room.

But in Jannat 'Adn:

- no fear,

- no grief,

- no loss,

- no ageing,

- no noise,

- no impurity.

Maturidi emphasises:

The pleasure of Paradise is not only beauty, it is security.

The believer finally feels safe.

He also notes that “'Adn' means:

• everlasting residence,

- a place of settling permanently,

- no movement, no eviction, no change.

Unlike dunya, where every home is temporary.

4. "That is the supreme triumph."

Math summary: The provided text contains no mathematical expression to summarize. It consists of a religious phrase in Arabic rather than a computational formula.

Maturidi explains that the Qur'an never uses “al-fawz al-'azim” casually.

It is reserved for:

• salvation.

• forgiveness,

• eternal residence,

• Allah's pleasure.

True triumph is not:

wealth.

status,

• armies,

• popularity,

• success in dunya.

These fade.

The only triumph that lasts is:

• forgiveness,

Paradise.

• nearness to Allah.

Maturidi says:

Everything the dunya calls “success” is small, because it ends.

Everything Allah calls success is great, because it is eternal.

Maturidi's Insights

• The trade's first profit is forgiveness

Before reward comes purification.

No deed enters Paradise without Allah cleaning the heart first.

This corrects groups who believe deeds alone guarantee Paradise.

• Paradise is described physically to emphasise reality

- The Qur'an repeatedly uses physical description to affirm Paradise is literal, not allegory.

• The order of the rewards matters

1. Forgiveness — spiritual

2. Gardens – physical

3. Homes — dignified permanence

It reflects the human need:

• first safety,

• then pleasure,

• then stability.

• The believer's ultimate home is not the dunya

Maturidi underscores:

The dunya is a marketplace; the akhirah is home.

The homes of 'Adn represent arriving at one's true destination.

• True success is not worldly achievement Maturidi repeatedly states:

- Real victory is escaping punishment and attaining Allah's pleasure.

• Anything that ends cannot be called “great victory.”

This verse redefines success permanently.

• 9:111 — Allah buys the souls and wealth of believers.

- 3:185 — “Only he who is saved from the Fire and admitted to Paradise has attained success.”

- 4:122 — promise of Gardens of eternity.

- 57:12 — believers' light and eternal reward.

• 98:8 — “Their reward is Gardens of Eternity beneath which rivers flow.”

Spiritual Lesson

Maturidi concludes:

Paradise is the result of faith, sincerity, struggle, sacrifice, and trust.

The believer trades a little and receives everything.

Allah asks for effort and gives eternity.

Forgiveness is the first gift. Paradise is the second. Permanent, peaceful homes are the third and the greatest victory is Allah's eternal pleasure.

Surah as-Saff – Verse 13 Arabic Arabic textُArabic text "And [He will give you] another favour that you love: help from Allah and an imminent victory. And give glad tidings to the believers."

After promising the akhirah rewards in Verse 12 — forgiveness, Paradise, eternal homes — Allah now promises a dunya reward.

He calls it:

"Another (favour) that you love."

Meaning:

- The first reward is the next world.

- The second reward is in this world.

• And Allah knows His servants desire both.

Maturidi explains that Allah honours the believers by acknowledging their human nature:

Believers want victory, security, and success in this world as well — and Allah gives it to them.

This verse therefore balances:

- the spiritual reward (akhirah),

• with the practical, earthly reward (dunya).

1. "Another [reward] that you love."

Arabic textُArabic text Maturidi stresses:

• Allah Himself says believers “love” this reward.

• It is natural to desire safety, honour, and triumph.

• Islam does not demand total indifference to worldly success.

- Rather, it teaches that dunya victory is secondary but still granted to the faithful.

This refutes those who think desiring dunya benefit contradicts spirituality. Allah acknowledges it and promises it.

2. "Help from Allah"

(Arabic textْرَArabic textِنَ Arabic textَّهَ)

Maturidi defines nasr as:

• divine intervention.

• support that exceeds human power,

• victory not attributable to numbers or strategy,

- the turning of hearts,

- the collapse of the enemy's confidence.

Allah uses the indefinite form ("nasrun") to magnify its greatness — victory unlike any other victory.

This includes:

• Badr,

• the conquest of Mecca,

- the opening of Persia,

- the opening of Byzantium,

• and every act of divine support for the truth.

For Maturidi:

True victory is when Allah helps, not when humans rely on themselves.

3. "And a near victory."

(وَقَتْحُ قُرِArabic textَ)

• “Fath” means “opening,” not merely conquering.

• It implies removing barriers to truth.

- A near victory indicates certainty and imminence.

This prophecy was fulfilled in:

- the Treaty of Hudaybiyyah (called “a clear victory” in 48:1),

- the conquest of Makkah.

- the rapid spread of Islam afterwards.

But Maturidi emphasises that “close victory” applies to every era:

Whenever believers uphold faith and strive sincerely, Allah opens doors that seemed sealed shut.

It is not limited to military events; it includes:

• victory of justice,

• victory of truth over falsehood.

• victory of da'wah,

• victory of moral transformation.

• victory of the oppressed over tyrants.

4. "And give glad tidings to the believers."

(Arabic text)

This command seals the surah's promise.

Maturidi notes three points:

1. Believers are commanded to receive good news

Faith invites optimism, not despair.

2. The Prophet must be the one to deliver glad tidings

His message is mercy, reassurance, hope.

3. The “believers” are those who fulfil the previous verses

Meaning:

• sincere faith.

• striving,

• sacrifice,

• loyalty to truth.

These are the ones promised:

• forgiveness,

• Paradise,

• victory.

Maturidi's Insights

• Islam unites dunya success with akhirah reward

The Qur'an does not separate the two.

• Verse 12 = akhirah victory.

• Verse 13 = dunya victory.

Islam is comprehensive:

• spiritual success.

• societal success,

• ethical success.

• political success,

• personal success.

• Victory is from Allah, not from our strength

This protects believers from:

• arrogance,

• overconfidence,

• attribution of success to themselves.

Victory is granted, not earned.

• “Opening” is broader than war

Maturidi emphasises that fath includes:

• opening hearts to the truth,

• opening cities to justice,

• opening societies to faith,

• opening pathways to guidance.

• Allah recognises human desire

Humans naturally want:

• support,

• honour,

• success.

• safety.

Allah does not condemn this desire. He fulfils it.

• Glad tidings are part of prophetic mission

The Prophet is:

- a bringer of good news (bashir),

- a bringer of warning (nadhir).

This verse focuses on his role of encouragement and hope.

Cross-References

• 48:1 — “Indeed, We have given you a clear victory.”

• 3:160 — “If Allah supports you, none can overcome you.”

• 110:1 to 2 — Surah an-Nasr: the opening of Makkah.

21:105 — the righteous shall inherit the earth.

• 61:9 — Islam will prevail over all religions.

Spiritual Lesson

Maturidi concludes that this verse shows Allah's generosity:

You strive a little.

He gives you forgiveness.

He gives you Paradise.

He gives you eternal homes.

He gives you worldly victory.

And He gives you glad tidings through His Prophet superscript 堂.

This is the divine trade in its completion:

• effort from the servant,

• endless reward from the Lord.

Surah as-Saff – Verse 14

Arabic textُنُArabic textُخّArabic textَArabic textِArabic textٍ Arabic textْرَعِArabic textَ Arabic textَArabic textَArabic textِArabic textٍ فَأَذْنَArabic textَيْنِ Arabic textُذُوْهُArabic textَأَصْبُخُArabic textُهْرِArabic textَ

Tafsir

“O you who believe! Be helpers of Allah — as Jesus, the son of Mary, said to the disciples: 'Who are my helpers toward Allah?' The disciples replied: 'We are the helpers of Allah.' Then a group from the Children of Israel believed, and a group disbelieved. So We supported those who believed against their enemy, and they became the victorious.”

Maturidi Explains

This final verse completes the message of Surah as-Saff.

After discussing:

sincerity,

• sacrifice,

• striving.

divine victory.

Allah now calls believers to the highest identity:

“Be the Helpers of Allah.”

(Ansar Allah)

This does not mean Allah needs help.

It means:

stand to support Allah's religion, uphold Allah's law, defend Allah's truth, carry Allah's message, and continue the mission of His prophets.

It is honour, not necessity.

Just as “House of Allah” (Bayt Allah) means:

• honoured,

• attributed,

• elevated —

so “Helpers of Allah” means:

• honoured helpers of His cause.

1. "O you who believe! Be helpers of Allah..."

(Arabic textَيُّArabic textِ Arabic textْذِArabic textَ أَمْثُArabic textُفْرًArabic textَنْصَArabic textَ Arabic textَّهَ)

This command is unique.

Maturidi explains:

- Allah is calling believers to take the same title given to the disciples of Jesus.

- It is an invitation to join the legacy of prophetic supporters.

- It means: commit to being the defenders of truth until death.

He also notes:

- The imperative "kunu" is continuous. Be and remain the helpers of Allah.

2. "... as Jesus, the son of Mary, said to the disciples..."

Arabic text ( Maturidi notes the wisdom:

Why invoke Jesus and the disciples?

1. To honour 'Isa Arabic text

2. To show continuity between Islam and the earlier prophets

3. To remind believers that true support of a prophet requires sacrifice

4. To contrast the faithful disciples with the disbelievers among Banu Isra'il

5. To teach Muslims:

Be like the {Hawariyyun} , not like those who betrayed their prophet.

"Hawariyyun" means:

• pure ones,

• sincere supporters,

• close disciples.

They responded to truth with loyalty.

3. "Who are my helpers toward Allah?"

Arabic text

• Jesus did not ask for helpers for himself — he asked for helpers towards Allah.

- This shows the humility of prophets: they call to Allah, not to themselves.

“Towards Allah” means:

• towards His religion.

• His commands,

His cause.

This is the model for all da'wah.

4. “We are the helpers of Allah.”

Arabic text ( The disciples made a clear, bold commitment.

Maturidi highlights:

- Their response was immediate — no hesitation.

• They did not say “your helpers”, but “Allah's helpers”.

• This reflects purity of intention.

It is a spiritual pledge:

To stand with the truth when the world stands against it.

5. "Then a group of the Children of Israel believed, and a group disbelieved."

(فَأَمِنَArabic textَأَفَةُ… وَكَفَArabic textَطَأَفَةُ This is always the pattern with revelation:

• some believe sincerely,

• others reject arrogantly.

• This reflects free will.

- And it warns the Muslim Ummah: some will accept truth, some will reject it, even if they are from the same community.

It also reminds Muslims:

Truth is not measured by numbers.

6. "So We supported those who believed against their enemy..."

(فَأَتَّدَArabic textَ Arabic textَّهِ فَأَنْوَArabic textُ أَعْلَمُ عَلَArabic textَدْرِهُمْ)

This is a divine law:

• Those who truly serve Allah

• will always receive divine support (ta'yid).

Maturidi says:

The support here includes: spiritual strength, clarity of proof, victory in conflict, and protection from harm.

Allah's support is not limited to military aid — it includes:

• opening hearts,

• guiding societies.

defeating falsehood intellectually.

• strengthening the believers morally and spiritually.

7. "... and they became dominant."

(Arabic textّArabic text)

Maturidi explains:

- "Zahirin" means manifestly victorious, elevated, and evident in triumph.

- Allah raised them above their enemies, not by numbers, but by truth.

This fulfills the promise of:

- Verse 8 — light will prevail

• Verse 9 — Islam will dominate

- Verse 13 — victory is near

This final verse shows the pattern across history:

1. A prophet calls

2. A small group believes

3. A larger group rejects

4. Allah supports the believers

5. Truth becomes dominant

This is Allah's sunnah, repeated with:

Nuh

Ibrahim

Musa

• 'Iša

• Mu hammad 鎏

And with every generation of believers.

• Being “Allah's helpers” is the highest honour for a believer

It means:

• standing for truth.

• supporting justice,

- defending revelation.

- sacrificing for Allah's cause,

- continuing the prophetic mission.

This is the identity of the Ummah.

• Religion is strengthened by sincere supporters

The prophets are aided by:

• scholars.

• callers,

• defenders,

• sincere individuals,

those who uphold moral truth.

The deen rises by hands that are pure.

• The continuity of prophetic missions

This verse links:

• Muslims

• with the disciples of Jesus

• and the believers before them.

One chain of tanhid runs throughout all history.

• The Ummah must choose between two groups

Every soul belongs to:

• Hizb Allah — Party of Allah or

• Hizb ash-Shaytan — Party of Satan (58:19)

The helpers of Allah are the successful. The helpers of Satan are the losers.

• Victory follows sincerity, not numbers

This is a cornerstone of Maturidi theology:

Allah supports sincerity, not strength. He supports truth, not majorities.

Even if believers are few, Allah can make them dominant.

Cross-References

- 3:52 — exact dialogue of Jesus and the disciples.

• 48:28 — Allah will make His religion prevail.

• 61:9 — the religion of truth will dominate.

- 58:22 — the believers are the “party of Allah.”

• 10:88 to 89 — Allah supports Musa against Pharaoh.

Maturidi concludes:

This final verse is a command to every believer: Be from the helpers of Allah. Support truth, justice, and revelation. Take the place of the disciples of Jesus and the supporters of Muhammad

Those who become Allah's helpers receive Allah's help and with Allah's help, truth always prevails.

Tafsir

Surah al-Jumu'ah – Verse 1 Arabic يُسْتِخِرُّ Arabic textُ مَArabic textِArabic textَّمَArabic textَArabic textِ وَمَArabic textِArabic textْأَرَضَ Arabic textْمَArabic textَكِ Arabic textْقَدْسِ Arabic textْعَزِArabic textِ Arabic textْحَكِArabic textِ

"Whatever is in the heavens and whatever is on the earth glorifies Allah — the Sovereign, the Most Pure, the Almighty, the All-Wise."

Maturidi begins by noting that this opening verse places the entire Surah within the cosmic framework of tasbih - the universal glorification of Allah by all created beings.

Surah as-Saff, which we just finished, began with the same formula, and Surah al-Jumu'ah repeats it to remind believers that:

All of creation is already obedient, the only question is whether humans will join this universal obedience.

This verse establishes four theological foundations:

1. The universality of Allah's dominion

2. The nature of His attributes

3. The perfection of His purity

4. The wisdom behind all His commands

1. "Everything in the heavens and on the earth glorifies Allah"

(يُArabic textِبْكُ لِلَّهِ مَArabic textِArabic textَّمَArabic textَArabic textِ وَمَArabic textِArabic textْأَرْضَ)

For Maturidi, “yusabbihu” means declaring Allah's transcendence — proclaiming that:

nothing resembles Him,

• nothing limits Him,

nothing partners with Him,

nothing contradicts His will.

He notes that this glorification occurs:

• through speech (as with angels),

• through state (as with animals),

• through submission to divine laws (as with planets, winds, atoms).

Maturidi references Surah al-Isra' (17:44):

"There is nothing except that it glorifies Him, though you do not understand their glorification."

Tasbih is universal, continuous, and involuntary.

Only humans and jinn possess the choice to join or reject it.

Thus, the verse is both informative and invitational.

2. “The Sovereign”

(Arabic text)

Maturidi explains that al-Malik means:

• absolute ownership,

• absolute authority,

• absolute dominion over all creation.

Unlike human kings who:

• die,

- are limited,

• inherit rule.

- lose rule.

Allah's sovereignty:

• is eternal.

• is intrinsic,

• needs no army,

• is perfect.

He rules by command ("Be, and it is") not by force.

3. “The Most Pure”

Arabic textَّدِArabic text)

From the root q-d-s, meaning:

• purity,

• sanctity,

• freedom from imperfection.

Maturidi emphasises that al-Quddus signifies:

Allah is absolutely free from any attribute of created beings.

This is foundational in Maturidi theology:

- no place contains Him,

- no time limits Him,

• no form resembles Him.

• no change befalls Him.

Creation is defective; Allah is purity itself.

4. “The Almighty”

Arabic text)

Maturidi defines 'Aziz as:

- the One whose might cannot be resisted.

- the One whom none can overpower,

- the One who is never humiliated.

This attribute appears repeatedly in the context of divine victory (as in Surah as-Saff).

Allah's honour is intrinsic; creation's honour is borrowed.

Thus, true honour lies in drawing near to the source of honour.

5. “The All-Wise”

Image summary: This figure is a text-based graphic. It displays a single word written in Arabic calligraphy enclosed within parentheses. The content represents a specific attribute or name, likely of a spiritual or linguistic nature. The use of formal calligraphy suggests that the text carries significant cultural or religious importance.

This name establishes that everything Allah decrees:

• is precise,

• is measured.

• has purpose,

• contains wisdom-even if hidden.

Maturidi constantly affirms:

Allah's wisdom governs His commands and His commands reveal His wisdom.

Nothing He legislates is random, nothing in creation is without order.

Why these four names together? (Maturidi's Structure)

Maturidi notes the deliberate sequencing:

1. al-Malik – His dominion

2. al-Quddus — His transcendence

3. al-Aziz — His invincible power

4. al-Hakim — His perfect wisdom

Together they establish:

- He owns everything

- He is pure beyond comparison

- He is powerful beyond opposition

- He is wise beyond comprehension

Thus, He alone deserves worship.

Maturidi's Insights

• Creation is already obedient — humans are being invited to join

Everything in the heavens and earth already glorifies Him:

• stars orbiting.

• atoms vibrating.

• angels prostrating,

trees bending in submission,

• creatures following their instincts.

Disobedience, therefore, is unnatural.

• The verse establishes tawhid in essence and attributes

By mentioning:

• dominion,

• purity,

• might,

wisdom,

Allah negates all forms of deviance:

anthropomorphism.

• dualism.

polytheism.

• fatalism.

agnosticism.

• Wisdom balances power

If Allah were "Al-c Aziz" without "Al-h Hakim", He could be perceived as overpowering without guidance.

If He were "Al-H ak i m" without "Al-A z i z", wisdom would be powerless.

By pairing them:

The One who is most powerful is also the One who is most wise.

• The verse prepares the reader for the theme of the Surah

Surah al-Jumu'ah covers:

1. Prophethood

2. Revelation

3. Transformation of a community

4. Discipline

5. The Friday gathering

6. Obedience to divine command

This opening verse sets the stage:

• Only the One who is King,

• Pure,

• Mighty,

• and Wise—

has the authority to send a Messenger and establish a law.

• 17:44 — universal tasbih.

- 59:23 — list of divine names emphasizing transcendence.

• 57:1 — nearly identical opening.

- 62:2 — the purpose of sending the Prophet ☒.

• 24:41 — all creation glorifies Allah in its own way.

Spiritual Lesson

Maturidi concludes:

Before commanding humans, Allah reminds them that the entire universe is already obeying Him. To join this cosmic harmony is salvation. To reject it is isolation.

The believer who remembers Allah in Jumu'ah has joined the glorification of the entire universe.

Surah al-Jumu'ah – Verse 2 Arabic textً Arabic textّArabic text

“He is the One Who has raised among the unlettered people a Messenger from among themselves, reciting to them His verses, purifying them, and teaching them the Book and the wisdom — although they were, before this, in clear misguidance.”

Maturidi Explains

This verse is one of the central theological pillars of Surah al-Jumu'ah. It outlines the purpose of Prophethood and the divine method of human transformation.

Maturidi highlights that this verse identifies:

• Who sent the Messenger

• To whom he was sent

• What his mission is

• Why his mission was necessary

It is a complete description of the institution of Prophethood.

1. "He is the One Who raised..."

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script, enclosed within parentheses and including vowel markings. The text represents a specific linguistic expression, indicating that the subject is the one who sent or commissioned.

Maturidi emphasises that ba'atha means:

• to send with authority,

• to appoint for a purpose,

• to give mission and responsibility.

The subject is Allah, not tribe, culture, vote, or leadership council.

This refutes all false theories that:

• Prophethood is self-generated,

earned by piety alone,

• granted by popular recognition.

Allah raises prophets — humans do not appoint them.

2. "... among the unlettered people..."

Math summary: This text contains a phrase in Arabic rather than a mathematical expression. It describes the status of people as unlettered within two specific communities.

Maturidi explains that “ummiyyin” refers to:

- the Arabs of the Hijaz

• who had no scripture,

- no prophetic tradition alive,

- no writing culture in general terms.

• no scholarly institutions.

"Ummiyy" originally means:

• upon the state of their mother (umm),

- that is, untrained in reading/writing.

This demonstrates:

1. The miracle of the Qur'an

It descended upon one who did not acquire knowledge from human sources.

2. The elevation of an unlettered nation

From no scripture leads to the custodians of the final scripture.

3. The universality of divine grace

Allah raises whom He wills — not based on worldly criteria.

3. "... a Messenger from among themselves."

Math summary: The provided text contains non-mathematical characters and does not perform a computation. No mathematical process or result is present to summarize.

This is significant.

Maturidi points out four meanings:

A. Familiarity

They knew his character, lineage, honesty, purity.

B. Linguistic clarity

He spoke their tongue — the perfect vehicle for revelation.

C. Human accessibility

A human Messenger is easier to follow than an angelic one.

D. Proof of sincerity

Those closest to him testified to his truthfulness.

This also honours the Prophet:

• He is a Messenger,

• He is from them.

• But he is raised above them.

4. The four missions of the Prophet

“Reciting to them His verses” This is delivery of revelation.

Image summary: This figure is a text-based image. It contains a phrase written in Arabic script with accompanying diacritical marks, enclosed within parentheses. The content represents a specific linguistic expression or a religious excerpt, indicating a recitation of signs or verses to a group of people.

Maturidi highlights:

• The Prophet did not compose the Qur'an.

- He recited what was revealed to him.

• Recitation is the first stage of transformation — before understanding, practice, or purification.

This refutes philosophers who claim the Qur'an is a product of prophetic genius.

(2) “Purifying them”

Math summary: The provided text contains no mathematical expression to summarize. It consists of Arabic script and contextual sentences regarding philosophy and purification.

Tazkiyah (purification) includes:

- purifying belief from shirk,

- purifying hearts from arrogance,

- purifying actions from sin,

• purifying communities from injustice.

Maturidi insists:

Purification is necessary before knowledge can benefit.

A corrupt heart cannot absorb divine guidance.

This destroys the idea that knowledge alone is enough.

(3) “Teaching them the Book”

(Arabic text)

This is the understanding of revelation — tafsir, meanings, laws, ethics.

It shows:

• The Prophet ☁ is the teacher of the Qur'an,

• Not its scribe.

- Nor simply a conveyor.

Knowledge is taken through him.

(4) “And the Wisdom”

Math summary: This expression defines the concept of wisdom. It identifies wisdom as the result of knowledge being applied through a person.

Maturidi identifies hikmah as:

• the Sunnah.

- the application of the Qur'an,

- the inner meanings of law,

- the correct use of knowledge.

- the guidance that accompanies revelation.

This proves:

Qur'an + Sunnah = the complete religion.

One cannot exist without the other.

This verse is a foundational proof for the authority of Sunnah.

5. “Although they were before this in clear misguidance.”

(Arabic textَبْلُ لُArabic textَArabic textٌ مِبِArabic textٍ)

Maturidi explains:

• The Arabs had moral corruption.

• religious confusion,

• tribal warfare,

• social injustice,

• exploitation,

• idol worship.

Their misguidance was “ mubin ” – obvious, undeniable, visible to any observer.

This increases the mercy of Allah:

He sent a Messenger not to the learned.

• but to the lost.

It also shows:

Guidance is the greatest divine gift; not lineage, not wealth, not geography.

Maturidi's Insights

• Four stages of transformation

1. Hearing revelation

2. Purification of the heart

3. Learning the meanings

4. Attaining wisdom

This is the Maturidi model of spiritual development.

• Prophethood is divine intervention

Humans cannot rise from darkness to light without a Messenger.

• Sunnah is indispensable

Teaching “al-hikmah” proves that guidance includes the Prophet's explanation and practice.

• Purification precedes knowledge

A heart full of ego, envy, or arrogance cannot benefit from sacred learning.

• The Qur'an elevated the unlettered

From:

jahiliyyah.

• tribalism.

idolatry.

to:

• civilisation.

• scholarship.

• justice.

This is one of the greatest historical miracles.

• The Messenger's humanity refutes extremes

He is:

• human (so followable),

• divinely appointed (so authoritative),

• pure (so trustworthy).

Cross-References

• 3:164 — nearly identical verse on the Prophet's mission.

2:151 — recitation to purification to teaching to wisdom.

• 17:36 — knowledge requires divine guidance.

• 7:157 — the Prophet purifies and teaches.

• 62:3 — the next verse extends the mission to others.

Maturidi ends:

This verse defines what the Prophet ☎ is to us: the reciter of revelation, the purifier of souls, the teacher of the Book, the instructor of wisdom. Without him, the ummah returns to misguidance.

Faith is not simply having the Qur'an; it is following the Messenger who embodies it.

Tafsir

Surah al-Jumu'ah – Verse 3 Arabic وَعَاَخْرِArabic textَ مَنْهُمْ لَأَArabic textْ يَلْحُقُArabic textِهُمْ وَهُمْ Arabic textْعَزِArabic textِ Arabic textْحَكِArabic textِ "And also to others among them who have not yet joined them. And He is the Almighty, the All-Wise."

Maturidi Explains

This verse follows Allah's description in Verse 2 of the Prophet being sent:

• to the ummiyyin (the unlettered Arabs),

- as their reciter of revelation.

- their purifier,

- and their teacher of the Book and wisdom.

Verse 3 then deliberately expands the scope of the Prophetic mission beyond the immediate Arab community: Arabic text "And others from among them who have not yet joined them."

Imam Abu Mansur al-Maturidi states unequivocally:

“This {a}yah includes every nation, every generation, and every people who enter Islam after the Companions.”

However, al-Maturidi does not leave this inclusion vague or abstract. He makes clear that Allah intentionally highlights Ahl al-'Ajam, particularly the Persians, because the greatest carriers, defenders, and revivers of iman and 'ilm after the Sahabah would arise from among them.

This verse is not merely universal, it is programmatic: it announces where and through whom the preservation of faith will occur when it becomes distant from its original milieu.

The Hadith of Salman al-Farisi (The Pleiades Hadith)

When this verse was revealed, the Companions asked the Prophet who these "others" were.

The Prophet placed his noble hand upon Salman al-Farisi and said: «لُوَ Arabic textَنْكَ Arabic textْحَرَيَArabic textَنَArabic textُ رَجَArabic textَ مِنْ هُوَArabic textِ» "If faith were at the Pleiades, men from among these would attain it."

This adith is sahih, narrated by Sahih and al-, and universally accepted.

Hadith References

This narration is s ah i h and transmitted through multiple routes:

1. ah h Muslim

○ Kitab al-Fada'il

○ Hadith no. 2546 (numbering varies by edition)

2. Jami' al-Tirmidhi

Kitab Tafsir al-Qur'an

o Tafsir of Surah al-Jumu'ah

Hadith no. 3310

o Graded h dot as an s dot ah i dot h

3. Also reported by:

o al-Tabarani

o al-Bayhaqi

○ Ibn Abi Hatim (tafsir narrations)

Thus, the narration is well-established and widely accepted within classical Sunni scholarship.

Interpreation

This h ad i th is not treated as a generic compliment to non-Arabs. Rather, it is understood as a specific prophetic forecast of the rise of a scholar (and his intellectual legacy) who would:

• retrieve imän when it becomes distant.

• preserve orthodox belief amid theological chaos,

- articulate faith with intellectual precision,

• and systematise religion for the Ummah.

That scholar is Imam Abu Hanifah al-Numan ibn Thabit (d. 150 ah.

This is not a marginal opinion. It is the reading of the verse and hadith.

Why the Verse and Hadith Point Specifically to Imam Abu Hanifah

1. "These" Refers to the Persians — and Abu Hanifah is Their Imam

The demonstrative pronoun (these), accompanied by the Prophet's gesture to Salman, was understood by early commentators to mean the Persians specifically, not non-Arabs in general.

Imam Abu Hanifah was:

• Persian by origin,

• raised in the intellectual heartland of Kufah,

- and universally recognised as the Imam of Ahl al-'Ajam in religious sciences.

Thus, in Hanafi-Maturidi thought, Imam Abu Hanifah is not merely included under the verse — he is its archetypal fulfilment.

2. “Faith at the Pleiades” = Faith at the Limits of Human Intellect

Imam Maturidi explains that placing faith at the Pleiades symbolises:

• extreme remoteness.

• intellectual difficulty,

• doctrinal confusion,

- the near-loss of sound belief.

Imam Abu Hanifah lived precisely at such a time:

- sectarian fragmentation (Qadarites, Jahmites, Kharijites),

• politicisation of theology,

• philosophical challenges to revelation,

• widespread confusion over iman, qadar, and divine attributes.

Yet it was Imam Abu Hanifah who:

• retrieved imän from speculative excess,

- anchored belief in reason disciplined by revelation,

- distinguished faith from deeds with precision,

- defended divine transcendence without ta'til or tashbih.

This is exactly what the hadith describes.

3. Imam Abu Hanifah as the Reviver Foretold by the Prophet

Imam Abu Hanifah as:

- the reviver (mujaddid) of creed and law in the second century,

• the first to systematise iman in response to deviation,

- the intellectual foundation upon which al-Maturidi later built.

Al-Maturidi's theology is unintelligible without Abu Hanifah. The latter is not peripheral; he is structural.

Significance

This verse and h dot ad i dot th establish that:

1. Allah preserves faith through intellect, not ethnicity or power.

2. The leadership of the Ummah after the Sahabah would pass to scholars, foremost among them Abu Hanifah.

3. The Prophet's mission continues through mujaddids and mujtahidin, not prophets.

4. Abu Hanifah represents the highest realisation of this divine plan in the post-Companion era.

Interpretive Conclusion

Surah al-Jumu'ah 62:3 is not a vague promise. Together with the hadith of the Pleiades, it is a prophetic announcement that when iman becomes distant and contested, Allah will raise men from Ahl al-'Ajam to retrieve it.

The clearest, most complete, and most enduring fulfilment of this prophecy is Imam Abu Hanifah.

He did not merely belong to the Ummah foretold in this verse, he stands at its centre.

"And He is the Almighty, the All-Wise."

Allah's might ensures the spread of Islam to every nation, and His wisdom ensures that every age produces scholars to preserve it.

Translator's (Dr Yusof Mutahar) Addition

A significant number of classical scholars identified Imam Abu Hanifah as the foremost referent of the Prophet's D.Statement concerning faith being retrieved from the Pleiades, in connection with the verse:

Arabic text

Among the most prominent authorities to explicitly affirm this interpretation are the following:

• al-Alusi (Ruh al-Maani):

The most manifest and evident fulfilment of this h ad i th is Imam Abu Hanifah and those who followed his path.

• Jalal al-Din al-Suyuti:

“He is among the clearest exemplars of the Prophet's statement concerning faith being at the Pleiades.”

Shah Wali Allah al-Dihlawi:

The one intended by this h ad i th is Abu Hanifah.

In addition, this understanding was widely accepted and transmitted within the later Ħanafi scholarly tradition, not as a speculative opinion but as an established interpretive position:

- Ibn al-Humam

• Muħammad Abd al-Hayy al-Lakhnawi

Ibn Abidin

All treat the application of this verse and h dot adith to Imam Abu Hanifah as normative, reflecting a cumulative scholarly consensus rather than an isolated attribution.

Beyond the Ħanafi school, several major scholars acknowledged the exceptional suitability of Imam Abu Hanifah to this prophetic description due to the historical role he played in preserving, systematizing, and transmitting faith through disciplined legal and theological reasoning. Among them:

- Ibn Kathir, who records the hadith and notes that many scholars applied it to Abu Hanifah due to his non-Arab origin and unparalleled scholarly impact.

• al-Qastallani, who cites this interpretation when discussing the universal extension of the Prophet's mission.

• al-Zabidi, who affirms the widespread attribution of this hadith to Imam Abu Hanifah in the biographical and theological tradition.

Taken collectively, these testimonies demonstrate that the association of Imam Abu Hanifah with this verse and hadith is deeply rooted in the classical exegetical and hadith heritage, spanning multiple centuries and regions, and reflects recognition of his unique role in safeguarding the religion through knowledge.

Tafsir

Surah al-Jumu'ah – Verse 4

Arabic textُArabic textً Arabic text

"That is the bounty of Allah; He gives it to whom He wills. And Allah is the possessor of immense bounty."

Maturidi Explains

This verse comes immediately after describing:

- the Prophet's mission (5.2),

• its extension to non-Arabs and future generations (v.3).

Now Allah declares that this entire gift — Prophethood, guidance, purification, knowledge, and inclusion in the Ummah is nothing but pure divine bounty (fadl).

Guidance is not earned by lineage, intellect, culture, or effort.

It is granted by Allah alone.

This verse therefore destroys:

• tribal pride,

• racial superiority,

• intellectual arrogance,

- claims that guidance is a human achievement.

1. "That is the bounty of Allah..."

(Arabic text)

“Dhâlik” refers specifically to:

• being included in the Ummah of Muhammad

• receiving revelation,

• receiving purification,

• being taught the Book and Wisdom.

being counted among those “who will join later.”

All of these are fad1 – gifts of grace, not entitlement.

Maturidi stresses three meanings of fadl:

A. A gift beyond what is deserved

No one can claim they “deserve” to receive guidance.

B. A gift that elevates the recipient

Guidance raises a person above their past and above the world.

C. A gift given freely, not in exchange for any effort

Even our striving is a favour from Allah.

2. "... He gives it to whom He wills."

(يُؤَتِArabic textَ مِنْ يَشَArabic textَ)

This clause affirms divine freedom (mashi'ah) — a central principle of Maturidi creed.

Maturidi explains two points:

• Allah's will is not arbitrary

It is connected to His wisdom (mentioned in v.3).

He gives guidance to hearts that are humble and sincere.

• No one can claim monopoly over guidance

Not Arabs, not Jews, not Christians, not Persians, not any tribe or nation.

Allah selects:

• individuals,

• families.

• communities.

• and nations

based on His eternal knowledge and perfect wisdom.

This verse also negates:

- qadari claims that humans guide themselves.

- jabri claims that humans have no moral responsibility.

It affirms the Maturidi balance:

Allah guides by His will and humans respond with their choice.

3. "...and Allah is the possessor of immense bounty." وَArabic textُ ذُوَ Arabic textْفَضَّلُ Arabic textَظِArabic textِ Maturidi draws attention to:

• the attribute: Dhu al-Fadl (Possessor of Bounty),

• and the intensity: al-'Azim (the Magnificent, Immense).

This means:

• guidance is the greatest of divine gifts,

• being part of this Ummah is the greatest honour,

• Prophethood is the greatest manifestation of mercy.

He explains “al-fadl al-'azim” as:

• The greatest bounty in dunya:

Being guided by the Prophet.

• The greatest bounty in akhirah:

Being forgiven and granted Paradise.

• The greatest bounty in history:

Being part of the final, universal Ummah.

And this bounty:

• has no limit,

no measure.

no counterpart.

It is pure generosity.

• Guidance is not earned — it is given

Human beings do not reach truth by their intellect alone.

Allah opens the heart to guidance.

• No community is preferred except by taqwa

Returning to the theme of Verse 3. this verse negates any racial or ethnic superiority.

Guidance is Allah's choice. not a tribe's right.

• The greatest bounty is inclusion in the Ummah of the Prophet

Maturidi emphasises that becoming part of this Ummah is the highest honour bestowed on any community in history.

• The bounty of Allah is always tied to wisdom

Verse 3 ended with al-'Aziz al-Hakim.

This verse shows that divine wisdom and divine bounty are inseparable.

• The verse destroys spiritual arrogance

Since guidance is a gift, not an achievement, there is no room for boasting.

Cross-References

- 3:164 — Allah's favour in sending a Messenger.

- 49:13 – “The most honoured among you is the one with the most taqwa.”

- 57:21 — “The bounty of Allah — He gives it to whom He wills.”

- 2:105 — Allah singles out for His mercy whom He wills.

- 4:113 — “Allah has given you of His bounty.”

Everything you have in Islam your faith, your guidance, your Prophet, your inclusion in this Ummah; is pure bounty from Allah.

The believer should therefore:

• remain humble,

• grateful,

- aware of Allah's generosity,

- and determined to protect the guidance he has been gifted.

Surah al-Jumu'ah – Verse 5

Arabic

مَثَلُ Arabic textْذِArabic textَ خَتْلُArabic textْتُوْرَةِ لَعْمُ لَمْ يَحْمِلُArabic textَمَثَلُ Arabic textْجَمَArabic textِ يَحْمِلُ أَسْقَArabic textٍَArabic textَ بِشَسَ مَثَلُ Arabic textْقَوْمِ Arabic textَّذِArabic textَ كَذَبُArabic textِعَArabic textِArabic textِ Arabic textِ وَArabic textَ لَArabic textَهْدِArabic textْقَوْمِ Arabic textْطَلَArabic textِนِ "The example of those who were entrusted with the Torah, then failed to uphold it, is like the example of a donkey carrying books. What an evil example for the people who reject the signs of Allah. And Allah does not guide the wrongdoing people."

This verse provides a divine parable illustrating what happens when a community receives revelation but does not act upon it.

After describing in verses 2 to 4:

- the mission of the Prophet

- the honour of receiving divine guidance.

- the bounty of being taught the Book and wisdom,

Allah now warns through the example of a previous nation — the Jews who were given the Torah but failed to practice it.

This is not a parable of mockery, but a warning:

Do not become like those who carried scripture with their hands but not with their hearts.

1. “The example of those who were entrusted with the Torah...” Arabic text Maturidi explains:

- “ hummilu ” implies a heavy trust placed upon them — a burden of honour, responsibility, and obligation.

To be given revelation is:

• an elevation,

• an honour,

• but also a test.

Allah “loaded” them with:

• commandments,

• responsibilities,

• and knowledge.

2. "... then they failed to uphold it..."

Arabic text ( Meaning:

- they did not fulfill the obligations,

- they did not follow the commandments.

- they did not act upon the teachings,

• they did not guard the law.

• they did not preserve the scripture.

According to Maturidi:

"To carry the Book" means to act upon it, not to recite it or possess it physically.

This applies equally to all revealed scriptures, including the Qur'an.

He says:

Knowledge without action is a burden, not a blessing.

3. "Like a donkey carrying books."

كَمَثَلُ Arabic textْجَمَArabic textِ يَخْمِلْ أَسْفَArabic textًا ( This is one of the strongest parables in the Qur'an.

- A donkey can carry books filled with knowledge,

- but it gains nothing,

- understands nothing.

• benefits nothing.

Likewise:

- a person may carry scripture,

• recite it.

- memorize it,

• physically possess it —

but if they do not understand or act upon it, they receive no benefit.

Why a donkey?

Maturidi says:

- It is an animal known for bearing heavy loads.

• It symbolizes carrying without comprehension.

- It exposes the ugliness of knowledge without practice.

This parable applies to:

• any scholar who does not act,

- any community that abandons its scripture.

- any believer who knows but ignores.

4. "What an evil example for a people who deny the signs of Allah."

(بُنْسَ مَثَلُ Arabic textْقَوْمِ Arabic textِّذِArabic textَ كَذَبُArabic textِArabic textَArabic textِ Arabic textَّهِ)

- Their denial was not ignorance —

- they knowingly rejected what they understood.

- They did not deny with their tongues alone, but with their behaviour.

This is the key:

Failing to act upon revelation is a type of denial.

Even without verbal rejection.

Thus:

• abandoning obligations.

• distorting the Book.

concealing truth.

ignoring the law

is spiritually equivalent to disbelief.

This is the Qur'an's warning to every nation that receives revelation after Bani Isra'il.

5. "Allah does not guide a wrongdoing people."

وَArabic textُ لَArabic textَهْدِArabic textْقَوْمِ Arabic textْطَArabic textِمِArabic textَ ( "Žalimín" here refers to:

those who wrong themselves,

• who misuse revelation.

• who treat divine commandments lightly.

• who distort or conceal the truth.

- Guidance is withheld from those who refuse to act upon what they know.

- Misguidance is a consequence of moral corruption, not lack of intelligence.

This returns to a major Maturidi principle:

The heart must be morally upright for divine guidance to enter.

A corrupt heart blocks its own guidance.

Maturidi's Insights

• The Qur'an warns Muslims through the example of earlier nations

Not to mock them, but to show what happens when knowledge is separated from practice.

• Knowledge without action is humiliation

The parable of the donkey exposes the ugliness of:

- memorising without acting,

- learning without humbling oneself.

- carrying scripture as a formality.

• Revelation is a burden of honour

To be given the Qur'an is a responsibility – one that must be lived, not merely recited.

• Moral corruption precedes doctrinal corruption

When actions decay, belief decays.

This is a major Maturidi theme.

• Denial is not only verbal

Failing to act on the Book is its own type of rejection.

• Allah does not guide those who are unjust to revelation

Not due to compulsion, but because they block the path of guidance themselves.

Cross-References

2:44 — “Do you order righteousness but forget yourselves?”

7:175 to 176 — parable of the man who abandoned knowledge.

• 62:6 — the coming verses relate to Jewish denial.

57:16 — the heart hardens after neglect.

7:169 — inheritors of scripture who do not uphold it.

Spiritual Lesson

Maturidi concludes:

To carry the Book but not live it is to become like the donkey carrying books, burdened but not blessed, loaded but not enlightened.

This verse calls believers to:

• humility,

• sincerity,

- acting upon the Qur'an,

• honouring revelation.

- and protecting the trust they have been given.

Surah al-Jumu'ah – Verse 6

Arabic textَأَيْهَArabic textَلَذِArabic textَ هَArabic textُوَArabic textِArabic textَعَمْتُArabic textَتَكَمْ أَوْلِيَArabic textِ لِلَّهِ مِنْ ذُوْنِ Arabic textْأَسِ فَقَمَئُArabic textَلَمْوَتَ إِArabic textَنْتُArabic textَدَلَقِArabic textَ

Tafsir

"Say: O you who became Jews! If you claim that you are the exclusive friends of Allah to the exclusion of all people, then wish for death – if indeed you are truthful."

Maturidi Explains

This verse directly challenges the false religious confidence of the Jews of Madinah, who used to claim:

• they were the chosen ones,

- the exclusive beloved of Allah.

- the guaranteed inheritors of salvation.

The Qur'an exposes the contradiction between their claim and their actions.

1. "Say: O you who became Jews..."

(Arabic text)

- “hadu” refers to the Jews who claimed a special relationship with God,

- not all Jews universally, but those in Madinah who opposed the Prophet.

- The address is not an insult but a legal and theological confrontation.

Allah commands the Prophet ☐ to speak directly, for no one else can authoritatively refute their claim as he can.

2. "If you claim that you are the friends of Allah to the exclusion of all people..."

(إِنّ زَعَمْثُمَ أَتَّكُمْ أَوْلِيَArabic textِ بِلَّهِ مِنْ ذُوْنِ Arabic textَّArabic textِ)

Their claim was twofold:

1. Exclusive wilayah —

“We are Allah's friends, beloved and chosen.”

2. Exclusion of others —

“No one else (including the Ummah of Muhammad ☐) receives this status.”

Maturidi emphasises:

- Their belief in automatic salvation was based on lineage, not obedience.

- They imagined that ancestry guarantees nearness, even while abandoning the commandments.

This contradicts a foundational Maturidi principle:

Wilayah (friendship with Allah) is through taqwa, not lineage.

This is identical to Qur'anic teaching:

“Indeed, the most honoured of you in Allah's sight are the people of taqwa.” (49:13)

Their claim therefore collapses logically.

3. "Then wish for death, if you are truthful."

(Arabic textِArabic textَنْتِArabic text)

This challenge is the heart of the verse.

Why death?

Maturidi explains:

- If they truly believed they would be the exclusive recipients of Paradise,

• then death would be the quickest path to that honour.

If one is certain of divine friendship, one does not fear meeting the Beloved.

Thus:

Refusal to wish for death is proof that their claim is false.

Because:

- Those certain of reward do not fear departure from this world.

- Only those aware of their guilt, corruption, and divine anger fear death.

Maturidi adds:

This rhetorical challenge is irrefutable:

• If they wished for death and died leads to truth revealed.

• If they refused implies truth revealed.

Allah exposes the inner reality of their hearts.

• Wilayah is not inherited — it is earned.

Lineage, ancestry, or religious labels do not make someone a friend of Allah.

Only:

• obedience.

• repentance,

• faith,

sincerity,

• and submission

bring wilayah.

This is a foundational Maturidi doctrine: moral attributes, not bloodlines, determine spiritual rank.

• True belief removes fear of death.

The prophets, the truthful, and the righteous welcome death; not because they love leaving the world, but because they long to meet Allah.

Fear of death is a sign of:

• guilt,

• inner corruption.

• lack of certainty,

• attachment to the dunya.

• False religious confidence is the deadliest deception.

These people claimed a lofty rank, but their behaviour contradicted their assertions.

Maturidi warns:

The danger is not ignorance, but claiming spiritual perfection while abandoning obedience.

This verse exposes religious arrogance, which is worse than ordinary sin.

• A logical-moral argument.

Maturidi praises the structure of this verse:

• It is not only theological,

• but rational.

If a person truly believes Paradise awaits them exclusively, they would naturally desire death.

Their refusal unmasks their inner awareness of wrongdoing.

• This verse teaches the Ummah humility.

Even the believers do not claim:

• exclusivity,

guaranteed salvation,

• or automatic nearness.

Instead, they say:

“We hope Allah accepts us.”

Hope and fear balance the heart.

Certainty of one's own salvation is a sign of spiritual delusion.

• 2:94 to 95 — identical challenge: "Wish for death if you are truthful."

• 62:7 — next verse reinforces that they will never wish for it.

• 5:18 — “We are Allah's children and His beloved” refuted.

49:13 — honour belongs only to taqwa.

• 3:79 to 80 — no prophet ever claimed exclusive superiority of a race.

Spiritual Lesson

Maturidi concludes:

This verse warns us against spiritual entitlement.

Claiming nearness to Allah is not proof; actions, humility, and sincerity are.

The believer does not boast of being chosen. He begs Allah to choose him on the Day when no lineage will benefit, no ancestry will save, and no claim will stand without deeds.

Surah al-Jumu'ah – Verse 7 Arabic Arabic textُهَ أَبَArabic textِمَّArabic textَدَّمَثُ أَنْدِArabic textِمْ وَArabic textُ عَلَيْهِ بِArabic textْطَأْلِمِArabic textَ "But they will never wish for it — because of what their hands have sent ahead. And Allah is fully knowing of the wrongdoers."

This verse completes the challenge of the previous ayah:

"If you claim exclusive friendship with Allah, then wish for death."

Here, Allah declares the outcome:

They will never wish for death — ever.

Their refusal is not political, cultural, or intellectual.

It is rooted in their inner certainty of guilt.

"... because of what their hands have sent ahead."

(Arabic textَدَّمَثُ أَيُّهُمَ)

This Qur'anic phrase refers to:

- their accumulated sins,

- their breaches of covenant,

- their concealment of scripture,

- their denial of the Prophet

• and their deliberate rebellion against divine commands.

Maturidi highlights:

Sins produce fear of meeting Allah.

Righteous deeds produce longing to meet Him.

Thus their refusal proves that they know — internally — that they are not the beloved friends of Allah. "...and Allah is fully knowing of the wrongdoers." وَArabic textُ عَلَيْمُ Arabic textَّArabic textِArabic textِArabic textَ ( Here “žalimin” refers to:

- those who wrong themselves by sin,

- those who wrong revelation by altering scripture,

• and those who wrong truth by rejecting the Prophet ☐.

“Zulm is not only harming others, it is also darkness placed upon one's own soul.”

Allah declares that their refusal to wish for death is not a mystery — He knows their motives, their fear, and the hidden reality of their deeds.

Maturidi's Insights

1. Fear of death reveals the true state of the heart.

The righteous may fear the process of death, but they do not fear meeting Allah.

The guilty, however:

- cling desperately to dunya,

• dread accountability,

• avoid thoughts of the Hereafter.

The Jews of Madinah claimed they were Allah's beloved. But their inner state betrayed them.

2. Sins accumulate into spiritual heaviness.

Maturidi stresses that "what their hands sent ahead" refers to the weight of their misdeeds.

Every sin:

• makes the heart heavier.

• makes repentance harder,

• and makes the Hereafter more frightening.

This is a universal law, not limited to any one people.

3. A profound psychological insight:

People run towards what they love and away from what they fear.

If they truly believed they were Allah's friends, they would yearn for death, for it is the meeting with the Beloved.

Their refusal is a confession.

4. Wrongdoing blinds the heart.

Maturidi emphasises that Allah calls them “žalimin” because:

• they wronged themselves,

• wronged scripture,

• wronged the Prophet,

• wronged truth.

And they persist in this wrongdoing knowingly.

This is worse than ignorance, it is wilful rebellion.

5. Divine knowledge is perfect and exposes hypocrisy.

Allah knows:

• what the tongue hides,

• what the heart conceals,

• and what motives lie behind actions.

Allah's knowledge is not limited to outward claims, but penetrates the motives behind those claims.

Thus this verse destroys all false religious pretensions, for Allah knows exactly who is sincere and who is not.

• 2:95 — They will never wish for death because of their sins.

• 4:18 — The sinner delays repentance until death reaches him.

• 32:12 – On the Day of Judgment, they will beg for return.

• 62:6 — Claim of exclusive friendship refuted.

• 3:187 — Their concealment of scripture.

5:41 — Their distortion of revelation.

Spiritual Lesson

Maturidi concludes:

Fear of death is fear of meeting Allah and that fear arises from sins that one refuses to abandon.

Death becomes sweet only for:

• the truthful.

• the humble,

• the repentant,

• the sincere.

The one who lives with a heart attached to Allah longs for the meeting with Him. But the one who fills his hands with sin cannot face the Day when all deeds are exposed. Thus, Allah exposes their claim by exposing their hearts.

Surah al-Jumu'ah – Verse 8

قَلْ إِنَّ Arabic textْمُؤَتَ Arabic textَّArabic textَقْرُArabic textُ مِنْهَ فَإِنَّ مَأْقِArabic textْتُArabic textُرْدُوْنُ إِلَArabic textَلَمِ Arabic textَّهِِ وَArabic textَّهَArabic textَ فِArabic textَنْتَكْمِ بِمَArabic textَنْتُ تَعَمْلُArabic textَ

Tafsir

"Say: Indeed, the death from which you flee — it will surely meet you. Then you will be returned to the Knower of the unseen and the seen, and He will inform you of what you used to do."

Maturidi Explains

This verse shifts from exposing false religious confidence to confronting fear itself — specifically, their fear of death.

In the previous verses:

• They claimed to be Allah's exclusive beloveds.

- They refused to wish for death because of their sins.

Now Allah reveals the unavoidable truth:

What you flee will pursue you and what you deny will seize you.

1. "The death from which you flee..."

(Arabic text)

• “farr” means to flee in panic, like someone escaping an enemy.

• They ran from death

as one runs from a hunter yet they ran towards their fate.

Their fleeing shows:

• attachment to the dunya,

- fear of accountability.

• awareness of guilt.

• and lack of trust in Allah.

Maturidi comments:

The one who fears death fears meeting Allah.

The righteous fear the experience, but not the meeting.

The hypocrites and deniers fear both.

2. "... it will surely meet you."

(فَأَثَّهَ مَArabic textَقِArabic textَمَ)

This is phrased with full certainty.

Maturidi highlights:

• Death moves toward you, even if you run from it.

• Death is appointed, never random.

- Your attempts to flee it do not shorten or lengthen its time.

Allah did not say:

• "You will meet death" but:

• “Death will meet you.”

A profound difference:

Death is actively coming, not passively waiting.

No strategy, wealth, fortress, medicine, or power can repel it. This expresses both Allah's power and the futility of denial.

3. "Then you will be returned..."

Math summary: This expression contains no mathematical computation. It consists of a single descriptive label written in a non-English script.

Maturidi notes:

• “turdadun” is passive — you will be returned.

Because:

you do not return willingly;

• you are taken back.

This affirms divine lordship (rububiyyah): we are owned by Allah and inevitably return to Him.

4. "... to the Knower of the unseen and the seen."

(Arabic textَيْArabic textَArabic textَّهَArabic textَة)

Maturidi highlights:

A. Allah knows what they hid

• their denial,

their concealment of scripture,

• their inner hatred,

• their plots.

B. Allah knows what they displayed

• their oaths,

their claims of righteousness,

• their public religiosity.

Thus, no deception survives.

5. "... and He will inform you of what you used to do."

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script with full vocalization marks. The content consists of a religious or literary excerpt enclosed in parentheses. The text conveys a message regarding consequences or judgments based on previous actions.

The verb “yunabbi'ukum” means:

- informing with precision,

- enumerating deeds fully,

- exposing every action and intention.

Maturidi explains:

The hypocrites lied to creation, but they cannot lie to the Creator.

Their refusal to wish for death and their fear of dying are both proof of their guilt and Allah will reveal that guilt fully.

Maturidi's Insights

1. Death is not an end — it is a meeting.

This is one of the most profound Maturidi points.

Death is:

- the meeting with destiny,

- the meeting with one's deeds,

- the meeting with one's Lord.

Fear of death is fear of this meeting.

2. Flight from death is proof of inner corruption.

The righteous fear the pain, but not the encounter with Allah.

The deniers fear the encounter itself because they know what awaits.

This is why they:

• avoid thinking of death,

• cling to dunya,

pursue fleeting glory.

3. Allah's knowledge is total and perfect.

Maturidi emphasises that Allah is:

• Alim al-Ghayb arrow Knower of secrets.

• 'Alim al-Shahadah to Knower of what is visible.

This refutes:

- the philosophers who denied Allah's knowledge of particulars,

- the Mu'tazila who limited divine knowledge,

- the anthropomorphists who imagined Allah as embodied.

Allah knows:

what the heart whispers,

• what the tongue conceals,

• what the hands commit.

• and what the soul hides from itself.

4. Accountability is certain.

Whatever they fled from — death, judgment, meeting Allah — will come regardless.

Thus the verse combines:

- warning (death will meet you),

• certainty (Allah knows everything),

- justice (He will inform you),

• truth (your deeds will be exposed).

5. A spiritual medicine: remembering death.

Maturidi teaches:

He who remembers death lives truthfully. He who forgets death lives deluded.

The remembrance of death:

• purifies the heart.

- cuts worldly attachments,

• strengthens resolve,

• cures hypocrisy.

• 3:185 — “Every soul shall taste death.”

• 4:78 — “Death will reach you even if you are in fortified towers.”

• 39:42 — Souls taken at death and in sleep.

- 56:83 to 87 – No human can repel death.

• 67:2 — Life and death created to test us.

• 62:6 to 7 — Their claim and refusal to wish for death.

Spiritual Lesson

Maturidi concludes:

Death is certain.

Its meeting is certain.

Its timing is certain.

And the return to Allah is certain.

The wise person prepares for what is certain.

The foolish flee from what is certain.

The believer therefore lives with:

• humility,

• sincerity,

• remembrance of Allah,

- and readiness for the meeting with Him.

For those who fear Allah, death is a door to mercy.

For those who deny truth, death is a door to exposure.

Surah al-Jumu'ah – Verse 9

يَArabic textَيُّهَArabic textَّذِArabic textَ عَArabic textْتُوَArabic textِذَArabic textُوَدِArabic textِلَّصَArabic textَوَهَُArabic textِنْ يَوْمِ Arabic textْجَمْعَمِهَArabic textَأَسْعَمُArabic textِلَArabic textِكَرَ Arabic textَّهِ وَذِرُArabic textَلَيْبِعَ هَذَلِكُمْ خَيْرٍ لَكُمْ إِن

Tafsir

"O you who believe! When the call is proclaimed for the prayer on the Day of Jumu'ah, then hasten to the remembrance of Allah and leave off trade. That is better for you, if you only knew."

Maturidi Explains

This verse establishes the divine command for the Jumu'ah prayer, the weekly gathering that unites the Muslim ummah in worship, learning, and remembrance.

Where the previous verses addressed the false claims of previous communities, this verse turns to the believers, honouring them with a direct command—beginning not with rebuke, but with elevation:

"O you who believe!"

Maturidi notes that every time Allah uses this address, He is honouring those who believe while preparing them for a command of great importance.

1. "When the call is proclaimed for the prayer..."

(Arabic text)

- This refers to the adhan of Jumuˈah, not the five daily prayers.

• It was revealed after the Prophet peace be upon him migrated to Madinah.

• According to the earliest practice, one call was made when the Prophet sat on the minbar.

Later, 'Uthman ibn 'Affan added a second earlier adhan for organisational necessity — a valid ijtihad, accepted by all jurists.

Thus, the verse refers to:

- the call preceding the khutbah,

- the moment the community gathers,

- the moment worldly affairs must cease.

2. "On the Day of Jumu'ah..."

Image summary: This figure is a text-based image. It contains a phrase written in Arabic script enclosed within parentheses. The text translates to a reference regarding Friday, indicating a specific day of the week.

Maturidi emphasises:

- The name "Jumu'ah" comes from gathering (jam'), indicating unity and congregation.

- It is the day Allah chose for the Ummah of Muhammad as a weekly 'Id.

- It mirrors the weekly assembly of previous nations, yet surpasses them in blessing.

3. "Then hasten to the remembrance of Allah..."

(Arabic text)

Does “hasten” mean to run?

Maturidi clarifies decisively:

• "Sa'y" does not mean to run.

• Running to prayer is discouraged because it disrupts composure.

• “Sa'y” means:

○ to proceed with seriousness,

☐ to move with purpose,

○ to give priority with calm urgency,

○ to leave behind distractions.

Thus “hasten” means:

Make the remembrance of Allah your priority.

Approach it with seriousness, dignity, and presence.

What is 'the remembrance of Allah'?

Maturidi explains it includes:

• the khutbah.

• the prayer,

• reciting Qur'an,

• admonition.

• teaching.

• unity of hearts.

The khutbah is part of dhikr, not a separate preliminary ceremony.

4. "And leave off trade."

(وَذْرَArabic textْأَنْيَعَ)

This command is categorical.

Why trade specifically?

• Trade represents worldly activity at its height.

- Leaving it symbolises leaving the dunya for the sake of the Hereafter.

Trade is lawful, even blessed — but:

Nothing worldly compares to the sanctity of Jumu'ah.

Leaving trade teaches:

• detachment from materialism,

- discipline in prioritising Allah over profit,

• equality (rich and poor stand together),

• sincerity.

Maturidi emphasises that the prohibition is limited to:

- the time of the call

• until the completion of the prayer.

It is not a blanket ban on Friday commerce.

5. "That is better for you – if you only knew."

(Arabic textَكُArabic textَنْتُArabic textَعْلَمُArabic textَ)

Maturidi explains:

- The phrase “if you knew” indicates that the true value of Jumu'ah is hidden to many hearts.

• What is “better”?

- better for your soul,

- better for your akhirah,

- better for barakah in wealth,

- better for the unity of the Ummah.

Thus, Maturidi says:

What you “lose” by leaving trade is nothing compared to what you gain from Jumu'ah.

Maturidi's Insights

1. Faith requires prioritisation.

The believer's heart must distinguish:

• what is worldly,

• what is divine.

• and when one must override the other.

Jumu'ah is a weekly lesson in placing Allah first.

2. Jumu'ah is a sign of the Ummah's unity.

Maturidi notes:

• Every gathering of Jumu'ah is a living symbol of the unity of Islam.

- Lines disappear:

- rich and poor stand together, black and white, Arab and non-Arab.

It is the demolishing of worldly hierarchy.

3. The khutbah is not optional dhikr — it is commanded.

By naming the khutbah dhikr, Allah elevates it to the level of:

• worship,

• instruction.

• purification,

• guidance.

To attend it with heedlessness is to miss the essence of Jumu'ah.

4. Trade is mentioned as the peak of dunya temptation.

Maturidi explains:

- People often skip worship for wealth.

- Allah therefore selected the strongest worldly attachment to emphasise the strength of the command.

Leaving trade is symbolic of leaving all distractions.

5. The verse teaches spiritual discipline.

To prepare for Jumu'ah properly means:

• performing ghus1,

- wearing clean clothes,

• using perfume,

• arriving early,

- listening attentively,

• sitting humbly.

This physical preparation reflects inner preparation.

• 62:11 — those who abandoned the khutbah for trade.

- 24:37 — men who are not distracted by trade from Allah's remembrance.

• 29:45 — remembrance prevents immorality.

- 73:8 — devote yourself completely to the remembrance of your Lord.

• 5:3 — completion of the religion on a Friday.

Spiritual Lesson

Maturidi concludes:

Jumu'ah is the weekly renewal of the covenant between the believer and his Lord.

It is the day:

• hearts are realigned,

• sins are washed.

• guidance is renewed,

• unity is restored.

• barakah descends.

• and the believer remembers who he truly is.

To leave trade for Allah is to declare:

"My worldly earnings are not greater than my need for my Lord."

The believer gains more by attending Jumu'ah than by an entire week of trade.

Surah al-Jumu'ah – Verse 10

Arabic

Arabic textَArabic textْتَشِرُArabic textْArabic textَأَبَتْغُArabic textِArabic textَضْلَ Arabic textَأَنْكُرُArabic textَثِArabic textًArabic textَعَلَّكُمْ تَفْلِحُArabic textَ

Tafsir

"Then when the prayer is finished, disperse in the land and seek of Allah's bounty. And remember Allah much, so that you may prosper."

Maturidi Explains

This verse completes the divine instruction regarding the balance between worship and worldly livelihood.

Where Verse 9 commanded believers to:

• leave trade.

• hasten to dhikr,

• prioritise Allah over dunya.

This verse now commands:

After Jumu'ah, return to the world, but return with the remembrance of Allah.

Maturidi draws out the subtle spiritual structure:

1. Verse 9 — Cut off the dunya for Allah.

2. Verse 10 — Return to the dunya for Allah.

Thus Islam is neither withdrawal from life nor absorption in life but a perfected balance.

1. "When the prayer is completed..."

Image summary: This figure is a text image. It contains a phrase written in Arabic script with full vocalization marks. The text represents a religious or formal statement indicating the completion of a prayer.

This refers specifically to:

• completion of the two raka'at of Jumu'ah,

• after the khutbah,

• once the imam has said the salam.

At that moment, the earlier prohibition on trade ends completely.

2. "Then disperse in the land..."

Image summary: This figure is a text-based image. It contains a phrase written in Arabic script with accompanying vowel marks, enclosed within parentheses. The text is a religious or literary excerpt conveying a command to spread across the earth.

What does this mean?

Maturidi emphasises:

- “disperse” does not mean “rush back to dunya,”

• but “return calmly to your worldly livelihoods.”

It includes:

• trade.

• work,

• agriculture,

• travel,

• community duties.

This proves that Islam does not advocate monasticism, nor permanent withdrawal after prayer.

Instead:

Jumu'ah should energize one to fulfil worldly responsibilities with renewed sincerity.

3. "And seek of Allah's bounty."

(وَArabic textَتْغُArabic textِArabic textَضْلِ Arabic textَّهِ)

“Seek of Allah's bounty” = Rizq.

Maturidi highlights:

- Work and earnings are called Allah's bounty, not human achievement.

- This phrase connects worldly livelihood to divine providence.

- It teaches that income is not independent of worship — it is part of Allah's distribution system.

Why is it mentioned immediately after prayer?

To teach that:

• dunya is permissible,

• wealth is permissible,

• work is an act of servitude

— if done with pure intention.

Attending Jumu'ah spiritually prepares the believer to earn halal wealth sincerely, ethically, and gratefully.

Contrast with previous verse:

• Before Jumu'ah: leave rizq for Allah.

• After Jumu'ah: seek rizq from Allah.

Balance is the heart of Maturidi theology.

4. "And remember Allah so that you may prosper."

(وَأَذْكَرُArabic textَّهَ كَثِArabic textًArabic textَعَلَّكُمْ تُقْلِحُArabic textَ)

Why emphasise much remembrance?

Maturidi explains:

• After prayer, immersion in dunya risks forgetfulness.

Thus, Allah commands abundant dhikr to keep the heart anchored.

Dhikr protects:

- the heart from greed,

- the tongue from falsehood,

• the eyes from envy,

- the mind from heedlessness.

“So that you may prosper.”

Prosperity (falah) includes:

• success in both worlds,

• purity of the heart,

• barakah in wealth,

• acceptance of worship,

• light in the grave,

• triumph in the Hereafter.

Maturidi emphasises:

Falah is not merely financial success, it is the exploding of spiritual light into every aspect of life.

Maturidi's Insights

1. Islam rejects monasticism.

Unlike monks or ascetics, Muslims are commanded to:

• pray,

• reflect,

then go out into the world.

This is a defining feature of Islam:

Worship plus Work leads to Complete servitude.

2. Worldly effort is worship if intention is pure.

Seeking halal livelihood is:

• an act of obedience,

- a fulfilment of duty toward family,

- a means of avoiding unlawful income.

This elevates working to a spiritual practice.

3. Dhikr is the bridge between worship and work.

- Dhikr after prayer preserves the light of prayer.

• Without dhikr, the world consumes the heart.

Dhikr turns work into worship and dunya into a pathway to Allah.

4. The believer is balanced, not extreme.

Verse 9:

Detach from dunya.

Verse 10:

Return to dunya.

This sequence demonstrates:

• neither total attachment

• nor total renunciation.

but the middle path that defines the Maturidi-Hanafi tradition.

5. A spiritual rhythm for every Friday:

Maturidi says:

• Before Jumu'ah to prepare the heart

• At Jumu'ah to gather for dhikr

• After Jumu'ah to return to life with renewed sincerity

• All day to keep dhikr on the tongue

This creates a weekly cycle of purification and empowerment.

- 24:37 — Men whom trade does not distract from Allah's remembrance.

- 2:198 — “Seek the bounty of Allah” during Hajj.

• 73:8 — Total devotion to Allah's remembrance.

• 3:130 — Warning against greed in trade.

• 62:11 — A contrast: they abandoned dhikr for trade.

Spiritual Lesson

Maturidi concludes:

Jumu'ah is not an interruption of life, it is life's purification and reorientation.

After prayer:

• hearts are renewed.

• sins are softened.

• the soul is cleansed.

The believer returns to the world:

• with taqwa,

• with humility,

• with remembrance of Allah,

• with gratitude for rizq,

- and with a heart that remains connected to its Lord even in the marketplace.

Dhikr is the secret to prosperity, spiritual, emotional, and material.

Surah al-Jumu'ah – Verse 11

Arabic textً Arabic textِArabic textَّArabic text

Tafsir

"And when they saw a trade or amusement, they rushed toward it and left you standing. Say: What is with Allah is better than amusement and better than trade. And Allah is the best of providers."

Maturidi Explains

This final verse provides the historical incident, the moral warning, and the spiritual principle behind the rulings of Jumu'ah.

While the Prophet section was delivering the khutbah in Madinah, a caravan arrived — beating drums to announce its presence.

Most of the congregation left the khutbah and rushed to the caravan, thinking the goods would be lost.

Only twelve companions remained seated with the Prophet.

This verse was revealed, both as a gentle rebuke and a universal lesson until the Day of Judgment.

1. "When they saw trade or amusement..."

(وَأَذَArabic textَأْوَArabic textَجَArabic textَةٌ أَوْ لَهْوَا)

• “Trade” refers to the caravan.

which represented wealth, opportunity, profit.

• “Amusement” refers to the drum beating,

a customary signal for merchants.

Trade represents worldly benefit.

Amusement represents worldly distraction.

The caravan combined both, so the temptation was powerful.

2. “They rushed toward it...”

(أَنْقَضُArabic textْأَنْهَا)

“Infadda” means:

• to scatter suddenly.

• to break apart in haste,

• to disperse without discipline.

Their hearts were shaken by dunya, although moments earlier they were in dhikr.

Maturidi highlights:

• They did not intend disrespect to the Prophet ☐.

- Nor did they reject the khutbah deliberately.

- Rather, a moment of weakness overcame them.

Thus Allah corrects them gently, without declaring them wrongdoers.

3. "And they left you standing."

Arabic textً ( This is one of the most moving phrases of the Qur'an.

- The Prophet continued the khutbah, standing alone with twelve companions.

- His patience and dignity were perfect.

- The verse highlights the emotional pain of leaving the Messenger standing.

Thus, the rebuke is not harsh, it appeals to love and honour for the Prophet.

4. "Say: What is with Allah is better..."

(Arabic text)

This is the central spiritual principle.

Allah teaches:

• The reward of Jumu'ah

• The light of dhikr

• The knowledge imparted in the khutbah

- The purification of the soul

• The barakah in provision

• The love of Allah and His Messenger

all of this is far greater than:

• wealth.

• profit,

• temporary enjoyment.

Worldly gain is temporary. Divine reward is permanent.

5. “Better than amusement and better than trade.”

Arabic text ( The order is profound:

1. Amusement — represents distraction without benefit.

2. Trade — represents benefit mixed with distraction.

Even lawful commerce cannot compare with divine reward.

Maturidi explains:

• Amusement affects the heart.

• Trade affects the dunya.

Jumu'ah affects the akhirah.

Thus the hierarchy of value is clear.

6. "And Allah is the best of providers."

وَArabic textُ خَيْرِ Arabic textْزَArabic textِArabic textَ)

Why end with this name?

Maturidi explains:

• They left the khutbah fearing loss of wealth.

• Allah assures them:

Provision is in His hand, not in caravans.

• By attending Jumu'ah,

Allah increases rizq, not decreases it.

The one who answers Allah's call, loses nothing and gains everything.

1. The root of the mistake was not disbelief — but heedlessness.

The companions' action teaches:

Even sincere believers can momentarily slip.

• Islam corrects through reminder, not condemnation.

• Allah's mercy is greater than our errors.

2. Jumu'ah teaches detachment from dunya.

Every week, Allah trains the believer:

• to leave wealth,

• to leave distraction,

• to prioritise the Hereafter.

This discipline is essential purification.

3. Respect for the Prophet ☁ is part of the prayer.

Leaving him standing was a spiritual injury to themselves. This incident teaches:

• love of the Prophet

• honouring his words,

• humbling oneself in his presence.

4. Provision increases with obedience.

Maturidi strongly emphasises:

• Rizq is not tied to means.

• It is tied to Allah's decree.

- Obedience brings barakah, even if apparent wealth seems less.

5. "What is with Allah is better" is a universal principle.

This is not limited to Jumu'ah.

It applies to:

• prayer versus business.

• charity versus hoarding,

• truth versus worldly gain,

• morality versus temptation,

• humility versus status.

The entire religion rests on this axiom:

Choose Allah over dunya. You will never lose.

- 87:16 to 17 — “You prefer the life of this world, while the Hereafter is better and everlasting.”

- 24:37 — Those not distracted by trade or selling from Allah's remembrance.

- 62:9 to 10 — The twin structure: leave trade leads to return to it after prayer.

- 5:48 — Each test reveals the truth of the heart.

• 102:1 to 2 — Piling wealth distracts you until you visit the graves.

Spiritual Lesson

Maturidi concludes:

The world will always call you.

The believer must always answer Allah first.

Jumu'ah is the weekly purification from:

• greed,

• distraction.

• indulgence.

• heedlessness.

It trains the soul to see that:

• Allah's reward is better.

• Allah's promise is truer,

• Allah's rizq is guaranteed.

• and Allah's remembrance is the true wealth.

Thus the surah ends with a declaration of absolute spiritual clarity:

What is with Allah surpasses all that the world can offer and the one who seeks Allah's bounty is never deprived.

Surah al-Munafiqun – Verse 1

Arabic textُثَArabic textُشْهَدِ إِنَّكَ لِرَسُArabic textَ Arabic textِ وَArabic textِنَّهَ يَعْلَمُ إِنَّكَ لِرَسُArabic textُهُمْ وَArabic textِنَّهَ يَشْهَدُ إِنَّ Arabic textْمُنْفِقِArabic textَ لَكَذِبِهِ

Tafsir

"When the hypocrites come to you, they say: 'We bear witness that you are indeed the Messenger of Allah.' Allah knows that you are truly His Messenger, yet Allah bears witness that the hypocrites are surely liars."

Maturidi Explains

This verse exposes the very foundation of hypocrisy: the tongue speaks truth while the heart rejects it.

Hypocrites in Madinah approached the Prophet ☎ with solemn declarations:

"We testify that you are the Messenger of Allah."

But Allah Himself refutes them, declaring:

• The statement is true.

Their testimony is false.

Their hearts are lying.

This is the core difference between:

• truth as a statement.

• truth as a belief.

• truthfulness as a state of the heart.

The hypocrites spoke the right words — but with the wrong hearts, wrong motives, and wrong intentions.

1. "When the hypocrites come to you..."

(Arabic text)

Maturidi begins by defining nifaq:

• Outward Islam.

• Inward disbelief.

- Speech not matching belief.

• Actions contradicting claims.

This term only became relevant in Madinah, because hypocrisy arises when Islam gains strength.

Two types of hypocrites:

1. Nifaq iˈtiqadi —

true disbelief hidden under Islamic identity.

This is major hypocrisy.

2. Nifaq 'amali —

hypocritical behaviour.

such as lying, breaking promises, betraying trust.

This is minor hypocrisy.

This surah focuses on major hypocrisy. The kind that places a person outside the fold of faith.

2. "They say: We bear witness..."

(Arabic textُ نَشْهَدَ)

Here is the devastating contrast:

- Their words imitate the believers.

- Their intentions are corrupt,

- Their motives are political,

- Their hearts contradict their tongues.

Why did they say this?

Maturidi explains:

• To maintain status among Muslims,

- To avoid being exposed.

• To manipulate and infiltrate,

• To weaken the community internally.

Thus hypocrisy is fundamentally political and psychological, not just doctrinal.

3. "You are indeed the Messenger of Allah."

(أَتَّArabic textْ لَرَسُوَكُ Arabic text)

Maturidi explains:

• The statement itself is true.

• There is no lie in the words.

Yet Allah rejects their “shahadah.”

Why?

Because in Islamic law:

A testimony is not accepted without sincerity.

Outward utterance is not enough.

Faith is tasdiq — inner affirmation.

Thus Allah exposes them: They speak truth, but do not believe it.

4. "Allah knows that you are His Messenger."

وَArabic textُ يَعْلَمُ إِنَّكَ لَرَسَوَArabic textَّهَ ( Two monumental points:

Allah affirms your truth, not their testimony.

Their claim adds nothing to the status of the Prophet.

Allah Himself testifies. Their testimony is irrelevant.

Allah's knowledge is independent of human statements.

Maturidi uses this to refute:

- the Mu'tazila who claimed Allah's knowledge arises from creation;

- anthropomorphists who likened divine testimony to human judgment.

Allah's knowledge is eternal, predating all creation.

5. "Allah bears witness that the hypocrites are liars."

(Arabic text)

This is the decisive blow.

Where is the lie?

Not in the content of their words — because:

Their statement was true.

Rather:

Their lie is in claiming sincerity.

Maturidi explains:

• A hypocrite lies by pretending belief.

• He lies by using shahadah for manipulation.

• He lies by hiding enmity under the veil of piety.

Thus, the lie is internal, not external.

This verse establishes the Maturidi doctrine:

Iman is truthfulness of the heart, not merely words of the tongue.

Maturidi's Insights

1. Faith is inward truthfulness, not outward performance.

The hypocrites mastered Islamic language — but their hearts carried disbelief.

Thus Maturidi states:

Iman is tasdiq (inner conviction), and kufr is takdhib (inner denial).

Speech without belief is not iman.

2. Allah exposes hypocrisy by revealing the heart.

Only Allah sees:

• intentions,

• motives.

• inner realities.

Therefore, the surah begins with:

"Allah bears witness."

Human beings may be deceived; Allah is not.

3. Hypocrisy arises when Islam becomes strong.

In Mecca, there were no hypocrites, only open believers or open deniers.

In Madinah:

• Islam grew powerful,

• social benefits increased.

• political advantages emerged.

so hypocrisy appeared. This is a universal pattern.

4. Hypocrisy is the most dangerous spiritual disease.

Why?

Because:

• It destroys sincerity (ikhlas).

• It corrupts worship.

• It fractures communities.

• It imitates faith externally while poisoning it internally.

Maturidi says:

Nifaq is the war against Islam from inside Islam.

5. Speaking truth without believing it = lying.

This is a profound theological point.

A statement can be:

• true in meaning.

• false in intention.

The hypocrite's lie is not in wording, but in the absence of sincerity.

Cross-References

• 4:145 — The hypocrites will be in the lowest depths of Hell.

• 9:77 — Hypocrisy is sealed into their hearts as a punishment.

2:8 to 10 — “In their hearts is a disease.”

• 63:4 — Their outward speech is impressive, but empty.

• 33:12 — Their inner doubts about Allah's promise.

Spiritual Lesson

Maturidi concludes:

The tongue can deceive creation. but the heart cannot deceive the Creator.

This verse teaches:

- sincerity is the essence of faith.

• hypocrisy is the deadliest poison,

• Allah sees through every mask,

• true testimony is internal conviction,

- the Prophet does not need false supporters.

This opening verse sets the tone for the entire surah: unmasking hypocrisy, exposing its tactics and warning the Ummah to guard their hearts.

Tafsir

Surah al-Munafiqun – Verse 2

Arabic Arabic textْأَخْذُArabic textَيْمَArabic textُهُ جَتَّهُ فَصَدُArabic textَArabic textَبِArabic textَ أَArabic textَّهَ إِArabic textُمْ سَArabic textَ مَArabic textَArabic textُArabic textَعَمَلُArabic text

"They took their oaths as a shield and thereby turned others away from the path of Allah. Truly evil is what they used to do."

Maturidi Explains

This verse exposes the method of hypocrisy after Verse 1 exposed the speech of hypocrisy.

Hypocrites in Madinah did not merely conceal disbelief.

They weaponised their public declarations of faith to damage Islam from within.

Their behaviour had three layers:

1. Oaths they used as a disguise

2. Blocking others from the path of Allah

3. Persistent evil actions done knowingly

This verse unveils all three with surgical precision.

1. “They took their oaths as a shield...”

(أَتْخَذْArabic textَيْمَArabic textِهُمْ جَنَّة)

Maturidi explains:

• “Ayman” = oaths sworn by Allah's name (often falsely or manipulatively)

• “Junnah” = a shield or protective cover used to hide the truth and avoid consequences.

What does this mean?

The hypocrites:

• Swore loyalty to Islam.

• Swore honesty before the Prophet ☐

• Swore devotion to the Muslim community,

• Swore they believed — while disbelieving internally.

These oaths protected them from:

• punishment,

suspicion.

• exclusion,

• scrutiny.

Their hypocrisy was strategic, not accidental.

Maturidi describes this as: the perversion of the sacred for worldly gain.

They used what should be an act of worship (oaths by Allah) as a tool to sin.

2. "... and thereby turned others away from the path of Allah."

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This is the second layer of their crime.

Their hypocrisy was not limited to their own souls—it actively harmed the Ummah.

How did they block others from Allah's path?

Maturidi gives several mechanisms:

A. Discouraging new believers

Their negative attitudes and secret doubts weakened the morale of others.

B. Creating confusion about Islam

Their double-faced behaviour made religion appear contradictory.

C. Spreading rumours and doubts

They cast suspicion on divine promises, questioned prophetic judgments. and discouraged sacrifice.

D. Pretending to represent Islam

Their behaviour misled non-Muslims about what Islam truly is.

E. Undermining unity

Whispers, private meetings, and strategic alliances created internal fractures.

Thus, their hypocrisy had communal consequences, not just personal ones.

The hypocrite blocks the path of truth more effectively than the open enemy.

3. "Truly evil is what they used to do."

(Arabic text)

This closing clause is not description — it is judgment.

Allah declares their actions:

• evil.

• ugly,

• morally corrupt,

• and spiritually destructive.

Why such strong condemnation?

Because:

1. They lied using Allah's name.

2. They corrupted the image of Islam.

3. They sought power without faith.

4. They infiltrated the community.

5. They harmed the believers indirectly.

6. They opposed the Prophet while standing beside him.

7. They did all this knowingly and willingly.

Thus Allah says:

“Truly evil is what they used to do” — because hypocrisy became their habit, not a momentary lapse.

Maturidi's Insights

1. Hypocrisy is a political tool in every age.

Maturidi explains:

• Hypocrites appear when Islam is strong.

• They use Islamic identity to gain influence.

• They exploit the trust of believers to harm Islam from within.

This phenomenon is permanent in human society.

2. Oaths are sacred — misusing them corrupts the heart.

An oath invokes Allah's name.

To lie using His name is a direct assault on sanctity.

Maturidi emphasises:

False oaths kill the light of iman in the heart.

This is why the hypocrites became hardened.

3. Hypocrisy harms the Ummah more than open kufr.

Open enemies are obvious.

Hypocrites are hidden.

• You guard against the enemy you see.

• You are vulnerable to the enemy you trust.

Thus Allah warns repeatedly about hypocrisy more than He warns about external enemies.

4. Actions reveal inner realities.

Even if they claim faith:

• their behaviour.

• their manipulation,

• their whispers,

• their alliances,

prove otherwise.

Maturidi states:

Actions are the mirror of the heart.

The hypocrites' hearts were diseased; their actions proved it.

5. Morality and theology are linked.

Their evil is not only theological (disbelief) but ethical (lying, manipulation, corruption).

Islam does not separate belief from behaviour. Hypocrisy corrupts both.

Cross-References

• 9:67 — “The hypocrites enjoin evil and forbid good.”

• 33:12 — Their doubts about Allah's promise.

4:142 — “They seek to deceive Allah — but He deceives them.”

• 2:8 to 9 — Hypocrites seek to deceive, but deceive only themselves.

• 63:1 — Their lies begin with false testimony.

• 63:4 — Their outer speech dazzles; their inner selves are hollow.

Maturidi concludes:

The hypocrite uses the language of faith to mask the agenda of disbelief.

The believer uses the language of faith to purify the heart.

Hypocrisy is:

• external piety,

• internal rebellion.

• religious language,

• worldly intention.

This verse teaches the believer to beware:

• false sincerity,

- hidden agendas,

- performing Islam for human approval.

- and using religious identity for gain.

True faith requires:

• truthfulness.

intention.

sincerity,

• consistency,

• and fear of Allah.

Surah al-Munafiqun – Verse 3 Arabic Arabic text

"That is because they believed, then they disbelieved; therefore their hearts were sealed, and so they do not understand."

Maturidi Explains

This verse identifies the inner mechanism of hypocrisy:

1. They believed

2. Then they disbelieved

3. Therefore their hearts were sealed

This describes not a moment. but a process — a spiritual corrosion that worsens over time.

It explains why they use oaths as shields and why they block others from Allah's path: because their hearts have become sealed and darkened.

1. "That is because they believed..."

(Arabic text)

Maturidi clarifies:

- This does not mean they ever truly believed.

- Rather, they professed belief outwardly; they entered Islam externally.

So “amanu” here means:

• They said the shahadah.

• Joined the Muslim community.

• Pretended loyalty.

This is “belief” in the language of outward appearance, not in the language of true tasdiq (inner affirmation).

Thus:

Their 'belief' was on the tongue, not in the heart.

2. "Then they disbelieved."

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Meaning:

- Their inner denial returned.

- Their hearts rejected truth.

- Their hypocrisy deepened.

- Their disloyalty grew.

How did their kufr manifest?

Maturidi lists:

- Refusal to accept divine guidance.

• Malice towards the Prophet,

• Secret alliances with enemies,

• Mockery of revelation.

• Joy at Muslim misfortune.

• Sabotage of unity.

Thus the verse is describing: internal disbelief concealed by external Islam.

3. “So their hearts were sealed.”

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This sealing ("tub a") is among the most serious spiritual punishments.

Maturidi explains:

• It is not forced,

• nor arbitrary,

• nor outside human choice.

Rather:

• They chose hypocrisy.

• They repeated hypocrisy.

• They persisted in hypocrisy.

until:

Allah sealed the hearts as a consequence, not as an injustice.

What does sealing mean?

- The heart no longer receives guidance

• Truth is no longer recognised

• Falsehood becomes attractive

• Advice has no effect

- Revelation does not penetrate

- Reminders bounce off like stone

This is the very definition of spiritual death.

Maturidi is emphatic:

The sealing occurs after disbelief, never before it.

Thus, human responsibility is maintained.

4. “So they do not understand.”

(Arabic text)

Here "fiqh" means:

• deep comprehension.

inner understanding.

• spiritual perception.

Maturidi explains:

- They may still understand language,

- They may understand law,

- They may even understand arguments.

but they cannot grasp truth.

Why?

Because:

Understanding requires a heart receptive to truth.

When the heart is sealed, the intellect becomes blind.

Thus they do not comprehend:

- the beauty of faith.

- the danger of sin,

- the reality of the Hereafter,

- the honour of obedience,

- the severity of hypocrisy.

They become spiritually numb.

Maturidi's Insights

1. Hypocrisy is a gradual spiritual descent.

It begins with:

• insincerity.

• double standards

hidden motives.

then grows into:

• cynicism.

• disbelief.

• spiritual death.

This verse charts that downward journey.

2. Sealing the heart is a punishment, not fate.

Maturidi is clear:

- Allah seals a heart only after repeated rejection.

- No one is sealed before being given opportunity to choose guidance.

Human moral freedom is preserved.

3. True understanding (fiqh) is a light placed in the heart.

It is not merely legal reasoning or intellectual talent.

Fiqh, in the Qur'anic sense, is:

• perceiving truth,

• recognising guidance,

• understanding the purpose of life.

The hypocrites lost this insight.

Thus:

- their judgments are corrupted,

- their priorities are inverted.

- their moral compass is broken.

4. Hypocrisy destroys the ability to recognise truth.

This is a central Maturidi teaching.

Because:

• when a person repeatedly acts against conscience,

- the conscience loses its sensitivity.

Call it:

moral desensitisation.

• spiritual numbness.

• death of the heart.

This verse is its Qur'anic articulation.

5. Belief and disbelief are not merely intellectual, they are moral states.

The hypocrites did not lack information.

They lacked integrity.

And without integrity, knowledge does not lead to guidance.

Cross-References

• 2:10 — “In their hearts is a disease.”

- 4:137 — “They believed then disbelieved then believed then disbelieved — and Allah will not forgive them.”

• 16:108 — Those whose hearts Allah seals after persistent disbelief.

- 83:14 — “No! Their hearts have rusted due to what they used to earn.”

• 6:110 — Hearts and eyes sealed due to deliberate arrogance.

Spiritual Lesson

Maturidi concludes:

Hypocrisy begins with small lies to oneself and ends with the death of the heart.

The hypocrites:

• claimed belief.

• denied truth internally,

• lived double lives,

• refused sincerity.

• persisted in deceit.

Thus Allah sealed their hearts, not as cruelty, but as justice.

The believer must therefore:

• guard sincerity,

• avoid hidden motives,

- align tongue with heart.

- act in truth.

- repent quickly when slipping.

For the heart remains alive so long as sincerity remains alive.

Surah al-Munafiqun – Verse 4

Arabic Arabic textَأَيْتَهُArabic textُعَجِبَكَ أَجْسَArabic textَهُمْ وَإِArabic textَقُArabic textُArabic textُسْمَعَ لِقَوْلِهُمْ مَكَArabic textِهْمِ خَشِبٍ مُسْتَدِِّهِ بِيَحْسَبِهِنَ كَلْ صَتِحَةٍ عَلَيْهِمْ هُمُ Arabic textْعَدُوُ فَأَحْدُرَهُمْ عَقَلَArabic textِهُمُ Arabic textُ سَنَArabic textُيُ بِوَقَفُنَ

"When you see them, their bodies impress you, and if they speak, you listen to their words. They are like propped-up pieces of timber. They think every shout is against them. They are the enemy — so beware of them. May Allah destroy them; how are they deluded?"

This is one of the Qur'an's most piercing psychological portraits of hypocrisy.

In Verse 1, Allah exposed their lying speech.

In Verse 2, their manipulation.

In Verse 3, their spiritual corruption.

Now in Verse 4, Allah exposes:

their outward appearance,

their inward emptiness,

• their paranoia,

their danger to the Ummah.

This is the Qur'an dissecting hypocrisy at its roots — social, psychological, and spiritual.

1. "When you see them, their bodies impress you."

(وَأَذَArabic textَأَيْتَهُArabic textَعَجِبَكُمْ أَجْسَArabic textِمُهُمْ)

Maturidi explains:

• Hypocrites in Madinah were often physically strong, handsome, eloquent, well-dressed, socially respected, and outwardly impressive.

- Their appearance inspired admiration.

- Their external image was carefully curated to project authority and credibility.

The lesson:

Hypocrisy hides behind beauty, wealth, charisma, and social presence.

Appearance is not a measure of faith.

2. "And if they speak, you listen to their words."

(Arabic text)

Maturidi notes:

Their speech was persuasive.

• articulate,

• smooth,

emotionally appealing.

They spoke with:

• confidence.

• eloquence,

• and apparent sincerity.

Their words were compelling because they knew how to manipulate emotions and minds.

The critical insight:

Beautiful speech does not guarantee a truthful heart.

This is a major Maturidi principle:

Truth is not measured by eloquence.

3. "They are like propped-up pieces of timber."

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script with full vocalization marks, enclosed within parentheses. The text conveys a metaphorical comparison, suggesting that certain individuals are like propped-up pieces of wood, implying a state of lifelessness or lack of spiritual awareness despite their physical presence.

This is one of the most vivid Qur'anic similes.

Maturidi explains the metaphor:

“Khashab musannadah” refers to

• logs or planks

- propped upright against a wall

• but empty inside

• lifeless

• unable to stand by themselves

• with no substance, integrity, or soul.

What does this symbolism teach?

A. Outward size, inward hollowness.

They appear impressive like tall pieces of timber, but inside they are hollow.

B. They stand only with external support.

Their strength is not their own.

They depend on:

• social reputation,

• alliances.

• manipulation.

Remove the support, and they collapse.

C. They contribute nothing.

A hollow plank does not:

• think.

• feel,

• benefit,

• act with sincerity.

It simply takes space.

D. They are dead inside.

No spiritual life.

No light.

No sincerity.

Thus the Qur'an compares:

Hypocrite = empty shell + outer polish + inner death.

4. "They think every shout is against them."

يُخْسَبُArabic textَ أَكْلَ صَنِخَةٍ عَلَيْهِمْ ( This reveals the paranoia of hypocrisy.

Maturidi explains:

- They are constantly fearful that their secrets will be exposed.

- They imagine every call, every noise, every announcement is aimed at revealing their deceit.

Why this fear?

Because:

• guilt breeds paranoia,

• lies create insecurity,

• hypocrisy destroys inner peace.

Thus the Qur'an unveils:

The hypocrite lives in constant fear because he knows he is false.

5. “They are the enemy — so beware of them.”

Image summary: This figure is a text-based image containing a short phrase in Arabic calligraphy. The content consists of a single sentence enclosed in parentheses, written with full vocalization marks. The text conveys a warning, identifying a specific group as enemies and advising caution or vigilance against them.

This is the most severe warning in the surah.

Maturidi highlights:

• Allah did not call the disbelievers “the enemy.”

• He did not call the Jews or Christians “the enemy.”

• He called hypocrites “the enemy.”

Why?

Because:

• They attack from within,

• They wear the face of friend.

• They weaken the Ummah internally,

• They sow doubt and division.

• They disguise themselves as supporters.

Thus:

The worst of enemies is the one who claims friendship while plotting harm.

“No group harmed Islam more than the hypocrites.”

6. “May Allah destroy them; how are they deluded?”

Image summary: This figure is a text-based image. It contains a phrase written in Arabic script with accompanying diacritical marks, enclosed within parentheses. The content is a religious or linguistic excerpt. The presence of specific calligraphic styling and vowel markings indicates that the text is intended for precise recitation or formal study.

This is not a “curse” in human anger, but a divine declaration of:

rejection.

• condemnation.

• exposure of their lies.

"How are they deluded?"

Maturidi explains:

How do they turn away from truth when it is manifest?

How do they cling to falsehood while pretending faith?

• How do they prefer lies to sincerity?

The phrase expresses astonishment at their irrational, self-destructive deception.

Maturidi's Insights

1. Hypocrisy is often disguised by beauty and eloquence.

Charisma + speech = not a sign of faith.

Faith is in the sincerity of the heart.

2. The hypocrite is spiritually dead.

Like a propped-up plank:

• hollow,

• lifeless,

• dependent on external support.

His faith is surface-level only.

3. The hypocrite lives in fear because of his inner guilt.

Every sound frightens him because:

• his conscience is guilty.

- his lies require constant maintenance.

Fear is the punishment of hypocrisy even in dunya.

4. The Qur'an identifies the hypocrite as the most dangerous enemy.

Because hypocrisy:

• confuses the sincere.

• weakens unity,

• damages morale.

• misrepresents Islam.

External enemies strengthen the Ummah; internal enemies rot it.

5. Allah Himself rejects and condemns their deceit.

The phrase “qatalahum Allah” establishes:

• divine rejection,

• divine exposure.

• divine justice.

• 63:1 to 3 — Their lies, manipulation, and spiritual sealing.

- 9:47 — If they had gone out with you, they would have caused confusion.

• 9:56 — They swear to belong to you, but they do not.

- 4:142 — They try to deceive Allah and sway between two sides.

• 33:12 — Their doubts weaken believers.

Spiritual Lesson

Maturidi concludes:

The hypocrite's beauty is a mask.

His eloquence is a tool.

His heart is hollow.

His fear is constant.

His danger is great.

His end is destruction.

This verse teaches the believer to seek:

• sincerity over appearance,

- integrity over eloquence.

• inner life over outer polish,

• truth over performance.

The believer must strive to be the opposite of hypocrisy:

• honest,

courageous.

• sincere,

• spiritually alive,

• humble,

• and unafraid of Allah's truth.

Surah al-Munafiqun – Verse 5

Arabic Arabic text

Tafsir

“And when it is said to them: 'Come, so that the Messenger of Allah may seek forgiveness for you,' they turn their heads away, and you see them turning away in arrogance.”

Maturidi Explains

This verse exposes another dimension of hypocrisy — arrogance toward repentance and contempt for the Messenger's intercession.

After describing:

- their deceptive speech (v.1),

- their weaponisation of oaths (v.2),

- their inner corruption (v.3),

- and their outward false charisma (v.4),

Allah now reveals the moral refusal and spiritual pride that prevent them from seeking forgiveness.

1. "When it is said to them: Come..."

(وَإِذَArabic textِArabic textَ لَهُمْ تَعَArabic textَArabic textَ)

The invitation is gentle, merciful, sincere.

Maturidi explains:

• The believers—not the hypocrites—invite them.

• The call comes from compassion, not condemnation.

- It is an opportunity for redemption, not humiliation.

Believers say:

"Come to the Messenger" Not:

• “Beg forgiveness yourselves,”

• or “Fix your hypocrisy.”

Instead:

Come and stand before the one whose du 'a' Allah never rejects.

This is the height of mercy.

2. "...so that the Messenger of Allah may seek forgiveness for you."

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This clause exposes their spiritual stupidity.

Maturidi stresses:

• The Prophet's istighfär is accepted by Allah.

- His du'a' carries weight, mercy, and special acceptance.

- To reject his intercession is to reject Allah's mercy.

Thus the hypocrites refuse not merely the Prophet ☐, but the door of forgiveness itself.

Why would they refuse such mercy?

Maturidi gives several reasons:

A. It requires humility

They would have to:

• confess wrongdoing.

• acknowledge hypocrisy,

- submit to guidance.

Their egos cannot tolerate that.

B. Seeking forgiveness exposes their lies

The community would then know they sinned.

C. True repentance contradicts their agendas Their hypocrisy is deliberate, not accidental.

Thus the invitation to forgiveness threatens their entire facade.

3. “They turn their heads away...”

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This is a vivid physical description.

• "Lawwa" = twisting or jerking the head aside in rejection, mockery, irritation.

This gesture shows:

• disdain.

• contempt,

• stubbornness.

• refusal to listen.

It is not passive avoidance; it is active rejection.

Their bodies express what their hearts hold.

4. "You see them turning away..."

(Arabic text)

Maturidi states:

• They not only turn away physically;

• they turn away morally, spiritually, and emotionally.

“Yasüddün” (turning away) implies:

• diversion.

• avoidance,

• refusal,

blocking others.

Their bodies turn away and their souls turn away as well.

5. "... while they are arrogant."

Image summary: This figure is a text-based image. It contains a phrase written in Arabic script with full vocalization marks, enclosed within parentheses. The text represents a specific linguistic expression, indicating a state of being arrogant or proud.

This is the root of their disease.

• Arrogance makes repentance impossible.

• Arrogance rejects guidance.

• Arrogance prevents sincerity.

• Arrogance blinds the intellect.

This arrogance is not social posturing, it is spiritual pride that prevents their hearts from kneeling before Allah.

They believe:

• they don't need forgiveness,

• they are too good to repent.

- their image must not be tainted.

- the Prophet 艷's mercy is beneath them.

This is the height of hypocrisy.

Maturidi's Insights

1. Hypocrisy and arrogance are inseparable.

A hypocrite:

• wants the privileges of Islam,

• refuses its moral demands.

• pretends piety.

• but rejects accountability.

Arrogance is the spiritual engine of hypocrisy.

2. True believers invite others to mercy, even when those others are hypocrites.

The believers say:

"Come, let the Prophet seek forgiveness for you."

Their hearts are compassionate, showing that Islam seeks to save even its enemies.

3. Rejecting the Prophet's intercession is rejecting Allah's forgiveness.

Maturidi emphasises:

• The Prophet ☁️ is the door of mercy.

• Allah placed acceptance of forgiveness through the Prophet's du'a' as an honour to him.

Whoever refuses him refuses Allah.

4. Physical gestures reveal spiritual disease.

Twisting the head away is the external proof of internal rebellion.

Maturidi points out:

Every limb expresses the heart.

Arrogance in the soul becomes visible in the body.

5. Repentance requires humility.

This verse shows:

- The door of repentance is always open,

• But arrogance closes it from the inside.

To repent:

- a person must bow their ego.

• lower their pride,

• admit their faults.

The hypocrites would rather cling to their lies than bow before mercy.

Cross-References

- 4:64 — If they came to the Messenger, he would seek forgiveness for them.

• 63:6 — Their refusal makes forgiveness impossible.

- 9:80 — Even if the Prophet seeks forgiveness for them 70 times, Allah will not forgive.

- 2:206 — When told to fear Allah, the arrogant reject.

• 39:53 — Allah's mercy is wide — but only for those who seek it.

Spiritual Lesson

Maturidi concludes:

The greatest barrier to forgiveness is not sin, it is arrogance.

Sins can be erased with repentance.

But arrogance prevents repentance.

Thus the believer must cultivate:

• self-awareness.

readiness to repent,

• respect for the Messenger's guidance,

• and openness to correction.

For the one who lowers himself before Allah is raised and the one who refuses to bow remains trapped in hypocrisy.

Surah al-Munafiqun – Verse 6

Arabic

Arabic textٌ عَلَيْهِمْ أَسْتَغْفِرَتْ لَهُمْ أَمْ لَمْ تَسَبَغْزَ لَهُمْ لَArabic textَغْفِرَ Arabic textُ لِهُمْ إِنَّ Arabic textَّهَ لَArabic textَهْدِArabic textْقَوْمِ Arabic textْقَArabic textِArabic textِArabic textَ

Tafsir

“It is all the same for them whether you seek forgiveness for them or do not seek forgiveness for them — Allah will never forgive them. Indeed, Allah does not guide the defiantly disobedient people.”

Maturidi Explains

This verse reveals the severity and finality of the hypocrites' spiritual condition.

After:

- refusing the Prophet's invitation to repentance (v.5),

• rejecting the Messenger's intercession,

• turning away in arrogance,

Allah now declares:

Their repentance is no longer accepted.

Their fate is sealed.

Their hypocrisy is entrenched.

This is not said about sinners or even many disbelievers. Rather about the determined, persistent, malicious hypocrites who opposed revelation from within.

1. "It is all the same for them..."

(Arabic textِArabic text)

This phrase indicates absolute equality between two choices:

• whether you seek forgiveness for them.

• or whether you do not.

Maturidi explains:

- Their inner corruption has reached a point where even the Prophet's du'a' cannot help them.

- This is because they themselves refuse mercy.

Allah does not deny them forgiveness arbitrarily — they have sealed the door on themselves.

This is a direct consequence of Verse 5.

2. "Whether you seek forgiveness for them or not..."

(Arabic text)

This statement is remarkable.

It shows:

- The Prophet ☁'s intercession is powerful, but not for those who reject it.

- If a person refuses repentance and mocks the Messenger ☐, forgiveness is impossible.

- No one can be forced into mercy while choosing arrogance.

Maturidi writes:

They blocked the door of mercy on themselves, so Allah left them to what they chose.

3. "Allah will never forgive them."

(Arabic text)

This is one of the strongest negations in the Qur'an:

• “lan” indicates absolute, permanent negation in Arabic grammar.

Thus:

• Their future.

• their end,

- their ultimate destiny is settled.

Not because Allah refuses mercy, but because:

They chose hypocrisy until it became their identity.

This addresses the severe, entrenched, major hypocrites, not the believers with weaknesses.

4. "Indeed, Allah does not guide the defiantly disobedient people."

(إِنَّ Arabic textَ لَArabic textُهْدِArabic textَقْوَمُ Arabic textَArabic textِقِArabic textَ)

Here “fasiqin” means:

• those who break covenant,

those who rebel knowingly,

• those who exit obedience,

those who embrace corruption willingly.

Maturidi clarifies:

• “Fasiq” here is not minor sin.

- It is persistent, deliberate, arrogant rebellion that leads to major hypocrisy.

Why no guidance?

Because:

• Guidance requires humility,

• Repentance,

• Desire for truth.

They possess none of these.

Allah does not guide those who refuse to be guided.

Thus divine justice is not arbitrary; it is the result of human choice.

1. Persistent hypocrisy makes repentance impossible.

Not because Allah rejects repeatedly. but because the hypocrite ceases to seek forgiveness.

He no longer feels remorse. His heart is silent, dark, unresponsive.

2. The Prophet's du'a' is powerful — but not for those who mock it.

This verse establishes:

• the Prophet ☁'s compassion,

- his willingness to seek forgiveness for others,

- but also the limit of intercession:

Intercession is only for those who sincerely repent, not for those who wield arrogance.

3. Allah's mercy is vast, but hypocrisy blocks it from entering.

The hypocrite's barrier is:

• pride,

• self-deception,

ego,

• refusal to admit fault.

• unwillingness to bow the heart.

Arrogance is worse than the sin itself.

It is the sin that kills repentance.

4. Guidance is a two-way relationship.

• Allah offers guidance.

• Humans must accept it.

Hypocrites:

- reject guidance outwardly with excuses,

- reject guidance inwardly with disbelief,

- reject guidance spiritually with arrogance.

Thus Allah says:

"Allah does not guide the fasiq people."

5. The verse teaches the believer fear and humility.

The believer should say:

• “O Allah, never seal my heart.”

• “O Allah, do not make me arrogant.”

• "O Allah, let me always seek forgiveness."

• “O Allah, keep me truthful in repentance.”

Because the danger of losing sincerity is real.

- 4:137 — Those who repeatedly believe and disbelieve become sealed.

- 9:80 — Even if the Prophet seeks forgiveness 70 times, Allah will not forgive.

• 63:5 to 6 — Their refusal of forgiveness and its consequence.

• 16:108 — Allah seals hearts of those persisting in disbelief.

• 39:53 — Allah's mercy is open — for those who seek it.

Spiritual Lesson

Maturidi concludes:

Forgiveness is always open until arrogance closes it.

The hypocrites:

• refuse to repent,

• refuse the Prophet's intercession.

• refuse humility.

• refuse guidance.

Thus:

mercy cannot enter.

• forgiveness cannot reach them.

• and guidance cannot penetrate.

This verse teaches the believer:

• Never refuse repentance.

• Never refuse correction.

• Never refuse humility.

- Never believe forgiveness is beneath you.

For the moment a heart says “I don't need forgiveness,” it begins to die.

Surah al-Munafiqun – Verse 7

Arabic textَتَّArabic textَArabic textِ خَرَArabic textِنَ Arabic textَّArabic textَArabic textُرْArabic textَArabic textَنَّ

Tafsir

"They are the ones who say: 'Do not spend on those who are with the Messenger of Allah until they disperse.' Yet to Allah belong the treasuries of the heavens and the earth — but the hypocrites do not understand."

Maturidi Explains

Maturidi identifies this verse as exposing one of the most poisonous strategies of the hypocrites: weaponising wealth to destabilise the Muslim community and weaken the Prophet.

This verse was revealed about 'Abdullah b. Ubayy and his circle, who said:

“Don't give anything to those around Muhammad.”

When they run out of food and resources,

they will abandon him and walk away."

It is a political, economic, and psychological attack simultaneously.

1. "They are the ones who say..."

(Arabic text)

Allah isolates them with “hum” — they — pointing them out publicly, naming them spiritually.

This emphatic structure:

• exposes their speech,

• unmasks their intention.

• and reveals the deceit they tried to hide.

2. “Do not spend on those with the Messenger of Allah...”

(Arabic text)

This statement has layers of malice.

Layer 1 — Financial pressure

They encouraged withholding charity and supplies from:

• the Muhajirun,

• the poor,

• the weak,

• and the supporters of the Prophet.

Their logic: starve them leads to they leave leads to Islam collapses.

Layer 2 — Attack on brotherhood

The hypocrites' words aimed to destroy:

• Ansar generosity,

• Muhajirun honour.

• unity around the Prophet.

"They sought to weaponise provision to dismantle faith and fracture loyalty."

Layer 3 — Attempt to weaken the Prophet

If his companions left due to hunger, the hypocrites imagined:

- the Prophet would stand alone,

• Medina would return to their authority,

• and Islam would regress.

Thus the statement is not about charity, it is rebellion disguised as economic advice.

3. "Until they disperse."

Image summary: This figure is a text-based image. It contains a phrase written in Arabic script, enclosed within parentheses and including vowel marks. The content represents a specific linguistic expression, indicating that the image serves as a textual sample or a snippet of written language rather than a data visualization.

This word describes:

• scattering,

• crumbling apart.

• abandoning group cohesion.

Their goal: to break the Prophet's circle from the inside.

Maturidi comments:

“They imagined hunger could undo conviction, not knowing that faith binds stronger than wealth.”

4. “To Allah belong the treasuries of the heavens and the earth.”

(Arabic text)

A magnificent divine rebuttal.

• You think you control provision?

• You think you can starve Allah's community?

You think you can collapse the religion through wealth?

No.

All wealth is His.

The word "khaza'in" means:

• unlimited divine treasuries.

• sources of sustenance,

• boundless provision.

Maturidi explains:

“The hypocrites measured Allah by their own stinginess.

They imagined provision runs out, not knowing that Allah's generosity has no limit."

5. "But the hypocrites do not understand."

(Arabic text)

This is a theological diagnosis.

Their lack of fiqh here means:

- they do not grasp divine power,

• they do not recognise Allah's sovereignty,

- they do not understand that sustenance is from the unseen.

- they think wealth strengthens disbelief and weakens faith.

“They see wealth as the foundation of strength, but Allah declares that faith is the foundation of provision.”

This verse reverses their worldview completely.

Maturidi's Insights

1. Hypocrites believe wealth, not Allah, controls destiny.

Their greatest delusion:

• that money controls loyalty,

• that hunger controls belief.

• that provision controls faith.

For them, everything is transactional. For believers, everything is from Allah.

2. They weaponise charity to spread corruption.

Maturidi observes that this is the opposite of zakah:

• Zakah purifies wealth.

• Hypocritical stinginess corrupts wealth.

They used charity as a political tool, not an act of worship.

3. Allah publicly disproves their economic arrogance.

The hypocrites were proud of their resources.

Allah tells them:

• You own nothing.

• You control nothing.

• You cannot starve whom Allah feeds.

• You cannot weaken a Prophet Allah strengthens.

This destroys their financial illusions.

4. Fiqh means understanding Allah, not economics.

The hypocrites lacked fiqh not in law, but in creed:

• They understood trade.

• They understood wealth.

• They understood markets.

but they did not understand:

• taw h id,

- destiny,

- the real source of provision.

• divine support.

Maturidi insists:

"Fiqh of the heart precedes fiqh of transactions."

5. The believers' provision increases through charity.

The hypocrites said:

"Don't spend. You will run out."

Allah teaches:

"Spend in My cause —" and My treasuries will open for you."

This is the opposite of their thinking.

Believers become richer spiritually and materially through giving. The hypocrite becomes poorer through withholding.

Cross-References

• 63:8 — “To Allah belongs honour, and to His Messenger and the believers.”

- 3:160 — “If Allah helps you, none can defeat you.”

- 65:3 – “Whoever trusts Allah – He will provide from sources unseen.”

• 9:34 — warning against hoarding wealth.

- 47:38 – “If you turn away, He will replace you with another people.”

Spiritual Lesson

Maturidi concludes:

- A hypocrite thinks provision comes from men.

- A believer knows provision comes from Allah.

A hypocrite thinks withholding harms the believers.

A believer knows Allah Himself sustains the believers.

You have reached the end of the document.