Monday, 18 May,

Do you want two Gardens?

Posted in (55) Tafsīr Sūraħ Ar-Raḥmān tagged , , , , , , , , , , , , at 12:38 pm by Ibn al-Kashmiri

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 athTh‘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]


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-assān 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

Posted in (26) Tafsīr Sūraħ Ash-Shu‘rā’ tagged at 1:25 pm by Ibn al-Kashmiri

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?

Posted in (56) Tafsīr Sūraħ Al-Waqi'aħ tagged , , , , , , at 12:42 pm by Ibn al-Kashmiri

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,


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?

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

Tuesday, 12 May,

A Collection of Tafsīr Surat Al Baqarah, Ayah #5

Posted in (02) Tafsīr Sūraħ Al Baqaraħ tagged , , , , , , , at 5:42 pm by Ibn al-Kashmiri

بسم الله الرحمان الرحيم

السلام عليكم ورحمة الله وبركاته
الحمد الله

أُولَـٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

“They are those on (true) guidance from their Lord, and they are the successful.”

There are two opinions regarding who this ayah is referred to:

1)      They are the believers amongst the ‘Arabs. [opinion of ‘AbduLlah bin ‘Abbas, ‘AbduLlah bin Mas’ud and a group of Sahabah رضي الله عنهم]

2)      They are the people of Scripture

Then Ibn Jarir AlTabari رحمه الله presented his opinion as a conclusion,

“In our view, the best interpretation is that reported from ‘AbduLlah bin Mas’ud and ‘AbduLlah bin ‘Abbas and that “They are those…”refers to both groups.” [1]


refers to those who believe in the Unseen, establish prayer, spend from what Allah سبحانه وتعالى provided them, prepare for the necessary requirements for the hereafter by performing good deeds and avoid the prohibitions. [2]

عَلَىٰ هُدًى مِّن رَّبِّهِمْ:

‘AbduLlah bin ‘Abbas رضي الله عنهما said, “Who proceed according to a light from their Lord and go straight forward according to what came to them.”[3]

Shaykh Muhammad  Saalih bin ‘Uthaymeen رحمه الله writes in his Tafsir,

“Their treading upon it like they are hurrying up on a clear and unambiguous path, they don’t have any doubt. You would see them accepting righteous deeds like a lamp in front find them, for example, looking in the secrets of the Shari’ah of Allah سبحانه وتعالى and its wisdom knowing from it which is hidden from most people. You would also find them experiencing AlQadhaa’ wa AlQadr as if they are witnessing the command in their favour even though they are being afflicted with something that is harming them or being of evil nature. They see that in their favour because Allah سبحانه وتعالى has indeed illuminated for them the path so they are guidance from their Lord. Guidance is like ride saving them from destruction or a ship salvaging them from drowning.”

مِّن رَّبِّهِمْ:

Their Creator, Planner of their affairs [4]

وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ:

‘AbduLlah bin ‘Abbas رضي الله عنهما said, “It means those who attain what they seek and are delivered from the evil they flee.” [5]

Personal Comments:

Allah سبحانه و تعلى mentions this ayah right after giving a description of those who possess Taqwa. In those two ayahs, Allah سبحانه و تعلى summarises His Right upon His slaves which is to have belief in the Unseen and worship Him alone.  This ayah also discusses the etiquette we should have whilst dealing with Allah سبحانه و تعلى. Because of the belief in Allah سبحانه و تعلى whilst not having seen Him, a believer develops the concept of ihsaan in his worship, haya’ from Allah سبحانه و تعلى because he knows that his Lord is watching him. Belief in Qadr results in the believer having tawakkul in Him, submission and acceptance to His Will and an unconditional love for Him because the believer knows whatever He Wills is good for him. And also that everything was given to him by no other than Allah سبحانه و تعلى and this increases in his love for Him.

And thus we conclude from verse # 5 that the reward for people who fulfill the rights of Allah سبحانه و تعلى is guidance from Allah سبحانه و تعلى in this life and success (i.e. Paradise) in the hereafter.

Another point to note is that Allah سبحانه و تعالى mentioned His Rights very early on in the Qur’an which shows the great importance of them. In the near future we shall, insha’Allah, encounter ayaat that talk about rights of others and rights of oneself.  And indeed Allah سبحانه و تعالى knows best.

[1] Tafsir AlTabari

[2] Tafsir Ibn Kathir

[3] Tafsir AlTabari

[4] Tafsir Ibn ‘Uthaymeen

[5] Tafsir AlTabari & Tafsir Ibn Kathir

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