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
Tuesday, 12 May,
A Collection of Tafsīr Surat Al Baqarah, Ayah #5
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]
أُولَـٰئِكَ
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
Tuesday, 5 May,
A Collection of Tafsīr Surah Yusuf, Ayah#80
بسم الله الرحمان الرحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله
The saying of Allāh سبحانه و تعالى,
فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ اللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِي يُوسُفَ ۖ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّىٰ يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي ۖ وَهُوَ خَيْرُ الْحَاكِمِينَ
“So, when they despaired of him, they held a conference in private. The eldest among them said: “Know you not that your father did take an oath from you in Allâh’s Name, and before this you did fail in your duty with Yûsuf (Joseph)? Therefore I will not leave this land until my father permits me, or Allâh decides my case (by releasing Benjamin) and He is the Best of the judges.” [1]
فَلَمَّا اسْتَيْأَسُوا مِنْهُ
Imām Aṭ-Ṭabarī رحمه اللهwrites, “So, when they lost hope from leaving Bin Yamin alone with Yusuf and from him (Yusuf) taking anyone instead of Bin Yamin.” [2]
Ibn Isḥāq رحمه اللهsays, “They lost hope in him and understood the severity of their situation.”[3]
Abu ‘Ubaydah رحمه اللهsays, “They were ascertained that he would not respond to them.” [4]
خَلَصُوا نَجِيًّا
Imām Aṭ-Ṭabarī رحمه اللهwrites, “Some of them said to the others.”[5]
Qatādah رحمه اللهsaid, “They held a private conference.”[6]
Ibn Isḥāq رحمه اللهsaid, “They withdrew to themselves (the brothers) and said, ‘What do you see?’”[7]
Imām Al-Qurṭubī says, “They were alone and he (Yusuf عليه السلام) wasn’t with them.”[8]
قَالَ كَبِيرُهُمْ
Imām Al-Māwardī رحمه اللهwrites in his Tafsīr regarding this phrase, “There are three statements regarding this:
1) Mujāhid said, ‘He was the one with most knowledge and intellect and he was Sham’ūn. He was the one who held Yusuf with him when his brothers returned to their father.’
2) Qatādah said, ‘He was the eldest in age and he was Rubīl the son of Yusuf’s aunt.’
3) Mujāhid said, ‘He was the most senior in opinion and distinguishing and he was Yahudha.’”[9]
أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ اللَّهِ
Imām Al-Qurṭubī says, “Oath by Allāh for protection of his (Ya’qūb عليه السلام) son and going against it.”[10]
فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّىٰ يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي ۖ وَهُوَ خَيْرُ الْحَاكِمِينَ
Imām Al-Māwardī رحمه اللهsaid, “Meaning the Land of Egypt.” [11]
Mujāhid رحمه اللهsaid, “Sham‘ūn said, ‘فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّىٰ يَأْذَنَ لِي أَبِي’[12]
Imām Aṭ-Ṭabarī رحمه اللهsaid, “Or my Lord decides for me to leave (Egypt) and leave my brother Bin Yamin . If not, then I am not leaving. And Allāh is the best in judging and the Most Just in what separates between people.”[13]
[1] Surah Yusuf, 12:80
[2] Tafsīr Aṭ-Ṭabarī
[3] Ibid
[4] An-Nakat wal-‘Uyūn
[5] Tafsīr Aṭ-Ṭabarī
[6] Ibid
[7] Ibid
[8] Tafsīr Al-Qurṭubī
[9] An-Nakat wal-‘Uyūn
[10] Tafsīr Al-Qurṭubī
[11] An-Nakat wal-‘Uyūn
[12] Tafsīr Aṭ-Ṭabarī
[13] Ibid
Friday, 1 May,
A Collection of Tafsīr Surat Al Baqarah, Ayah #4
بسم الله الرحمان الرحيم
السلام عليكم ورحمة الله وبركاته
الحمد الله
Ayah 4:
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ
“And who believe in which has been sent down (to you) and in which were sent down before you and they believe with certainty in the Hereafter.”
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ:
There are two opinions regarding who this phrase is referred to:
1) They are the believers from people of Scripture [opinion of ‘AbduLlah bin ‘Abbas, ‘AbduLlah bin Mas’ud and a group of companions رضي الله عنهم ] [1]
2) They believe in what Allah سبحانه وتعالى sent you (Muhammad صلى الله عليه و سلم) with and in previous Messengers and they do not distinguish between them, nor do they reject what they brought from their Lord. [opinion of Ibn Kathir رحمه الله] [2]
The stronger and most correct opinion if of the Sahabah رضي الله عنهم
أُنزِلَ إِلَيْكَ is the Qur`an[3]
وَبِالْآخِرَةِ هُمْ يُوقِنُونَ:
There are two reasons why the hereafter is called the آخِرَةِ:
1) Because it is preceded by this dunya
2) Because of its deferment (ta’akhkhur) after creation just as this world is called the dunya because of its proximity (dunoow) to the creation. [4]
الْآخِرَةِ:
It means:
1) Resurrection
2) Paradise
3) Hell
4) Reckoning
5) Weighing of good and bad deeds [5]
يُوقِنُونَ means belief without any doubt [6]
[1] Tafsir AlTabari
[2] Tafsir Ibn Kathir
[3] Tafsir AlQurtubi
[4] Tafsir Ibn Kathir
[5] Tafsir Ibn Kathir
[6] Tafsir AlQurtubi
تفسير القرآن 