Saturday, 16 May,

Want to be Successful?

Posted in (03) Tafsīr Sūraħ `Al 'Imrān tagged , , , , at 12:06 pm by Ibn al-Kashmiri

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

Wednesday, 6 May,

Not Delaying Repentance: A Way to Overcome Devil’s Deception

Posted in (03) Tafsīr Sūraħ `Al 'Imrān tagged , , , , , , , , , , at 11:49 am by Ibn al-Kashmiri

بسم الله الرحمان الرحيم

السلام عليكم و رحمة الله و بركاته

الحمد الله

How many times do we tell ourselves that we will repent later and not now? How many times we hear people saying, “I am young, let me enjoy. I will repent when I will be old!” Are we waiting for death to strike us unawares when we have not repented? Till how long will we allow Shayṭān to deceive us? Allāh سبحانه و تعالى gives us the answer for this question by describing the people of Taqwa for whom Paradise is the reward,

وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ

And those who, when they have committed Fahishah  or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know.[1]

Anas bin Mālik رضي الله عنه said, “I was told that when this Ayah, was revealed, Iblīs cried.”[2]

Mujāhid رحمه الله said, “These are two sins; Fāḥishah is one sin and their Dhulm upon themselves is another sin.”[3]

This ayah confirms with the ḥadīth when Rasūl Allāh صلى الله عليه و سلم said, “Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”[4] Asking for forgiveness sincerely is in itself a good deed that leads others.

Reason of Revelation:

Imām Al Wāhidī رحمه الله mentions the reason of revelation of this ayah, “Aṭa’ reported that Ibn ‘Abbās رضي الله عنهما said: “This was revealed about Nabhān, the seller of dates. A beautiful woman came to buy dates from him. He hugged and kissed her but then he regretted his action. He went to Rasūl Allāh صلى الله عليه و سلم and mentioned what he did. This verse was then revealed”. And he said, according to the narration of al-Kalbī: “Rasūl Allāh صلى الله عليه و سلم tied two men, one from the Helpers and one from Thaqīf, with the bond of brotherhood and they were inseparable. Rasūl Allāh صلى الله عليه و سلم went out one day to one of his military expeditions and the man from Thaqīf accompanied him, leaving his wife and business under the care of the Helper who used to look after the family of the man from Thaqīf. One day he saw the wife of his friend who had just finished having a bath, with her hair spread, and he fell for her. He entered in on her without asking permission and leaned to kiss her but she put her hand on her face such that he kissed the outside of her hand. But then he regretted what he had done, felt the shame of his action and retreated. Upon his retreat, his friend’s wife exclaimed: ‘Glory be to Allāh! You have betrayed your trust, disobeyed your Lord and failed to get what you desired!’ Regretting his action, the man went wandering in the mountains, to repent to Allāh سبحانه و تعالى, from his action. When the man from Thaqīf returned to his family, she informed him of what had happened. He went out looking for his friend until somebody told him where to find him. He found him in prostration, saying: ‘My Lord, my sin! My sin! I have betrayed my brother!’ His friend said: ‘O so-and-so come let us go to Rasūl Allāh صلى الله عليه و سلم and ask him about your sin, haply Allāh سبحانه و تعالى will ease your situation and relent on you’. And so he went back with him until they reached Madīnah one day, at the time of ‘Asr prayer and Jibrīl عليه السلام brought down the news of the acceptance of his repentance. Rasūl Allāh صلى الله عليه و سلم recited to him (And those who, when they do an evil thing) up to His saying (a bountiful reward for workers!). When he finished ‘Umar [ibn al-Khattab] رضي الله عنه asked: “O Rasūl Allāh! This applies specifically to him or is it to all people?’ Rasūl Allāh صلى الله عليه و سلم said: ‘No, it applies to all.’”[5]

The Tafsīr:


وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً

الَّذِينَ refers to the Muttaqīn in the ayah 132

Imām Al Ṭabarī رحمه الله comments on this verse, “The meaning of Fāḥishah is the ugly action that takes one out of what Allāh (SWT has made permissible. And the roots of the Faḥsh (pl. Fāḥishah) is the unpleasantness and the exceeding of limits (set by Allāh سبحانه و تعالى) and amounts in everything

As-Suddi رحمه الله said that the Fāḥishah in this ayah adultery/fornication

Imām Al Māwardī رحمه الله writes in his book of tafsīr, “As for Fāḥishah, then there are two statements regarding it:

1)      Major disobedience (i.e. major sins)

2)      Usury and this is the saying of Jābir رحمه الله[6]

أَوْ ظَلَمُوا أَنفُسَهُمْ

Ibrāhīm رحمه الله said, “Dhulm is from Fāḥishah and Fāḥishah is from Dhulm.”

Imām ash-Shawkānī رحمه الله writes in his tafsīr, “By committing sins.”[7]

Imām Al Māwardī رحمه الله explains the meaning, “The intended meaning is minor disobedience (i.e. minor sin).”[8]

ذَكَرُوا اللَّهَ

Al Kalbī رحمه الله says, “They contemplate about it within themselves that they would be asked by Allāh سبحانه و تعالى about it.”[9]

Muqātil رحمه الله said, “They remember Allāh سبحانه و تعالى with tongue at the committing of sins.”[10]

Imām Al Qurṭubī رحمه الله comments on this by saying, “Meaning (they remember) with fear from His punishment and shyness from Him.”[11]

Imām Al Māwardī رحمه الله mentions two points regarding this phrase,”

1)      They remember Allāh سبحانه و تعالى in their heart and do not forget Him. They choose to remember Him in repentance and forgiveness.”

2)      They remember Allāh سبحانه و تعالى with the words, “O’ Allāh, forgive our sins!” For Allāh سبحانه و تعالى has made easy upon this Ummah what He made difficult upon Banī Isra’īl. When one of them committed a sin, he found the following morning, written on his door step, what he should do to expiate his sin, ‘cut off your nose’, ‘cut off your ear’, ‘do this or do that and ask for forgiveness.’ And this is the saying of Ibn Mas’ūd and ‘Aṭa bin Abi Rabāḥ رضي الله عنهما.

The meaning of the phrase فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ is clear so I will not go into its tafsīr


وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ

Al Ḥāfidh Ibn Kathīr comments, “For they repent from their error, return to Allāh سبحانه و تعالى before death, do not insist on error, and if they err again, they repent from it.”[12]

Mujāhid and `Abdullāh bin ‘Ubayd bin ‘Umayr رحمهما الله commented, “Whoever repents, then Allah will forgive him.”[13]

Imām Al Māwardī رحمه الله says,“ Sinning in secret and leaving it with seeking forgiveness from it as as-Suddī said.”[14]

May Allāh سبحانه و تعالى make us Muttaqīn. Allāhumma Amīn


[1] Surat `Al ‘Imrān, 3:135

[2] Tafsīr Al Qur’ān Al Karīm  (Ibn Kathīr)

[3] Jāmi‘ Al Bayān Fī Tafsīr Al Qur’ān (Aṭ–Ṭabarī)

[4] Sunan at-Tirmidhī, ḥadīth is Ḥasan Ṣaḥiḥ

[5] Asbāb al-Nuzūl Al Wāhidī (Al Wāhidī)

[6] Al Nakat wal ‘Uyūn (Al Māwardī)

[7] Fatḥ Al Qadīr(ash-Shawkānī)

[8] Al Nakat wal ‘Uyūn (Al Māwardī)

[9] Jāmi‘ Al Aḥkām Al Qur’ān (Al Qurṭubī)

[10] Ibid

[11] Ibid

[12] Tafsīr Al Qur’ān Al Karīm  (Ibn Kathīr)

[13] Ibid

[14] Al Nakat wal ‘Uyūn (Al Māwardī)