Sunday, 24 May,
Are you from amongst the Heedless ones?
بسم الله الرحمان الرحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله
Allah سبحانه و تعالى says in Surat Al A’raaf,
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَـٰئِكَ هُمُ الْغَافِلُونَ
“And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.”[1]
Out of His fairness, Allah سبحانه و تعالى describes to us the heedless people so we can take guidance and leave the wrong path we are upon currently towards Siraat Al Mustaqeem.
Al Hasan, Al Suddi, Mujahid & ‘Abdullah bin al-‘Abbas رضي الله عنهم said regarding the word ذَرَأْنَا that it means “We Created.”[2] We is used for Allah سبحانه و تعالى as in a royal ‘We’ not a plural ‘We’
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ
Al Haafidh Ibn Kathir رحمه الله wrote in his tafsir explaining this phrase,
“We made a share in the Fire.”
كَثِيرًا مِّنَ الْجِنِّ وَالإِنْسِ
He then continues,
“We prepared them for it by their performance of the deeds of its people. When Allah سبحانه و تعالى intended to create the creation, He knew what their work will be before they existed. He wrote all this in a Book, kept with Him, fifty thousand years before He created the heavens and earth. As Imam Muslim رحمه الله has recorded a hadith Messenger of Allah صلى الله عليه و سلم saying, “Verily, Allah decided the destination and due measurement of the creation fifty thousand years before He created the heavens and earth, and His Throne was over the water.” [3]
لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا
Then Allah سبحانه و تعالى describes the people from amongst the Jinn and Humans he has created for Jahannam starting off by mention their condition of their hearts as Rasul Allah صلى الله عليه و سلم said as a part of a longer hadith,
“…Beware, in the body there is a flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart.”[4]
Al Haafidh Ibn Hajr Al ‘Asqalaani رحمه الله said,
“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption, they become corrupted.”[5]
As for the Tafsir of the ayah, Imam Al Tabari رحمه الله says,
“These people are those who are created for Jahannam from His creation; who do not ponder with it (i.e. the heart) the ayaat of Allah سبحانه و تعالى nor contemplate the proofs of His Oneness nor do they think over the arguments proving His Messengers عليهم صلاة و السلام. However, they do know the Oneness of their Lord سبحانه و تعالى and they are acquainted with the reality of Prophet Hood of the Prophets عليهم صلاة و السلام. Thus, our Lord سبحانه و تعالى has described them with not understanding with it (i.e. heart) because of their turning away from the Truth and forsaking of their pondering over truthfulness of success and extent of thanklessness.”[6]
Imam Al Qurtubi رحمه الله said,
“Because they don’t benefit from it (what is revealed) and they do not contemplate upon the rewards nor fear the punishments.”[7]
Mujahid bin Jabr رحمه الله said,
“They don’t understand with it (i.e. heart) the affairs of hereafter.”[8]
Imam Al Baghawi رحمه الله writes,
“They don’t realise good and guidance.”[9]
This phrase of the ayah talks about those people who have no interest in gaining the knowledge of the Deen because when they are told to remember Allah سبحانه و تعالى and learn about His Oneness and study the Messengers عليهم صلاة و السلام, they refuse to do so and prefer to remain ignorant. Thus, when they are reminded of the signs pointing to the Oneness of Allah سبحانه و تعالى, they refuse to know them even though they believe in them. And since they have no knowledge, they lack the fear of Jahannam and love of Jannah.
Then Allah سبحانه و تعالى continues,
وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا
It is noted from the Tafasir that this section of the ayah has similar meaning to the previous one but in addition the scholars write that they (the people mentioned in this ayah) do not see the Truth. [10]
وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا
Imams Al Tabari , Al Baghawi & Al Shawkani رحمهم الله say regarding this verse,
“The Book of Allah, rather than thinking and contemplating about them, they turn away from them.” [11]
Imam Al Qurtubi رحمه الله writes regarding the verse,
“Admonish.”
Even though these people hear the ayaat of Allah سبحانه و تعالى, they do not contemplate and think over it rather they turn away from them.
أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَـٰئِكَ هُمُ الْغَافِلُونَ
Mujahid رحمه الله said regarding this,
“(After mentioning the other characteristics) then he made their mention like the cattle then made them even worse than cattle and then finally mentioned that they are the heedless ones.”[12]
Imam Al Qurtubi رحمه الله says,
“Because they are not guided towards the rewards thus they are like cattle whose intention is to just eat and drink. But they (the people) are more misguided since the cattle can at least understand its benefit and harm and obeys its owner but they are even opposite of that. They forsake contemplation (of ayaat of Allah سبحانه و تعالى) and turn away from Paradise and Hell.”[13]
The benefit of the people lie in learning the ‘Aqeedah of Ahlus Sunnah wal Jama‘ah and fundamentals of Islam, but there are some heedless people who do not understand this importance of this and thus are more misguided that cattle who at least comprehend their benefit and loss whereas these people do not. Allah سبحانه و تعالى has named the Qur’an as Al Furqan which means a criterion that distinguishes between the Truth and falsehood. If this criterion is not recited and studied, then it is a great possibility one would fall into actions that are forbidden in the Shari‘ah of Rasul Allah صلى الله عليه و سلم as one of the poets said,
عَرَفْتُ شَرْ لَا لِشَرْ **** لَكِنْ تُلَا فِيْهِ
وَ مَنْ لَا يَعْرِفُ شَرْ**** جَدِيْر أَنْ يَقَعَ فِيْهِ
“I learned evil not to indulge in it,
rather to abstain from it,
and whoever does not know what evil is,
it is likely that he will fall into it.”
May Allah سبحانه و تعالى make us amongst those who benefit greatly from this ayah. Ameen
And Allah سبحانه و تعالى knows best.
[1] Surat Al A’raaf, ayah 179
[2] Tafsir Al Tabari
[3] Tafsir Ibn Kathir
[4] Sahih Al Bukhari & Sahih Muslim
[5] Diseases of the Hearts and its Cure’ compiler’s foreword
[6] Tafsir Al Tabari
[7] Tafsir Al Qurtubi
[8] Fath Al Qadeer
[9] Tafsir Al Baghawi
[10] Tafasir Al Tabari, Al Qurtubi, Al Fayruzabadi, Fath Al Qadeer
[11] Tafasir Al Tabari, Tafsir Al Baghawi & Fath Al Qadeer [the last 2 Imams write , “The Book of Allah,” or its like not the rest]
[12] Tafsir Al Tabari
[13] Tafsir Al Qurtubi
Monday, 18 May,
Do you want two Gardens?
بسم الله الرحمان الرحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله
If your answer to the question is yes, then read what Allāh سبحانه و تعالى has to say about those who deserve two Gardens in Surat ar-Raḥmān,
وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ
“But for him who fears the standing before his Lord, there will be two Gardens (i.e. in Paradise).”[1]
Imām al-Māwardī رحمه الله writes three statements regarding this ayah,
“Firstly: Whoever fears to stand before his Lord after the performance of the obligations said Ibn ‘Abbās
Secondly: He is distressed with his sin and he leaves it as soon as he remembers his standing before his Lord said Mujāhid
Thirdly: It was specifically revealed for Abū Bakr رضي الله عنه when he remembered a day the Paradise will be brought near and the Hell will be emerged said ‘Aṭā’ and Ibn Shudhab.”[2]
Ibn ‘Abbās رضي الله عنهما said,
“Feared then had Taqwa and the one who feared (khā’if); is the one who rode upon the obedience of Allāh and left His disobedience.”[3]
Ibrāhīm رحمه الله said,
“When he intends to commit a sin, the fear of Allāh overtakes him.”[4]
Qatādah رحمه الله said,
“Verily, the believers are fearful of the standing so they work for it, come close to it and worship by day and night (in preparation).”[5]
Abud Dardā’ رضي الله عنه said, that Rasūl Allāh صلى الله عليه و سلم said,
“‘But for him who fears the standing before his Lord, there will be two Gardens (i.e. in Paradise).’ I said, ‘Even if he commits adultery/fornication and theft?’ He said, ‘In spite of if he commits adultery/fornication and theft, Abud Dardā’!”[6]
Muḥammad bin ‘Alī at-Tirmidhī رحمه الله said,
“Paradise is for the one who fears his Lord and Paradise is also for the one who forsakes his desires.”[7]
Imām ath–Th‘ālabī رحمه الله says,
“For everyone who fears (Allāh سبحانه و تعالى) are two Gardens (in Paradise)”[8]
مَقَامَ رَبِّهِ
Imām al-Māwardī رحمه الله says in tafsīr, “And regarding ‘standing before his Lord’, are two statements,
“Firstly: It is the standing in front of the examination and accountability.
Secondly: It is the standing before Allāh تعالى with the numbers of what is acquired either of good or bad.”[9]
جَنَّتَانِ
And in then he mentions many points regarding this word,
“Firstly: Paradise of the humans and the Paradise of the Jinns said Mujāhid
Secondly: The inhabitable Paradise (‘Adn) and the Paradise of delights (Na‘īm) said Muqātil
Thirdly: They will be two orchards from the orchards of Paradise
Fourthly: One of the Gardens will be his station and the other one will be his wives’ and servants’ station just as the leaders in the world do.
Fifth supporting point: One of the two Gardens will be his residence and the other will be his orchard
And sixth supporting point: One of the two Gardens will be the low palaces and the other will be the higher ones.”[10]
[1] Surat ar-Raḥmān, 55:46
[2] An-Nakat wal-‘Uyūn
[3] Jām‘i al-Bayān Fī Tafsīr al-Qur’ān
[4] Ibid
[5] Ibid
[6] Ibid
[7] Jām‘i li-Aḥkām al-Qur’ān
[8] Jawāhir al-Ḥassān Fī Tafsīr al-Qur’ān
[9] An-Nakat wal-‘Uyūn
[10] Ibid
Saturday, 16 May,
Ibrāhīm عليه السلام’s Description of Allah سبحانه و تعالى Part 2/10
بسم الله الرحمان الرحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله
And he continues,
وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ
“And it is He Who feeds me and gives me to drink.”[1]
Al-Ḥāfidh Ibn Kathīr رحمه الله comments,
“He is my Creator Who provides for me from that which He has made available in the heavens and on earth. He drives the clouds and causes water to fall with which He revives the earth and brings forth its fruits as provision for mankind. He sends down the water fresh and sweet so that many of those whom He has created, animals and men alike, may drink from it.”[2]
What we can learn from this ayah:
1) In this ayah, Ibrāhīm عليه السلام mentions things that he was thankful for to Allāh سبحانه و تعالى which are food and drink
2) The love of Ibrāhīm عليه السلام had for Allāh سبحانه و تعالى. Ibrāhīm عليه السلام disassociated himself from his people (from who disbelieved) and father and even in this state of loneliness, he mentions the blessings he received from his Lord.
3) His saying, “And it is He Who feeds me…” shows the close relationship between him and Allāh سبحانه و تعالى
4) Ibrāhīm عليه السلام leaving the disbelieving people for the sake of Allāh سبحانه و تعالى.
And indeed Allāh سبحانه و تعالى knows best.
[1] Surat ash-Shu‘rā’, 26:78
[2] Tafsīr Ibn Kathīr
Want to be amongst the Sabiqoon?
بسم الله الرحمان الرحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله
Everyone knows the ayah in which Allah سبحانه وتعالى talks about the Sabiqoon by heart but not many people know what exactly the word Sabiq (pl. Sabiqoon) means. Most people understand from the English translations it to mean as the one who is foremost in doing good deeds but in reality there’s more to it if one goes through the Tafasir (sing. Tafsir) of the ‘ulamaa of the past.
As soon as we think about the Sabiqoon, we are reminded of Ameer-ul-Mu’mineen Abu Bakr AlSiddiq رضي الله عنه’s life and how he was always the leader in doing good deeds amongst the Sahabah رضي الله عنهم. Thus I decided to do some in depth study of the word Sabiq by looking through 3 different Tafasir.
Allah سبحانه وتعالى says,
وَالسَّابِقُونَ السَّابِقُونَ
“And those foremost will be foremost (in Paradise).”[1]
There is a difference of opinion on the meaning of this ayah.
Abu Sawda رحمه الله said,
“They are the first ones who go to the Masjid, and they hurry in doing acts in the path of Allah سبحانه وتعالى.” [2]
Muhammad bin Ka`b AlQuradhi (student of Ubayy bin Ka’b رضي الله عنه in Makkah) and Abu Hazrah Ya`qub bin Mujahid رحمهما اللهsaid regarding this ayah that in this ayah
Allah سبحانه وتعالى was speaking about the Prophets عليهم السلام.[3]
Whilst As-Suddi رحمه اللهsaid that ,
وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ
“And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.” [4]
Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness will be among the foremost believers honored in the Hereafter. [6]
“they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah سبحانه وتعالى commanded them,
and,
سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ
“Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.” [5]
AlHasan AlBasri and Qatadah رحمهما الله have said,
“They are the ones who were the first in Iman from amongst every ummah.” [7]
Muhammad ibn Sirin رحمه الله said,
“They are the ones who prayed towards the Qiblatayn (both Qiblahs i.e. Masjid AlAqsa and Ka’bah) his proof being the saying of Allah سبحانه وتعالى,
وَالسَّابِقُونَ الْأَوَّلُونَ مِنْ الْمُهَاجِرِينَ وَالْأَنْصَار
“And the first to embrace Islam of the Muhajirun and the Ansar”[8]
Mujahid bin Jabr رحمه الله and others have said,
“They are the foremost in going for Jihad and first of the people of those who go to the Salah.”[9]
‘Ali رضي الله عنه has said,
“They are the foremost to the five prayers.”[10]
Sa’id bin Jubayr رحمه الله (student of ‘AbduLlah bin ‘Abbas رضي الله عنه in Madinah) commented on this ayah,
“(Hurrying) towards repentance and deeds of righteousness. Allah سبحانه وتعالى says,
وَسَارِعُوا إِلَى مَغْفِرَة مِنْ رَبّكُمْ
“And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqun” [11]
Then quoted the ayah,
أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَات وَهُمْ لَهَا سَابِقُونَ
“It is these who race for the good deeds, and they are foremost in them” [12]
Tarjuman Al Qur`an, ‘AbduLlah bin ‘Abbas رضي الله عنهماsaid,
” They are the four from them was the first amongst the ummah of Musa عليه سلام who was Hizqeel from the family of Pharaoh. The first amongst the ummah of ‘Isa عليه سلام who was Habeeb AlNajjar (the carpenter), the man from Antioch and the two foremost amongst the ummah of Muhammad صلى الله عليه و سلم, Abu Bakr and ‘Umar رضي الله عنهما. “Narrated AlMawardi رحمه الله [13]
Shumayt bin ‘Ajlaan رحمه الله said,
“People are of three types, as for the person who gets up to do good in a youthful age, until Allah سبحانه وتعالى takes him away from this world then he is the one who precede others (Sabiq)…” [14]
It was also said,
“They are the ones who precede others in everything of righteousness. [15]
In conclusion, even though there are different meanings given by different ‘ulamaa’ of the Salaf we should not be confused as to which is the right meaning rather we should try to implement all of the meanings on ourselves which are possible. Because there are certain meanings such as those people of Salaf who said that in the afore mentioned ayah, Allah سبحانه وتعالى was talking about Prophets عليهم سلام or the Sahabah رضي الله عنهم and indeed Allah سبحانه وتعالى knows best.
[1] Qur’an AlKareem {56:10}
[2] Tafsir AlTabari
[3] Ibid
[4] Qur`an AlKareem {3:133}
[5] Qur`an AlKareem {57:21} , Ibid
[6] Tafsir Ibn Kathir
[7] Tafsir AlQurtubi
[8] Qur`an AlKareem {9:100}, Ibid
[9] Ibid
[10] Ibid
[11] Qur`an AlKareem {3:133}
[12] Qur`an AlKareem {23:61}, Ibid
[13] Ibid
[14] Ibid
[15] Ibid
Want to be Successful?
بسم الله الرحمان الحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله
All Praise is due to Allah سبحانه و تعالى. May Peace and Blessings be upon Messenger of Allah صلى الله عليه و سلم, his progeny, his companions and those who befriended him رضي الله عنهم.
It would unreasonable that Allah سبحانه و تعالى will tell us about Jannah and not tell us how to get to it. And it would be impossible that Allah سبحانه و تعالى will inform us about Jahannam and not tell us how to escape it. Thus, He سبحانه و تعالى has said in a beautiful verse,
يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
“O you who believe! Endure and be more patient, and do Ribaat and have Taqwa of Allah, so that you may be successful.”[1]
‘A’ishah رضي الله عنها says, “Whenever an ayah starts with ‘O’ you who believe’ then bring forth your ear to listen to it carefully.”
يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا
The interpreters of the Qur`an have differed on the meaning of this ayah. Some have said “That means: Endure with your religion, be more patient with the disbelievers and do Ribaat against them.”[2]
Qatadah رحمه الله says,
“It is the forbearance on the obedience of Allah سبحانه و تعالى, being patient with the people of misguidance and guard the borderlines in the Path of Allah سبحانه و تعالى.”[3]
Muhammad bin Ka‘b AlQuradhi رحمه الله has said about this ayah,
“Endure with your religion, be patient with the Promise that you have been Promised with and do Ribaat against your enemies until they leave their religion to follow yours.”[4]
Others have said something similar but with the only difference that it means, “Carry on with Jihaad.” [5]
Al Hasan Al Basri رحمه الله said, “The believers are commanded to be patient in the religion that Allah chose for them, Islam. They are not allowed to abandon it in times of comfort or hardship, ease or calamity, until they die as Muslims. They are also commanded to endure against their enemies, those who hid the truth about their religion.” Similar explanation given by several other scholars among the Salaf.[6]
Meaning of being Patient with the Obedience and Religion of Allah سبحانه و تعالى:
Al Haafidh Ibn Al Qayyim رحمه الله says,
“Patience in worshipping Allâh سبحانه و تعالى and carrying out His instructions means that you perform the prescribed acts of worship regularly and do so sincerely and with knowledge. Worship that is not performed regularly is of no value. Even if worship is performed regularly, there are two dangers. Firstly, we risk losing our sincerity, if the motive for performing prayers is not to please Allâh سبحانه و تعالى and draw closer to Him. So to protect our worship we must make sure that we are sincere. Secondly, we must be sure never to deviate from the way of the Prophet صلى الله عليه و سلم, so we have to ensure that our worship is done according to the Sunnah.”[7]
As have read in the quote above, patience in worship is make sure that one’s intention to do the act is for the sake of Allah سبحانه و تعالى or not and doing the action according to the Sunnah of RasuluLlah صلى الله عليه و سلم. This means we should not get frustrated with checking our intentions frequently in other words, being happy with Qadhaa’ wal Qadr. This includes the reaction of people and events that take place in one’s life as we learn from the following ayah,
يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ
“O My son! AqimisSalât (perform AsSalât), Enjoin (people) for AlMa’rûf (Islâmic Monotheism and All that is good), and forbid (people) from AlMunkar (i.e. disbelief In the Oneness of Allâh, polytheism of All kinds and All that is evil and bad), and bear with patience whatever befall you. Verily! These are some of the important Commandments ordered by Allâh with no exemption.”[8]
Meaning of Ribaat:
As for Murabatah, it is to endure in acts of worship and perseverance. It also means to await prayer after prayer, as Ibn `Abbas, Sahl bin Hanif and Muhammad bin Ka‘b Al Quradhi رضي الله عنهم stated. [9]Abu Hurayrah رضي الله عنه that the Prophet صلى الله عليه و سلم said,
“Should I tell you about actions with which Allah forgives sins and raises the grade? Performing perfect ablution in unfavourable conditions, the many steps one takes to the Masajid, and awaiting prayer after the prayer, for this is the Ribaat, this is the Ribaat, this is the Ribaat.” [10]
They also say that the Murabatah in the above Ayah refers to battles against the enemy, and manning Muslim outposts to protect them from enemy incursions inside Muslim territory. There are several ahadith that encourage Murabatah and mention its rewards.[11] Sahl bin Sa‘d As-Sa‘idi رضي الله عنه said that the Messenger of Allah صلى الله عليه و سلم said,
“A Day of Ribaat in the cause of Allah is better than this life and all that is in it”[12]
Salman Al-Farisi رضي الله عنه said that the Messenger of Allah صلى الله عليه و سلم said,
“Ribaat for a day and a night is better than fasting the days of a month and its Qiyaam (voluntary prayer at night). If one dies in Ribaat, his regular righteous deeds that he used to perform will keep being added to his account and he will receive his provision, and will be saved from the trials of the grave.”[13]
‘AbduLlah Ibn `Abbas رضي الله عنهما said that he heard the Messenger of Allah صلى الله عليه و سلم saying,
“Two eyes shall not be touched by the Fire: an eye that cried for fear from Allah and an eye that spent the night guarding in Allah’s cause.”[14]
And finally, Abu Hurayrah رضي الله عنه said that the Messenger of Allah صلى الله عليه و سلم said,
“Let the servant of the Dinar, the servant of the Dirham and the servant of the Khamisah (of clothes) perish, as he is pleased if these things are given to him, and if not, he is displeased. Let such a person perish and be humiliated, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse, striving in Allah’s cause, with his hair unkempt and feet covered with dust: if he is appointed to the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearguard, he accepts his post with satisfaction; if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.”[15]
وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
This means have Taqwa of Allah سبحانه و تعالى O’ believers! And beware of opposing His Commands or exceeding His limits.
Muhammad bin Ka‘b Al Quradhi رحمه الله said regarding this verse, “Fear Me concerning what is between you and Me, so that you may acquire success when you meet Me tomorrow.” [16]
This is one of the ways to be successful Allah سبحانه و تعالى has talked about in Qur`an and indeed being successful does not mean achieving an engineering degree nor getting married rather it means being rewarded with Jannah and indeed Allah سبحانه و تعالى knows best
[1] Surat `Al-e-‘Imraan, 3:200
[2] Tafsir Al Tabari
[3] Ibid
[4] Ibid
[5] Ibid
[6] Tafsir Ibn Kathir
[7] ‘Uddaat Al Saabireen wa Dhaakhirat Al Shakireen
[8] Surat Luqman, 31:17
[9] Tafsir Ibn Kathir
[10] Ibn Abi Hatim, Sahih Muslim and Sunan An-Nasa’i
[11]Tafsir Ibn Kathir
[12] Sahih Al Bukhari
[13] Sahih Muslim
[14] Sunan Al Tirmidhi
[15] Sahih Al Bukhari
[16] Tafsir Al Tabari
تفسير القرآن 