Tafseer Surah Baqarah Verse 111-113 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 111 to 113

Tafseer Surah Baqarah Verse 111-113 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 111 to 113 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Entering Paradise depends on Our Belief and Righteous Deeds

Surah Baqarah Verse 111-113

The Jews and the Christians were hostile not only to the Muslims, but also to each other. They had forgotten the essence of religion that is, adherence to the true and authentic doctrines, and performance of good deeds as laid down by the Shar’iah. They had identified it with a mere affiliation to a racial or social community. Each of the two groups claimed that it had the exclusive right to go to the Paradise, without having any argument to substantiate the claim. The Jews read the Torah, while the Christians read the Evangel, and they could have easily seen that the two Books confirm each other. Each party used to assert, in its malice, that the religion of the other was baseless. This gave an excuse to the mushrikeen (polytheists) who, in spite of their ignorance, began to say the same of both the religions.

The Qur’an dismisses these pretensions as mere fancy and self-delusion. It declares that other people too will go to Paradise, who, in their time, have been following the Shar’iah of their prophet, and who now that the Qur’an has abrogated all the earlier Divine Books, follow the Islamic Shar’iah.

(Note that the meaning of the word Shar’iah in itself is ‘law’ and there is no such word as Shar’iah law.)

The Jews had previously made similar claims which were refuted by Allah subhanahu wa ta’ala. For example, they said: “We are the children of Allah and His loved ones.” (Al-Ma’idah 5:18)

Previously we mentioned their claim that the Fire would not touch them for more than a few days, after which they would be put in Paradise. Allah subhanahu wa ta’ala rebuked this claim, and He said about this baseless claim, “…these are their desires,” meaning these are wishes that they wished Allah subhanahu wa ta’ala would answer without basis.

Allah subhanahu wa ta’ala instructs the Prophet salAllahu ‘alayhi wa sallam to ask them for Burhan. The word burhan [بُرْهَـن] is from the root ba-ra-ha-noon and it means ‘evidence, proof or argument’.

The ayah means bring the evidence that supports your statement if you are truthful in your claim.

LESSONS:

We learn the requirement of a proof or evidence for basing our opinions. We cannot say anything (especially when it pertains to religion) unless it is supported by a valid proof such as an ayah from the Qur’an, a Prophetic tradition or a saying of the Companions radhiAllahu ‘anhum.

There are two kinds of followers of religion: those who follow it on the basis of knowledge and those who follow it in veneration. The latter group might have no knowledge of the religion and their only association is reverence for the Prophet salAllahu ‘alayhi wa sallam and his Companions. Following Deen without knowledge is dangerous, as there is a fear of falling into innovations and Shirk [associating partners with Allah].  

One will not enter Paradise by belonging to a certain sect, rather our actions should be based on what the Qur’an and Sunnah teach us. 

Ayah 112

Ayah 112 lays down the general principle in this respect. The essence of religion whether it be Islam, Christianity or Judaism lies in two things:

(1) obedience to Allah subhanahu wa ta’ala in one’s belief as well as in one’s actions and 

(2) submission to the Divine commands in all sincerity.

It should be noted that it is not enough to have a sincere intention to obey Allah subhanahu wa ta’ala and then to invent according to one’s own fancy, the modes and forms of obedience. It is absolutely essential that the forms of worship and the modes of obedience should be no other than those which Allah subhanahu wa ta’ala Himself has appointed through His prophets.

The Arabic word aslama [أَسْلَمَ] signifies total submission to Allah subhanahu wa ta’ala, and the word Muhsin [مُحْسِن] signifies one who performs good deeds.

We learn there are two conditions for a deed to be accepted: one, it must be performed for the sake of Allah subhanahu wa ta’ala alone (if one does a good deed to gather praises from the people, then his deed will be rejected), and two, it must conform to the Shar’iah (i.e. it should be based on the teachings of the Prophet salAllahu ‘alayhi wa sallam. We cannot invent our ways of worship.) When the deed is sincere, but does not conform to the Shar’iah, then it will not be accepted.

The Messenger of Allah salAllahu ‘alayhi wa sallam said,

مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد

“Whoever performs a deed that does not conform with our matter (religion), then it will be rejected.” [Muslim]

Therefore, the good deeds of the priests and rabbis will not be accepted, even if they are sincerely for Allah subhanahu wa ta’ala alone, because these deeds do not conform with the method of the Messenger salAllahu ‘alayhi wa sallam, who was sent for all mankind. Allah subhanahu wa ta’ala said regarding such cases, “And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust,” (Surah Al-Furqan 25:23). In Surah An-Nur ayah 39, He says, “As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing.” (24:39)

When the deed conforms to the Shar’iah outwardly, but the person did not perform it sincerely for Allah subhanahu wa ta’ala alone, the deed will also be rejected, as in the case of the hypocrites and those who do their deeds to show off. About them it was said, “Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salah (the prayer), they stand with laziness to be seen by people, and they do not remember Allah but little.” (An-Nisa 4:142)

In Surah Al-Ma’un it was said,

فَوَيْلٌ لِّلْمُصَلِّينَ – الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ – الَّذِينَ هُمْ يُرَآءُونَ – وَيَمْنَعُونَ الْمَاعُونَ

“So woe unto those performers of Salah (prayers). Those who delay their Salah (from their stated fixed times). Those who do good deeds only to be seen. And withhold small kindnesses.” (107:4-7)

Allah subhanahu wa ta’ala says whoever submits to Him sincerely and does good deeds then he will find his reward with his Lord. Such a person has guaranteed rewards and safety from what they fear and grieve about what they abandoned in the past. They will have no fear on the Day of Judgment or grief about their imminent death. It has been recorded in the Qur’an and ahadeeth that when a righteous person dies (and he is a believers), the angels that descend at the time of death are kind and merciful to him and give him the glad tidings of Paradise. May Allah subhanahu wa ta’ala make us of those who will receive good tidings, ameen.

LESSONS:

We learn the need to submit ourselves to Allah subhanahu wa ta’ala. What does that mean? It means putting the commands of Allah subhanahu wa ta’ala before our desires. When it is time for prayer and you are doing something else, leave that work and perform the prayer first. When someone else is in need but you want to buy something for yourself (it’s a desire not a need), you put your wish behind and give in the way of Allah subhanahu wa ta’ala seeking His pleasure alone.

If the condition for deeds to be accepted is that they must conform to the Sunnah, then we must learn the Sunnah of the Prophet salAllahu ‘alayhi wa sallam and make our deeds solely for Allah subhanahu wa ta’ala and not for looking good in the eyes of the people.  

We should raise the standard of our deeds and do everything with excellence and perfection. When we do not accept an average thing, why do we give Allah subhanahu wa ta’ala mediocre deeds? When we face difficulty in the path of Allah subhanahu wa ta’ala we should ask Him for help, and bear everything with excellent patience.

The Arguments between the Jews and Christians

In ayah 113, Allah subhanahu wa ta’ala says, “The Jews  said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture.”

Muhammad bin Ishaq reported that Ibn ‘Abbas radhiAllahu ‘anhu said, “When a delegation of Christians from Najran came to the Messenger of Allah salAllahu ‘alayhi wa sallam, the Jewish rabbis came and began arguing with them before the Messenger of Allah. Rafi’ bin Huraymilah said, ‘You do not follow anything,’ and he reiterated his disbelief in Jesus and the Injeel (Gospel).

Then a Christian man from Najran’s delegation said to the Jews, ‘Rather, you do not follow anything,’ and he reiterated his rejection of Musa’s [Moses] prophethood and his disbelief in the Torah. So, Allah subhanahu wa ta’ala revealed this ayah.”

Ibn Katheer writes that Allah subhanahu wa ta’ala made it clear that each party read the affirmation of what they claimed to reject in their Book. Consequently, the Jews disbelieve in Jesus, even though they have the Torah in which Allah subhanahu wa ta’ala took their Covenant by the tongue of Moses to believe in Jesus. Also, the Gospel contains Jesus’ assertion that Moses’ prophethood and the Torah came from Allah subhanahu wa ta’ala. Yet, each party disbelieved in what the other party had.

Allah subhanahu wa ta’ala says that He will decide on the Day of Judgment who is on the right religion and who has gone astray.

These ayaat provide a warning to the Muslims as well. Merely, being born in a Muslim family or embracing Islam does not mean you have got your confirmed ticket to the Paradise. Sincere belief in and submission to Allah subhanahu wa ta’ala, and righteous deeds that conform to the teachings of the Prophet Muhammad salAllahu ‘alayhi wa sallam are mandatory.

Mufti Muhammad Shafi Usmani writes in his Maarif-ul-Qur’an: Muslims have no right to hope for these rewards until and unless they submit themselves totally, in thought and deed both, to the commandments of Allah subhanahu wa ta’ala and His Prophet salAllahu ‘alayhi wa sallam.

Share:

Read More

Tafseer Surah Baqarah Verse 109-110 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 109 to 110

Tafseer Surah Baqarah Verse 109-110 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 109 to 110 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The Prohibition of following the Ways of the People of the Book

Surah Baqarah Verse 109-110

in the previous ayah, we learned about the prohibition to ask unnecessary questions, in this ayah Allah subhanahu wa ta’ala narrates to us the reason behind this ruling.

Some of the Jews pretending to be the well-wishers of the Muslims, were always inventing new stratagems to make them turn away from Islam. In spite of repeated failure in this effort, they did not refrain from it. The ayah warns the Muslims against their intentions, which are motivated, not by sincerity and friendship, but by envy. The ayah also asks the Muslims not to give way to their justifiable anger at such misconduct, but to forgive the Jews and wait till Allah subhanahu wa ta’ala sends a new commandment with regard to such matters.  For the time being, the Muslims were encouraged to perform their prayers perfectly, pay their Zakah [obligatory charity], and preserve the practice of these righteous deeds.

Ibn Abi Hatim recorded that ‘Abdullah bin Ka’ab bin Malik said that Ka’ab bin Al-Ashraf, a Jewish poet, used to criticize the Prophet salAllahu ‘alayhi wa sallam in his poems, so Allah subhanahu wa ta’ala revealed this ayah.

Ibn ‘Abbas radhiAllahu ‘anhu said, “An unlettered Messenger came to the People of the Scriptures confirming what they have in their own Books about the Messengers and the Signs of Allah. He also believes in all of this, just as they believe in it. Yet, they rejected the Prophet out of disbelief, envy and transgression. This is why Allah subhanahu wa ta’ala said,

كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ

‘…out of envy from their own selves, even after the truth (that Muhammad is Allah’s Messenger) has become manifest unto them.’

Allah subhanahu wa ta’ala said that after He illuminated the truth for them, such that they were not ignorant of any of it, yet their envy made them deny the Prophet salAllahu ‘alayhi wa sallam. Thus Allah subhanahu wa ta’ala criticized, chastised and denounced them.”

Abu Al-‘Aliyah added that after it became clear that Muhammad salAllahu ‘alayhi wa sallam is the Messenger of Allah whose description they find in the Torah and the Injeel [Gospel], they denied him in disbelief and transgression because he was not one of them.

LESSONS:

We learn that we should not blindly follow people or be influenced by what they say. We should be judicious and ascertain the truth on our own. For example, in the times that we are living, there will be people that stop you from attending a Qur’an class or a religious lecture. They will call you names, criticize and mock you. You have two options: listen to them and not learn anything, or take a stand and attend the class no matter what people say. We should ask Allah subhanahu wa ta’ala for courage to follow the right path.

When you begin to follow the right path, people will say you are being brainwashed. Who gets brainwashed? The weak and vulnerable! A person who uses his mind and thinking ability cannot be brainwashed. So, become strong and use your brain.

We also learn the reason that why people stop others from doing something. “…out of envy from their own selves,”  they are jealous.

Allah subhanahu wa ta’ala responded, “But forgive and overlook, till Allah brings His command.” This is similar to what appears in Surah Aal-Imran ayah 186,

وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً

“And you shall certainly hear much that will grieve you from those who received the Scripture before you and from those who ascribe partners to Allah.” (3: 186)

This part of the ayah “But forgive and overlook…” was later abrogated by the ayaat of Surah At-Tawbah. It should be mentioned that while the latter ayaat speak about killing those who do not believe in Allah subhanahu wa ta’ala and the Last Day, this does not mean killing innocent civilians. We learn in other parts of the Qur’an that those who show kindness to us and do not support oppression must be shown kindness and not be harmed in any way.

The Messenger of Allah salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum used to forgive and be patient with the disbelievers as Allah subhanahu wa ta’ala had ordered, until fighting them was permitted.

LESSONS:

When you are being opposed, neither fight back nor respond, “But forgive and overlook…” even if you have the strength to counter attack.

Be a person of admirable conduct. Meet your opponents with such grace as if nothing happened.  This is especially required from those who are engaged in da’wah work. It is obligatory on the caller to religion to think good for everyone and be a person of excellent character.

The Muslims were conscious of their weakness and the strength of their foe. They could have wondered how they would be able to act upon the new law. Therefore, Allah subhanahu wa ta’ala said, “Verily, Allah is able to do all things,” and reminded them that His power extends over everything, small or big, ordinary or extraordinary.

The Encouragement to perform Good Deeds

By saying, “And perform the Salah and give the Zakah, and whatever of good you send forth for yourselves before you, you shall find it with Allah,” Allah subhanahu wa ta’ala encouraged the believers to busy themselves in performing deeds that would bring them benefit and reward on the Day of Resurrection, such as prayer and paying Zakah. This way, they will gain Allah’s aid in this life and on a Day when the witnesses testify.

LESSONS:

When you are hurt or being opposed turn your attention to Allah subhanahu wa ta’ala. Focus on your prayers and ask Him for help. Increase voluntary charity and give in His path generously.

We learn the tip for diverting our attention from pain to that which will comfort us. Our hearts will find solace by this diversion and also find the reward, of whatever good deeds we do in this life, in the Hereafter.

Increase istaghfar [seeking forgiveness] because whatever harm we face in this world is because of our own doing. We err and we forget. Allah subhanahu wa ta’ala makes us go through tests and reminds us our mistakes. We should keep repenting for the sins that we know and those are that are unknown to us.

Allah subhanahu wa ta’ala ends the ayah by saying, “Certainly, Allah sees what you do,” meaning, that He is never unaware of the deeds of any person, nor will these deeds be lost by Him. Whether deeds are righteous or evil, Allah subhanahu wa ta’ala will award each according to what he or she deserves based on their deeds.

Share:

Read More

BSEB 10th urdu Questions answers lesson 11. Aarya Bhatt

SEB 10th urdu Darakhshan  lesson 11
आर्यभट्ट और उनसे जुड़ी कुछ दिलचस्प मालूमात।
आर्यभट्ट और तरेगना  पाठ 11

(1) آریہ بھٹ کی پیدائش کہاں ہوئی؟
جواب - بہار میں

(2) آریہ بھٹ نے اپنا تجربہ گاہ کہاں قائم کیا؟
جواب - تریگنا میں

(3) ہندوستان میں گپت عہد کو کیسا دور کہا جاتا ہے؟
جواب - سنہرا دور

(4) آریہ بھٹ کا تعلق کس عہد سے تھا؟
جواب - گپت عہد

(5) آریہ بھٹ نے کس سائنس داں کی رہنمائی کی تھی؟
جواب - پایتھو گورس  ( पाइथोगोरस)

(6) اكسوی صدی کا سب سے بڑا سورج گرہن کب پیش آیا؟
جواب - 22 جولائی 2009 کو

(7) آریہ بھٹ کی پیدائش کب ہوئی؟
جواب - 476 میں

(8) آریہ بھٹ کی پیدائش کہاں ہوئی؟
جواب - پٹنہ کے مغرب میں کھگول میں

(9) ناسا کا کون سا سائنس داں تریگنا میں آیا تھا؟
جواب - J. Anderson

(10) تریگنا لفظ کا کیا مطلب ہوتا ہے؟
جواب - تارے گننا

(11) آریہ بھٹ نے کتنے فٹ کا ٹیلہ بنوایا تھا؟
جواب    60 فٹ کا

(12) گرہن کتنے طرح کے ہوتے ہیں؟
جواب - دو طرح کے
سورج گرہن اور چاند گرہن

(13) آریہ بھٹ کی وفات کب ہوئی؟
جواب - 564 میں ( 88 سال کی عمر میں )

(14) مشہور ماہر علم ریاضی پایتھو گورس کی رہنمائی کس نے کی تھی؟
جواب - آریہ بھٹ نے

3مختصر سوالات

(1) سورج گرہن اور چاند گرہن کی مختصر تعارف پیش کیجئے۔
جواب - کسی سیارے یا ستارہ پر مکمل طور پر پردہ پڑ جانے کو گرہن کہتے ہے۔
چاند کا سایہ جب سورج پر پڑتا ہے تو سورج گرہن کہتے ہے
         اور جب سورج کا سایہ چاند پر پڑتا ہے تو چاند گرہن کہتے ہے۔

(2) آریہ بھٹ کی جائے پیدائش اور تاریخ پیدائش پڑ روشنی ڈالیے۔

جواب - آریہ بھٹ کی جائے پیدائش کے بارے میں حتمی طور پر کچھ کہنا مشکل ہے لیکن قرائیں سے پتا چلتا ہے کے پٹنہ کے مغرب میں کھگول میں اسکی پیدائش ہوئی تھی کیونکہ کھگول کے معنی علم نجوم سے ہوتا ہے اور آریہ بھٹ کا تعلق نجوم سے تھا۔
اُنکی پیدائش 476 میں ہوئی۔

(3) تریگنا کے محل و قوح پر پانچ جملے لکھیے۔

جواب - تریگنا کے محل و قوع کو دیکھ کر یہ پتہ چلتا ہے کے یہاں سالو بھر آسمان میں فضا صاف رہتی ہے۔ یہاں سے مکمل نظام شمشی کی تحقیق کرنا نسبتاً آسان ہے۔ ایسا مانا جاتا ہے کہ تریگنا میں بارش نہیں ہوتی ان سب خوبیوں کے باوجود ہی آریہ بھٹ تریگنا کو منتخب کیا اور  60 فٹ کی بلندی کا ٹیلا بنایا جس پر بیٹھ کر رات کو تارے اور سیارے کے بارے میں تحقیقی کام کیا کرتے تھے۔

(4) 2009 کے سورج گرہن کی اہمیت بیان کیجئے۔

جواب - اکسیوی صدی کا سب سے بڑا سورج گرہن 22 جولائی 2009 کو پیش آیا ۔ اس کی اہمیت اس لیے بھی بڑھ گئی کہ ایسا سورج گرہن ایک صدی کے بعد ہی واقع ہوتا ہے۔ اس سورج گرہن کو دیکھنے کے لیے ملک اور بیرون ملک کے سائنسدان تریگنا میں جمع ہوئے تھے۔

Share:

Read More

Musalman Auratein Hijab aur Nakab kyu pahanti hai?

Musalman Auratein Hijab aur Parda kyu karti hai?

Meri Hijab Meri Marji, My Hijab is My Crown

आज की यह तहरीर कपड़े के उस टुकड़े के मुतल्लिक है जिसे आप लोग हिजाब कहते है। सबसे पहले तो उनलोगो का शुक्रिया जिन्होंने मुझे इस उनवान पे लिखने की हिम्मत दी।

हिजाबोफोबिया
कुछ जगहों पर मुसलमान औरतों को हिजाब नही लेने दिया जाता है क्योंकि वह उन्हें शिद्दत पसंद और दहशत गर्द समझते है।

जैसे स्विट्जरलैंड, फ्रांस और श्रीलंका वगैरह मुल्को में, जहां औरतों की आजादी के बड़े बड़े ठिकेदार बैठे है मगर वहां मुस्लिम औरतों को नकाब पहनने की आजादी नहीं है। इन देशों में हिजाब और पर्दा पर पाबंदी है।

ऐसी खबरें मैं जब भी सुनता हूं तो मेरा भी दिल आम मुसलमानो की तरह कट कर रह जाता है , मैं सोचने पर मजबूर हो जाता हू के जिन देशों ने औरतों की आजादी और मजहबी आजादी का बेड़ा उठा रखा है फिर इन देशों में एक मुसलमान औरत को नकाब और हिजाब पहनने पर पाबंदी क्यो?

क्या एक मुस्लिम औरतें वही पहनेगी जो यूरोप सिखाएगा?

क्या अब मुस्लिम औरतों का फैसला वह लोग करेंगे जो औरतों को सिर्फ और सिर्फ काम करने और पैसे कमाने की मशीन समझ रखे है?

क्या मुस्लिम औरतें भी यूरोप के चंगुल में फंस कर उसके डर से और दुनिया की वाहवाही के लिए जबरदस्ती बिकनी पहनेगी ?

क्या यही है औरतों की आजादी और मजहबी आजादी?

कुछ देशों ने इसे आतंकवादी ड्रेस करार दिया है इसी वजह से यहां पर हिजाब और नकाब पर पाबंदी लगा दी गई है मगर इसपर किसी मीडिया और औरतों की आजादी के ठिकेदारो ने कुछ नहीं बोला क्योंकि उनका मकसद सिर्फ और सिर्फ मुसलमान औरतों को अपनी हवस का शिकार बनाना और इस कौम में बेहयाई और फहाशी फैलाना है।

मुझे समझ नही आता के फैक्ट्स की बातें करने  वालो को भी एक कपड़े का टुकड़ा में आतंकवाद कैसे झलकता जाता है?

और खास बात यह है की एक हिजाब करने वाली औरत को सिर्फ बाहर वालो से नही लड़ना पड़ता जो उसे दहशत गर्द करार देते है बल्कि दोस्तो, रिश्तेदारों और घरवालों से भी लड़ना पड़ता है ।

जब कोई बड़ी हिम्मत करके इस्लाम का हुक्म मानने की कोशिश कर भी ले तो वह कहते है।

यह तो भाई हज करके आगई।
हम भी देखते है यह कितने दिन और हिजाब करती है?
तुम ज्यादा मासूम और हसीन बनने की कोशिश न करो।
तुम खुद को क्या साबित करने की कोशिश करती हो इस हिजाब में? वगैरह वगैरह

एक जुमला जो हमेशा मुस्लिम ख़्वातीन के लिए इस्तेमाल किया जाता है ताकि इसके जरिए मुसलमानो को जलील किए जाएं। वह है इस्लाम ने औरतों को जंजीर में कैद कर रखा है उसे खुली हवा में अपनी मर्जी से सांस तक नहीं लेने दिया जाता है, औरतों को बच्चा पैदा करने की मशीन समझा जाता है ।

पश्चिमी मीडिया ने एक प्रोपगेंडा फैलाया के दिन ए इस्लाम सिर्फ मर्दों के हक़ की बात करता है, औरतों के लिए इस्लाम में कोई जगह ही नहीं है।

इस्लामिक निजाम को औरतों का विरोधी बताया गया, इस्लाम को लेकर मुस्लिम औरतों के दिलो में नफरत डालने को कोशिश की गई।

यकीन जाने यह इतना मुश्किल नहीं है बल्कि इस्लाम का कोई भी तरीका इतना मुश्किल नहीं है जितना मुश्किल हम मुसलमानो ने बना दिया है।

मुझे बहुत अफसोस होता है जब अल्लाह के खातिर हर
काम करने से  पहले खुद को सोचते है के दूसरे लोग क्या कहेंगे और मैं कैसा लगूंगा?

ऐसे में एक बात सच है के हमने इस्लाम को लास्ट ऑप्शन समझ रखा है?

वह जिस ने हमें बनाया और वह जिस से ज्यादा हम से मुखलिस कोई नही है... हम उस से सब से कम मुखलीस है क्योंकि हम सबसे पहले खुद को तरजीह देते है।

आज मैं अपनी बात उन लोगो तक पहुंचाना चाहता हू जो अपने गुमाहो के ढेर को देख कर ना उम्मीद होने के बजाए छोटी छोटी नेकिया शुरू कर देता है।

मुस्लिम ख़्वातीन से गुजारिश

हिजाब भी अल्लाह के हुक्म मानने के इजहार का एक तरीका है। इस पर्दे का मजाक नही बनाए।
अगर हिजाब नही करने की वजह आपके दोस्त, रिश्तेदार और सहेलियां है तो बराए मेहरबानी खुद पर जुल्म मत करें क्योंकि आपके करीबी लोग कब्र में काम नहीं आयेंगे।
अगर वह आप का मुकम्मल शरई पर्दा करने पर मजाक उड़ाता है तो माजरत... के बुराई हिजाब में नही उन लोगो में है जो आपको उससे  रोकते है।

Share:

Read More

Tafseer Surah Baqarah Verse 108 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 108

Tafseer Surah Baqarah Verse 108 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 108 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The Prohibition of Unnecessary Questions

Surah Baqarah Verse 108

In this ayah, Allah subhanahu wa ta’ala forbade the believers from asking the Prophet salAllahu ‘alayhi wa sallam numerous questions about matters that did not occur yet.

The word tasalu [تَسْأَلُوا] is from the root seen-hamza-laam which gives the meaning: to ask, interrogate, inquire or question. The word suila [سُئِلَ] is also from the same root.

The word sawaa [سَوَاءَ] is from the root seen-wau-ya and it gives the meaning of: make uniform, even, congruous or consistent.  The word sabeeli [سَّبِيلِ] is from the root seen-ba-laam and it means cause, way, path or road.

It was the habit of the Jews to never obey the prophets in the first instance. Each time that they were asked to do something they made insolent demands first. For example, when Prophet Musa [Moses] ‘alayhi salaam returned from his meeting with Allah subhanahu wa ta’ala and brought the Torah with him, the Jews refused to believe unless they saw Allah subhanahu wa ta’ala with their own eyes. As a result of such an outrageous demand, they were struck by a thunderbolt and all of them died. Later, Prophet Musa ‘alayhi salaam pleaded to Allah subhanahu wa ta’ala and they were brought back to life.

In Surah Al-Ma’idah ayah 101, Allah subhanahu wa ta’ala says,   

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُواْ عَنْهَا حِينَ يُنَزَّلُ الْقُرْءَانُ تُبْدَ لَكُمْ

“O you who believe! Ask not about things which, if made plain to you, may cause you trouble.

But if you ask about them while the Qur’an is being revealed, they will be made plain to you.” (5:101).

This ayah means that if you ask about a matter after it is revealed, it shall be duly explained to you. Therefore, do not ask about matters that have not occurred yet, for they might become prohibited, due to your questions.

In a hadeeth it has been narrated,

إِنَّ أَعْظَمَ الْمُسْلِمِينَ جُرْمًا مَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ، فَحُرِّمَ مِنْ أَجْلِ مَسْأَلَتِه

“The greatest criminal among the Muslims is the one who asks if a thing is prohibited, which is not prohibited, and it becomes prohibited because of his asking about it.”

When the Messenger of Allah salAllahu ‘alayhi wa sallam was asked about a husband who finds another man with his wife; if he exposes the adultery, he will be exposing a major incident; if he is quiet about it, he will be quiet about a major matter. The Messenger of Allah salAllahu ‘alayhi wa sallam did not like such questions. Later on, Allah subhanahu wa ta’ala revealed Surah Nur ayaat 6-9. The Two Sahihs recorded that Al-Mughirah bin Shu`bah said that the Messenger of Allah salAllahu ‘alayhi wa sallam forbade saying, “It was said” and “He said,” [qeel o qaal] wasting money and asking many questions.

Muslim recorded that the Prophet salAllahu ‘alayhi wa sallam said,

ذَرُونِي مَا تَرَكْتُكُمْ، فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلى أَنْبِيَائِهِمْ، فَإِذَا أَمَرْتُكُمْ بِأَمْرٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِنْ نَهَيْتُكُمْ عَنْ شَيْءٍ فَاجْتَنِبُوه

“Leave me as I leave you; those before you were only destroyed because of their excessive questioning and disputing with their prophets. Therefore, when I command you with a matter, adhere to it as much as you can, and when I forbid from something, avoid it.”

The Prophet salAllahu ‘alayhi wa sallam only said this after he told the Companions radhiAllahu ‘anhum that Allah has ordered them to perform Hajj. A man asked, “Every year, O Messenger of Allah?” The Prophet salAllahu ‘alayhi wa sallam did not answer him, but he repeated his question three times. Then the Prophet said,

لَا، وَلَوْ قُلْتُ: نَعَمْ، لَوَجَبَتْ وَلَوْ وَجَبَتْ لَمَا اسْتَطَعْتُم

“No! Had I said yes, it would have been ordained, and you would not have been able to implement it.”

This is why Anas bin Malik radhiAllahu ‘anhu said, “We were forbidden from asking the Messenger of Allah about things. So we were delighted when a bedouin man would come and ask him while we listened.”

Muhammad bin Ishaq narrates that this particular ayah (ayah 108) was revealed after a certain incident. Some Jews (Rafi’ bin Huraymilah or Wahb bin Zayd) said, “O Muhammad! Bring us a Book sent down from heaven and which we could read, and make some rivers flow for us, then we will follow you and believe in you.” It was due to their hostility towards the Messenger salAllahu ‘alayhi wa sallam that they made such demands. Allah subhanahu wa ta’ala sent down the answer to this challenge,

أَمْ تُرِيدُونَ أَن تَسْـَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلُ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَـنِ فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِ

“Or do you intend to ask your Messenger as Musa (Moses) was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way.”

The purpose of their asking was not to seek guidance, to satisfy their doubts or to strengthen their faith. Rather, they only asked to cast aspersions on a prophet, or to question the wisdom of Allah subhanahu wa ta’ala. The ayah indicts this behavior as kufr (disbelief) because such demands are improper.

“And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way,” meaning, whoever prefers disbelief to faith he has strayed from the straight path, to the path of ignorance and misguidance. This is the case of those who deviated from accepting the prophets and obeying them and those who kept asking their prophets unnecessary questions in defiance and disbelief.

We seek refuge with Allah subhanahu wa ta’ala from asking unnecessary questions and laghw, and everything that might take us closer to disbelief. Ameen.

Share:

Read More

Tafseer Surah Baqarah Verse 106-107 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 106 to 107

Tafseer Surah Baqarah Verse 106-107 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 106 to 107 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

The Abrogation of the Ayaat and the Wisdom behind it

Surah Baqarah Verse 106-107

At first, the Muslims used to pray with their faces turned towards the Bayt Al-Maqdis (Jerusalem), later Allah subhanahu wa ta’ala commanded them to turn toward the Ka’abah. Similarly, certain other commands were abrogated altogether or replaced by others. This provided the Jews and some of the idolators an opportunity to taunt the Muslims. They claimed that these changes were made by the Prophet salAllahu ‘alayhi wa sallam himself and not by Allah subhanahu wa ta’ala. They argued that if everything that Allah subhanahu wa ta’ala revealed was good, as the Muslims affirmed, why should one command be replaced by another? The purpose of such taunts and arguments was to sow the seed of doubt in the hearts of the Muslims.

By revealing the following ayaat Allah subhanahu wa ta’ala has refuted their claim.

The ayah declares that if Allah subhanahu wa ta’ala chooses to abrogate a command in a certain ayah while retaining the ayah itself as a part of the Qur’an, or chooses to remove an ayah from the memories of men altogether, there is nothing objectionable in it. Allah subhanahu wa ta’ala alone knows the wisdom that lies in His choice, and He makes these changes for the good of men. In fact, He always sends another ayah or command better than or at least equal to, what He has abrogated. Allah subhanahu wa ta’ala being Omnipotent and Omniscient, possesses the authority to change His commandments as He likes. He knows what is good for men at a particular time, and makes these changes according to this knowledge.

What is Naskh [Abrogation]?

The word nansakh [نَنسَخْ] is from the root noon-seen-kha and it has two lexical meanings (1) to write, and (2) to abolish, to repeal. According to the commentators, in the ayah the second meaning applies.

Ibn Katheer writes that the naskh only occurs with commandments, prohibitions, permissions, and so forth. As for the stories, they do not undergo abrogation. The meaning of naskh in the case of commandments is removing the commandment and replacing it by another. And whether the naskh involves the wordings, the rulings or both, it is still called naskh.

The other form of naskh mentioned in this ayah is nunsiha [نُنسِهَا] from the root noon-seen-ya. Sometimes Allah subhanahu wa ta’ala made the Prophet salAllahu ‘alayhi wa sallam and his Companions radhiAllahu ‘anhum forget a certain ayah altogether.

Why change a command?

Allah subhanahu wa ta’ala says, “We bring forth [one] better than it or similar to it…” The scholars explained that better means better in terms of the benefits that it offers or it could also mean easier in implementation.

Making laws and repealing them to promulgate new ones in their stead is a regular and well-known practice in human governments. But in the case of man-made laws abrogation takes place sometimes because the law-makers do not understand the situation properly while making a certain law, and have to change it when they realize their mistakes. Also, sometimes when a law is promulgated, it is in accord with the prevailing situation, but when unforeseen changes alter the situation, the law too has to be changed. These two forms of abrogation, however, are out of the question in the case of Divine injunctions.

There is, however, a third form too. The lawmaker makes the law knowing well that the circumstances are going to change and the law will no longer be suitable for the new situation. So, when the situation changes as he already knew, he changes the law too, and promulgates a new one which he had thought of at the very start.

For example, a physician prescribes a medicine for a patient in view of his present conditions, but he knows that when the patient has been using it for two days, his condition will change and require a new medicine – with this realization, he prescribes a medicine suitable for that day, but two days later, when circumstances have changed, he prescribes a new one. The physician can easily give the patient written instructions for the whole course of the treatment, with all the changes in the medicines duly indicated. But this would be putting too much burden on the already feeble patient, and there would also be the danger of some harm through a possible error or misunderstanding.

This is the only form of abrogation which can occur, and has been occurring in Divine commands and Divine books. Every new Shar’iah and every new revealed Book has been abrogating many commands of the earlier Shar’iah and of the earlier Book. Similarly, within the same Shar’iah, too, it has always happened that a certain law was in force for a time, but Divine wisdom chose to abrogate it and to promulgate another in its place.

This was another objection that the Jews had against the Qur’an. They said if the Torah is the Book of Allah, then was there a need for another Book or a new Messenger? Since Muhammad salAllahu ‘alayhi wa sallam was to be the Final Messenger, there was a need to finalize the commands. Hence, by sending the Qur’an Allah subhanahu wa ta’ala has completed and finalized religion.

Allah subhanahu wa ta’ala responds, “Do you not know that Allah is over all things competent?” He alone is the Owner of His creatures and that He does with them as He wills. Indeed, His is the supreme authority and all creation is His, and just as He created them as He wills, He brings happiness to whom He wills, misery to whom He wills, health to whom He wills and ailment to whom He wills. He also brings success to whom He wills and failure to whom He wills. He judges between His servants as He wills, allows what He wills and disallows what He wills. He decides what He wills, there is no opponent for His judgment, and no one can question Him about what He does, while they shall be questioned. He tests His servants and their obedience to His Messengers by the naskh. He commands a matter containing a benefit which He knows of, and then He out of His wisdom, prohibits it. Hence, perfect obedience is realized by adhering to His commands, following His Messengers, believing in whatever they convey, implementing their commands and avoiding what they prohibit.

Imam Abu Ja`far bin Jarir said, “The Ayah means, ‘Do you not know, O Muhammad (salAllahu ‘alayhi wa sallam), that I alone own the heavens and the earth and that I decide whatever I will in them I forbid whatever I will, change and repeal whatever I will of My previous rulings, whenever I will. I also uphold whatever I will.’”

Ibn Jarir then said, “Although Allah (subhanahu wa ta’ala) directed His statement indicating His greatness towards His Prophet, He also rejected the lies of the Jews who denied that the rulings of the Torah could undergo naskh. The Jews also denied the prophethood of Jesus (‘alayhi salaam) and Muhammad (salAllahu ‘alayhi wa sallam), because of their dislike for what they brought from Allah, such as changing some rulings of the Torah, as Allah commanded. Allah (subhanahu wa ta’ala) thus proclaimed to the Jews that He owns the heavens and earth and also all authority in them. Further, the subjects in Allah’s kingdom are His creation, and they are required to hear and obey His commands and prohibitions. Allah (subhanahu wa ta’ala) has full authority to command the creation as He wills, forbidding them from what He wills, abrogate what He wills, uphold what He wills, and decide whatever commandments and prohibitions He wills.”

Giving examples of naskh in the previous Scriptures, Ibn Katheer writes Allah (subhanahu wa ta’ala) allowed Prophet Adam to marry his daughters to his sons and then later forbade this practice. Allah also allowed Prophet Nuh [Noah] to eat from all kinds of animals after they left the ark, then prohibited eating some types of foods. Further, marrying two sisters to one man was allowed for Israel and his children, but Allah (subhanahu wa ta’ala) prohibited this practice later in the Torah. Allah commanded Prophet Ibraheem [Abraham] to slaughter his son, then repealed that command before it was implemented. Also, Allah (subhanahu wa ta’ala) commanded the Children of Israel to kill those who worshipped the calf and then repealed that command, so that the Children of Israel were not all exterminated. There are many other instances that the Jews admit have occurred, yet they ignore them. Also, it is a well-known fact that their Books foretold about Muhammad salAllahu ‘alayhi wa sallam and contained the command to follow him. These texts, in their Books, indicate that the Jews were required to follow the Prophet Muhammad and that no good deed would be accepted from them, unless it conformed to Muhammad’s Law. The Prophet salAllahu ‘alayhi wa sallam brought another Book, – the Qur’an – which is the last revelation from Allah (subhanahu wa ta’ala).

LESSONS:

► When someone is prejudiced he does not accept any goodness present in another. All that this person does is find faults and criticize.

► When a person begins learning Islam we cannot expect to pick everything at once. Allow them to take knowledge in piecemeal. Take small steps, practice and let the heart be at ease. Gradually, we teach them more and they reach a higher stage. When Allah subhanahu wa ta’ala prohibited alcohol He did not say leave it at once. Rather, He first shaped the thinking of the drinkers. He informed them that it carries little benefit and more harm. Gradually, they were asked to abandon it altogether. And when that happened, it take not take the Companions (may Allah be pleased with them) much time to throw away their bottles.

We ask Allah subhanahu wa ta’ala to cleanse our hearts of prejudice; show us the truth and allow us to follow it. We also ask Him to make our hearts kind and humble toward those who are taking baby-steps in understanding the religion, ameen.

Share:

Read More

Tafseer Surah Baqarah Verse 104-105 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 104 to 105

Tafseer Surah Baqarah Verse 104-105 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 104 to 105 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Manners in Speech

Surah Baqarah Verse 104-105

Among other perversities, some of the Jews invented a new mischief. When they presented themselves before the Prophet salAllahu ‘alayhi wa sallam they would address him with the word Ra’ina, which in Arabic means ‘be mindful of us,’ but in Hebrew it is a curse. The latter is what they intended, but the Arabs, not knowing Hebrew, could not see the point. With the Arabic sense of the word in mind, the Muslims too began to address the Prophet salAllahu ‘alayhi wa sallam in the same manner. That did not only delight the Jews who had found a way of insulting the Prophet salAllahu ‘alayhi wa sallam openly, but also had tricked the Muslims into joining them.

Allah subhanahu wa ta’ala revealed these ayaat and forbid the believers from imitating the Jews in their intentional disrespect for the Prophet salAllahu ‘alayhi wa sallam.

The word Ra’ina [رَاعِنَا] is from the root letters ra-ayn-ya which has several meanings and one of them is ‘one who feeds flocks or a shepherd’. The word does not befit someone higher than you in status and position, such as a Prophet of Allah. It can be used among common people who are of equal standing because it means “We hear from you, and you hear from us.”

It was the habit of the Jews to mock the commands of Allah subhanahu wa ta’ala, ridicule His prophets ‘alayhi salaam and change the words that they were instructed to say, as studied previously in Al-Baqarah ayaat 58 and 93.

This incident has also been mentioned in Surah An-Nisa, Allah subhanahu wa ta’ala says,

مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

“Among those who are Jews, there are some who displace words from right places and say: ‘We hear your word (O Muhammad) and disobey,’ and ‘Hear and let you (O Muhammad) hear nothing.” And Ra’ina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: “We hear and obey,” and “Do make us understand,” it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few.” (An-Nisa 4: 46)

As-Suddi said, “Rifa’ah bin Zayd, a Jewish man from the tribe of Qaynuqa’, used to come to the Prophet and say to him, ‘Hear, Ghayr Musma’in [let you hear nothing].’ The Muslims used to think that the Prophets are greeted and honored with this type of speech, and this is why some of them used to say, ‘Hear, let you hear nothing,’ and so on, as mentioned in Surah An-Nisa. Thereafter, Allah forbade the believers from uttering the word Ra`ina.”

Imam Ahmad narrated that Ibn ‘Umar radhiAllahu ‘anhu said that the Messenger of Allah said salAllahu ‘alayhi wa sallam,

بُعِثْتُ بَيْنَ يَدَيِ السَّاعَةِ بِالسَّيْفِ حَتَّى يُعْبَدَاللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَتِ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَومٍ فَهُوَ مِنْهُم

“I was sent with the sword just before the Last Hour, so that Allah is worshipped alone without partners. My sustenance was provided for me from under the shadow of my spear. Those who oppose my command were humiliated and made inferior, and whoever imitates a people, he is one of them.”

This indicates that we are not allowed to imitate the disbelievers in their statements, deeds, clothes, feasts, acts of worship, etc., whatever actions of the disbelievers that were not legislated for us.

As a replacement, the word that Allah subhanahu wa ta’ala chose for the believers to use was unzur’na [انظُرْنَا] from the root noon-za-ra which means ‘to see, to look at glance, to listen to, to be patient towards or to show kindness.’ Nazara is an affectionate look. This word was more befitting to be said to the Prophet salAllahu ‘alayhi wa sallam than the one that the Jews had chosen.

The ayah also announces dire punishment for whoever claims to be a believer and does not watch his speech, especially in the assembly of the Prophet salAllahu ‘alayhi wa sallam.

A question might arise why the Jews adopted such a behavior? It was, as we said previously, because of their jealousy and prejudice that the Last Messenger has been chosen from the Arabs and not them. Remember, they had hostile terms with the Arabs before the coming of the Prophet salAllahu ‘alayhi wa sallam. They were unwilling to accept that prophethood has descended into a lineage other than their own. They considered prophethood to be a legacy, which only belonged to them.

Allah subhanahu wa ta’ala responds to their prejudice, “Allah selects for His mercy whom He wills.” The word yakhtassu [يَخْتَصُّ] is from the root kha-saad-saad which means ‘to distinguish, particularize or specially characterize a person, choose a person, assign a person exclusively, favor one over others’. It is not our choice who is blessed and who is not. It is His will, and as His servants we should humbly submit.

LESSONS:

The first adab [etiquette] that Allah subhanahu wa ta’ala teaches us that we must attentively listen to what is being said. If you do not understand something and there is a need to seek clarification, politely ask the speaker to clarify it for you. Do not humiliate or act over smart. A teacher is not at the same level as a student. Be careful of how you speak to your parents, teachers and anyone elder than you. Choose your words carefully.

► Our religion is not limited to what is lawful and what is not, but it also teaches us etiquette and conduct. A thing could be permissible in itself, but inappropriate. For example, the word ‘Rai’na’ meant ‘hear us’ in Arabic. Apparently there seemed no offence in using this term, but because of its dual meanings it was against the etiquette of a gathering especially when the assembly was of the Prophet salAllahu ‘alayhi wa sallam.

► It also teaches us excellence. Work can be accomplished in any way, but when someone takes the trouble to do it properly or with excellence it is immensely noticed. One of the people that Allah subhanahu wa ta’ala loves are the Muhsin [those who work with excellence]. Therefore, we should raise our standards, drop mediocrity and embrace finesse. Let us begin by improving and bringing elegance in our prayers, our recitation of the Qur’an, and the people that we meet for the sake of Allah subhanahu wa ta’ala.

► We also learn the need to study the Seerah of the Prophet salAllahu ‘alayhi wa sallam, and the lives of his Companions radhiAllahu ‘anhum, for these are the people with whom Allah subhanahu wa ta’ala was pleased. And this should be the main purpose of our life – seeking the pleasure of Allah subhanahu wa ta’ala. We should know how the Companions radhiAllahu ‘anhum sat in a gathering, how they worked collectively, how they asked questions; how they answered questions; how they sought and gave advice. The Companions radhiAllahu ‘anhum should be our role models.

► Another interesting fact is that Allah subhanahu wa ta’ala did not hand over a Book to us, but He also arranged for our tarbiyah [upbringing]. Therefore, when reading a book our aim should be to learn something beneficial from it and not whatever trash the book offers. Similarly, when we attend a gathering especially educational gathering we should groom ourselves and carry our tasks gracefully. 

► Keep your heart free from prejudice. Do not envy others for what they have been favored with. Ask Allah subhanahu wa ta’ala to bless you with more and better, as He has blessed the person that you envy. Also if you are blessed, do not boast about your blessings. Share the good news with only those who are close to you and wish good for you. Evil eye and destructive envy can take the blessing away. The Prophet salAllahu ‘alayhi wa sallam advised: Be discreet in order to achieve what you want, for everyone who is blessed is envied.

► Become a better person yourself, and stop comparing yourself with others.

Share:

Read More

Tafseer Surah Baqarah Verse 102-103 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 102 to 103

Tafseer Surah Baqarah Verse 102-103 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 102 to 103 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Abandoning the Book of Allah and practicing Magic

Surah Baqarah Verse 102-103

Before the revelation of the Qur’an, the devils used to ascend to heaven and eavesdrop on the conversations of the angels about what will occur on the earth regarding death, other incidents or unseen matters.

They would convey this news to the soothsayers, and the soothsayers would in turn convey the news to the people. The people would believe what the soothsayers told them as being true. When the soothsayers trusted the devils, the devils started to lie to them and added other words to the true news that they heard, to the extent of adding seventy false words to each true word. The people recorded these words in some books. Soon after, the Children of Israel said that the Jinns know matters of the Unseen.

When Suleiman (Solomon) ‘alayhi salaam was sent as a prophet, he collected these books in a box and buried it under his throne; any devil that dared getting near the box was burned. Suleiman ‘alayhi salaam said, “I will not hear of anyone who says that the devils know the Unseen, but I will cut off his head.” When Suleiman ‘alayhi salaam died and the scholars who knew the truth about him perished, there came another generation. To them, the devil materialized in the shape of a human and said to some of the Children of Israel, “Should I lead you to a treasure that you will never be able to use up?” They said, “Yes!” He said, “Dig under this throne,” and he went with them and showed them Prophet Suleiman’s throne. They said to him, “Come closer.” He said, “No. I will wait for you here, and if you do not find the treasure then kill me.” They dug and found the buried books, and Satan said to them, “Suleiman only controlled the humans, devils and birds with this magic.” Thereafter, the news that Suleiman ‘alayhi salaam was a sorcerer spread among the people, and the Children of Israel adopted these books. When Muhammad salAllahu ‘alayhi wa sallam came, they disputed with him relying on these books, hence Allah subhanahu wa ta’ala defended His Prophet (as He protects His friends) and said, “It was not Suleiman (Solomon) who disbelieved, but the devils disbelieved.”

The Story of Harut and Marut – the Two Angels sent as a Trial

Allah subhanahu wa ta’ala says, “…and that which revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, ‘We are a trial, so do not disbelieve [by practicing magic].’ And [yet] they learn from them that by which they cause separation between man and his wife.”

There is a difference of opinion regarding this story. It was said that this ayah denies that anything was sent down to the two angels, as Al-Qurtubi stated. He then referred to the ayah, “It was not Suleiman who disbelieved,” and said that the negation applies in both cases.

The Jews claimed that Jibreel (Gabriel) and Mika’el (Micheal) brought magic down to the two angels, Allah subhanahu wa ta’ala refutes this claim. Ibn ‘Abbas radhiAllahu ‘anhu has been reported to have said, “Allah did not send magic down.”

Mufti Muhammad Shafi ‘Usmani writes in his tafseer (Maarif-ul-Qur’an):

There was a time when black magic had grown popular in the world, particularly in Babylon. Seeing its astonishing efficacy, ignorant people began to confuse its effects with the miracles of the prophets, and to suppose that the two were identical in nature. Some even looked upon magicians as being holy men, and worthy of being obeyed; still others actually started learning and practicing black magic as if it were a good deed bearing a divine sanction.

This extraordinary veneration for magic and magicians had become a potent source of misguidance. In order to eradicate this misunderstanding, Allah subhanahu wa ta’ala sent down two angels Harut and Marut. The angels informed the people the true nature of magic and its different forms, so that they should distinguish it from the miracles of prophets, and keep away from obeying magicians and practicing magic themselves. Just as the prophethood is divinely confirmed through miracles, signs and rational or other arguments, in the same way the angelical nature of Harut and Marut was confirmed on the basis of different signs and arguments, so that people should listen to them attentively and follow their guidance.

In short, the two angels came down to Babylon, and started the work assigned to them. They explained the basic principles of magic, its different forms and the specific formulas, and then dissuaded the people from involving in these activities or with the magicians.

All sorts of people started coming to the angels for seeking information about the nature and the specific formulas of a magic lest ignorance should lead them into error. In order to provide the correct teaching on this subject and to protect the people from error, the angels were scrupulous enough to make it a point to warn them of possible dangers in giving them the information. They insisted on making it quite clear that in allowing them to provide this kind of information to the people, Allah subhanahu wa ta’ala intended to put His servants through a trial. He would see who uses this knowledge for protecting his emaan (faith) by recognizing evil and avoiding it, and who falls into misguidance by adopting evil that he has come to recognize as evil – a choice which can easily lead one to Kufr (disbelief).

The angels repeatedly advised to seek this dangerous information only with a good intent and to remain steadfast in this good intent, and not to misuse the knowledge to earn perpetual damnation.

Learning Magic is Kufr (Disbelief)

In the ayah Allah subhanahu wa ta’ala says, “But the two angels do not teach anyone unless they say, ‘We are a trial, so do not disbelieve [by practicing magic].”

Ibn ‘Abbas radhiAllahu ‘anhu said, “When someone came to the angels to learn magic, they would discourage him and say to him, ‘We are only a test, so do not fall into disbelief.’ They had knowledge of what is good and evil and what constitutes belief or disbelief, and they thus knew that magic is a form of disbelief. When the person who came to learn magic still insisted on learning it, they commanded him to go to such and such place, where if he went, Satan would meet him and teach him magic. When this man would learn magic, the light (of faith) would depart him, and he would see it shining (and flying away) in the sky. He would then proclaim, ‘O my sorrow! Woe unto me! What should I do?’”

Hasan Al-Basri said that this ayah means, “The angels were sent with magic, so that the people whom Allah subhanahu wa ta’ala willed would be tried and tested. Allah subhanahu wa ta’ala made them promise that they would not teach anyone until first proclaiming, ‘We are a test for you, do not fall into disbelief.’”

Commenting on this ayah Ibn Jurayj said, “No one dares practice magic except a disbeliever. As for the Fitnah, it involves trials and freedom of choice.”

The scholars who stated that learning magic is disbelief relied on this ayah for evidence. They also mentioned the hadeeth that Abu Bakr Al-Bazzar recorded from ‘Abdullah, which states,

مَنْ أَتَى كَاهِنًا أَوْ سَاحِرًا فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ كَفَر بِمَا أُنْزِلَ عَلى مُحَمَّدٍصلى الله عليه وسلّم

“Whoever came to a soothsayer or a sorcerer and believed in what he said, will have disbelieved in what Allah revealed to Muhammad.”

Causing Separation between the Spouses is a Shaytanic Act

Allah subhanahu wa ta’ala says, “…and yet, they learn from them that by which they cause separation between a man and his wife…” The people learned magic from Harut and Marut and indulged in evil acts that included separating spouses, even though spouses are close to, and intimately associate with each other. This is the devil’s work.

Muslim recorded that Jabir bin ‘Abdullah said that the Messenger of Allah salAllahu ‘alayhi wa sallam said,

إِنَّ الشَّيْطَانَ لَيَضَعُ عَرْشَهُ عَلَى الْمَاءِ ثُمَّ يَبْعَثُ سَرَايَاهُ فِي النَّاسِ فَأَقْرَبُهُمْ عِنْدَهُ مَنْزِلَةً أَعْظَمُهُمْ عِنْدَهُ فِتْنَةً وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا زِلْتُ بِفُلَانٍ حَتَّى تَرَكْتُهُ وَهُوَ يَقُولُ كَذَا وَكَذَا، فَيَقُولُ إِبْلِيسُ: لَا وَاللهِ مَا صَنَعْتَ شَيْئًا، وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا تَرَكْتُهُ حَتّى فَرَّقْتُ بَيْنَهُ وَبَيْنَ أَهْلِهِ، قَالَ: فَيُقرِّبُهُ وَيُدْنِيهِ وَيَلْتَزِمُهُ وَيَقُولُ: نِعْمَ أَنْت

“Satan erects his throne on water and sends his emissaries among the people. The closest person to him is the person who causes the most Fitnah. One of them (a devil) would come to him and would say, ‘I kept inciting so-and-so, until he said such and such words.’ Iblees says, ‘No, by Allah, you have not done much.’ Another devil would come to him and would say, ‘I kept inciting so-and-so, until I separated between him and his wife.’ Satan would draw him closer and embrace him, saying, ‘Yes, you did well.’”

Separation between a man and his wife occurs here because each spouse imagines that the other spouse is ugly or ill-mannered, etc.

LESSON:

Causing separation between the spouses is a devilish act. Parents and parents-in-laws who provoke their children to usurp the rights of their spouse; create misunderstanding; and do not let the couple live a peaceful and pleasant life should fear Allah subhanahu wa ta’ala. If you have married your children, consider them adults and stop interfering in their lives. Families should neither ask the couple their private talk nor should the spouses reveal their secrets. A couple should live as clothing which being close beautifies the person and conceals its faults.

May Allah subhanahu wa ta’ala guide us and bless the spouses marital love and bliss, ameen.

Allah’s Appointed Term Supersedes Everything

Allah subhanahu wa ta’ala says, “But they do not harm anyone through it except by permission of Allah.”  Mufti Muhammad Shafi ‘Usmani writes that this shows us that causes in themselves and by themselves cannot produce the effects one usually associates with them. It is Allah subhanahu wa ta’ala who creates the effects as much as the causes.

Allah subhanahu wa ta’ala allows magicians to adversely affect whomever He wills and saves whomever He wills from them. Sorcerers never bring harm to anyone except by Allah’s leave.

LESSON:

When someone is tested in their life, they blame it on their relatives or anyone who ‘they think’ is their enemy. In the ayah, Allah subhanahu wa ta’ala informs us that nobody can harm us unless He wills that we be harmed. Why would He will that we be harmed? It is to test us and to see our reaction. What words come out of our mouth? What opinion we hold about others? How impure our hearts and minds are (that we will think ill of someone)? It is also because of our own doing. Perhaps, we have distanced from Allah subhanahu wa ta’ala? Perhaps, we are not vigilant about our personal hygiene and keeping our houses clean? Know that the Shayateen live in dirty places. If you wish to keep the Shayateen away don’t miss your daily recitation of the Qur’an; recite Surah Al-Baqarah every three days or play it on a player (and listen to it attentively), recite your words of remembrance and the supplications for protection, especially Surah Al-Falaq and An-Nas. Seek refuge with Allah subhanahu wa ta’ala from the inciting of the devil. Remember that if you maintain good ties with Allah subhanahu wa ta’ala, then He will not let you go.

May Allah subhanahu wa ta’ala protect us all, ameen.

“And the people learn what harms them and does not benefit them,” learning magic harms one’s religion and brings no benefit compared to the harm that it causes. Those who engage in magic will have no share in the Hereafter. This should alarm us and we should see where we are putting our energies.

If one has been afflicted by magic then they should only approach authentic scholars and avoid going to quacks, peers and sorcerer.

“And wretched is that for which they sold themselves, if they only knew,” they preferred magic over faith and following the Messenger. Had they believed in Allah subhanahu wa ta’ala and His Messenger and avoided the prohibitions, then Allah’s reward for these good deeds would have been better for them than what they chose and preferred for themselves.

Share:

Read More

Tafseer Surah Baqarah Verse 99-101 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 99 to 101

Tafseer Surah Baqarah Verse 99-101 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 99 to 101 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Proofs of Muhammad’s ﷺ Prophethood

Surah Baqarah Verse 99-100

Allah subhanahu wa ta’ala says that He has sent clear ayaat or clear signs that testify to Muhammad’s ﷺ prophethood. The Qur’an contains the knowledge that the People of the Book hide, and the stories of the earlier generation. This knowledge is known to the Rabbis and scholars. They know the sections of the Torah that they have altered and rulings that they have changed. All the signs testify to the truth that Muhammad ﷺ was sent with and the clear signs that he brought which he did not learn or acquire from mankind.

Ibn ‘Abbas radhiAllahu ‘anhu commented that this ayah means: You recite and convey this Book to them day and night, although you are an Ummi (unlettered) who never read a book. Yet, you inform them of what they have (in their own Books). This fact should serve as an example, a clear sign and a proof against them, if they but knew. Those who disbelieve in the signs are the Fasiqoon (defiantly disobedient). Because they don’t want to act on the commands therefore, the best solution that they could come up with was to deny the ayaat altogether.

After sending the Messenger of Allah ﷺ, when Allah subhanahu wa ta’ala reminded the Jews of their covenant with Him, especially concerning Muhammad ﷺ, Malik bin As-Sayf said, “By Allah! Allah never made a covenant with us about Muhammad, nor did He take a pledge from us at all.” It was then that Allah subhanahu wa ta’ala revealed this ayah, “Is it not [true] that every time they took a covenant a party of them threw it away?” Hasan Al-Basri commented: There is not a promise that they make, but they break it and abandon it. They make a promise today and break it tomorrow.

LESSON:

We, as Muslims, have made several pledges with Allah subhanahu wa ta’ala. When He created us He asked us if He was not our Lord, all of us confirmed that indeed, He is our Lord. Being His creation we must submit to Him. We cannot give preference to our desires over what He commands us to do.

We seek refuge with Allah subhanahu wa ta’ala from disobedience and transgression, and we ask Him to He make us His humble servants, ameen.

Surah Baqarah Verse 101

As-Suddi commented: When Muhammad ﷺ came, the Jews living in Madinah wanted to contradict and dispute with him using the Torah. However, the Torah and the Qur’an affirmed each other. So the Jews gave up on using the Torah, and took to the Book of Asaf, and the magic of Harut and Marut, which indeed did not conform to the Qur’an. Hence Allah’s statement,

كَأَنَّهُمْ لاَ يَعْلَمُونَ

“…as if they did not know [what it contained].” Qatadah said that it means they knew the truth, but abandoned it, hid it and denied the fact that they even had it.

LESSON:

Why did the Jews threw their Book behind their backs and followed that which they desired? It is because they gave more preference to their likes and dislikes, and not what Allah subhanahu wa ta’ala desired.

Where is the Qur’an in our homes? Is it on the top most shelf? And is it only taken down when someone dies in the family or a calamity strikes? What are *we* doing with the Book of Allah?

When something is important to someone, they keep it close at hand. For example, you have to check your daily messages and perhaps, news headlines. You keep your phones and other devices nearby for an easy access. Many of us wake up, and the first thing that we check is our phone. How many of us, remember Allah subhanahu wa ta’ala as soon as our eyes open up? How many of us thank Him in the initial seconds of knowing we have survived another day?

Questions to Ask Yourself:

• Where is the Qur’an kept in my home?

• If it is on a shelf, then how high is it?

• How often do I open it up?

• If not daily, then why not?

• Why can’t I find time for the Qur’an? What is keeping me occupied?

If we can exert our resources for the success of this world, then we can certainly exhaust ourselves in striving for the Hereafter. Many people complain that they cannot understand the Qur’an because it is in a foreign language. Many of the people who have this complaint are not native English speakers, yet they know English. How did you learn English? By regularly going to school and attending the classes. If you can learn a new language to survive the challenges of this world, can you not learn the language of the Qur’an for the success in the Hereafter?

Yes, it requires commitment. But the results will be lasting.

Share:

Read More

Tafseer Surah Baqarah Verse 97-98 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 97 to 98

Tafseer Surah Baqarah Verse 97-98 | Surah Baqarah explanation in English | Surah Baqarah explained | Surah Baqarah Ayat 97 to 98 Translation

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Choosing Some Angels to believe in over Others is Disbelief

Anas ibn Malik radhiAllahu ‘anhu narrated when ‘Abdullah bin Salam radhiAllahu ‘anhu heard of the arrival of the Prophet ﷺ in Madinah, he was working on his land. He came to the Prophet ﷺ and said, “I am going to ask you about three things which nobody knows except a Prophet: What will be the first portent of the Hour? What will be the first meal taken by the people of Paradise? Why does a child resemble its father, and why does it resemble its maternal uncle?” Allah’s Messenger ﷺ said, “Jibreel has just told me the answers.” ‘Abdullah said, “He (i.e. Jibreel), among all the angels, is the enemy of the Jews.” Allah’s Messenger ﷺ recited the ayah,

مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ

“Whoever is an enemy to Jibreel (Gabriel), for indeed he has brought it (this Qur’an) down to your heart).”

Allah’s Messenger ﷺ then said, “The first portent of the Hour will be a fire that will bring together the people from the east to the west; the first meal of the people of Paradise will be the caudate lobe of the liver of fish. As for the child resembling his parents: If a man has sexual intercourse with his wife and his discharge is first, the child will resemble the father. If the woman has a discharge first, the child will resemble her side of the family.”

On that ‘Abdullah bin Salam radhiAllahu ‘anhu said, “I testify that there is no deity worthy of worship except Allah and you are the Messenger of Allah.” ‘Abdullah bin Salam further said, “O Allah’s Messenger ﷺ! The Jews are liars, and if they should come to know about my conversion to Islam before you ask them (about me), they will tell a lie about me.” The Jews came to Allah’s Messenger ﷺ, and ‘Abdullah went inside the house.

Allah’s Messenger ﷺ asked (the Jews), “What kind of man is ‘Abdullah bin Salam?” They replied, “He is the best among us, the son of the best among us, our master and the son of our master.” Allah’s Messenger ﷺ said, “What do you think if he would embrace Islam?” The Jews said, “May Allah save him from it.” Then ‘Abdullah bin Salam radhiAllahu ‘anhu came out in front of them saying, “I testify that none has the right to be worshiped but Allah and that Muhammad is the Messenger of Allah.” Thereupon they said, “He is the evilest among us, and the son of the evilest among us.” And they continued talking badly about him. Ibn Salam said, “This is what I feared, O Messenger of Allah ﷺ!” [Bukhari]

Allah subhanahu wa ta’ala said, “Whoever is an enemy of Jibreel (Gabriel), for indeed he has brought it (this Qur’an) down to your heart by Allah’s permission,” meaning whoever becomes an enemy of Angel Jibreel let him know that he is Ruh Al-Qudus (the pure spirit) who brought down the Glorious Thikr (Qur’an) to the heart of Muhammad ﷺ by Allah’s leave. Hence, he is a messenger from Allah subhanahu wa ta’ala . Whoever takes a messenger as an enemy, will have taken all the messengers as enemies. Further, whoever believes in one messenger, is required to believe in all of the messengers. Whoever rejects one messenger, he has rejected all of the messengers.

A similar statement has been said in Surah An-Nisa,

إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللَّهِ وَرُسُلِهِ وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ – أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

“Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, ‘We believe in some but reject others.’ They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment.” (An-Nisa 4: 150-151)

Allah subhanahu wa ta’ala decreed that they are disbelievers, because they believe in some prophets and reject others. This is the same with those who take Jibreel as an enemy because Jibreel did not choose missions on his own, but by the command of his Lord,

وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ

“And we (angels) descend not except by the command of your Lord,” (19: 64)

وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَـلَمِينَ – نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ – عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ

“And truly, this (the Qur’an) is a revelation from the Lord of all that exists. Which the trustworthy Ruh (Jibreel) has brought down. Upon your heart (O Muhammad ﷺ) that you may be (one) of the warners,” (26:192-194).

Al-Bukhari reported that Abu Huraira radhiAllahu ‘anhu said that the Messenger of Allah ﷺ said,

مَنْ عَادَى لِي وَلِيًّا فَقَدْ بَارَزَنِي بِالْحَرْب

“Allah said, ‘Whoever takes a friend of Mine as an enemy, will have started a war with Me.’”

Therefore, Allah subhanahu wa ta’ala became angry with those who took Jibreel ‘alayhi salaam as an enemy.

The fact that the Last Messenger came from the Arabs and not the Jews, was not Jibreel’s ‘alayhi salaam choice or error. He did what Allah subhanahu wa ta’ala commanded him to do. Further, Allah subhanahu wa ta’ala says,

مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ

“…confirming that which was before it, and as guidance and good tidings for the believers,” meaning, the Qur’an confirms what is in the previous Books (as they were first revealed), and it contains guidance for the believers and good news of Paradise for them.

LESSON:

We learn three attributes of the Qur’an. It is Musaddiq (confirms/testifies), Huda (guidance), and Bushra (good news/ glad tiding). Qur’an is a source of guidance; therefore, we should take our guidance from this Book and not what people say or do. We should be curious to know what Allah subhanahu wa ta’ala expects from us. We should ask Him to show us the path that He has chosen for us.

The Qur’an has also been called shifa (healing) as we read in Surah Isra ayah 82.

وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

“And We send down of the Qur’an that which is a healing and a mercy to those who believe,” (17:82).

Therefore, whenever you are feeling lost, depressed or constricted stop worrying (or crying), and instead pick up the Qur’an. Go on reading and Allah subhanahu wa ta’ala will alleviate sadness and anxiety from your heart. The scholars say that if you commit to the Qur’an, Allah subhanahu wa ta’ala will give you more. The more here means that He will answer the du’as that you made and those that you did not make. And, whatever He will give you in return for your association with His Book will be much better than you had imagined.

We ask Allah subhanahu wa ta’ala to make us from the bearer of the Qur’an and the people of the Qur’an, ameen.

Important Note: The scholars said that the words Jibr, Mik and Israf (at the beginning of angels’ names) all mean ‘worshiper’ while ‘eel’ or ‘il’ means Allah. For example, Jibr-eel: Worshiper of Allah. Similarly, Isra-eel means worshiper of Allah. This was a title of Prophet Yaqoob ‘alayhi salaam. It is similar to names such as, ‘Abdullah, ‘Abdur Rahman, and so forth. As in these names ‘Abd is a constant similarly ‘eel or ‘il’ is a constant in Jibreel, Mika’el and Israfeel.   

Allah subhanahu wa ta’ala then said,

مَن كَانَ عَدُوًّا لّلَّهِ وَمَلـئِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَـلَ فَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَـفِرِينَ

“Whoever is an enemy to Allah and His Angels and His Messengers and Jibreel and Mika’el (Michael) – then indeed, Allah is an enemy to the disbelievers.” Believe in all the messengers is part of our faith. Disbelieving in any one of them will lead to kufr (disbelief).

Angel Jibreel (Gabriel) and Mika’el (Michael), have been specifically mentioned, although they are included among the angels who were messengers. It is because this ayah was meant to support Jibreel the emissary between Allah subhanahu wa ta’ala and His Prophets. Allah subhanahu wa ta’ala also mentioned Mika’el here, because the Jews claimed that Jibreel was their enemy and Mika’el was their friend. Allah subhanahu wa ta’ala informed them that whoever is an enemy of either of them, then he is also an enemy of the other as well as Allah’s. We should state here that Mika’el sometimes descended to some of Allah’s Prophets, although to a lesser extent than Jibreel, because this was primarily Jibreel’s task, and Israfeel is entrusted with the job of blowing the Trumpet on the Day of Judgment.

It is recorded in the Saheeh that whenever the Messenger of Allah ﷺ would wake up at night (Tahajjud), he would supplicate,

Dua at waking for Tahazzud

LESSON:

Allah’s statement, “then indeed, Allah is an enemy to the disbelievers” informs us that whoever takes a friend of Allah subhanahu wa ta’ala as an enemy, then he has taken Allah as an enemy, and whoever treats Allah subhanahu wa ta’ala’s friend as an enemy, then he shall be Allah’s enemy. Indeed, whoever is an enemy of Allah subhanahu wa ta’ala then he will lose in this life and the Hereafter.

It is important to love the friends of Allah subhanahu wa ta’ala. Whoever does not do so then all his deeds will be wasted no matter how many good deeds he performs.

Allah subhanahu wa ta’ala helps His friends. They please Him and He is pleased with them. They remember Him in good times, He does not leave them in their testing times. Rather, He hastens to solve their problems and make things easier for them.

Who are the Friends of Allah (Awliya Allah)?

► They love and remember Allah subhanahu wa ta’ala in their hearts

► They remember Him with their tongues in solitude and in a crowd

► They do the deeds that please Him and abandon those which displease Him

If you want to be helped by Allah subhanahu wa ta’ala and become His friend then these are the three distinctive qualities that you must have. May Allah subhanahu wa ta’ala fill our hearts and tongues with His remembrance and love. May He make us of those with whom He is pleased, ameen.

Share:

Read More