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In the name of Allah, all praise is due to Allah, and peace and blessings be upon the Messenger of Allah.
One of the greatest joys in my life is that which I find in contemplating the verses of Allah the Almighty, delving into their depths, and extracting their treasures, then connecting them to reality. I find an answer to every question and a solution to every problem... divine answers and solutions that are infallible, absolute truths that no falsehood can approach from before or behind...
I see the verses pulling me out of the confusion of conflicting thoughts, establishing me in difficult situations, and calming my heart when fears stare at it, as if it were a rope let down from heaven and a light that illuminates the darkness of life...
How much I enjoy when I shift my gaze between the verses of Allah inscribed in the Quran and His signs manifested in the universe and creatures... how my heart trembles when I study a fine phenomenon in the human body or in the creation of beings, then fills my entire being with the words of my Lord, the Most High: "Indeed, in that is a sign, and most of them are not believers. And your Lord is the Most Powerful, the Most Merciful..."
How I have seen with my own eyes the fulfillment of the Prophet's prayer when he directed the one with worries to supplicate to Allah: "(That You make the Quran the spring of my heart, the light of my chest, the removal of my sorrow, and the dispelling of my worries)... I have seen how the Quran gives you a new spirit {And thus We have revealed to you an inspiration of Our command}..."
Yes, I love the Book of Allah, and I see it as the greatest blessing. If Allah had not bestowed it upon us, it would have been enough to dedicate our entire lives to it, and we would not do it justice...
And the lover cannot keep silent! I want my brothers and sisters to share with me the love of the Quran and the love of contemplating it... And for that, this book was written.
The idea for the book began with my conviction that the Quran is not studied in the correct way. The focus is usually on memorization without understanding. And Allah the Almighty made contemplation an obligation for everyone, saying: "Do they not contemplate the Quran? Or are there locks on their hearts?" And He said: "A blessed Book We have sent down to you, so that they may contemplate its verses and so that those of understanding may remember."
And sometimes competitions are held in the Quran, but usually, the aspect of contemplation is neglected. So, I decided to formulate contemplations in the form of questions that stimulate the mind of the reader and the memorizer of the Quran to search for the verse that carries a certain meaning, or an answer to a question that touches his life, or a verse with which he can respond to someone with a doubt or resolve a dispute between different people in a matter, taking care that these questions have practical applications that make the Muslim walk in his life with the light of the Quran as Allah the Almighty said: "And We have made for him a light by which he walks among the people."
And I held the competition in Ramadan of the year 1439 of the Hijrah of our Prophet. We used to ask questions in a live broadcast on my official page, and brothers and sisters from all over the world would participate in answering.
Knowing that I strive in the questions to have precedence in them from the sayings of the interpreters or scholars, and if I do not find the precise meaning intended, then I ask the people of knowledge lest the deduction and understanding be outside the rules of the accepted interpretation. And often a certain meaning occurs to my mind, so I search in the mother books of interpretation known to me, but I do not find it until I come across it in the speech of Ibn Taymiyyah or Ibn al-Qayyim or Ibn Ashur or others from the scholars, so I rejoice greatly that Allah the Almighty has guided me to this understanding, and it was not contrived nor outside the rules of the language nor the fixed rules of Islam.
And the comments of the participating brothers in the competition were very positive. They expressed that after participating in the competition, it was as if they were reading the Quran for the first time, and their love for it grew in their hearts and connected it to their reality.
Then we held two more seasons of the competition in Ramadan of the years 1440 and 1441 AH, and some of the winning brothers and participants helped in writing the questions.
Therefore, the questions and answers you will see in the book are not from the formulation of the poor servant alone, but his brothers and sisters have shared in it.
And indeed, I was amazed by the level of the brothers and sisters in the three competitions! Among them were those who answered the question with extraordinary speed, knowing that most of the questions are not something you find easily or directly in the interpretations. The speed of the brothers in their answers indicates living with the contemplation of the Quran with a present mind and a burning intelligence.
And it is noteworthy that the winning brothers and sisters were from those with specializations in medicine, doctorates in it, computer programming, English language, and other specializations.
So, I asked some of my participating brothers in the past competitions to help me arrange the questions and answers, correct them, exclude what may be difficult to understand, and add benefits and quotations from the sayings of the interpreters. Thus, this book was produced, and I ask Allah to make it a means of good deeds for all of us.
And we ask Allah the Almighty to bless this book with a great blessing, benefit many of His creation with it, and make it a means of seeing His noble face and meeting with the one who taught us the Quran with the Messenger of Allah, Muhammad, peace be upon him.
The poor to the forgiveness of their Lord, Iyad Qanibi and the book's team.
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Ways to Difficult and Simplify the Competition:
If the competitors are distinguished in their contemplation and understanding of the Quran, we advise the one conducting the competition to ask them questions without telling them which part the answer is from, meaning he says to them: Where in the entire Quran is the such-and-such meaning? He should select a question from the first part, then the tenth, then the eighth, and so on, because the distinguished ones will find it easier to know the answer if the part is specified. Considering that when the part is not specified, the question may have more than one correct answer, meaning more than one verse answers it. So, the one conducting the competition should consider that at that time.
If the competitors have less memorization and recall, they are asked questions from a specific part after reading it, and they should mention the answer from their memory or compete in extracting it from the part they read.
If the competitors are non-memorizers or younger in age, they are given the questions in advance to find their answers while reading. This will increase their inclination towards the verses and their attempt to extract their treasures.
We emphasize to you, brother reader/sister reader, not to rush to look at the answer, but to exert all possible effort in contemplation and trying to know the intended verse.
Important Notes:
When Allah created Adam, He knew that Adam would descend from Paradise. What happened with Adam and Eve, from their education to being exposed to the temptation of Satan, who enticed them to eat from the tree, was all preparation for a great mission that required them to have the freedom of choice and to be aware of Satan's enmity and resist the inclinations of desires. Mention a part of a verse that indicates this.
The evidence of the truth of Allah's religion is clear, conclusive, and sufficient for every seeker of truth. If someone rejects it, this indicates their corruption and that their habit is to deviate from the path of goodness, which prepares them for disbelief in such evidence. In this, there is a response to those who claim that "the poor atheist" was presented with evidence of Islam but did not accept it and is excused because he was not convinced by it! Rather, if anyone rejects the evidence of Islam, this is a flaw in them, not a deficiency in the evidence. Mention a verse that indicates this.
The burdens of Islam are heavy on those with weak certainty. The more your certainty in Allah and the Day of Judgment increases, the easier it becomes for you to bear them. Mention the answer in two consecutive verses.
It is the habit of the oppressors and those who conspire against Muslims that they do some "charitable" acts for the victims of their oppression and conspiracy! In this case, it should not be said: "They did well in this aspect even though they did badly in others." Rather, they are blameworthy for causing harm to people and are not praised for mitigating the effects of their harm afterward. The answer is in two consecutive verses.
Allah, the Exalted, is pleased with His servants regarding the fruit that is of the same shape but has different tastes. Mention a verse that indicates this meaning.
Allah's forgiveness of a servant's sin does not necessarily erase the worldly consequences of his disobedience. Mention a part of a verse that clarifies this meaning.
In discussing the evidence of the existence of Allah: We mention the evidence of the creation of creatures. Someone might say, "I found myself from the sperm of my father and the egg of my mother..." We say: These parents, in turn, and their parents' parents, must have a Creator at the end of the sequence. It is impossible for the causes to be traced back to something without a beginning. Mention three words from a verse that indicate this meaning.
The nobility of the Quranic discourse is that you find Allah, the Exalted, threatening in a way that removes the hearts, then He follows it with a discourse that includes comfort, guidance, and opening the door of repentance, as He said: "Indeed, those who say, 'Allah is one-third of three,' have disbelieved. There is no god except one God. If they do not desist from what they say, a painful punishment will befall those who disbelieve among them. Will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful" [Al-Ma'idah: 73-74]. Mention a verse in which there is an approach from Allah, the Exalted, to His servants after threatening and rebuking.
A person may reach a stage where his heart is veiled, and he does not perceive the evil consequences of his actions on earth and creation.
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Some rejecters argue by saying, "Allah has decreed our misguidance. If Allah willed, He would have guided us." As if Allah forced them into misguidance and did not give them a choice. The Quran has refuted this claim in several places, stating that a person acquires, through his own actions, the deprivation of Allah's guidance and success, as He said: "And they say, 'Our hearts are unyielding,' but Allah has cursed them for their disbelief, so they believe little" [Al-Baqarah: 88].
The trial we are in should drive people to turn to their Lord and obey Him. However, some servants, if not immediately punished, feel safe from Allah's punishment. Mention two consecutive verses in which Allah mentions the state of people who felt safe from the punishment of Allah, the Exalted, after He averted it from them.
Whoever abandons what benefits him will be afflicted with busying himself with what harms him. Whoever abandons the worship of the Merciful will be afflicted with the worship of idols. Whoever abandons the love of Allah, fear of Him, and hope in Him will be afflicted with loving other than Allah, fearing and hoping in them. Whoever abandons humbling himself to his Lord will be afflicted with humbling himself to servants. Whoever abandons the truth will be afflicted with falsehood. Mention what indicates this from the first part.
Not appreciating a blessing may lead the servant to seek something lesser than it, and this is one of the causes of Allah's anger. Allah said about the people of Saba': "They said, 'Our Lord, space out our stages of travel among them,' and they wronged themselves" [Saba': 19]. Mention a verse from the first part that contains a similar meaning.
Mention a word from this part that shows that the effect of religion appears on its possessor.
Allah said: "Thus, no messenger came to those before them except that they said, 'A magician or a madman.' Have they enjoined one another with it? Rather, they are a transgressing people" [Al-Dhariyat: 52-53]. When the people of falsehood transgress and follow falsehood, they say the same words as if they had been instructed to do so. Mention a part of a verse that conveys the same meaning.
Among the manifestations of turning away from Allah's religion in tribal disputes is that you find among them someone who kills a person, they are keen to kill a person or a greater number of people from the killer's tribe. Mention a verse that addresses them and clarifies that Allah forbids them from doing so.
People often, when they dispute, ignore Allah's commands in dealing with the dispute, justifying to themselves that they are angry and that the other party deserves this treatment, as if it is not required of them to adhere to Allah's command if they are angry! Mention a terrifying verse in which Allah makes this behavior a mockery of His command and prohibition, turning the matter from a deal between two enemies to a deal with Allah, glorified and exalted be He.
Festivals in Islam are occasions to thank Allah for guidance and success in acts of worship, not as the corrupt wish to make them occasions of disobedience and heedlessness. Mention part of a verse that indicates the first statement.
Islam has taken care of the natural needs of women as it has for men. Marriage aims to achieve tranquility and psychological stability for both, not as the promoters of feminist tendencies claim that Islam is a male religion. Mention part of a verse that explains this meaning.
If Muslims do not take care of the matter of jihad, this will lead to their destruction and the loss of their status. Mention a verse that explains this meaning.
When the right of Allah becomes trivial to people, you may find them sympathizing with those who turn people away from the path of Allah and misguide them in their religion, like some atheist preachers, on the pretext that this atheist is "humane" and did not take a life, but perhaps supported some Muslim causes. You may find someone saying: "This atheist did not kill an ant." Mention four words from a verse that explain that his crime is worse than the crime of taking lives.
The disconnected exception is where the excepted is not of the same kind as the exceptor, or it means "but." Mention a verse in which not understanding that the exception is disconnected leads to a misunderstanding of the boundaries of the relationship between the two genders.
The believer realizes that patience in hardships and difficult situations does not come from the depths of his weak self, so he always draws it from Allah, glorified and exalted be He.
The people of desire do not keep silent with evidence and proof, but they continue in argument and obstinacy, and it is not upon the believer in this case to argue with them. Mention a verse in which there is a disconnected exception that carries this meaning (Note: the disconnected exception is when what comes after the letter "except" (the excepted) is not of the same kind as what comes before it (the exceptor)).
The Muslim should do things in the easiest way and should not burden himself with hardship that Allah has not ordained for him. Mention a verse that indicates this.
Mention three words from a verse that addresses those who see someone increasing movement in their prayer to make them understand that they are thereby contradicting Allah's command.
Mention four words from a verse that explain that it is not logically impossible for Allah to burden people with difficult matters, but He has left that out of His mercy, glorified and exalted be He.
A verse teaches us that the believer, no matter what he expends in the cause of Allah, even if he offers himself, his wealth, his comfort with his country and family, the utmost that comes from him is to rely on Allah's mercy encompassing him, and not to cut off that he is of its people. Mention four words that teach us this etiquette.
Man's need for the fear of Allah is greater than his need for food and drink. Mention four words in which this meaning is found.
Among the methods of the people of falsehood is to catch some mistakes of the believers, exaggerate them, and shed light on them through the media. In this case, the people of truth must first acknowledge the mistake and not justify it, and then respond to the people of falsehood, comparing their heinous crimes with this mistake to show the extent of their criminality and lack of fairness in catching the mistakes of the believers. Mention a verse in which this directive is given.
There is an interjected phrase in a verse, whose interjection indicates that Allah is amazed at the misguidance that reaches those who are deprived of Allah's guidance and success, to the point that they say things that a rational person would not say, indicating contempt for Allah's attributes. Mention this verse and the interjected phrase within it.
The original purpose of knowledge is to bring about humility to the truth and affection among people, but some people have taken it as a cause for difference and a material for envy and oppression, working against its purpose. Mention a verse with this meaning.
If a Muslim sacrifices for the sake of his religion and expends the valuable and precious, believing and sincere in the reward, this increases his attachment to his religion and steadfastness upon it. Mention three words from a verse that indicate this.
The devil usually discourages obedience to Allah by frightening of the consequences of this obedience. Mention a verse that indicates this.
The Quran works to purify the heart from bad thoughts by reminding that Allah is aware of what goes through it, so the servant feels shy to let Allah see his heart as a place for bad thoughts. Mention a verse that develops this supervision.
Some merchants swear false oaths that the goods are at such a price or that such has been paid for them, not knowing that Allah has threatened those who do so with a verse. Mention it.
One of the virtuous sisters urged her acquaintances to donate their excess clothes to give to the poor. She received donations from rich people of dirty clothes that they would not like for themselves. Mention a verse that it is good to address the sister with these people to alert them to their mistake.
Imagine yourself about to fall into a valley, and someone comes to save you, and you fear that the knot is loose, but you find the rope tied firmly. Mention a verse that reminds you of this image and reassures the believer.
If the servant prevents the right of Allah and the right of His servants, then Allah hardens their hearts against him and casts hatred upon him among the people. Mention part of a verse that indicates this meaning.
Whoever Allah has blessed with knowledge or a skill that people need, it is befitting that he does not withhold it from them, for this is part of being grateful for the blessing. Mention part of a verse that refers to this.
The righteous rejoice at seeing Allah's bounty upon other righteous people with what may not be available to them, and this makes them hope for Allah's bounty to bless them as He has blessed others. Mention a verse that refers to this meaning.
Mention part of a verse in which there is an action that Allah will shade you with in His shade on a day when there is no shade except His shade.
Allah, glorified and exalted be He, does not attribute evil to Himself in word or deed. He does good and does not do evil. If evil is found in His actions, it is evil from one aspect and good from another, and evil is only in the actions, not in the actions. Therefore, Allah did not attribute it to Himself. It has been confirmed from the Prophet, peace be upon him, "And evil is not attributed to You." Mention two words from a verse in which this sublime meaning is found.
Mention a verse that indicates that the believer, no matter what he spends in the cause of Allah, even if he offers himself, his wealth, his comfort with his country and family, the utmost that comes from him is to rely on Allah's mercy encompassing him, and not to cut off that he is of its people. Mention four words that teach us this etiquette.
Mention four words from a verse that explain that it is not logically impossible for Allah to burden people with difficult matters, but He has left that out of His mercy, glorified and exalted be He.
Mention a verse that shows that being subjected to mental distress can be a mercy in that it alleviates the feeling of another mental distress. A person may face a problem that causes a strong negative feeling (fear, sadness, regret), then afterwards, they are subjected to something that causes an even stronger negative feeling than the first, to the extent that it makes them forget the first feeling. When this second cause is removed, they feel relieved because the first cause had diminished due to the second. Mention a verse that indicates something like this.
Mention a verse that commands the believers with a command and guarantees them a guarantee that comforts their hearts from the fear of the plots of their enemies and their power.
We read in the third part the saying of Allah the Almighty: "Indeed, those who disbelieve in the verses of Allah and kill the prophets without right and kill those who order justice among the people - inform them of a painful punishment" [Al-Imran: 21]. And one may ask: Can the killing of the prophets be right in the first place? The answer is that this phrase "without right" is to emphasize the heinousness of their act, so it is not a condition if it is present, the killing of the prophets is forbidden, and if it is not present, it is permissible to kill them! Mention a verse that contains a phrase that one might think is for restriction while it is for condemnation.
Some people ask: What is the evidence that the Quran is the speech of Allah? In answering this question, we often elaborate on the miraculous eloquence, scientific evidence, and news of future and past events, and all of this is correct. However, there is a very important evidence, which is that the style of the Quran in addressing the Prophet (peace be upon him) is the style of a Lord addressing a servant, not the style of a human who wants to create a false glory for himself by formulating speech and attributing it to Allah -the Almighty-. For example, you see the Quran threatening the Prophet if he disobeys his Lord, and on the other hand, if the Prophet does a great deed, you see that the Quran attributes the merit of that to Allah. This is unlike what you see in the books of the Baha'is, Qadianis, and Babis, for example, in attributing imaginary glories to themselves and sanctity no matter what they do. Mention a verse that talks about a situation in which the Prophet behaved very well, but the verse nevertheless attributed the merit to Allah that He guided His Prophet to this behavior.
An interjecting sentence came in a beautiful place where the meaning we mentioned is revealed to the furthest extent that the Quran is the speech of a Lord to a servant. The Prophet (peace be upon him) is a messenger from his Lord, and he has no right to expect nor even to seek retribution from his oppressors in this world. Rather, he must submit to all the decrees of fate, for he is only a servant of a Lord who rules as He wills and does what He wants. Mention specifically this interjecting sentence where the mentioned meaning is revealed.
Some people call for uniting the sons of a single society on worldly principles, claiming that this unites them, even if it means neglecting the right of Allah the Almighty and transgressing His laws and rulings. While the Quran teaches us that leaving what Allah brought this nation for, and leaving the mutual advising to adhere to its boundaries, leads to the tearing of the society and the loss of its unity. Mention two consecutive verses that convey this meaning.
Sin is a cause of humiliation and disgrace. Mention a verse that indicates this.
Some people try to reconcile the myth of evolution with Islam by interpreting the verses in a clearly false manner. Mention three words from a verse that refute the idea that the parents of humanity evolved from lower creatures.
One of the most important things that saves a Muslim is to acknowledge his sin if he sins, not to defend it. Allah the Almighty says: "And others have acknowledged their sins, mixing a righteous deed and another evil. Perhaps Allah will forgive them. Indeed, Allah is Forgiving and Merciful" [At-Tawbah: 102]. However, one may deceive himself into thinking that he is acknowledging his sin but does not stop doing it. Mention five words that complete the meaning and prevent this misunderstanding.
A person's polytheism is the cause of his fear of his enemy. Mention a verse that indicates this meaning.
The lack of belief in the Hereafter makes a person lament the misfortunes of this world, which are from the punishments of Allah for these people. Mention six words from a verse that indicate this meaning.
He who is not pleased with the decree of Allah brings grief upon himself. Mention two words from a verse that indicate this meaning.
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Some people are negligent in sins while saying: "If the door of jihad is opened, I will show Allah what I can do. But now, I do not have anything to offer..." Mention a verse from the fourth part that clarifies to these people that adhering to the commands of Allah, avoiding His prohibitions, and not being negligent in them will be a great help for them in steadfastness if the door of jihad is opened for them.
Money is important for Muslims individually and collectively, as it is used to fulfill the obligations of religion such as Hajj, jihad, and good deeds, and it enables the nation to dispense with the humiliating need for other nations. Therefore, Allah commanded us to protect money from waste and corruption. Mention a verse that indicates this.
Some of the Muslims do not know the value of monotheism nor appreciate the heinousness of disbelief, so you see them saying about some disbelievers that they may be better than some Muslims with Allah because of the "charitable financial works" they do. Mention a verse that refutes these people.
The Muslim must be polite with Allah no matter what he does for the sake of Allah, as we said when Allah the Almighty said: "Those are the ones who hope for the mercy of Allah" [Al-Baqarah: 218]. Mention three words that indicate that the servant does the greatest deeds in Islam and is still in need of Allah's forgiveness.
The deniers are averse to forbidding evil on the pretext that it threatens the social fabric and causes fitnah among its sects. Mention five words from a verse that contains a response to these people.
A verse was revealed to a group of the Companions, although it began with something resembling blame, but they were happy with its revelation because of two words in this verse. Mention the two words.
You see people whose hearts are filled with certainty, so they do not hesitate to support the truth despite the effort and hardship they have endured during that, and they are steadfast and proud on the path, walking until they meet Allah the Almighty. Mention a verse that refers to this meaning.
Some polytheists or atheists are preferred over Muslims by some, claiming that they are more humane or have better morals. Mention a verse that can be used to refute them, showing that Allah has condemned those who prefer a disbeliever over a believer.
Some young men and women do not adhere to Allah's command regarding interactions with the opposite gender, including issues like lowering the gaze. If confronted, they might say, "Brother, I am human, made of flesh and blood, with desires, and the temptation is strong." Mention a verse that shows that Allah has legislated the boundaries He has set for the relationship between men and women, knowing full well the desires within us. These boundaries are a mercy to us, preventing us from falling into the destructive consequences of moral chaos.
Mention a verse that shows some people commit prohibitions more than if they were commanded to do so legally.
There is no need for Allah to punish people. Punishment is a consequence of evil. Mention a verse that indicates that if people are believers and show recognition of Allah's favors upon them, He does not need to punish them.
Mention a verse that clarifies the meaning we mentioned earlier: the Quran attributes goodness to Allah regarding what the Prophet receives, while attributing the cause of misfortunes to the Prophet himself if he is afflicted by any.
Some people justify turning away from Allah's rulings and not acting upon them in the name of maintaining social peace and coexistence among people of different faiths. Mention verses that speak of such excuses and the response to them.
Allah opens the doors of repentance, but the corrupt misguide those entering it. Mention a verse that indicates this meaning.
There are two types of the Arabic letter "lam": the "lam" of cause and the "lam" of reinforcement. If you say, "I will be a supporter for you," the "lam" here is called the "lam" of reinforcement. However, in Allah's saying, "Indeed, those who lower their voices before the Messenger of Allah are those whose hearts Allah has tested for piety" [Al-Hujurat: 3], the "lam" is the "lam" of cause. The implication is that their hearts were tested for the sake of piety, meaning to have piety within them. Mention four words from a verse where not knowing that the "lam" is the "lam" of cause leads to misinterpretation, as if Allah is forbidding His Prophet from taking a strong stance against evil people.
One of the good aspects of Islam's dealing with slaves and slave girls is that it addresses them with titles that honor them and make them feel good about their relationship with their owners, as if they are part of the family. Mention two separate words from a verse that convey this meaning.
It is not enough for a Muslim to comply with the command of Allah and His Messenger and refer to His Shariah; rather, one must submit and not have any hatred or rejection of Allah's and His Messenger's command. Mention a verse that conveys this meaning.
The Quran alludes to some matters that might be too delicate to mention directly, and this is one of the Quran's noble qualities. Mention a word that appeared in today's part as an example of this.
A person with sound innate disposition and a sound heart, when he sees someone better than him in faith and character, is pleased and wishes he were like him. However, the owner of a vile soul loves to see others descend to his level and become like him, and he strives for that.
Some people do good deeds, but not with a good intention, or they are not believers at all. Mention a verse that expresses astonishment at the state of those who missed the opportunity to earn the reward for their deeds even though they did them.
The default is to think well of Muslims, but when it becomes clear that some of those who claim to be Muslim are hypocrites, one should not think well of them. In fact, Allah has rebuked those who were lenient towards them. Mention the verse in which this rebuke occurred.
An action was mentioned, which scholars used as evidence that faith has degrees and increases and decreases. Mention this action.
A verse from this part reminds those with feminist tendencies to know their role and rights as women, for Allah has defined rights and duties with His wisdom and knowledge.
One of us may disobey and not see the effect of his disobedience on his body or wealth, thinking there is no punishment... but there are five words from today's part that show that everyone who has a sin will receive its punishment, either immediately or later.
Some people see what the martyrs face for the sake of Allah, and instead of thinking about supporting them in every way they can, they are reassured and pleased that they were not harmed as their brothers were. The media reinforces this by discouraging Muslims and deterring them from supporting their brothers so that they do not face what their brothers faced. Mention a verse from today's part that should awaken such a person from this state.
One of the greatest interpretations is to interpret a verse of the Quran with another verse, such as interpreting Allah's saying, "Those who believed and did not mix their faith with injustice" [Al-An'am: 82] with His saying, "Indeed, polytheism is a great injustice" [Luqman: 13] (the Prophet was the one who clarified this in response to a question from the companions). Mention a verse from today's part that clarified who the people referred to in a verse from the first part of the Quran are.
Allah described the hypocrites as seeking honor and elevation among the disbelievers, as He said, "Those who take the disbelievers as allies instead of the believers. Do they seek honor with them? But all honor belongs to Allah" [An-Nisa': 139]. Mention part of a verse that shows this will lead to their status in the Hereafter being the opposite of what they sought.
Some may cover up for an employee who embezzled from his employer or betrayed his trust in an amount that, in his view, does not harm the employer, seeing this as mercy to the employee. But Allah did not call this mercy; rather, He gave it the appropriate name and forbade it. Mention a verse that indicates this meaning.
A verse from Surah Al-Hadid interpreted a verse from the fifth part. What is the verse from the fifth part that was interpreted by Allah's saying, "It will be said, 'Return behind you and seek light,' and a barrier will be placed between them with a gate, its inner side containing mercy, and its outer side facing the punishment" [Al-Hadid: 13]?
Many people do not care about the Hereafter and do not think about it. Therefore, they look: if they are safe from the punishment of this world, they dare to commit sins, completely disregarding the guidance of revelation. Mention a verse that describes people in this condition.
The one who delves into the truths and masters them so that doubts and desires do not deceive him, you will find him far from affectation and obstinacy, with no barrier between him and the truth. He knows the signs of the prophets' truthfulness and does not ask them for miracles beyond the ordinary. You see him far from aggression against others' possessions or greed for them. His heart is attached to the Hereafter. Mention a verse that indicates this meaning from its context.
There is a word that is strange in context to those who do not understand its meaning, indicating that the fear of Allah removes from the believer's heart the awe of enemies and fear of them. What is this word?
Among the wisdom of Allah the Almighty is that He may legislate for His believing servants a legislation that is easy for them, allowing them to deal with polytheists in worldly matters that do not involve yielding a right or principle. However, it should be noted that this permission does not mean that Allah approves of the owner of falsehood in his falsehood, nor should it be believed that the owner of falsehood is equal to the believer in status because of this legislation. Mention a part of a verse that warns about this matter.
We mentioned in the questions of part four that sin deprives one of good, as in His saying, "Indeed, those of you who turned back on the day the two armies met - it was only the devil who made them slip because of some of what they had earned" [Al-Imran: 155]. Mention the location of the evidence from a verse that carries the same principle.
The more a person is upright in the matter of Allah, the more he benefits from the Quran. Mention a part of a verse that indicates this.
The servant must submit to the decree of Allah, for He is the Most High, more knowledgeable about our interests than we are, whether we understand the wisdom of His command or not. Mention the end of a verse of five words that points to this meaning.
The position of certainty is a great position. The certain one is the one who distinguishes the beauty and splendor in the decree of Allah and that it is necessarily followed by reason and law. Certainty does not stop at intellectual knowledge, but it is the complete knowledge that necessitates action. Mention a verse that indicates this.
The Quran does not only bring clear evidence, but it builds the sound, innate intellectual structure that benefits from the evidence and can distinguish between truth and falsehood. Mention a verse that indicates this meaning.
Many people thank their Lord only for worldly blessings and turn a blind eye to religious blessings. Mention a verse that proves that it is obligatory for servants to thank Allah for the knowledge of legal rulings and their clarification.
The believer is keen on entering his brothers into Paradise. Allah said, "And Allah would not let your faith be in vain. Indeed, Allah is, to the people, ever Kind and Merciful" [Al-Baqarah: 143] in response to those who asked about the condition of those who died and were received into the Al-Aqsa Mosque. There is another verse in this part that contains the answer to such a question.
Many people are deceived by the vastness of Allah's mercy while being negligent in obeying Allah, indulging themselves, and saying that His mercy is vast and He will forgive us all. Mention a verse from today's part that teaches us that a person must have two wings to fly with: fear and hope.
Mention a verse that clarifies that polytheists combine misguidance and leading others astray, neither benefiting from guidance nor wanting to benefit others with it.
The Quran warns all people, but Allah has specified His warning for believers in some verses because they are the ones who truly benefit from the Quran, as He said, "That He may give warning to him who is alive and the word may be proved against the disbelievers" [Ya-Seen: 70]. Mention a verse with the same meaning.
There is a verse that reminds us that it is right to praise Allah when the wicked perish because their perishment is a blessing to people, and blessing is the greatest of blessings, and thanking for the blessing is obligatory. Mention this verse.
You may encounter situations where Allah's care for you or His response to your supplication becomes clear in a way that defies conventional material explanations, and you rejoice in them. However, you must remember that the duty of gratitude increases and the sin of denying these situations also increases.
The Muslim must accustom himself to the fact that the reward for good deeds and qualities is entirely in the Hereafter, not in this world. Mention a part of a verse that explains this concept.
Mention a verse from the previous parts that carries the same meaning.
I conducted a survey in several mosques about the causes of falling into sins, and in this survey, we listed more than 50 causes. The second most chosen cause by the survey respondents was their reliance on the mercy of Allah the Almighty. Therefore, many of us lack balance between the fear of Allah and the hope in His mercy. Mention two consecutive verses that show that one of us may do a great deed with many sacrifices, but if he is negligent during it with a command of Allah the Almighty, he is exposed to His punishment.
Among the most relied upon by the followers of the superstition of evolution is the phenomenon of resemblance among many creatures. We say to them: Among the kinds of creatures, there are those that are very difficult to distinguish due to their resemblance, although they differ in their realities in a significant way. Mention the most evident word in a verse that indicates this meaning.
A noble verse is used by those who deny the attributes of Allah to deny seeing Allah, but the contemplative and thoughtful one will find that it refutes the claim of those who deny.
A word mentioned in the part reassures the believer that if he sincerely believes in Allah, He will surround him with tranquility in the face of fears.
If a person turns away from the truth the first time, he may be punished by being deprived of guidance afterward. Mention a place that indicates this meaning.
Mention a part of a verse that Ibn Abbas used to refute the Kharijites in the matter of their evidence with the verse, "The judgment is only for Allah" [Yusuf: 40].
Allah tests His servants in their observance of Him. Many people do not succeed in this test and disobey Allah when He is hidden from the eyes of people with forbidden glances or otherwise. Mention a verse in which Allah tests His servants in their observance of Him.
The Muslim must fly with the wings of fear and hope, not relying solely on fear and despairing, nor solely on hope and indulging himself. Mention a verse that mentions from the attributes of Allah what causes the believer to feel fear and hope.
The punishment of disbelievers in the Fire has degrees and ranks. There is a difference between the disbeliever who corrupts the earth and turns people away from the path of Allah, and the disbeliever who does not turn people away, as Allah said, "Those who disbelieved and averted from the path of Allah - We will increase them in punishment for what they used to do" [An-Nahl: 88]. Mention a verse that clarifies this meaning, that the punishment is according to the deed of the disbeliever.
It is common among the speech of disbelievers about the Prophet, peace be upon him: "A prophet of the Arabs," and they may mention this term in the context of speech containing praise for him, peace be upon him, which Muslims pass on out of affection and pride in this praise. We say: Apart from the fact that our Prophet, peace be upon him, is above the praise of those who disbelieved in him, this description "A prophet of the Arabs" is restrictive out of ignorance or with the intention of limiting the message to a specific people, which is false. Mention a part of a verse that clarifies that the Quran was revealed to all creation and all ages, not to a specific sect as some claim and allege.
There is a verse in which there is consolation for the Messenger, peace be upon him (meaning the removal of his sorrow), and that what they intended for him was a retribution that would return to them, thinking that they harm the Prophet, but in reality, the destruction returns to them.
Mention a verse in which the disbelievers are compared to the dead, due to the death of their hearts.
Two verses from Surah Al-An'am were interpreted by the Prophet, peace be upon him, with two verses from Surah Luqman. What are they?
There is a verse in which there is evidence for the legal rule, which is that the means are considered by the matters they lead to, and the means of the prohibited, even if they are permissible in origin, become prohibited if they lead to evil.
Among the most noble blessings that Allah bestows upon those who obey and fear Him is that He teaches them beneficial knowledge that revives the heart and rectifies this world and the Hereafter. Often, in this context, people mention Allah's saying: "And fear Allah; and Allah teaches you" [Al-Baqarah: 282], and they say, "Fear Allah in what you learn, and He will teach you what you do not know." Mention a verse that indicates that Allah teaches those who obey Him as if He sees them with the noblest of knowledge.
Allah does not love to burden the Muslims with His rulings or bring them to the point of waswasah (whispering). Mention a contradictory statement that alleviates us from some burdens that might drive us to the condemned excess.
None of us is obligated to speak the truth in every situation. However, we are obligated not to speak falsehood. Mention a part of a verse that clarifies this concept.
Some people claim that faith does not necessitate action, and that a servant may be saved with Allah by his heart's faith alone, without the need to follow that faith with good deeds, acts of worship, and avoidance of prohibitions. Mention (5 words) from a verse that shows that a servant's salvation with Allah is not achieved by mere heart faith alone.
The believer hopes that the leaders and politicians will have faith because that would be a reason for the welfare of the subjects. However, their lack of faith should not be a reason to shy away from the path, as it is Allah's decree that sovereignty in many places and times is for the wicked. Mention a verse that indicates this.
Allah's revelation, may He be exalted, does not choose for His revelation except the best of mankind, and Allah cannot choose for His revelation a person who is defective. Mention a verse that shows that Allah chooses the best of mankind for His revelation. Mention a verse that carries the meaning of selection.
Among the greatest trials that a Muslim goes through is the fear that he suffers in his life as a result of his adherence to the commands of the religion, and the few who support him in goodness and their weakness. Mention a verse that comforts the believers from these two things.
To be pleased with injustice, even if you do not practice it, makes you one of the unjust people and associated with them.
Among the blessings of Allah upon man is sound natural disposition, for it makes its owner know the ugliness of evil deeds even if he does not know the ruling of the Shariah regarding them. Mention five words from a verse that this meaning is understood from.
False principles are ugly in themselves. Therefore, they need showiness and adornment to entice people with them. Note Allah's saying: "And thus did He make fair-seeming to many of the idolaters the killing of their children, that He might destroy them and obscure for them (the way of truth)" [Al-An'am: 137]. Mention a word from another verse that refers to this meaning.
People complain about the injustice of those who rule over them. However, they should remember that the exaltation of these rulers over them may be one of the decreed punishments because they themselves have initiated forms of injustice. Mention a verse that refers to this meaning.
The occurrence of the major signs of the Hour deprives not only the disbelievers of the opportunity, but also those who fall short after their faith in the religion of Allah. Mention five words that indicate this.
Three words from a noble verse indicate that the disbelievers will be held accountable and punished in the Hereafter for the blessings they enjoyed in this world because they disbelieved in the Bestower of blessings.
"(Then)" comes in the Quran in chronological order as well as in the ordinal or informative order, i.e., the order of reporting matters, even if what comes after "(then)" has not occurred later in time than what precedes it. Mention an example of the informative order.
Mention a verse in which descriptions of the Prophet (peace be upon him) are mentioned, which are used as evidence against the People of the Book.
The Quran usually begins the news of the Jews with Allah's saying: "(And remember) when." In one place, it began with an unusual beginning that indicates that this news has another significance.
Mention a part of a verse that shows that whoever learns knowledge will be held accountable for it.
It was expected that the Quran would praise the Prophet and his companions in a place of praise without showing any weakness in them. However, the verses came unexpectedly, indicating that it is a revelation from the All-Wise, the All-Knowing.
The best of the believers get angry when the sanctities of Allah are violated. Mention a part of a verse that indicates this meaning.
Some people, when they see that following the true religion has not lifted the worldly tribulations they suffer, begin to doubt the benefit of this following. Mention a verse that mentions this flaw in thinking.
If you want to call people to adhere to the command of Allah, you must be one of those who are determined to act upon the command of Allah, with seriousness and diligence, without delay, negligence, or discontinuance in the face of hardship or boredom. Mention two words that refer to this meaning.
The caller to Allah detests retreating from his call and acknowledging the ignorance of the people as it is; because thereby he is as if he is proving to himself a charge before the people that what he was calling to was but a saying about Allah, may He be exalted, which He did not say. He who dares to do that with Allah, how can the people trust him? Mention a verse that indicates this meaning.
Arrogance and ignorance lead some oppressors to think that the people under his rule are his property, their bodies, their time, their money, and even their hearts. Mention a verse that refers to this meaning.
The caller to Allah is merciful to the people and loves guidance for them, but his heart is stern towards the obstinate in proportion to the effort he exerts in conveying his call, because he knows certainly that their excuse has been cut off, and indeed, more evidence has been established upon them than upon others. Mention five words from a verse that contains this meaning.
A verse indicates that understanding the speech of Allah is a blessing from which those who are of no good are deprived.
The Messenger of Allah (peace be upon him) said: "No one's deeds will make him enter Paradise." They said: "Not even you, O Messenger of Allah?" He said: "No, not even me, unless Allah covers me with His favor and mercy, so be precise and come close." And Al-Ghamad is the scabbard that surrounds the sword. Mention three words from a verse with the meaning of this hadith in describing the mercy of Allah.
The one who fears his Lord and submits to Him is the one who benefits from the speech of his Lord and is guided by it. Mention a part of a verse that contains this meaning.
Mention a part of a verse that clarifies that the cause of some trials is the evil deeds and disobedience to Allah.
The one who acts according to the Quran and establishes prayer will not be righteous in himself alone, but he will also strive for the righteousness of others. Mention the verse that contains this meaning.
A restriction in a verse is intended to be polite and to refer the knowledge of the future to Allah, and to imply the request for the continuity of faith from Allah, as in "Our Lord, let not our hearts deviate after You have guided us" [Al-Imran: 8]. Mention the part of the verse that contains this restriction.
Some people may think that the reason for conflict and discord among the members of a single human community is primarily economic, so that if the economy of this community thrives, the needs of the people are met, and prosperity is achieved, this would be enough to eliminate social problems and create affection and cohesion among individuals. Mention a verse that indicates otherwise.
Whoever turns his face towards falsehood and its people, and turns his back on the truth and its people, the retribution will come to him at his death and beyond. Mention a verse that contains this meaning.
A Muslim may think of breaking his covenant with non-Muslims, excusing himself that they are treacherous. However, there is a verse that prevents him from doing so, as it reassures the Prophet (peace be upon him) that Allah suffices him from the evil of the treacherous deceivers. The Muslim follows the Prophet in fulfilling the covenant with the polytheists and asks Allah to suffice him from their treachery. But he does not betray or betray.
Mention a verse in which Allah makes the foolishness of disbelief a reduction in the strength of the disbelievers, even if they are many.
One of the greatest causes of the defeat of the nation is the corruption among them in the details during the time of the conflict of the whole. Mention five words from a verse that indicates this.
When the costs are easy and the acts of worship are easy, anyone can claim faith and compliance. But the true believer is not distinguished from the hypocrite or the weak in faith except in hardships and difficult costs. Mention a verse that indicates this meaning.
Enjoining good and forbidding evil is not only the task of preachers and scholars, but it is the task of every believer, including women. Mention a verse that indicates this.
We often look forward to blessings beyond what we have, and we forget that if Allah has given us these blessings, we may not be able to fulfill their rights, so these blessings turn into a cause of temptation for our hearts, destroying us in the hereafter. Mention the beginning of three consecutive verses that clarify this.
Two words that appeared in a verse were like a testimony from Allah to the truthfulness of the Companions, may Allah be pleased with them. What are they?
One of the best ways to confront mocking words is to use them themselves and change their course. Just as a word can be used for blame and defamation, it can be used in another context for praise and honor. There is a word that appeared twice in one verse, once in the context of mockery and then in the context of praise and honor. What is this word?
From the perfection of Allah's knowledge is that He knows what was, what is, what will be, and what was not if it were to be, how it would be. There is a verse whose misinterpretation leads to the belief that Allah seeks from the change of people's conditions a knowledge that He did not know before. Mention the four words that can be misunderstood in this way.
The greatest bliss in Paradise is the spiritual bliss of attaining the pleasure of Allah. Mention four words that indicate this meaning.
We are happy with the destruction of criminals who have long fought against the religion, but we are saddened that their destruction is at the hands of someone who is not better than them. The Muslim does not wait for others to avenge him. Mention a verse that contains this meaning.
It was said: If you want to know your status with Allah, look at what He has placed you in. And Ibn Al-Qayyim said: Whoever wants to know his worth with the sultan, let him see what he is assigned to do and what he is occupied with. Mention a verse that clarifies that whoever is insignificant to Allah, Allah does not grant him great acts of worship.
Mention a verse with which you can respond to those who make the criterion of distinction among people based on "humanity" and belittle the importance of monotheism in that.
Mention a part of a verse with which Ibn Abbas, may Allah be pleased with them, responded to the Khawarij in the issue of their argument with the verse "Indeed, the judgment is only for Allah" [Yusuf: 40].
Allah tests His servants in their observation of Him. And many people do not succeed in this test and disobey Allah when He is hidden from the eyes of people with forbidden glances or otherwise. Mention a verse that contains a test from Allah to His servants in their observation of Him.
The Muslim must fly with the wings of fear and hope, so he does not rely only on fear and despair, nor only on hope and indulge himself. Mention a verse that mentions from the attributes of Allah what causes the believer to feel fear and hope.
The punishment of the disbelievers in the Fire is ranked and graded, so there is a difference between the disbeliever who corrupts the earth and turns people away from the path of Allah, and the disbeliever who does not turn people away, as Allah says: "Those who disbelieved and averted from the path of Allah - We will increase them in punishment beyond the punishment because they were causing corruption" [Al-Nahl: 88]. Mention a verse that clarifies this meaning, that the punishment is according to the deed of the disbeliever.
Allah's saying: "And if you had been harsh and hard of heart, they would have dispersed from around you" [Al-Imran: 159], and yet He commanded harshness towards some people. Mention the verse.
We mentioned "Just as they did not believe in it the first time" [Al-An'am: 110] and the danger of turning away after realizing the guidance. Mention a verse that clarifies the deprivation of a person from the honor of obedience if he does not comply with the command in the first time he is charged with it.
Some people use the phrase "He does not show mercy nor does he let anyone show mercy nor does he let Allah's mercy descend" to describe a merciless person, but this phrase is not acceptable Sharia-wise. Mention a verse that nullifies this phrase and clarifies that no one can prevent Allah's mercy.
You may find a person who is unjust, and you may be harsh on him and fight him, and he is harmed by your fighting him. Until he submits and softens his heart by saying: It was not easy for me to do what I did to you, and it was not easy for me to see the hardship that befell you and the harm that hurt you, but I did not do what I did to you except out of a desire for your good and a good outcome for you. Mention a verse that reminds us of this situation.
One of us may commit a sin that remains causing him distress in his heart - especially if it was in helping the disbelievers or harming Islam and the Muslims - even if its owner has forgotten it and does not notice this source of his heart's disease. Mention a verse that reminds us of a situation like this.
The one who confesses his sin is hoped for forgiveness, unlike the one who justifies and legalizes his sin. Mention a verse that indicates this meaning.
Note: The translation follows the critical rules provided, ensuring that all Arabic text is translated into English, Islamic terms are transliterated, and markdown formatting is preserved. The translation is concise and accurate, adhering to the original meaning of the text.
You may be invited to a television channel with a bad general direction, invited to speak about a topic from the topics of good that benefits people. Mention a verse that makes you inclined not to appear on this channel.
Mention a verse that indicates that the verses of the Quran, if they do not benefit anyone and do not elevate and purify them, this is due to a flaw in them, not a flaw in the verses.
If you see a person deviating and straying after he was on guidance, as it appears, do not think ill of Allah the Almighty that He did not give these people chances, or that He did not clarify the guidance from misguidance to them. Rather, their deviation is a flaw in them and their neglect of what Allah has specified for them to do. Mention a verse that indicates this.
A verse in which Allah commands His servants with a command and guarantees them a guarantee, but He followed the guarantee with a phrase that clarifies to the believers that they must obey Allah in this command regardless of the guarantee. That is, they do not have the right to demand the guarantee from Allah to adhere to the command. Rather, the guarantee is a favor from Allah the Almighty. Mention this part of the verse specifically (two words).
It is a generosity of Allah the Almighty that He rewards the believer for what he suffers for the sake of great goals, and for actions that are not intended for reward in themselves, but Allah rewards him considering the honor of their purpose. And to confirm this meaning, Allah added at the end of a verse three words that distinguish it from the verse that follows. What are these three words?
A word that came explicitly in the place of the pronoun indicating that what Allah bestows upon His servants is purely a favor from Him, glorified be He. What is this word?
Among the Arabic styles is the style of provocation and incitement. As if you say to a person: If you do not want my help, do not do it, and you know that he wants to help and does not suspect anything but this. But as if you provoke him and ignite his enthusiasm to say to you: Rather, I will help you without hesitation. Mention a verse in which there is provocation and incitement of the Prophet, peace be upon him.
Five words that are in the middle of a noble verse, indicating that the time of changing the condition on this earth from approach to retreat is at the peak of the feeling of the nations with power, dominance, and empowerment. What are these words?
Among the styles of the Quran is to entice the disbelievers and hypocrites by making them feel that their request is answered, so that when they ponder, they find what they thought was an answer contrary to what they requested! Mention two words from a verse in which this style is present.
Among the styles of the Quran in mocking the people of falsehood is "mocking exception," which is akin to confirming something with something resembling its opposite... Such as His saying, may He be exalted, in Al-A'raf: "Indeed, those who deny Our verses and are arrogant toward them - the gates of heaven will not be opened for them, nor will they enter Paradise until the camel passes through the eye of the needle." [Al-A'raf: 40]. The impossibility of the camel passing through the eye of the needle confirms their eternal torment and the impossibility of their entering Paradise. Mention four words from a verse from which some scholars understood a similar mocking exception.
Allah criticizes the disbelievers for quickly believing in idols despite their uncertainty, but they only think without certainty in their hearts towards their false deities. Mention a verse that clarifies this meaning and indicates that the believer's faith should be certain.
Mention a verse that encourages all kinds of beneficial natural sciences.
Mention a verse that blames man for hastening to deny what he does not know.
One of us may leave a duty or do a forbidden act out of respect for himself to be harmed, for example, a girl may avoid wearing the correct hijab for fear of being mocked by her friends, and a person of scientific, social, and wealthy status may be ashamed to deny some forbidden practices to his colleagues because their view of him will change. But the true believer should not be averse to bearing the consequences of calling to Allah and sacrificing for His sake. Rather, we should remember that the Messenger of Allah, peace be upon him, was harmed for Allah, insulted, beaten, stoned, thrown with the spines of dates, lied about, threatened, besieged in the valley, forced to leave his homeland, his daughters were harmed, falsehoods were spread about the people of his house, he suffered hunger, thirst, and hardships. No one among us is more honorable in self or higher in status than the Messenger of Allah, peace be upon him, no matter his social, scientific, or material status. Mention a verse that indicates that it is not permissible for a Muslim to exalt himself above a matter done by the Messenger or that happened to him, peace be upon him.
In some disputes among humans, one of them harbors hatred for the other and seeks to harm and eliminate him. As for in the Quran, you find hatred for the disbelievers and hypocrites coupled with their evil deeds, not their persons, so they are hateful as long as they remain in disbelief and disobedience, but the Quran opens the door for them to free themselves from this disbelief and disobedience, so that the hatred and anger are removed from them. Mention a part of a verse that indicates this meaning.
An action that is repeated three times in an striking manner in two consecutive verses, indicating the servant's dire need for Allah's guidance, and reminding us of His saying, may He be exalted: "And know that Allah intervenes between a man and his heart." [Al-Anfal: 24]. Mention the place where the action is mentioned with two close derivations.
Some people despair of Allah's mercy because they repeat sins time after time, so they accuse themselves of hypocrisy, claiming that their weakness and repetition of sins is evidence of their lack of fear of Allah and the futility of good deeds in the presence of sins. Mention a verse that opens the door of hope in Allah's mercy as long as he does good deeds and acknowledges that his sins are sins and does not defend them.
The reader may assume, based on Allah's statement about His prophet Lut - "These are my daughters, if you must act" [Al-Hijr: 71] - that he is calling his people to a lesser sin than the one they are committing. Mention three words from a verse in this part that dispel this assumption.
One of the most important psychological barriers that must be overcome in the hearts of those addressed by the call is their belief that we are calling them for worldly gains. Mention a verse that indicates this.
Mention a word from today's part that some scholars use to argue that the mere eloquence and clarity of the Quran are sufficient for its miracle, regardless of the exalted meanings and other indications that it is from Allah.
Some of the nations of the prophets repeated a word in their denial of their prophet's message, to which the prophet responded with a word that undermines their understanding and assessments, which they relied upon. What is this word?
The people of falsehood may bargain with the Muslim by tempting him that he will remain respected among them if he abandons his call. Mention two places, each containing four words, where the people of a prophet used this approach.
Procrastination in righteousness and the desire of the self that this is the last mistake are satanic entrances to commit disobedience and then persist in it. Mention five words from a verse that mentions such procrastination.
The dignity of the self increases people's trust in your sincerity. Mention a verse that indicates this.
The soundness of religion is a blessing that Allah bestows upon the servant, even if it is through a calamity that befalls a person in this world. Mention a verse that indicates this.
How many words did Yusuf speak in the matter of his release from prison, compared to how many words he spoke in calling to his Lord, glorified and exalted be He?
A verse from which scholars deduce that the one who commanded Ibrahim to sacrifice him was Ismail, not Ishaaq.
The calamities that befall nations are only heeded by the believers. Allah says: "Indeed, in that is a reminder for whoever has a heart or who listens and is a witness" [Qaf: 37]. Meanwhile, you find those who do not count the reckoning after death attributing the causes of what befell previous nations to cosmic phenomena and ordinary material causes, saying that this has nothing to do with their faith and disbelief. Mention a verse at the end of a group of stories of the predecessors that carries this meaning.
We mentioned in Surah Al-Imran that leaving the command of good and the prohibition of evil can be a cause of dispute and division "And do not be like those who divided and differed after the clear proofs came to them." Mention a verse that clarifies that confronting the people of corruption is a cause of preserving nations from destruction.
Allah says: "But man, when his Lord tries him and [then] is generous to him and favors him, says, 'My Lord has honored me.' And when He tries him and restricts his provision, he says, 'My Lord has humiliated me.'" [Al-Fajr: 15-16]. The verses point to a mistaken understanding among some, who associate the material condition of man in this world with his status with Allah. Mention a verse from these parts that indicates that man's condition in this world, whether in poverty or wealth or status or position, has no relation to his status with Allah.
Your good character is the best call, as it makes people seek knowledge from you. Mention the end of a verse of four words that indicates this meaning.
Mention a precise phrase used by the Quran that shows Yusuf's caution against lying, even if it were to complete a plan with a noble purpose.
Mention a part of a verse that shows that if Allah has decreed a matter, He facilitates hidden causes that do not occur to the mind.
Mention two places where Yusuf's etiquette in expression with his brothers is evident.
You spoke in the local dialect to bring a concept closer to the people, knowing that they would not have understood it otherwise. A friend of yours then rebuked you for this, saying that it compromises the preservation of the pure language. Mention a part of a verse with which you can respond to him.
Among the methods of the people of falsehood is that they speak of violating their sanctities as an indisputable Muslim accusation, avoiding questioning the validity of what they have sanctified. Mention seven words from a verse that indicate this meaning.
Among the fruits of knowing the truth and following it is your certainty that if Allah has guided you to it, He intended good for you, so He will manage your affairs and make your end good whenever you resort to Him. Mention a part of a verse that indicates this.
Among the good character of Yusuf, peace be upon him, is that he did not attribute the injustice to his brothers despite it being from them. Mention five words that indicate this.
Allah reproached those who do not stand by the signs of His greatness in His creation and ponder them. Mention a verse that contains this meaning.
When reading Allah's statement: "Indeed, those who do not believe in the Hereafter name the angels female names" [An-Najm: 27], and "And they have made the angels who are servants of the Most Merciful females" [Az-Zukhruf: 19], one may assume that the object of the denial is that they claimed that the special ones of Allah are daughters, and that if they had called them males, Allah would not have denied them. Mention from today's part a sentence of four words that corrects this understanding and clarifies the object of the denial.
Often, you find people relying on worldly causes, thinking that they bring security, which may be among what angers Allah, so Allah makes their end from the very direction they thought was a cause of security! Mention a verse that reminds you of this meaning.
The disconnected exception means the discontinuity between the excepted and the excepted from. Mention two consecutive verses from today's part that help in understanding that their exception is disconnected to dispel a mistaken understanding.
Mention a verse with which you can respond to those who claim that the mission of the Prophet, peace be upon him, was limited to conveying the Quran, which suffices in lieu of preserving the Sunnah.
Mention a verse that establishes the direction of exaltation to Allah, the Most High.
Mention a word from today's part that indicates that only those who are purified from all evil are worthy of Paradise.
The Messenger of Allah, peace be upon him, said: "Whoever introduces an evil practice in Islam will bear its sin and the sin of those who follow it, without that diminishing their sins in the least." (Narrated by Muslim). Mention a verse that indicates the same meaning.
Mention four words from a verse that indicate that Allah has undertaken to show the straight path leading to Him.
The more a servant's faith in meeting his Lord increases, the more his forgiveness and tolerance increase, and the less his victory for himself. Those preoccupied with the Hereafter have no time for enmities and hatreds. Mention a part of a verse that reminds you of this meaning.
"These are purer for you" [Hud: 78] helps us understand the correctness of the understanding of three words from a verse that appeared in this part. What are these three words?
The caller to Allah must know that the matter of the call is not limited to rational conviction for those in front of him to be guided, for there are obstacles to following desire. The disbelief of the disbeliever leads him to deny the necessary sensory proofs, so such a person is not benefited by the abundance of evidence. Mention two consecutive verses that carry this meaning.
Mention a verse with the meaning: "Then do you believe in part of the Scripture and disbelieve in part?" [Al-Baqarah: 85].
What you do not accept for yourself, you should not accept for others, let alone the Creator, glorified and exalted be He. Allah says: "He has made for you an example from yourselves. Do you have from that which your right hands possess partners in what We have provided you with, so you would be in it equal [sharers], fearing them as you fear each other?" [Ar-Rum: 28]. Mention a verse with the same meaning.
Mention a verse that warns against bad character that leads to the temptation of people from their religion.
A stance of steadfastness from the Prophet, peace be upon him, in which the Quran attributes the favor to Allah the Almighty. Mention three words that contain this attribution.
Mention two verses in which the Prophet is addressed, confirming that his honor with Allah is accompanied by his obedience, and that if he associates partners, he will lose this honor.
Allah the Almighty says about the people of Hellfire: "And those who disbelieved will have the Fire of Hell; they are not to be given respite from it so they die, nor will its punishment be lightened for them. Thus do We recompense every ungrateful one" [Fatir: 36]. This indicates that the Fire of Hell does not extinguish. Mention a verse that contains a single letter resolving what may appear to be a contradiction between the two verses.
A verse that helps in resolving disputes among Muslims and explains the occurrence of a conflict between two parties seeking good.
Defaming the truthful with titles is a pre-Islamic practice. They give a title yesterday that contradicts the title of today, with the same intention, defaming his image and turning people away from him. Mention the beginning of a verse that indicates their confusion in this matter.
Mention two words from a verse that indicate the manners of a Prophet and his humility in dealing with those who serve him.
Six words from a verse indicating that man returns to his Lord without wealth, family, or tribe. What are they?
Allah has made this world alluring and distracting, to see the strongest of them in resolve, presenting the right of his Lord over his own desires. Mention a verse that indicates this meaning.
Do not be deceived by yourself in any elevation or good you reach, for all the good you are in is purely a favor from Allah, and He is Able to take it away from you. Mention a verse that indicates this meaning.
Your companion draws near to Allah with something that is not legislated. You advise him, and he says to you: "The important thing is the intention is good." Mention a word from a verse with which you can respond to him.
A reciter read the saying of Allah the Almighty: "Whoever desires the harvest of the Hereafter - We increase for him in his harvest; and whoever desires the harvest of this world - We give him of it, and he will have no share in the Hereafter" [Ash-Shura: 20]. He said, "But there are those who seek this world and their lives are extremely difficult. Where is what Allah has given them of it?" I answered him that the Quran interprets some of it with some of it, and that there are two words from a verse that answer his question. What are they?
Mention a verse in which the Quran dates an event with a phrase that combines the solar and lunar calendar.
There are people who, if the means of obedience are not available to them, do not hope for their occurrence, but say: "I have done what is upon me." While the Quran guides us not to miss the opportunity of the heart's deeds, but to hope for the facilitation of the means of obedience that we were not able to achieve. Mention a verse that contains this meaning.
Allah the Almighty says: "Say, Allah does not command immorality" [Al-A'raf: 28]. There is a verse whose misinterpretation leads to the assumption of the opposite. What is it?
A verse from which the deniers derive the abolition of the apostasy penalty and that Islam gives everyone the freedom to do whatever they want in matters of religion without consequences, while its conclusion is a terrifying deterrent, in addition to it being Meccan during the period of weakness before the establishment of the state of our Prophet, peace be upon him.
Among the kind manners of supplication is to seek refuge with Allah the Almighty that you, O Lord, did not want me to be unsuccessful in what I used to supplicate to You for, and You promised me out of Your generosity and beautiful doing to me, so honor me with the acceptance of this supplication as well. Mention a verse that carries this meaning.
Mention a verse that contains an addition (of three words) that exonerates a Prophet from a defect attributed to him by the people of the Book who altered the scripture.
"He said, 'O son of my mother, do not seize my beard or my head. Indeed, I feared that you would say, 'You have caused division among the Children of Israel, and you have not observed my word.'" [Ta-Ha: 94]. This verse is explained by another verse from outside this part. Mention it.
The use of a specific pronoun in a word from a verse from which some scholars derived that the wife's expenses on her husband include clothing, food, drink, and shelter. Mention the word that contains this pronoun.
Some people allow themselves to participate with the People of the Book in their religious festivals under the pretext of tolerance, as if they were ignorant of a verse that clarifies the terror of the creatures other than the two heavy ones from their polytheistic creed. Mention this verse.
Three words from a verse that mention a name from the beautiful names of Allah that we would expect another to be mentioned, but the mention of this name in that place implies the greatness of the crime of those whom Allah punishes.
Our Prophet, peace be upon him, said: "You will not leave anything in avoidance of Allah, the Mighty and Sublime, except that Allah will give you something better than it" (Al-Wade'i said in the authentic chain: authentic). Mention a noble verse in which there is such a replacement for a Prophet from the Prophets.
The people of falsehood are followers of desires. It is not appropriate for the believer to weaken his certainty in his religion if he sees their multitude and steadfastness in their falsehood, nor should he give them the opportunity to divert him from working for the Hereafter so that he will be ruined. Mention a verse that contains this meaning.
Since it is impossible for Satan to lose the texts of the Quranic revelation, as Allah has decreed its preservation, Satan's attempt would be to lose the meaning of the text by making a mistake in understanding. Mention a verse that carries this meaning.
Truth is one, and falsehood is manifold. Mention a verse that shows the confusion of the disbelievers among many statements, all of which are false.
The methodology of the people of falsehood is that they avoid discussing the truth and instead belittle its speaker. Mention a verse that carries this meaning.
Some interpreters mention what is known as the story of the "Gharaniq," when interpreting His saying, "And We did not send before you any messenger or prophet except that when he wished, Satan threw into his wish, then Allah nullifies what Satan throws, and Allah establishes His verses. And Allah is Knowing and Wise" [Al-Hajj: 52]. The story claims that the Messenger of Allah once recited Surah An-Najm in Mecca, until when he reached the place "Have you seen Al-Lat and Al-'Uzza * And Manat the third other," Satan cast upon his tongue or in his pause: "Those are the high-flying cranes, and their intercession is to be sought." Scholars of Hadith have refuted this story in terms of its chain and content. Among the reasons for its refutation is that Allah, in His wisdom and mercy, willed that His revelation remain pure and clear, "So that he who perishes may perish by clear evidence, and he who lives may live by clear evidence" [Al-Anfal: 42]. Whereas if the story had occurred, it would have necessitated confusion between truth and falsehood in the revelation. Mention a verse from outside this part that shows that the Quran, apart from its preservation in itself, cannot be mixed with forgery or anything other than the truth.
Allah prohibited His Prophet, and thereafter his nation, from coveting what the disbelievers enjoy in this world. The Messenger of Allah consoles us with the truth that what is forbidden to us in this world and they enjoy will be ours in the Hereafter, and they will be deprived of it. As he said in the hadith narrated by Bukhari: "Do not wear silk or brocade, nor drink from vessels of gold and silver, nor eat from their plates, for these are for them in this world and for us in the Hereafter." Mention a place in the Quran where the fact that Paradise is restricted to the believers should strengthen them and suffice them as provision on their way to Allah, especially for those whose hearts are attached to the Hereafter through worship.
You find those who spend their lives in injustice, corruption, promoting falsehood, and fighting the truth. Mention a verse that depicts a moment representing the peak of their regret for all of this and their certainty of what they had denied before.
The light of truth shines for the servant, and even the most stubborn disbelievers have moments when the truth appears to them. Those who seize these moments are saved and happy, while those who are arrogant, turn away, and deny are doomed. Mention two consecutive verses that describe a situation where the truth was shown to a people who denied it.
A word meaning "we will constrict" appeared in a verse in this part, and its misunderstanding leads to a significant misunderstanding. Mention this word.
Your friend said to you: Why do we frighten people with Allah and not content ourselves with talking about Allah's mercy and hoping for it? Why do we frighten them with Allah instead of making them love Him? A verse stopped you and drew your attention to it, that those who have never committed a sin by consensus, but are rather striving in obedience and fearing Allah, so how about us? Mention four words that indicate this meaning.
Mention two words that indicate that this Quran is an honor to those who act according to it.
You have a friend who has started to care about studying philosophy and has begun to use it excessively in inviting people to righteousness. Mention four words from a verse that show him that he has strayed from the path that the Prophet, peace be upon him, commanded.
Leaving worship is a disgrace to the one who leaves it. Mention seven words from a verse that remind you of this meaning.
A verse that mocks those who think that victory will not be for this religion.
The anger and rage in the hearts of the people of disbelief towards the religion is evident in their features. Mention a verse that contains this meaning.
Allah, the Exalted, mentioned the story of the deliverance of a prophet from among the prophets, peace be upon them, from someone who intended harm to him in more than one place, one of which is in this part. He mentioned the description of what they were recompensed with in two different words, one of which, if read, may not understand the reason for their variation. But if you refer to the context of the verses, you will know that every word in the description of their recompense was most fitting for its context. Mention the two words (one of them from this part).
Whoever goes from pure monotheism to associating partners with Allah will find nothing but decline and dispersion among beliefs that have no resolution. Mention a verse that indicates this meaning.
A "waw" in a verse indicated that something before it is omitted from the benefits and dealings that are in this world and not in the Hereafter. In which verse did this "waw" appear?
Mention a verse that shows the benefit of pure nature.
Among the methods of the people of falsehood is to attack the intentions of the reformers from their call and claim that they have personal motives. Mention a verse that indicates this.
Mention a verse that contains the rule of obligation and guarantee that all Muslims wish for these days.
A person may be destroyed by the deeds of the heart without realizing it. And among the major sins of the heart is what is worse than the major sins of the limbs. Mention a verse that threatens those who commit one of these major sins.
The poet said: And placing the dew in the place of the sword with the high ** Mudar is like placing the sword in the place of the dew Meaning that leniency and kindness in the wrong place is harmful. Mention a verse that blames leniency and kindness in the wrong place.
Two verses with the meaning of His saying, may He be exalted, in Surah Al-Fajr: "But as for man, when his Lord tries him and honors him and favors him, he says, 'My Lord has honored me'" [Al-Fajr: 15].
Among the signs of the acceptance of worship is that it increases the worshipper's fear of Allah, which does not delude him nor give him security. Allah has mentioned their condition as a means of praise, which indicates the acceptance of their deeds. Mention a verse that indicates this meaning.
The hijab is not just an external appearance, but the woman should also control her behavior in a way that preserves the purity of men's hearts and their chastity from lustful attachment to those who are not permissible for them. It contains the rule of blocking means, and that if something is permissible, but it leads to something forbidden, or it is feared that it will result from it, then it is forbidden. Mention the verse that speaks about this meaning.
Mention two words that indicate that this Quran is an honor to those who act according to it.
You have a friend who has started to care about studying philosophy and has begun to use it excessively in inviting people to righteousness. Mention four words from a verse that show him that he has strayed from the path that the Prophet, peace be upon him, commanded.
Leaving worship is a disgrace to the one who leaves it. Mention seven words from a verse that remind you of this meaning.
A verse that mocks those who think that victory will not be for this religion.
The anger and rage in the hearts of the people of disbelief towards the religion is evident in their features. Mention a verse that contains this meaning.
Allah, the Exalted, mentioned the story of the deliverance of a prophet from among the prophets, peace be upon them, from someone who intended harm to him in more than one place, one of which is in this part. He mentioned the description of what they were recompensed with in two different words, one of which, if read, may not understand the reason for their variation. But if you refer to the context of the verses, you will know that every word in the description of their recompense was most fitting for its context. Mention the two words (one of them from this part).
Whoever goes from pure monotheism to associating partners with Allah will find nothing but decline and dispersion among beliefs that have no resolution. Mention a verse that indicates this meaning.
Allah the Most High said: "And when We intend to destroy a town, We send Our commandment to those who are at ease therein, and they commit iniquity therein; so the word proves true against them, and We destroy it utterly." [Al-Isra: 16] One of the interpretations of this verse: We command those who are at ease therein with what the messengers usually command, which is faith and obedience. They commit iniquity therein. This is one of the ways of the Arabic language, to omit understood speech from the context. One who does not know Arabic may deny such an interpretation and say, "Where do you get these assumptions that are not mentioned in the verse?" Mention a verse from this part that can be used as evidence for a similar assumption.
Mention a verse that refutes those who hold the principle called humanism, which makes the criterion for distinguishing between people the morals or material, scientific benefits they possess, regardless of their relationship with Allah the Most High. This verse gives no value to those who turn away from Allah the Most High.
The Muslim should not yield his rights that Allah has bestowed upon him and should know that the favor in them is for Allah alone, just as he should not let his salvation from injustice prevent him from claiming the rights of other oppressed people. Some oppressors may oppress a group of people with general oppression, then if they do good to one of them and give him something of his rights, they consider that a favor.
Mention a verse that shows that the believer is not sufficient if he does good to the oppressor if he oppresses others, and his exemption from this oppression is not considered a favor from the oppressor to him.
Mention a verse that shows how the deniers play with facts and reverse labels so that they praise their obstinacy and blame the call to truth in the same verse.
Mention a verse that shows that what the deniers of the message demand is only out of their arrogance.
The word of monotheism comes before the unity of the word. People should not be praised for gathering if it is in error. Mention a verse that shows how a prophet divided his people and caused dissension among them.
Blessings increase the people of faith in humility, submission, and gratitude to Allah, unlike the people of tyranny who deny the blessing. Mention part of a verse that contains this meaning.
There may be a small, corrupt minority that seeks corruption on earth, leading to the destruction of an entire village when they are not taken in hand. Mention a verse from this part that refers to this meaning.
One of the most important fields of jihad and available to many of us is mentioned in a verse. What is it?
The believer has a high aspiration. The Messenger of Allah, peace be upon him, said: "Indeed, Allah loves the high matters and hates their triviality" (authenticated by Al-Albani), and he also said: "If you ask Allah for Paradise, then ask Him for Al-Firdaus" (Al-Bukhari). Mention three words from a verse that explain the high aspiration of the believer in asking his Lord, the Most High, for high matters.
A word that appeared in a verse, describing the disbelievers as making equals to Allah.
A verse that shows that the disbelievers were not of one opinion regarding resurrection after death.
Out of the mercy of Allah the Most High, if He intends to test the believer with a long trial, He may show him in the beginnings of the trial signs that feel that this trial will end. Mention a verse that contains such good tidings.
A verse in which a group of polytheists acknowledge the truth of Islam while resorting to a flimsy excuse. Mention this verse.
The believer loves for his brother what he loves for himself and fears for him as he fears for himself. Mention four words that refer to this meaning.
The Prophet, peace be upon him, has a great status and favor upon each one of us, and he has a share of our hearts greater than our share of them. It is not appropriate for anyone to see the commands of the Messenger of Allah and his prohibitions as if they enter into his affair, but he, peace be upon him, has the right to dispose of us more than our right to dispose of ourselves. Mention a verse that indicates this meaning.
A noble verse in which a certain conditional tool was used when mentioning good to indicate that the good that Allah brings to His servants is much, while another conditional tool was used when mentioning what harms the servants to cast doubt on its occurrence. What is this verse?
There are two places in a surah where there may appear to be a contradiction at first glance. However, they can be reconciled by saying that Allah the Most High establishes the believers in places of hardship, but He may not take them out of this hardship until their fear intensifies and they wonder about Allah's support for their religion and their allies, so that they do not come out of the hardship proud of themselves and their steadfastness, but they come out of it after their hearts are broken before Allah - the Most High - and they are ashamed before their Lord for what crossed their minds about His support for their religion and their allies, and after they know that they are weak in themselves. Mention these two verses that may appear contradictory but can be reconciled by what has been mentioned, and they describe two different situations for a certain event.
Man is not without two conditions, and the Quran mentions two qualities that man should possess in adversity and prosperity, and they came in the form of exaggeration. They are two words that appeared in the twenty-first and twenty-second parts. What are they?
Muslims must preserve the call and constant remembrance of Allah and His Shariah to awaken people from their heedlessness, for every nation that is deprived of warning must inevitably fall into the darkness of misguidance. Mention a verse that indicates this.
Mention a verse that indicates an important function of the wives of the Prophet, peace be upon him.
Mention a verse that indicates the truthfulness of the Messenger of Allah, peace be upon him, in bringing the Quran as a revelation from Allah, as it shows a rebuke to the Prophet, peace be upon him, which confirms that the Quran is a message from the Lord to a servant.
Some people think that the expansion of their provision in this world is a sign of Allah's pleasure with them and closeness to them. The Quran has repeatedly refuted the validity of this assumption and explained that the expansion of provision in this world is not a sign of Allah's pleasure. Mention a verse that indicates this.
It is good, in the attempt to convince those who are on falsehood, not to be content with calling them while they are in a group, as they may tempt each other and some may increase over others in contentment with falsehood and unaffectability by the truth. Mention a verse that indicates this meaning.
Some young men and women find it difficult to discipline themselves in dealing with the excuse that "intentions are good and the purpose is noble." Mention a verse that makes it obligatory for them to discipline themselves first and foremost.
How many oppressors have revelled in pleasures, heedless and indulgent, as if the world is eternal for him. And in a moment, he is deprived of everything: from the desire for the opposite sex, money, clothes and luxurious vehicles, entertainment, the delicious food and drink. And all of this is cut off from him without return to it forever. Mention a verse that depicts this state.
Contemplation of Allah's creation is a neglected worship by many. Mention six words that indicate that the more a person contemplates Allah's creation, the more his knowledge of Allah, the Most High, and his fear of Him increases.
A verse that expressed an action indicating that the people of beneficial knowledge are certain of the truth of revelation as they are certain of sensible things. Mention the word indicating this in the verse.
Mention a verse that refers to the fact that the bodies of the prophets are not afflicted by death as the bodies of other humans are.
Among the most dangerous methods of the rejecters is that they present their falsehoods in the guise of obedience and closeness to Allah, so that those deceived by them think they are doing good. In reality, through this action or belief, they distance themselves from Allah the Most High. Mention a verse that can be understood in this meaning.
There is a moment of immense joy that the believer feels on the Day of Judgment upon realizing a great truth: that there is no annihilation after this moment, nor any punishment to be feared forever, but rather eternal bliss. The believer in this world has become accustomed to death cutting off joy and marring the sweetness of life, and he has feared the punishment of Allah. But from now on, there is no death nor punishment. Thus, the believer rejoices in this truth with an unending joy. And he envies himself for this great blessing. Mention the verse in which the believer envies himself, marveling at this blessing, the blessing of no death nor punishment from this day onward.
Among the methods of the rejecters is that they claim a contradiction in the Quran by applying worldly rules to the Hereafter! Mention a verse that Abu Jahl did this with.
Allah the Most High said, "(And We have made some of you a trial for others: will you be patient? And your Lord is Ever Watchful)" [Al-Furqan: 20]. So Allah commanded the poor with patience, and commanded the rich with giving. Therefore, the rich are a trial for the poor, and the poor are a trial for the rich. Mention a verse that confirms the ignorance of some people regarding this divine wisdom or their disregard for it.
Among the psychological torment of the people of the Fire is their discovery of the error of the scales by which they measured people in this world. Mention a verse that carries this meaning.
Allah mentions the changing conditions of man in this worldly life and the deterioration of his condition after his strength, so that he may know that he was created for another abode where his condition does not change. Mention a verse that points to this meaning.
Allah the Most High said: "(Friends on that Day will be enemies to each other, except for the righteous)" [Az-Zukhruf: 67]. And He narrated what the regretful will say about bad companionship: "(Woe to me! If only I had not taken so-and-so as a close friend)" [Al-Furqan: 28]. On the other hand, making the right decision to oppose the misguided companion will be a source of joy and happiness on the Day of Judgment. Mention two verses in which there is an address to the misguided companion expressing this joy.
A divine matter is attached to two commanded individuals, so one of them asks the other what may seem like a delay in responding to Allah's command until the consent of a human being, but it is not so. What are the three words that may seem to indicate that?
Among the methods of the people of falsehood in fighting the truth and turning away from it is to mislead their audience into believing that the possessor of the truth is the possessor of an external agenda, and that he works within a conspiracy to corrupt the affairs of society and the people, such as Pharaoh's saying about Moses: "(I fear that he will change your religion or bring about corruption in the land)" [Ghafir: 26] and his saying to the magicians when they believed, "(Pharaoh said, 'You have believed in him before I gave you permission. Indeed, this is a plot that you have plotted in the city to expel its people')" [Al-A'raf: 123] so that the masses doubt the clear truth that will become evident on the Day of Beauty. Mention four words in which there is another example of this.
Mention a verse in which a word is read with an added "alif" in a correct recitation, which confirms the hearts of the believers.
Mention a part of a verse (4 words) in which there is a command and a guarantee, such that according to the degree of your humility, submission, obedience, and love for Him, He, the Most High, takes charge of your affair, suffices you from other than Him, and protects you from other than Him.
Mention five words from a noble verse that show the extent to which the prophets were keen on guiding their people, so that they did not leave any means by which they could guide them except that they took it.
Mention three words from a verse that indicate that the absolute justice will be shown in the Hereafter.
One of us hopes to meet the Prophet on the Day of Judgment to shake his hand and say to him, "May Allah reward you with good on our behalf," while the people of falsehood wish to see their leaders whom they exalt today to do something completely opposite to them, expressed in six words, what are they?
In the authentic hadith qudsi: "(I am as My servant thinks of Me)." Good or bad thoughts about Allah result in an action that saves its owner or dooms him. Mention a part of a verse, eight words, that shows bad thoughts that Allah followed by stating that He doomed his companions.
The exaltation of Allah, may He be glorified, is a matter of creed present in all religions and brought by the messengers. In the story of Moses, peace be upon him, there is something that indicates this in two consecutive verses in which a known word is repeated once and an unknown word is repeated once. What is the word without the definite article "al"?
A noble creation with which a letter is used that indicates the immediate occurrence of what follows. Mention this letter.
Four words indicating that everything other than Allah is of His creation, and in it is a response to the philosophers who claim the eternity of the earth and the heavens (i.e., their eternity). Mention these four words.
The afflicted person is usually comforted by the presence of people around him who are also afflicted. However, this comfort is not real with the people of the Fire. Mention a verse that indicates this.
Some people think that they have personal qualities and self-importance that qualify them for nothing but honor and respect, and that it is beneath them to experience hardship and harm, so they exclude themselves from afflictions that break the soul and humble it. Mention a verse that speaks of such mentalities.
Some people think that the issue of the existence of Allah the Most High is a matter that can be debated. And what leads him to this illusion is his saying: If the existence of Allah were a definitive and certain matter, how could it be hidden from a number of Western natural scientists who are intelligent and distinguished in their field. Mention a verse that turns this doubt into evidence of Allah's power.
The media associates piety with repulsive things and disobedience with attractive things. Often, it associates the hijab with poverty and misery, and associates adornment with wealth, beauty, high scientific level, happiness, and laughter. And say the same with the beard and many manifestations of Islam. Thus, it strikes a very effective psychological chord, which is the illusion that the association of things means that one causes the other. As if adornment and lack of piety cause progress and happiness, while the hijab is the cause of misery and poverty. Therefore, from the charity of the blessings with which Allah has blessed you is to show the association of your knowledge or wealth with piety to break the ominous association that the rejecters and their media want. Mention three consecutive verses that remind you of this meaning.
Everything that contradicts the rulings of Allah the Most High cannot be described as good policy, reform, justice, consideration of diversity, or any of the other words used to beautify opposing Allah in His rulings. But they are pure whims arising from condemned desires and heart diseases. Mention two verses in two different surahs that indicate this.
The people of falsehood deliberately spread vices and forbidden desires among their people to make it easier for them to lead them astray and to carry out what they command them to do in falsehood. Mention a verse that points to this meaning.
A word that Allah the Most High used for His revelation; from it, we deduce that the person who lives far from revelation and the establishment of Allah's command is like a lifeless corpse with no life in it. Mention the word and the verse in which it was mentioned.
A verse containing two beautiful and precise descriptions of the Quran. The life of each of our hearts is through the Quran, and so is our salvation from the darknesses. The question is: Mention these two words.
Ibrahim, peace be upon him, said to his people: "(And they have taken besides Allah gods, 'affection among themselves in the worldly life,' but on the Day of Resurrection, they will disavow each other, and curse each other, and their abode is the Fire, and they will not have any helpers)" [Al-Ankabut: 25]. Mention a noble verse that carries the same meaning.
A word mentioned in the case of believers and disbelievers in the same surah, raised and declined, which is mentioned in the hadith: "(By My might, I do not combine for My servant two fears and two securities. If he fears Me in this world, I will secure him on the Day of Judgment, and if he is secure with Me in this world, I will conceal him in the Hereafter)" (Al-Albani in Sahih Al-Targheeb: Good and authentic).
Mention a verse that may be mistakenly used to argue that there was no remnant of the prophets' calls among the polytheists during the time of the Prophet (peace be upon him).
It is not a condition that the text in the disbelievers or hypocrites applies to us in all its parts for one to feel that it is addressing him. Therefore, if a reader reads verses describing disbelievers or hypocrites and initially feels that the characteristics apply to him, but then a characteristic in the verses does not apply to him, it should not make him feel that the verses do not concern him. Rather, he has a warning and the realization of the name of hypocrisy to the extent that the verses apply to him, and he has faith to the extent that they oppose his condition. Mention a verse that can be used as evidence for a Muslim who is enjoying blessings despite the mention of many sins in it, and even one of the companions used it as evidence.
A verse meaning: "And when you recite the Qur'an, We place between you and those who do not believe in the Hereafter a concealed veil. And We place over their hearts coverings lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qur'an, they turn their backs in aversion" [Al-Isra: 45-46].
Mention two verses meaning: "And if you obey them, indeed, you would be polytheists" [Al-An'am: 121].
Some people deal with the biographies of the companions as if they were infallible and do not make mistakes. Whoever thinks this thought makes it easy to cast doubt on the companions. Mention a verse indicating that were it not for God's mercy upon the companions in religious obligations, something would have emerged from them that would corrupt their religion.
In times of hardship, truths are revealed, and the inclinations of the hearts are shown, causing some people to falter. Mention a verse that indicates this meaning.
A verse mentioning those who take heed from the creation by God's actions upon previous nations. The letter "or" in it indicates a distinction between these heedful ones into two ranks, one better than the other, even though they are all praised. Mention this verse.
A word that indicates the character of a noble prophet in his dealings with his guests, so that they did not feel embarrassed when he wanted to host them. What is this word?
If God had willed, He could have destroyed the disbelievers who oppose Him, His messenger, and the believers with a word from Him, or He would not have created them in the first place. However, He, glorified be He, has shown His wisdom in their existence and opposition. Mention a verse that clarifies this meaning.
God, the Almighty, said: "Those are the ones whom God has guided, so follow their guidance. Say, 'I do not ask you for any reward for it. It is not but a reminder for the worlds'" [Al-An'am: 90]. Every person needs a role model, even the noble messenger Muhammad (peace be upon him) is commanded to follow. Mention a noble verse that agrees with this meaning.
You may see people who call for openness, acceptance of the other, and difference. But if you mention a legal ruling to them, they strongly recoil and hate what you mention to them from the law of God. These people will not benefit from their work with God, no matter what it is. Mention a noble verse that clarifies this.
Muslim narrated in his Sahih that the Prophet (peace be upon him) said: "By the One in whose hand is the soul of Muhammad, no one from this nation hears about me, whether a Jew or a Christian, then dies without believing in what I was sent with, except that he will be among the companions of the Fire." Mention a clear verse of nine words that confirms the disbelief of those who do not believe in Muhammad (peace be upon him) as a messenger.
A verse from which it is understood that the Gospel was, in its entirety, a book of admonitions, softenings, and alleviations more than it was a book of legislations.
Four words describing the disbelievers as being in a state of confusion and fluctuation in their positions, and that they do not have a fixed direction nor does their opinion settle on anything.
The disbeliever is arrogant towards following the truth, so he is rewarded with humiliation in the punishment of Hell. Mention a word in a verse that indicates this.
Mention a word indicating the disbelief of Lot's wife.
God, the Almighty, said in Surah An-Nisa: "Indeed, the hypocrites deceive Allah, but He is deceiving them" [An-Nisa: 142]. Mention a verse that clarifies how Allah deceives them.
A verse meaning the saying of Allah, the Almighty: "O you who have believed, if you fear Allah, He will make for you a criterion" [Al-Anfal: 29].
A verse that clarifies the terrifying consequence in a critical moment on the Day of Judgment for those who surround themselves with excuses for deviation from desires and doubts. Mention the two specific words in this verse that mention the person causing himself this deviation and misguidance.
People hold you accountable for results and achievements. If you studied for years but did not obtain a university degree due to a circumstance that arose, you are not treated as someone who did. When you write your resume, you write your achievements, not your efforts that did not bear fruit as it seems. While Allah, glorified and exalted be He, in His perfect justice and wisdom, holds you accountable for the action and effort, even if it does not lead to the worldly results desired. Mention a single word from a verse that indicates this meaning.
Among the righteous deeds are those that are more rewarded in one situation and less rewarded in another. The original rule is that the Muslim should strive to perform these deeds at times when they are most needed. Mention a verse from the twenty-seventh part and another from the thirtieth part that contain this meaning.
A verse in which there is astonishment at the condition of some people for opposing an obvious matter, but this astonishment may seem to some as incomplete and unclear. However, its understanding becomes clear and correct if it is considered in the verse that the call of the Prophet (peace be upon him) to the people was supported by sufficient evidence that establishes the argument against the people.
Mention a verse in which the believer realizes on the Day of Judgment that he has fallen short, for he could have bought a higher position in Paradise with his life and done more righteous deeds, knowing that this meaning is in a word from the verse.
Mention a verse that clarifies that the role of the Prophet is not limited to reciting the Qur'an.
Many people commit sins and wait for a decrease in their provision or a calamity to befall them. If it does not happen, they feel secure and continue in their sin. Among the reasons for this deviation in this mentality is the lack of thinking about the Hereafter and viewing the world as if it were a place of reward, and the lack of faith in the attributes of Allah, such that this person forgets that Allah, glorified be He, is Wise, not like humans who are quick to anger, and He is Forbearing, not hastening with punishment. Mention a verse that talks about such a mentality.
Some of us cause sadness to their Muslim brothers with their negative language, knowing that causing sadness to them is one of the purposes of the devil. Mention a verse that indicates this.
Among the Muslims are those who feel that the rulings of loyalty and disavowal in dealing with their friend or relative who is not a Muslim are heavy upon them and that they conflict with their "refined sense" that loves humanity. Mention a verse that clarifies to these people that steadfastness upon the command of Allah is a cause for obtaining what they love from good relations with people, but with agreement upon the truth.
Mention two verses that speak of those whose nature is to lean towards the stronger party, regardless of whether they are right or wrong.
Mention a verse meaning the saying of Allah, the Almighty: "Then did you harden your hearts and become like stones, or even harder" [Al-Baqarah: 74].
In the hadith that some scholars of knowledge have authenticated and others have attributed to Ali, may God be pleased with him: "Love your beloved lightly, for he may become your hated one someday. And hate your hated one lightly, for he may become your beloved one someday." Mention a verse that contains the meaning of the second part of this hadith.
The companionship of the righteous is a great good for those who are affected by them. As for those who prefer to remain in a state of misguidance, there is no benefit for them from that companionship. Mention six words from a verse that indicate this meaning.
Mention a verse with which you can respond to those who justify the enactment of laws contrary to the rulings of Allah the Most High, under the pretext of considering human needs and easing the burden on people.
Mention a word in a verse that means greatness, glory, and wealth.
Mention a verse that indicates Allah's continuous lordship, which is present in every law. For the laws are nothing but descriptions of Allah's actions in His creation.
Mention a verse in which the disbelievers are directed not to let their enmity towards the believers prevent them from seeking salvation for themselves.
Allah the Most High says: "And thus We have made you a just (middle) nation" [Al-Baqarah: 143], meaning the best and most virtuous. Mention a verse in which there is moderation in the same sense.
Mention a word from a verse that is used as evidence that the status of the believers with Allah on the Day of Judgment is greater than the status of the angels.
In attempts to reconcile Islam with the myth of evolution, some people refer to the saying of Allah the Most High: "That is the knowledge of the unseen and the witnessed, the All-Mighty, the Most Merciful. Who has made good every thing that He created, and began the creation of man from clay. Then He made his offspring from a extract of despised water. Then He fashioned him and breathed into him of His spirit" [As-Sajdah: 6-9], assuming that "then" always means sequence with delay. Whereas the truth is that it may be for the sake of mentioning the order or the ordinal order. Mention a verse in which "then" is for the order of mention.
Despite the bliss of Paradise that occupies the believer's mind from all distractions, some believers do not complete their bliss except by taking revenge on those who tormented them in this world. Immediately after entering Paradise, they remember some of the people of the Fire who used to be arrogant towards them or torment them. "And the companions of Paradise will call out to the companions of the Fire: 'We have indeed found what our Lord promised us to be true. Have you found what your Lord promised you to be true?'" [Al-A'raf: 44]. Mention a verse that shows a similar scene in which there is healing for the hearts of the believers.
Those who read Surah Yunus know the encouragement to study useful natural sciences. "Say, 'Look at what is in the heavens and the earth.'" [Yunus: 101]. Mention three separate verses from the thirtieth part in which Allah commands the believers to contemplate His creation.
Some people read a verse and stop, using it as evidence for freedom of religion and freedom of atheism, and the right of any person to choose the religion they like, as if choosing a religion is a matter of preference that each person chooses what they like. But those who complete the recitation of the verses know that this is a threat and a warning from Allah the Most High to those who turn away from their religion.
In Surah Al-Baqarah, we read the saying of Allah the Most High: "And indeed, We have sent down to you clear verses" [Al-Baqarah: 99], which indicates that the evidence for the correctness of the religion of Allah the Most High is clear, sufficient, and sufficient for every seeker of truth. If someone rejects it, this is an indication of their evil and that their nature is to disbelieve in such evidence. In this, there is a response to those who claim that "the poor atheist" has been presented with evidence of Islam but does not accept it and is excused for not being convinced by it! Rather, if anyone rejects the evidence of Islam, this is a flaw in them, not a flaw in the evidence. Mention a verse from this part that confirms the same meaning.
Some people make this world the center of all their good deeds, such as "pray to achieve success" or "give charity so that Allah may increase your wealth." But those who build their good deeds on these foundations make them prone to collapse. The correct approach is to base our actions on faith in the resurrection and reckoning, for it is they that help in performing good deeds. Mention two verses that indicate that faith in the resurrection and reckoning is what helps a person to perform good deeds.
Money is one of the necessities of life, but some people have made it the goal of this life, so they strive throughout their lives to gather money, seeing in it their elevation, honor, pride, and securing the future of their children in gathering money, so that they are preoccupied with gathering it throughout their lives, distracting them from the purpose of this life. Mention two verses in which Allah warns against this kind.
Some people may imagine that the adornment of falsehood may come to them only from the devils of the jinn and not from the devils of mankind. But Allah has warned us against both. "And thus We have made for every prophet an enemy - devils of mankind and jinn" [Al-An'am: 112]. Mention a verse that confirms that whispering comes from the devils of mankind and jinn, and that man must beware of them.
Mention a verse that indicates that Abu Bakr is the best of this nation after the Prophet (peace be upon him).
A person's anger intensifies if he feels he has been betrayed. Allah, the Most High, is far removed from this, as His knowledge encompasses everything. He does not imagine that He could be betrayed, leading to His anger towards people. Rather, He knows from the outset that what happened would happen. There are two verses that mention the same story, but one might assume the meaning we mentioned, and the other contains a phrase of four words that seems to be a precaution against this assumption regarding Allah, the Most High. What is this phrase?
A tyrant despised the intellects of his people and argued with them about his superiority over a prophet with matters that are not real arguments. Nevertheless, his people followed him in this. Mention a verse that indicates this meaning.
You might urge yourself to do a forbidden act out of compassion for a friend or colleague, such as cheating for them in an exam. Mention a verse to remind yourself that Allah demands legal justice from you in every situation, as you will not be more merciful to Allah than He is to the one you felt compassion for.
We mentioned that one who sacrifices for a principle becomes more attached to it. This is mentioned in the verse: "And the example of those who spend their wealth seeking the pleasure of Allah and for the strengthening of their souls" [Al-Baqarah: 265]. We mentioned that this applies even to false principles, making it difficult for their adherents to respond to the call of truth. One of them is tied to what he has offered in his life of time, effort, money, and sacrifices for his principle, and it is very difficult for him to accept the idea that he, now at the age of forty, fifty, or sixty, has wasted his entire past in falsehood from which he will not benefit. Mention a verse that resolves this psychological dilemma that prevents many from accepting the truth and gives them a tremendous push, making them feel no loss in the past and everything in it, but rather realizing that if they accept the truth, they have benefited from this past.
There is a touching scene known to parents. A small child may disobey his father, and the father punishes him. The son sits in a corner of the house, sad and silent, not knowing how to appease his father. The father, out of his mercy and compassion, does not like to see his son in this state. The mother then urges the child to go and apologize to his father, saying that he is sorry and will not repeat the mistake, and that he wants forgiveness from him. Look at the mercy of the father who himself teaches his son what to say to apologize so that the estrangement does not continue. And Allah has the highest example. Allah, the Most High, is more merciful to us than our fathers and mothers. Mention a verse that reminds you of this scene, showing the mercy of Allah, the Most High.
The commands of Allah and His Messenger revive us. We must respond immediately without delay or hesitation. Mention a verse that indicates this.
Mention a verse that indicates that one of the things that repels people from turning to Allah is greed for what is in their hands, taking religion as a means to that end.
Mention three places in the Quran where Allah, the Most High, mentions many good attributes of the believers, but when He speaks of the reward, He specifically chooses the attribute of patience, as if to say that the matter revolves around patience.
Mention two verses where Allah makes two women role models for believers over the years.
Mention two verses from two different places that indicate that their understanding is cut off from denying that the Prophet, peace be upon him, asked people for any worldly benefit from his call.
A verse in which the address is directed to the People of the Book with something that might make them think that they are being begged, but it ends with words that humiliate them and suppress their arrogance. What are these words?
"So they will be thrown into it, they and the misguided" [Ash-Shu'ara': 94]. Notice! Fakabkaboo... The sound of the word "Fakabkaboo" makes you feel like a pile on a building, pushed to the edge to fall into an abyss in batches... Mention another verse that carries a similar meaning.
Mention a verse in which Allah informs a prophet from among His prophets at the beginning of a trial with something that indicates that this trial of his will end.
Among the oppressors are those who do not limit themselves to wasting Allah's right in the affairs of the servants, but they also trade in religion and make it a means for their personal desires. These people pretend to honor Allah's right by making "something" of the matter for Him. The truth is that what they have made ultimately leads to their desires, and they do not preserve Allah's right, while they are very stingy with the provisions of this world to honor Allah's sanctities. Mention a verse that reminds you of their condition, and mention a strange touch in the composition of its beginning that surprises those who see that making something of the matter for Allah is better than nothing, out of (and nothing more)!
Mention a verse with a beginning similar to the previous verse that denies those who made something of the matter for Allah.
Mention a verse that some scholars use as evidence for the roundness of the earth.
Some people think that they can disobey Allah, the Most High, and then repent to Him at the time they want! They forget the saying of Allah, the Most High: "And know that Allah intervenes between a man and his heart" [Al-Anfal: 24]. Mention the place of the evidence from a verse that carries the same meaning that a person cannot repent unless Allah allows him to repent.
There are many verses of rulings in one surah that regulate a social issue. Nevertheless, many Muslims are negligent in it for various reasons, including indecency in dispute. It is noticed that Allah, the Most High, threatens those who oppose His command with severe threats after the verses of rulings. A reader of the verses may think that this threat has no relation to what preceded the verses of rulings, while opposing them is included in this threat and warning primarily. Mention the intended verse of warning.
In attempts to reconcile Islam with the superstition of evolution, some people refer to the saying of Allah, the Most High: "That is the Knower of the unseen and the witnessed, the Mighty, the Merciful. Who perfected everything He created and began the creation of man from clay. Then He made his offspring from a seminal fluid, despicable. Then He proportioned him and breathed into him of His spirit" [As-Sajdah: 6-9], thinking that "then" always means order with delay. While the truth is that it may be for the mere order of mention or the ordinal order. Mention a verse that speaks about the rituals of Hajj and "then" in it is - clearly - not for order.
Mention a verse that warns against setting a bad precedent by being at the forefront of those who do a forbidden act or reject a call to truth.
My daughter Sarah, may Allah have mercy on her, asked me: Since the matter of the Dajjal is known to us by our Prophet, how can some Muslims follow him when he appears? I told her: Among the punishments of sins is the forgetting of beneficial knowledge, and I recalled the saying of Ibn Taymiyyah in Majmu' al-Fatawa: "Among the sins is what causes the concealment of beneficial knowledge or part of it, but it causes the forgetting of what was known and the confusion of truth with falsehood." Mention a verse that indicates this.
In the saying of Allah, the Most High, in Surah At-Tawbah: "That Allah is free from the polytheists and His Messenger," it is known that it is not with the case ending (wa-Rasuluhu), but notice that it is not with the opening either (wa-Rasuluhu). This is an annexation of sentences.. a word that expresses a sentence. Mention an annexation of sentences so that a word expresses a sentence that raises an objection that is raised in the mind about a verse.
Addiction to sins may make the person dare to commit major sins openly without shame. Mention a verse that indicates this meaning.
People strive to obtain the causes of material happiness. But among the punishments of Allah, the Most High, for those who turn away from His obedience and sincerity to Him is that He may make the cause of happiness itself the cause of misery for them. Mention two similar verses from one surah that show that what is usually a cause of happiness, Allah makes it a cause of misery for some people.
Allah, the Most High, knows of His servants who long to meet Him and their patience with a verse. What is this verse?
The people of falsehood present doubts. Then the people of knowledge come to treat them and refute them. They see the futility of what stands in the way of their right religion, and the beauty of the religion may appear in the folds of the response to the doubt, which was not apparent to them before, increasing the certainty in the hearts of the believers. Mention a verse that reminds you of this meaning.
Two consecutive verses mention that Allah mentioned three attributes of the People of the Book in the first and limited Himself to two in the second, and in the non-mention of the third is a feature of the honor of the Muslim. What are these two verses?
A beautifully structured verse! In it, Allah mentions one of the past actions of the People of the Scripture in a way that conveys freshness to highlight its wickedness and to indicate the involvement of those being addressed during the time of the Prophet, despite the passage of time. However, Allah mentions two words in the middle of the context that cut off their ambitions to do the same to the Prophet (peace be upon him) and to reassure the Prophet's heart that they will not do the same to him. What are the two words?
Ibn Taymiyyah said: "How can you seek evidence for the One who is the evidence of all things?!" By this, he points to the fact that Allah's evidence of things and truths is stronger than their evidence of Him. If a person loses faith in Allah, he will no longer be able to believe in anything on a scientific basis. If he denies the existence of Allah, his mind will deviate from every truth. Faith in Allah is the principle of every sound mind to reach the truth in everything. Mention a verse that may be the most indicative of this meaning.
Among the disobedient, you find those who, when reminded of Allah's blessings upon them, say: "I do not want it in the first place! If I had lived without it, it would have been more beloved to me!" Mention a verse from which it can be understood from its context that some people denied Allah's blessing upon them and asked for the opposite in response to their prophets or righteous people who reminded them of this blessing so that they might be grateful for it.
"And (remember) when your Lord said to the angels, 'Indeed, I am going to place upon the earth a successor.' They said, 'Will You place therein one who will cause corruption therein and shed blood, while we proclaim Your praise and sanctify You?' He said, 'Indeed, I know that which you do not.' (Al-Baqarah 2:30)" Allah -Exalted and Glorified- knew eternally that Adam would descend to earth due to his disobedience before He created him, as He said: "Indeed, I am going to place upon the earth a successor," but He did not force him to disobey, nor does anything occur outside of Allah's -Exalted is He- decree and wisdom. Compare this to what is in the corrupted books of the People of the Scripture, which appear as if the Lord was surprised, became angry, and feared that Adam and Eve would eat from the tree. Allah is far removed from that.
"And indeed, We have sent down to you clear verses, and none will believe in them except the corrupt. (Al-Baqarah 2:99)" Here, Allah -Exalted is He- mentions that His verses are clear, extremely evident, and sufficient to establish the proof. He follows this -Glorified is He- with His saying, "And none will believe in them except the corrupt." Presenting the negation with an exception implies restriction, meaning these clear verses are only disbelieved in by the corrupt who deny the command of Allah -Exalted is He.
"And seek help through patience and prayer, and indeed, it is difficult except for the humble. (Al-Baqarah 2:45-46)" Allah reminds us in the noble verse regarding prayer, "And indeed, it is difficult," meaning heavy or burdensome upon the souls. However, it is not heavy upon His humble servants. These humble ones are described as "those who think that they will meet their Lord and that they will return to Him." (Al-Baqarah 2:45-46) This means they are certain that they will be sent, held accountable, and return to Allah -Exalted is He. This certainty is what helps them to establish prayer. Here, "think" is used to mean certainty, as in Allah's saying, for example: "And the criminals saw the Fire and thought that they were going to enter it." (Al-A'raf 7:27) Ibn Ashur said: "The intended meaning of the humble here is one who has humbled himself, broken his own barriers and defenses, and does not feel secure in the command of Allah, seeking good outcomes, and not being deceived by the allure of present desires. This is the one who has prepared himself to accept good. It is as if the intended meaning of the humble here is those who are fearful and consider the consequences, so seeking help through patience and prayer is light for them, along with what patience has in restraining the self and what prayer has in adhering to specific times and purity at times when the servant may be occupied with what he desires or with what brings him wealth or pleasure."
"And (remember) when We took your covenant, 'You shall not spill your blood and you shall not expel yourselves from your homes,' then you acknowledged (this covenant) while you were witnessing. Then it is you who kill yourselves and expel a party of yourselves from their homes, supporting one another against them in sin and aggression. And if they come to you as captives, you ransom them, while it is forbidden for you to expel them. Then do you believe in part of the Scripture and disbelieve in part? Then what is the recompense of those who do that among you except disgrace in the worldly life; and on the Day of Resurrection they will be returned to the severest of punishment. And Allah is not unaware of what you do." (Al-Baqarah 2:84-85) Al-Baghawi narrated: "As-Suddi said: Indeed, Allah -Exalted is He- took a covenant from the Children of Israel in the Torah not to kill one another and not to expel one another from their homes. Whoever you find from the Children of Israel, buy them for the price they are worth and free them. Qurayzah were allies of the Ansar, and Nadir were allies of the Khazraj. They would fight in the war of Samir, and the Banu Qurayzah and their allies would fight the Banu Nadir and their allies. If they were victorious, they would destroy their homes and expel them from them. If they captured a man from either party, they would gather ransom for him. Even if the captive was from their enemies, the Arabs would reproach them and say: 'How do you fight them and ransom them?' They would say: 'We are commanded to ransom them.' They would say: 'Then why do you fight them?' They would say: 'We are ashamed that our allies be humiliated.'"
The Jews used to do these acts of ransoming captives, which appear to be (acts of charity), yet Allah did not say to them: "You have done well in this aspect (ransoming captives), even if you have done poorly in others (fighting their Jewish brethren and causing their capture)." Rather, Allah -Exalted is He- addresses them with severe speech because of their causing harm from the beginning and violating the prohibition, "You shall not spill your blood and you shall not expel yourselves from your homes." He addresses them with the utmost condemnation, "Then what is the recompense of those who do that among you except disgrace in the worldly life; and on the Day of Resurrection they will be returned to the severest of punishment. And Allah is not unaware of what you do."
"And give good tidings to those who believe and do righteous deeds that they will have gardens beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, 'This is what was provided to us before,' and it will be given to them in likeness. And they will have therein purified spouses, and they will abide therein forever." (Al-Baqarah 2:25) "And it will be given to them in likeness" it is said: some resembles the other, and it differs in taste, so there is no monotony or boredom in Paradise. Even the fruit that appears the same in shape, its taste changes as a surprise, and Allah knows best.
"And We said, 'Descend from it, all of you, and whenever there comes to you from Me an guidance, and whoever follows My guidance - there will be no fear concerning them, nor will they grieve.'" (Al-Baqarah 2:38) Allah -Exalted and Glorified- accepted Adam's repentance as He clarified in Surah Al-A'raf, "Then Adam received from his Lord words, and He accepted his repentance." (Al-A'raf 7:23), but with this repentance from Allah, it did not erase the worldly consequences, which is the descent from Paradise, "And We said, 'Descend from it, all of you.'" Another example of this is Allah's -Exalted is He- saying: "And (remember) when Moses said to his people, 'O my people, indeed you have wronged yourselves by taking the calf (for worship). So repent to your Creator and kill yourselves. That is better for you in the sight of your Creator.' Then He accepted their repentance. Indeed, it is He who is the Accepting of repentance, the Merciful." (Al-Baqarah 2:54) Allah -Exalted and Glorified- accepted the repentance of the Children of Israel, "Then He accepted their repentance," but this repentance from Allah was conditioned upon the execution of the worldly punishment, "So repent to your Creator and kill yourselves. That is better for you in the sight of your Creator."
"O mankind, worship your Lord who created you and those before you that you may become righteous." (Al-Baqarah 2:21)
"O mankind, worship your Lord who created you and those before you that you may become righteous." (Al-Baqarah 2:21) After Allah -Exalted is He- said: "The lightning almost snatches away their sight. Every time it lights for them, they walk therein, and when darkness comes over them, they stand (still). And if Allah willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent." (Al-Baqarah 2:20) So the first verse came with a warning and reprimand, "And if Allah willed, He could have taken away their hearing and their sight," then He followed it with a call to turn to Allah and mercy from Allah -Exalted is He-: "O mankind, worship your Lord."
"And when it is said to them, 'Do not cause corruption on the earth,' they say, 'We are only reformers.' Unquestionably, it is they who are the corrupters, but they perceive (it) not." (Al-Baqarah 2:11-12) The hypocrites did not sense the evil consequences of their actions, that they spread corruption on the earth, but rather, their hearts' blindness led them to perceive that what they do is reform, "They say, 'We are only reformers.'"
"In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they (habitually) used to lie." (Al-Baqarah 2:10) The original state of their hearts was diseased, so Allah increased their disease. Allah -Exalted is He- did not force them to have diseased hearts, as He said: "But when they deviated, He turned their hearts (to other than the truth)." (Al-Saff 61:5) On the other hand, we find that whoever believes with their heart, is guided, and submits to Allah, Allah increases them in guidance and faith, as in His saying: "And those who are guided - He increases them in guidance and gives them their righteousness." (Muhammad 47:17) The recompense is of the same kind as the action.
"And (remember) when We took your covenant and raised above you the mount, 'Take what We have given you with strength and remember what is in it that you may become righteous.' Then you turned away after that, but for the favor of Allah upon you and His mercy (you would have been) among the losers. (Al-Baqarah 2:63-64) Allah -Exalted is He- narrates the story of the Children of Israel when He raised the mountain above them as a threat to them until they accepted the Torah and acted upon it. However, when they were not immediately punished, they felt secure and turned away from obeying the command, "Then you turned away after that."
And when a messenger came to them from Allah, confirming what they had, a party of those who were given the Scripture threw the Book of Allah behind their backs as if they did not know. And they followed what the devils had recited during the reign of Solomon. And Solomon did not disbelieve, but the devils disbelieved, teaching people magic and what was revealed to the two angels in Babylon, Harut and Marut. As-Sadi said: "Thus, when these Jews rejected the Book of Allah, they followed what the devils recited and invented magic during the reign of Solomon, claiming that Solomon, peace be upon him, used it and thus gained his great kingdom. They lied in this." And in the same meaning - i.e., whoever leaves the truth is tested with falsehood - Allah, the Exalted, says: "Then succeeded them a generation who lost the [habit of] prayer and pursued lusts, so they will meet destruction." [Maryam: 59].
Among you is a band that will conquer a host of twice their number. [Al-Anfal: 65], but He, exalted be He, raised these burdens in the verses that followed as a mercy from Him and a favor.
These people came with deeds of belief in Allah and His Messenger and what he brought, and they left their homes to turn away from the polytheists, their companions, and their lands, and they fought and waged jihad in the cause of Allah. Yet, they still hope that Allah will have mercy on them and admit them to His Paradise by His mercy upon them, not relying on the deeds they have done.
And in this, there is an indication that the servant, even if he comes with deeds as he has come, should not depend or rely on them, but rather hope for the mercy of his Lord, and hope for the acceptance of his deeds and the forgiveness of his sins, and the covering of his faults (derived from the interpretation of Al-Tabari and As-Sadi).
Ibn Abbas, may Allah be pleased with him, said: The people of Yemen would perform Hajj without taking provisions, saying, "We are the ones who rely [on Allah]." When they arrived in Makkah, they would ask people [for sustenance]. So Allah, the Exalted, revealed: "And take provision, for indeed, the best provision is righteousness." Narrated by Al-Bukhari.
And this is as He, the Exalted, said: "O children of Adam, We have bestowed upon you clothing to cover your private parts and as adornment. But the clothing of righteousness - that is best. That is from the signs of Allah, that perhaps they will remember." [Al-A'raf: 26].
Ibn Kathir mentioned in his interpretation: "After mentioning the physical clothing, he drew attention to the spiritual clothing, which is humility, obedience, and righteousness, and mentioned that it is better than this and more beneficial."
The verse is related to an incident where a group of the Companions killed one of the polytheists during the sacred months. The verse clarifies that the killing took place during the sacred months, and the Quraysh spread among the Arabs that Muhammad permitted fighting during the sacred months. They began to question him about the ruling on fighting during the sacred months, so the verse was revealed to guide the Prophet, peace be upon him, on how to respond. It begins with acknowledging the mistake: "Say, 'Fighting therein is a great [transgression],'" and then not following the justification and defense, nor standing in a position of weakness. Rather, respond to the people of falsehood, and compare this mistake with their heinous crimes to show the extent of their criminality and their lack of fairness in hunting the mistakes of the believers: "But diverting [people] from the path of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [transgressions] with Allah. And oppression is worse than killing."
Ibn Ashur said: The benefit of the objection during their speech is to hasten with what indicates their misguidance because Allah has forbidden them from being guided. And Ibn Kathir said in the interpretation of {And do not believe except in one who follows your religion}: That is, do not be reassured and show what is in your hearts and what you have except to one who follows your religion, and do not show what is in your hands to the Muslims. And his saying {that one may be given like what you have been given or that they may argue with you before your Lord}, they say: Do not show what you have of knowledge to the Muslims, so they learn it from you, and they equal you in it, and they excel you with it because of the strength of faith in it, or they argue with you with it before Allah.
Look how these people did not estimate Allah as He should be estimated, so they were speaking as if Allah -exalted be He- does not know their secrets and their whispers. They feared that if they believed in someone other than the people of their religion, that would be an argument against them before their Lord, as if Allah does not know their discussion. So Allah was amazed at their condition with this objection {Say, "The guidance is the guidance of Allah."}
And there is a verse from Surah Al-Baqarah with this meaning: {And they did not differ except after knowledge had come to them - out of envy between themselves.} [Al-Baqarah: 213]. Ibn Kathir said: So they differed in the truth because of their envy, hatred, and opposition to each other, so some of them carried others to oppose him in all his words and deeds, even if it was the truth.
Ibn Ashur said: (And it comes in the first way in the interpretation of strengthening, a great moral meaning to which Al-Fakhr pointed, which is what is established in moral philosophy that the repetition of actions is what causes the acquisition of the virtuous quality in the soul, so that it inclines after its acquisition to perfections by its choice, without effort or boredom. Faith commands charity and good deeds, and the one who comes to those commands strengthens himself with the morals of faith. In this way, the verse becomes an encouragement to repeat spending.) And others of the interpreters, such as Ibn Kathir, said that Allah will reward them for that with the most abundant reward.
{Satan threatens you with poverty} means he frightens you with poverty if you spend in the way of Allah, {and orders you to immorality} that is, to stinginess and not giving charity. Put this verse before your eyes when Satan prevents you from any obedience and frightens you with the consequences of this obedience. Remember the promise of Satan and the promise of Allah -exalted be He- {And Allah promises you forgiveness from Him and bounty}.
{Say, "Whether you conceal what is in your hearts or reveal it, Allah knows it. And He knows what is in the heavens and what is in the earth. And Allah is over all things competent."} [Al-Imran: 29]
{Indeed, those who exchange the covenant of Allah and their oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them, and they will have a painful punishment.} [Al-Imran: 77]
Al-Bukhari narrated in the Book of Sales (Hadith No. 2088): (From Abdullah bin Abi Awfa that a man set up a commodity in the market and swore by Allah, "I have given it what has not been given to me," so he caused a Muslim to fall into it. Then it was revealed: {Indeed, those who exchange the covenant of Allah and their oaths for a small price will have no share in the Hereafter}).
Al-Qurtubi said: His saying -exalted be He- {And you would not accept it [yourself] except with closing of your eyes and in distress}: That is, you would not accept it in your debts and rights from people except that you be lenient in that and leave some of your rights, and hate it and not be pleased with it. That is, do not do with Allah what you do not accept for yourselves.
Al-Zamakhshari said in Al-Kashaf: (The state of the one who relies was likened to the state of one who wants to hang from a high place, so he took care of himself by holding onto the strongest rope of a strong, reliable rope that does not break).
Ibn Ashur said: ({And the wrongdoers will have no helpers} this is a warning that was met with the promise that was alluded to by His saying {Indeed, Allah knows it}. The wrongdoers are the polytheists openly and the hypocrites, because if they withheld the obligatory charities, they wronged their rightful recipients in the money and wronged themselves by throwing them into the consequences of withholding. And if they withheld voluntary charity, they wronged themselves by depriving themselves of the virtues of charity and its reward in the Hereafter. The helpers are the plural of helper, and the negation of helpers is a metaphor for the negation of help and aid in the Hereafter, which is clear, and in this world, because when they withheld their help from the poor with their money, Allah will deprive them of helpers in times of difficulty, and will harden the hearts of His servants towards them, and will cast hatred for them from the people). And in the hadith: (The deeds of goodness prevent the evils of calamity).
Ibn Kathir said: ({And let not a scribe refuse to write as Allah has taught him} that is, let not one who knows writing, if asked, refuse to write for people, and there is no compulsion on him in that. So just as Allah has taught him what he did not know, let him give charity to others who do not know how to write, and let him write, as comes in the hadith: (Indeed, from charity is that you help a craftsman or you craft for a poor person). And in the other hadith: (Whoever conceals knowledge that he knows will be muzzled on the Day of Resurrection with a muzzle of fire)). And there is a difference of opinion among the scholars regarding the obligation of this writing on those who have learned it or the absence of its obligation. However, it is permissible and encouraged in any case.
Ibn Kathir said: (When Zakariya -peace be upon him- saw that Allah -exalted be He- provides Mary -peace be upon her- with winter fruits in summer and summer fruits in winter, he hoped at that time for a child, even though he was an old man whose bones had weakened and his head had turned white, and even though his wife was old and barren. However, he asked his Lord and called Him secretly, and said: {My Lord, grant me from Yourself a good offspring} that is, a righteous child from You {Indeed, You are the Hearer of supplication}).
It is related to "A man gave charity and concealed it" in the hadith: (Seven whom Allah will shade in His shade on a day when there is no shade but His shade: a just ruler, a youth who grew up in the worship of Allah, a man whose heart is attached to the mosques, two men who love each other for the sake of Allah; they met for His sake and parted for His sake, a man whom a woman of high status and beauty invited, but he said, "I fear Allah," a man who gave charity and concealed it so that his left hand did not know what his right hand spent, and a man who remembered Allah in seclusion so that his eyes shed tears).
(Derived from the interpretation of Ibn 'Uthaymeen, may Allah have mercy on him).
Al-Sa'di said in his interpretation: ({Then He rewarded you} meaning: He recompensed you for your actions {distress with distress} meaning: distress follows distress, distress from the loss of victory and the loss of spoils, and distress from your defeat, and distress that distracts you from every distress, and that is the news that Muhammad (peace be upon him) has been killed. But Allah -with His kindness and good consideration for His servants- made the gathering of these things for His believing servants a good thing for them, so He said: {so that you would not grieve over what has passed you by} from victory and triumph, {nor over what has befallen you} from defeat, killing, and wounds, if you are certain that the Messenger (peace be upon him) was not killed, then those calamities would be light for you, and you would rejoice in his presence, which distracts from every calamity and hardship. So to Allah belongs what is within the calamities and hardships of secrets and judgments, and all of this is from His knowledge and perfect awareness of your deeds, your outward appearances, and your inner selves. Therefore, He said: {And Allah is Knowing of what you do}).
The rule of obligation and guarantee was mentioned to us by Ibn Al-Qayyim. For example, everyone memorizes Allah's saying: {And whoever fears Allah, He will make for him a way out} [At-Talaq: 2]. Perhaps you ask: What is the obligation in this verse? (Fear of Allah), and what is the guarantee that Allah has guaranteed for His servant when He obligates him? (That He will make for him a way out and provide for him from where he does not expect). And you see many examples of these rules in the Quran, such as this verse mentioned in this place: {But if you are patient and fear Allah, their cunning will not harm you in the least}, for Allah has obligated them with patience and fear of Allah, and guaranteed them at that time that the cunning of their enemies will not harm them in the least.
Ibn Al-Qayyim has eloquent speech about the benefits of describing this rule, where he said: (And Allah, may He be exalted, has commanded the servant with a command and guaranteed him a guarantee. If he fulfills His command with sincerity, truthfulness, and striving, then He, may He be exalted, has guaranteed provision for His servant, victory for those who rely upon Him and seek help from Him, sufficiency for those whose concern and desire is Him, forgiveness for those who seek forgiveness from Him, and the fulfillment of needs for those who are truthful in their requests and trust in Him and strengthen their hope and desire in His favor and existence. So the wise and perceptive one is only concerned with His command, its establishment, and His success, not with His guarantee, for He is the faithful and truthful one, and who is more faithful to His covenant than Allah. So one of the signs of happiness is to direct one's concern to the command of Allah rather than His guarantee. And one of the signs of deprivation is the emptiness of the heart from concern for His command, love for Him, fear of Him, and concern for His guarantee. And Allah is the one sought for help).
Ibn Ashur said: At that time, the condition does not bring about a meaning like that, for the intention is not to restrict but to condemn. So the prohibition in this verse is not restricted to usury that reaches many folds, so that someone might say: If the usury is less than double the capital, it is not prohibited. So this condition is not the essence of the prohibition of consuming usury, so that someone might imagine that if it is less than double, it is not prohibited.
{So by the mercy of Allah, we were lenient toward them} [Al-Imran: 159]. The meaning: Your mercy towards your companions who turned away from you on the day of Uhud and your patience with them was only by the mercy of Allah -the Mighty and Sublime- that He enabled you to do so.
{You have no concern in the matter} [Al-Imran: 128]
Muslim narrated from Anas (may Allah be pleased with him): (That the Messenger of Allah's (peace be upon him) four front teeth were broken on the day of Uhud, and his head was wounded, and he was wiping the blood from himself, saying: "How can a people prosper who wounded their Prophet and broke his teeth, while he was calling them to Allah?" So Allah, the Mighty and Sublime, revealed: {You have no concern in the matter}). And Al-Bukhari narrated something similar.
The context of this verse from the part is as follows: {That He might cut off a part of those who disbelieve or restrain them, so they return disappointed. You have no concern in the matter, or He might show them mercy or punish them; indeed, they are wrongdoers} [Al-Imran: 127-128]. So Allah -the Mighty and Sublime- mentioned four dispositions with which the affair of these people might be disposed, and He placed this intervening statement {You have no concern in the matter} to emphasize that the Messenger of Allah (peace be upon him) is only a conveyor and has no concern in the matter, not even that Allah might avenge him against these people in this world.
{And let there be from you a nation inviting to good, commanding right, and forbidding wrong. And those are the successful. And do not be like those who divided and differed after what had come to them of clear proofs. And those will have a great punishment} [Al-Imran: 104-105].
{Humiliation has been imposed upon them wherever they are found, except by a covenant from Allah and a covenant from the people. And they have incurred wrath from Allah, and humiliation has been imposed upon them because they disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were transgressing} [Al-Imran: 112] Meaning: Allah imposed upon them humiliation and degradation wherever they were, so they have no security.
{O mankind, fear your Lord who created you from a single soul and created from it its mate and dispersed from the two of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, an Observer} [An-Nisa: 1] So Allah, the Mighty and Sublime, informs us that He created Eve from Adam.
{And those who, when they commit an immorality or wrong themselves, remember Allah and seek forgiveness for their sins. And who forgives sins except Allah? And they do not persist in what they have done while they know} [Al-Imran: 135].
{We will cast into the hearts of those who disbelieved terror for what they have taken besides Him of partners - for which no authority has been sent down - and their abode is the Fire, and wretched is the settlement of the wrongdoers} [Al-Imran: 151] So Allah -the Most High- informs us that He cast this terror into the hearts of the disbelievers on the day of Uhud, due to what they took besides Him of partners and idols {for what they have taken besides Him of partners - for which no authority has been sent down}, and the "ba" here is a "ba" of causation.
{O you who have believed, do not be like those who disbelieved and said about their brothers when they were traveling through the land or [were] being sent forth [to battle], "If they had been with us, they would not have died or been killed," to put into their hearts regret for what they had left behind. But Allah might cause them to inherit [those rewards] as a consequence of what they had done. And Allah is Knowing of what they do} [Al-Imran: 156].
{Then He sent down upon you, after distress, security, [the kind of] slumber overtaking a party of you, while another party were concerned about themselves, thinking of Allah other than the truth, the thought of ignorance, saying, "What have we of authority?" Say, "All authority belongs to Allah." They conceal within themselves what they do not reveal to you, saying, "If we had had any authority, we would not have been killed here." Say, "Even if you had been inside your houses, those for whom death was decreed would have gone forth to their places of death." [It was] so that Allah might test what is in your breasts and purify what is in your hearts. And Allah is Knowing of that within the breasts} [Al-Imran: 154]
Ibn Ashur said: And the meaning of "they were concerned about themselves" is that they spoke to themselves with what causes them distress, and that is by their discontentment with the decree of Allah, and their intense longing for what befell them, and their regret for what they missed, which they thought would be a savior for them if they had done it.
Al-Sa'di said: He -the Mighty and Sublime- informs about the state of those who retreated on the day of "Uhud" and what caused them to flee, and that it was from the whispering of Satan, and that he overpowered them with some of their sins. They are the ones who introduced it to themselves and enabled it with what they did of disobedience, for it is its carrier and its means. If they had sought refuge with the obedience of their Lord, he would not have had any power over them. He -the Mighty and Sublime- said: {Indeed, My servants - no authority will you have over them} [Al-Hijr: 42].
{And do not give the foolish your wealth which Allah has made for you a means of sustenance, but provide for them therein and clothe them and speak to them words of appropriate kindness} [An-Nisa: 5].
{Like the example of what they spend in this worldly life is like a wind containing frost that struck the crop of a people who wronged themselves, so it destroyed it. And Allah did not wrong them, but they were wronging themselves} [Al-Imran: 117].
Ibn Ashur said: (A resumption of the explanation, because his statement in the previous verse, "Their wealth will not avail them" [Al-Imran: 116], raises a question about their spending money for good, such as helping the distressed and paying blood money for reconciliation over the killed. An example of their works related to money, he likened the manner of their spending, whose outward appearance is admirable but whose end is disappointing, when disbelief nullifies it, to the manner of a crop that was struck by a cold wind and destroyed it).
{So those who emigrated and were expelled from their homes and suffered in My cause and fought and were killed - I will surely remove from them their evil deeds and admit them into gardens beneath which rivers flow as a reward from Allah, and with Allah is the best reward} [Al-Imran: 195]
{And let there be from you a nation inviting to good, commanding what is right, and forbidding what is wrong, and those will be the successful. And do not be like those who divided and differed after what came to them of clear proofs. And those will have a great punishment} [Al-Imran: 104-105]
So Allah, the Exalted, placed division and difference in opposition to commanding good and forbidding evil. Neglecting the duty of forbidding evil leads to division and difference.
Al-Bukhari narrated from Jabir bin Abdullah, may Allah be pleased with him, who said: This was revealed about us: {When two parties among you were about to lose heart, but Allah was their ally; and upon Allah let the believers rely}. He said: We were the two parties: Banu Haritha and Banu Salamah, and we did not like that it was revealed, due to Allah's saying, the Exalted: {And Allah was their ally}.
As-Sadi said: {And Allah was their ally} [Al-Imran: 122], meaning: with His special guardianship, which is His kindness to His allies, and His guidance to what is in their best interest, and their protection from what is harmful to them. So His guardianship of them, as they were in that great sin, which was the failure and fleeing from the Messenger of Allah, protected them due to the faith they had, as Allah, the Exalted, said: {Allah is the ally of those who believe - He brings them out from darknesses into the light} [Al-Baqarah: 257].
In this verse, there is an example and a good model for the Companions, mentioning the state of the believers among the followers of the previous prophets who stood firm for the truth and fought with their prophets, so they did not weaken nor submit to their enemies. In it, there is a strengthening and patience for the Companions after the disaster of the Battle of Uhud.
This verse was revealed about a group of Jews who, out of their ignorance, lack of faith, and disbelief in the Book of Allah that was in their hands, preferred the disbelievers over the Muslims.
Allah -exalted be He- informs us that He makes it easy for us in the rulings of the Shariah regarding what He has commanded us and what He has forbidden us. He knows -glorified be He- that man was created weak, easily swayed by his desires and passions, and unable to refrain from women. (Derived from Al-Baghawi's exegesis).
Ibn Kathir said: Allah -exalted be He- informs us that most people, if they were commanded to do what they are committing of prohibitions, would not do it; because their wicked natures are inclined to disobey the command. This is from His -blessed and exalted be He- knowledge of what was not, so how would it be if it were?
Al-Qurtubi said: A rhetorical question meaning affirmation to the hypocrites. The implication is: What benefit is there for Him in punishing you if you are grateful and believe? He -exalted be He- thus points out that He does not punish the grateful believer, and that His punishment of His servants does not increase His dominion, and His leaving them to their actions does not diminish His sovereignty.
{Whatever good befalls you is from Allah, and whatever befalls you of evil is from yourself.} [An-Nisa: 79]
{Have you not seen those who claim, "We believe in what was revealed to you and what was revealed before you," and they wish to refer for judgment to the Taghut while they were commanded to reject him? And Satan wishes to lead them far astray. When it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion. But how will it be when they meet a disaster for what their hands have put forth? Then they will come to you swearing by Allah, "We intended only good and harmony."} [An-Nisa: 60-62]
{And Allah wants to accept your repentance, and those who follow their passions want you to deviate a great deviation.} [An-Nisa: 27]
{Indeed, We have sent down to you the Book in truth that you might judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate.} [An-Nisa: 105]
As-Sadi said: (Meaning, do not argue on behalf of those whom you know to be deceitful, whether they claim what is not theirs or deny a right upon them, whether you know that or suspect it. In this, there is evidence for the prohibition of arguing in falsehood, and representing the falsifier in religious and worldly disputes. The meaning of the verse also indicates the permissibility of entering into advocacy for those whom you do not know to be unjust).
Some may understand that the meaning is: do not argue with the deceitful and debate with them. However, the meaning is: do not argue on behalf of the deceitful and debate for them. The evidence for this is Allah's -exalted be He- statement after that: {And do not argue on behalf of those who betray themselves. Indeed, Allah does not like whoever is a betrayer and sinful.} [An-Nisa: 107]
Allah called them girls, not slaves, and He said about those who own them: their masters. In the hadith: (Let none of you say, "My slave," for the slave is Allah's. Let him say, "My boy, my girl, my servant.") (Narrated by Muslim).
As-Sadi said: (This judgment is not sufficient until the discomfort is removed from their hearts and the distress... then this is not sufficient until they submit to His judgment with an open heart, a tranquil soul, and submission in outward and inward... So whoever leaves this mentioned judgment not committed to it is a disbeliever, and whoever leaves it, while being committed to it, has the ruling of those like him among the disobedient). As-Sadi distinguishes between those who reject the reference to the Sharia and those who acknowledge it (commit to it) and affirm the necessity of referring to it and its perfection and justice, but deviate from it in some of their affairs.
The place of relieving oneself: it is the clean place on the earth. It is so named to avoid mentioning defecation, which is the minor impurity.
{Those who are stingy and enjoin stinginess upon the people and conceal what Allah has given them of His bounty. And We have prepared for the disbelievers a humiliating punishment.} [An-Nisa: 37] {Have you not seen those who were given a portion of the Scripture, purchasing error, and they wish you to go astray in the way?} [An-Nisa: 44] {They wish that you would disbelieve as they have disbelieved so that you would be alike. So do not take from among them allies until they emigrate for the cause of Allah.} [An-Nisa: 89]
{But what is [the matter] with them that they do not believe in Allah while He is providing for them from the heavens and the earth and satisfying them with favors? But most of them refuse to be grateful.} [An-Nisa: 39]
The verse before it: {And those who spend their wealth to be seen by the people and do not believe in Allah or the Last Day. And he whose companion is Satan - then evil is that companion.} [An-Nisa: 38]
The hypocrites referred to in this verse are those who claim to be Muslims. However, there were clear signs of hypocrisy in their condition, so some of the Companions were hesitant to fight them. Allah clarifies that this hesitation is not appropriate after what has become apparent of their condition.
Ibn Ashur said: (And since Allah has informed about them what He described in the previous verses, it is not right to hesitate in their evil intentions and disbelief).
As-Sadi said: (Know that the command is either directed to one who has not entered into the matter and has not been characterized by anything of it, so this is a command for him to enter into it, like the command of one who is not a believer to believe, as in His -exalted be He- saying: {O you who were given the Scripture, believe in what We have sent down, confirming what is with you.} [An-Nisa: 47]. Or it is directed to one who has entered into the matter, so his command is to correct what he has of it and to achieve what he does not have. From this is what Allah mentioned in this verse of commanding the believers to believe, for that necessitates commanding them with what corrects their belief of sincerity and truthfulness, avoiding corruptions, and repenting from all deficiencies. It also necessitates commanding them with what is not present from the believer of the sciences of belief and his actions, for whenever he reaches a text and understands its meaning and believes it, then that is from the believed belief. Similarly, all actions, apparent and hidden, are from belief as indicated by the numerous texts).
Ibn Kathir said: (Allah -exalted be He- commands His believing servants to enter into all the branches of belief, its details, and its pillars. This is not from the aspect of achieving the achieved, but from the aspect of completing the complete, specifying it, establishing it, and continuing upon it. Just as the believer says in every prayer: {Guide us to the straight path} [Al-Fatiha: 6], meaning: guide us in it, increase our guidance, and establish us upon it. So He commands them to believe in Him and in His Messenger, as He -exalted be He- said: {O you who believe, fear Allah and believe in His Messenger.} [Al-Hadid: 28]).
As-Sadi said: (He, the Most High, prohibits the believers from wishing for what Allah has favored others with, whether it be possible or impossible. So, women should not wish for the characteristics that men have, which favor them over women... because it leads to being discontent with Allah's decree and indulging in laziness, false hopes that are not accompanied by action or effort. Rather, two things are praiseworthy: that the servant strives according to his ability with what benefits him from his religious and worldly affairs, and he asks Allah, the Most High, of His bounty).
As-Sadi said about His, the Most High, saying "{whoever desires the reward of this world - We will give him thereof}": (This is comprehensive for all doers, because the desire is inclusive of any sin, whether minor or major, and inclusive of any reward, little or much, worldly or hereafter. And people in this matter are of degrees that none knows except Allah, a little and a lot. So, whoever's deeds are all evil, and that is only for the disbeliever, if he dies without repentance, he will be recompensed with eternal torment. And whoever's deeds are good, and he is upright in most of his conditions, and only sometimes some minor sins come from him, then what befalls him of sorrow, grief, harm, and [some] pains in his body or heart or beloved or wealth or the like - these are expiations for the sins, and they are what he is recompensed with for his deeds, which Allah has decreed as a mercy to His servants. And between these two conditions, there are many ranks. And this recompense for the general evil deed is specific to those who do not repent, for the one who repents from the sin is like one who has no sin, as the texts have indicated).
At-Tabari said: ({if a befall you a disaster}... He says: if a defeat befalls you, or you are struck with killing or injury from your enemies {he says, 'Indeed, Allah has favored me in that I was not present with them'}, so that I am struck with injury or pain or killing, and he is pleased with his absence from you, gloating over you, because he is of those who doubt in the promise of Allah which He promised the believers for what they receive of reward and recompense, and in His warning. So, he is not seeking reward, nor fearing punishment). With the note that our speech in the question is not about the Muslim who has zeal for the religion and sees that what some of his brothers expose themselves to of dangers is not beneficial to Islam and its people, but about the one for whom religion has no great matter in himself, so he does not love to sacrifice for its sake, even if the sacrifice is for a matter in which there is benefit to the religion and its people.
Ibn Kathir said in his interpretation of His, the Most High, saying from Surah Al-Fatihah ﴿those upon whom favor has been bestowed﴾ they are the ones mentioned in Surah An-Nisa, where He said: ﴿And whoever obeys Allah and the Messenger - those will be with the ones upon whom is favor from among the prophets, the steadfast affirmers of truth, the witnesses, and the righteous - and excellent are those as companions﴾.
From the strange things that happened with one of my friends, he said: (that something funny happened to me, but it was joyful from another side, which is that I read this interpretation of Ibn Kathir and I agreed with it, so the Maghrib prayer came, then I read Al-Fatihah, until when His, the Most High, saying came ﴿Guide us to the straight path - the path of those upon whom You have bestowed favor﴾, I said, forgetting: the path of those upon whom favor has been bestowed from among the prophets, the steadfast affirmers of truth, the witnesses, and the righteous! I agreed with the glorification of one behind me and their reminder. It was funny to combine the two verses, joyful for the meaning to reach my heart to the degree that I forgot the context of Al-Fatihah).
They desired honor and elevation, so they were made to dwell in this lowest depth of the Fire, seeking refuge in Allah.
Notice His saying, "whether one is rich or poor," for the poverty of a person may drive those around him to cover up his betrayal of trust. Allah has made it clear that He is the most entitled to the people and the most merciful to them, and that the poverty of some and the wealth of others should not prevent the giving of true testimony in its place.
Ibn Kathir said: "(And His saying, 'whether one is rich or poor, Allah is more entitled to them both,' means: do not spare him because of his wealth, nor pity him because of his poverty. Allah takes care of them, for He is more entitled to them than you, and He knows what is best for their welfare.)"
Ibn Kathir said: "(And His saying, 'He is deceiving them,' means: He is the one who leads them astray in their tyranny and misguidance, and He abandons them from the truth and reaching it in this world, and likewise on the Day of Resurrection, as He said: 'On the Day the hypocrites, both men and women, will say to those who believed, "Wait for us that we may take from your light." It will be said, "Go back behind you and seek light, but a wall will be placed between them with a door, within it is mercy, and its outer side is facing them, and there will be punishment. And they will call to them, "Were we not with you?" They will say, "Yes, but you afflicted yourselves and waited and doubted, and wishful thinking deluded you, until there came the command of Allah. And the deluder deluded you concerning Allah, the Deluder." So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is your dwelling place. And wretched is the destination.')" [Al-Hadid: 13-15].
Ibn Ashur said: They did what they did out of deliberate transgression, not out of a slip or a moment of anger, until they repented and sought forgiveness. "There would be no trial": the meaning is that they thought Allah would not afflict them with a trial in this world as a punishment for what they did to their prophets... so they were safe from Allah's punishment in this world after they belittled the punishment of the Hereafter.
And His saying, "And they thought that there would be no trial," indicates that if they had not thought that, they would have refrained, for they were more concerned with the safety of this world than with the safety of the Hereafter due to the degradation of their faith and the weakness of their certainty. And this is the case with nations when they are afflicted with failure, their beliefs are corrupted, their faith is mixed, and their concern is limited to their immediate needs. If they think that the immediate needs are straight, they close their eyes to the Hereafter, seeking safety without its means, losing the eternal victory and clinging to the immediate victory, doing evil, and thus being afflicted with both the immediate punishment of the trial and the punishment of the Hereafter.
Notice the verses before it: "They ask you, [O Muhammad], for a judgment concerning women. Say, 'Allah gives you a judgment concerning them and [also] in the former Scripture. And if you find in them good conduct, then give them their [dowries] as a gift. And there is no sin upon you if you marry them or give them [dowries] in exchange. But if you give up [marrying them], then no sin is upon you. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. 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And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. 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And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. 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And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. And if you give up [the dowries], then give them [something] as a gift. 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Al-Sa'di said: "When the prohibition of intoxicants and the strict prohibition and emphasis on it were revealed, some of the believers wished to know the condition of their brothers who died upon Islam before the prohibition of intoxicants while they were drinking it. So Allah revealed this verse and informed [us] that 'There is no blame upon those who have believed and done righteous deeds for what they ate of it,' meaning: no blame or sin from intoxicants and gambling before their prohibition. And because the negation of blame includes the mentioned [things] and others, He restricted that by saying: 'if they [rightfully] feared Allah and believed and did righteous deeds,' meaning: on the condition that they leave off sins, believing in Allah with a true belief that necessitates for them righteous deeds, then they continue upon that. Otherwise, the slave may possess that at one time and not at another. So it is not sufficient until he is upon that until his appointed time comes, and he persists in his goodness, for indeed Allah loves those who do good in the worship of the Creator, those who do good in benefiting the slaves. And this noble verse includes whoever tasted the forbidden or did other than it after the prohibition, then acknowledged his sin and repented to Allah, and feared Allah and believed and did good, then indeed Allah will forgive him, and the sin will be lifted from him in that."
"And they avert [people] from him," meaning: they avert people from following Muhammad, peace be upon him, "and distance themselves from him," meaning: they distance themselves from him.
Ibn 'Ashur said: "In what is intended by it, there are three considerations:
The first: That it is a reception for the Messenger, peace be upon him, and the believers to praise Allah for His victory over His messengers and allies and the destruction of the wrongdoers, for that victory is a blessing by the removal of corruption that was in the earth, and because in reminding the people of Allah of it, it is an indication of anticipation of the example with what happened to those before them that they anticipate Allah's victory as He has victorious the believers before them; so 'praise is due to Allah' is a source instead of its action, it has been substituted from its nasb and tanwīn to its raf' and ta'rif to indicate the meaning of permanence and stability, as has preceded in His saying, 'praise is due to Allah' in Surah Al-Fatihah.
The second: That 'praise is due to Allah' is a metaphor for what was mentioned before it being a blessing from the blessings of Allah -Exalted is He- for indeed from the necessities of praise is that it is upon a blessing, so it is as if it was said: 'And He cut off the root of the people who wronged.' And that is a blessing from the blessings of Allah that necessitates His praise.
The third: That it is the creation of praise for Allah -Exalted is He- from His glory, used in wonderment at Allah's -Exalted is He- treatment of them and His gradualness in degrees of postponement until the punishment became due upon them."
Al-Baghawi said: "That is because the Children of Israel asked Allah -Exalted is He- for the descent of a table from the sky, so Allah informed them: 'If you ask for the descent of the table, it will descend upon you, but whoever disbelieves after the descent of the table, he will be punished with a punishment that no one from the people of their time has been punished with.'"
And the context of this verse with what precedes it is that when the Prophet of Allah 'Isa said to his Lord, "If You should punish them, indeed they are Your servants; but if You forgive them, indeed it is You who is the Exalted in Might, the Wise," Allah said in the following verse, "Allah said, 'This is a Day in which the truthful will benefit from their truthfulness,'" meaning: these things will be for the truthful on a Day in which their truthfulness in the Hereafter will benefit them in the worldly life. And if they had lied, Allah would have sealed their mouths and their limbs would have spoken with it, and they would have been exposed (derived from Al-Baghawi's interpretation).
And "Indeed" is a particle that indicates restriction: meaning you will not receive the reward for your deeds except on the Day of Judgment, whether it be good or bad.
So the great deed here is Hajj, and negligence in the sanctity of hunting on land has a severe punishment, "So whoever transgresses thereafter - for him is a painful punishment," and in the following verse, He said -Glory be to Him-: "And whoever returns [to this offense] - then Allah will take revenge upon him."
So the resemblance to the point of formal agreement with a great difference in realities is another manifestation of the power with which Allah -Exalted is He- boasts. And its like is the agreement in genetic material with a great difference in types of cells.
Al-Sa'di said: "It is evidence of Allah's mercy, the vastness of His goodness, the perfection of His power, and His care for His servants. But not everyone considers and reflects, and not everyone who reflects understands the intended meaning. Therefore, Allah restricted the benefit of the signs to the believers, saying: 'Indeed in that are signs for a people who believe,' for the believers are carried by what they have of faith to act upon its requirements and its necessities, which include reflecting upon the signs of Allah, deriving from them what is intended from them, and what they indicate, by reason, instinct, and law."
Al-Sa'di said: "Vision perceives Him not" due to His greatness, glory, and perfection, meaning: vision does not encompass Him, even if it sees Him and rejoices in looking at His noble face. So the negation of perception does not negate vision, but rather confirms it by implication. For if He negated perception, which is the most specific description of vision, it indicates that vision is confirmed. For if He intended to negate vision, He would have said, "Vision does not see Him" and the like. So it is known that there is no argument in the verse for the doctrine of the deniers, who deny seeing their Lord in the Hereafter, but rather it contains what indicates the opposite of their saying. End.
And for further clarification, we say: Indeed, Allah -Exalted is He- mentioned the exit of the Children of Israel from Egypt, and mentioned that Pharaoh and his soldiers pursued them until they reached a place where each party saw the other: "So when the two hosts saw each other, the companions of Moses said, 'Indeed, we are caught.'" [Al-Shu'ara': 61] So the Children of Israel said: "Indeed, Pharaoh and his soldiers have surrounded us, 'Indeed, we are caught.'" So Musa, peace be upon him, responded to them, negating perception and enclosure: "He said, 'No! Indeed, with me is my Lord; He will guide me.'" [Al-Shu'ara': 62], even though the vision of each party for the other has been realized, "So when the two hosts saw each other," meaning each party saw the other. And by this, it becomes clear that vision is different from enclosure and perception, and that the verse negates the enclosure of Allah and does not negate His vision, knowing that the evidence for the establishment of seeing Allah in the Hereafter is established by other texts of the Quran, and texts from the Sunnah that have reached the level of tawatur, and the consensus of the Companions, the Salaf, and the People of the Sunnah upon the establishment of vision.
As-Sadi said: "And We will turn their hearts and their eyes, as they did not believe in it the first time, and We will leave them in their transgression, wandering blindly" means: And We will punish them if they do not believe the first time it comes to them, with the caller, and the proof is established against them, by turning their hearts, and preventing them from believing, and not guiding them to the straight path. This is from the justice of Allah and His wisdom with His servants, for they are those who have wronged themselves, and the door was opened for them but they did not enter, and the path was shown to them but they did not follow it. So, after that, if they are deprived of guidance, it is fitting for their condition.
Ibn Abbas said to the Khawarij: As for your saying, "Ali (may peace be upon him) judges among men in the matter of Allah," I recite to you from the Book of Allah that Allah has made His judgment to men in the price of a quarter of a dirham, and Allah the Blessed and Exalted has commanded that they judge therein. Have you not seen the saying of Allah the Blessed and Exalted: "O you who have believed, do not kill game while you are in the state of ihram. And whoever of you kills it intentionally, he shall make compensation: the like of what he killed of the cattle, to be judged by two just men from among you"? And it was from the judgment of Allah that He made it to men to judge therein. If He willed, He would have judged therein. So, it is permissible for the judgment of men. I ask you by Allah, is the judgment of men better in reconciling between people and preserving their blood, or in a rabbit? They said: Yes, this is better.
Ibn Kathir said: "That Allah may know who fears Him unseen" means: He the Exalted tests them with game, overtakes them in their journeys, they are able to take it with their hands and spears, secretly and openly, to show the obedience of those who obey Him in secret and openly, as He the Exalted said: "Indeed, those who fear their Lord unseen will have forgiveness and great reward." [Al-Mulk: 12]. From this is what happened to the Prophet Yusuf (peace be upon him), as he feared his Lord unseen and said: "Allah is my refuge! It is better that I should be the one who is imprisoned, for indeed, the transgressors will not succeed." [Yusuf: 23], so Allah the Blessed and Exalted saved him and averted from him the plot of the wife of the nobleman and all the women.
So, whoever Allah shows him proofs above what He shows others, then he denies, his punishment will be more severe. Ibn Kathir said: "That is, whoever among your nation, O Jesus, denies it and opposes it, 'Then whoever among you denies it will surely be punished with a punishment with which I do not punish anyone among the worlds,' that is, among My creatures in your time, like His saying: 'And the Day the Hour arrives - We will gather them in a state of intense humiliation. And which of the favors of your Lord do you both deny?' [Ghafir: 46], and His saying: 'Indeed, the hypocrites will be in the lowest depth of the Fire, and you will find for them no helper.'" [An-Nisa': 145].
Ibn Ashur said: "And whomever it reaches" is connected to the pronoun of the addressees, meaning, and to warn with it whomever the Quran reaches and hears it, even if I did not call him to it. The generality of "whomever" and its connection (i.e., "reaches") includes everyone who reaches the Quran in all ages.
Ibn Kathir said: "Only those who hear will respond" means: Only those who hear the speech and understand it will respond to your call, O Muhammad, like His saying: "That he may warn a living people and make clear the Word to them, that they might be reminded." [Ya-Seen: 70], and His saying: "And the dead - Allah will raise them up" means: that is the disbelievers; because they are dead of heart, so Allah likened them to the dead of body and said: "And the dead - Allah will raise them up; then to Him they will be returned." This is from the mockery of them and the contempt for them.
This meaning is also present in a verse in the eighth part, which is: "Or [it is] like one who was dead, then We gave him life and made for him a light by which to walk among the people, like one in darkness, not to emerge from it. Thus it has been made pleasing to the disbelievers what they were doing." [Al-An'am: 122].
And it is explained by verse 34 of Surah Luqman: Al-Bukhari said: Abdullah bin Abdullah told us, Ibrahim bin Sa'd told us, from Ibn Shahab, from Salim bin Abdullah, from his father; that the Messenger of Allah (peace be upon him) said: "The keys of the unseen are five, none knows them except Allah: 'Indeed, with Allah is the knowledge of the Hour, and He sends down the rain, and He knows what is in the wombs. And no soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed, Allah is Knowing, Aware.'" [Luqman: 34].
The second verse: "Those who believe and do not mix their belief with injustice - those will have security, and they are [rightly] guided." [Al-An'am: 82] And it is explained by verse 13 of Surah Luqman: In the Musnad of Ahmad: When this verse was revealed: "Those who believe and do not mix their belief with injustice," it was hard on the people, and they said: O Messenger of Allah, who does not wrong himself? He said: "It is not what you mean! Have you not heard what the righteous slave said: 'O my sons, do not associate anything with Allah. Indeed, association [with Him] is a great injustice.'" [Luqman: 13] It is only shirk." And the origin of the hadith is in Al-Bukhari.
As-Sadi said: Allah forbids the believers from something that was permissible, rather, recommended in origin, which is insulting the gods of the polytheists, which were taken as idols and gods with Allah, and which they draw near to Allah by insulting them and reviling them. But because this insult is a way to insult the polytheists for the Lord of the worlds, Who must be declared free from every defect and flaw and insult, Allah forbade insulting the gods of the polytheists, because they protect their religion and are fanatical for it.... And in this noble verse, there is evidence for the legal principle that the means are considered by the matters they lead to, and the means of the prohibited, even if they are permissible, are prohibited if they lead to evil.
Ibn Kathir said: "And complete" means: as a reward for his goodness in action, and his standing by Our commands and obedience.
"And We do not charge a soul except according to its capacity" this sentence came as an interruption among a group of divine commands in an attention-grabbing way that feels the necessity of this reminder in this place, to create a state of the required balance in the individual's being and not to be overwhelmed by exaggerated fear.
Ibn Kathir said: "Or has earned good through its faith" means: And it will not be accepted from them to earn good deeds if they were not acting upon them before that.
Al-Baghawi said: "And thus We have made in every city great criminals" means: Just as the wicked of Mecca are its leaders, so too We have made the wicked of every [city] its leaders, meaning its great ones, the plural of "greatest," like "best" and "most virtuous," "black" and "blackest." This is the way of Allah - exalted be He - that He has made in every city the followers of the messengers weak, as He said in the story of Noah, peace be upon him: "They said, 'Shall we believe you when the most wretched have believed you?'" [Ash-Shu'ara: 111], and He made their wicked ones their leaders.
As-Sa'di said: "Allah is most knowing of where He places His message" means: in whom He knows is suitable for it, and can bear its burdens, and who is characterized by every good trait, and free from every vile trait. Allah has given him what His wisdom requires, originally and subsequently.
This is because the wife of Lot did not practice lewdness, and yet Allah afflicted her with punishment and made her of the people (who remained behind), meaning the perished, because she was pleased with the injustice, and she would spy on Lot for them and bring them news of him.
Ibn Ashur, may Allah have mercy on him, said: And the description of the speech as adorned indicates that it is in need of embellishment and adornment. Speech only needs that if it is not inclusive of what makes it acceptable in itself. That is, it leads to harm, so the speaker needs to adorn and embellish it to hide the harm within it, fearing that it will repel those he solicits. Thus, that adornment is a promotion to entice the hearts, as it is a deception for children with colors and gilding.
Al-Qurtubi said: This is a threat to the wrongdoer: if he does not refrain from his wrongdoing, Allah will appoint another wrongdoer over him. This includes everyone who wrongs himself or the people, or the merchant who wrongs people in his trade, or the thief, and others.
As-Sa'di said in His statement, "It will not benefit a soul its faith if it did not believe before, or earned good through its faith": If some of the signs of Allah (meaning the major signs of the Hour) come, the disbelief of the disbeliever will not benefit him if he believes, nor will the increase in good deeds benefit the negligent believer after that. Rather, what benefits him is what he had of faith before that, and what he had of the hoped-for good before some of the signs come.
Ibn Ashur said: (The most apparent meaning is that the implied pronoun in "exclusive" refers to the adornment and the good things that occur in this world itself, meaning they are exclusive for them in the Hereafter. There is no doubt that those adornments and good things have ceased to exist in this world. The meaning of their exclusivity is their purity, and their being on the Day of Resurrection: it is that the Day of Resurrection is a manifestation of their purity, meaning their exclusivity from the consequences that stem from them, and they are consequences of their prohibition, and consequences of their consumption along with disbelief in the One who granted them. The believers, when they consumed them in this world, consumed them by the permission of their Lord, unlike the polytheists, for they will be asked about them and punished for what they consumed of them in this world because they disbelieved in the favor of the One who granted them, and they associated partners with Him).
"And follow the straight path that leads to your Lord, and follow not the ways that lead you astray from His path. That with which He has instructed you that you may become righteous." [Al-An'am: 153] "Then We gave Moses the Scripture, complete and detailed, as a mercy that they might believe in the meeting with their Lord." [Al-An'am: 154] As-Sa'di said: "Then" in this context does not mean chronological order, for the time of Moses, peace be upon him, is prior to the recitation of the Prophet Muhammad, peace be upon him, of this book (meaning the one mentioned in His statement: "Say, 'Come, I will recite what your Lord has prohibited for you.'" [Al-An'am: 151] at the beginning of the verses). Rather, it means the order of information. So He informed that He gave "Moses the Scripture," which is the Torah, "complete" in its goodness, and "detailed" in its perfection.
Al-Mubarrad said: Its meaning is the spoils are for Allah and for the Messenger, even if they dislike it, as your Lord has taken out of your home in truth, even if they dislike it. It is also said: Its meaning is go forth for the command of Allah in the spoils, even if they dislike it, as you went forth for the command of Allah in exiting the home to seek the caravan, while they disliked it.
The Children of Israel said to Moses, weary of the length of time they had spent in the torment of Pharaoh and his torment: "We have been harmed before you came to us," for they used to torment us with evil torment, slaughtering our sons and dishonoring our women. "And after you came to us," thus with the repetition of killing upon us.
And similar is the statement of Allah, the Exalted: "And among the people is he who worships Allah on the edge. If good befalls him, he is content with it, but if a trial befalls him, he turns his face, losing the world and the Hereafter. That is the evident loss." [Al-Hajj: 11].
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This is what the Quran narrates from the speech of Prophet Shoaib, peace be upon him, to his people. The meaning of Ibn Ashur's interpretation of it: If we return to your religion, this means that my claim of prophethood and the following of believers to me, and their call to the religion, was all a lie. This meaning is indicated by his saying: "We have indeed invented a lie" in the past tense, and its placement before the conditional "if." If he intended the future, it would have been: If we return to your religion, we will be among the liars. The path of calling to Allah has no turning back. And whoever turns back from it by denying what he used to say before will fall from the eyes of people, not just from the eyes of Allah.
Faith is originally submission in the heart, and it has nothing to do with permission except from Allah the Most High. And Pharaoh, despite that, denies the magicians for believing in Moses, peace be upon him, without asking his permission!
Ibn Kathir, may Allah have mercy on him, said: (That is, "Shoaib," peace be upon him, turned away from them after what befell them of punishment, retribution, and torment, and said, rebuking and admonishing them: "O my people, I have conveyed to you the messages of my Lord and advised you," meaning I have delivered to you what I was sent with, so I have no regret for you as you have disbelieved in what I brought to you. Therefore, he said: "So how can I grieve for a disbelieving people?").
And Allah the Most High has said: "And when you recite the Quran, We place between you and those who do not believe in the Hereafter a concealed barrier." [Al-Isra: 45].
As-Sadi said: "And admit us into Your mercy," meaning: into its midst, and make Your mercy surround us from every side, for it is a strong fortress from all evils.
As-Sadi said: But not everyone accepts Allah's guidance and mercy. Rather, those who accept it and submit to it and receive it with acceptance are those who "fear their Lord," meaning they fear Him and stand in awe of Him. As for those who do not fear Allah nor stand before Him, they do not increase except in arrogance and aversion.
And Ibn Kathir said: "For those who fear their Lord" includes in the fear the meaning of submission; therefore, it was followed by the lam.
Look how Allah made these people righteous as if their righteousness is inherently connected to their holding firmly to the Book and establishing prayer.
This verse is about the Aus and Khazraj. As-Sadi said: (So they gathered and united, and their strength increased because of their gathering. And this was not by the effort of anyone, nor by any power other than the power of Allah. For if you had spent all that is on earth of gold, silver, and other things to unite them after that severe hatred and division, "you could not have united their hearts" because no one can turn the hearts except Allah the Most High).
As-Sadi said: (Allah's saying {And do not dispute} is a dispute that causes the scattering of hearts and their division, {so you lose courage} meaning you become cowardly, {and your strength} meaning your resolve is weakened, and your strength is divided, and what you were promised of victory over the enemies is lifted because of your disobedience to Allah and His Messenger).
Al-Baghawi said: Allah's saying {If it had been a near gain} means if what you call the hypocrites to was a near gain, {and an easy journey} meaning near and easy, {they would have followed you} they would have gone out with you, {but the distance was great for them} meaning the distance, and the distance: the far journey.
Ibn Ashur said: (And the belief for the believers is their confirmation of what they inform, it is said: He believed in someone meaning he confirmed him, therefore it was followed by the lam and not the ba as in Allah's saying narrating from the brothers of Yusuf: "And you are not a believer in us even if we were truthful" [Yusuf: 17]. So his confirmation of them because they are truthful and do not lie; because faith restrains them from lying. Just as the Messenger does not hold anyone accountable for the news of the liar, he deals with people with the testimony of the believers. So his saying: "And believes for the believers" is praise for him in that, which includes the command to do so. It is the opposite of his saying: "O you who have believed, if a wicked person comes to you with information, investigate." [Al-Hujurat: 6]).
As-Sadi said: Allah's saying {And they say, 'He is only an ear'} means the hypocrites used to say about the Prophet, peace be upon him, that he accepts everything that is said to him, not distinguishing between the truthful and the liar. So Allah refuted them, saying: {Say, 'An ear is better for you'} meaning he accepts from those who say good and truth to him. As for his turning away and not rebuking many of the hypocrites who make excuses with false excuses, it is because of the gentleness of his nature and his lack of concern for them.
Ibn Ashur said: The sentence {Say, 'An ear is better for you'} is an introductory sentence, starting anew, in the manner of dialogue and conversation, to refute their statement by turning their intention to annoy them and to thwart their purposes. It is from the wise style that carries the speech of the speaker to the listener in a way other than what he intends, indicating to him that it is better.
(We can understand the meaning of {and He knew} or {let Him know} as Allah revealed and showed what He had hidden of His special knowledge that the Messenger was not aware of, so He replaced the command with another command. What supports this understanding, and not as some assume, is that Allah did not know and then gained knowledge afterward, but rather it means distinction and revelation. This is supported by the intention of that, and this verse can be understood by understanding the two preceding verses. Allah says: {And of the people is he who says, "We have believed in Allah and the Last Day," but they are not believers. When they are put to trial for the sake of Allah, they reveal what is within themselves to the people as [if it were] the punishment of Allah. But if victory comes from your Lord, they say, "Indeed, we were with you." But is not Allah most knowing of what is within the breasts of the world?} [Al-Ankabut: 10].
For the verse, after stating that Allah is most knowing of what is within the breasts of the world, says: {And let Allah know [the truth of] those who believe and let Him know the hypocrites.} [Al-Ankabut: 11] which reveals definitively that the meaning of His saying {and let Allah know} is not knowledge after ignorance, otherwise how can He be most knowing of what is within the breasts of the world and then say at the same time that He does not know about the believers and hypocrites and that He tests them until He gains knowledge.
Similarly, it can be supported by His saying: {And let Allah test [try] those who believe and let Him purify those who are hypocrites. And Allah loves the righteous.} [Aali Imran: 154] The verse indicates that He tests what is within their breasts, which is from the hidden unseen, and purifies what is within their hearts, which is from the hidden unseen, then He says that He is {knowing of what is within the breasts}. If He knows what is within their breasts, then why the testing and purification if the purpose is not distinction and revelation, and not the acquisition of knowledge, because He has stated at the end of the verse that He is {knowing of what is within the breasts}). [Derived from the website responding to atheism].
As-Sadi said in his interpretation: (When some Muslims or some Muslims and some polytheists differed in preferring the maintenance of the Sacred Mosque, by building, praying, and worshiping in it, and giving water to the pilgrims, over faith in Allah and jihad in His cause, Allah informed of the difference between them, saying: {Do you make [the act of] giving water to the pilgrims and maintaining the Sacred Mosque [to be equal] to one who has believed in Allah and the Last Day and striven in the cause of Allah? They are not equal with Allah.} So jihad and faith in Allah are much better than giving water to the pilgrims and maintaining the Sacred Mosque, because faith is the foundation of religion, and by it, deeds are accepted, and virtues are purified). So this was a response from Allah to those who differentiate between maintaining the Sacred Mosque and faith in Allah, let alone those who differentiate between faith in Allah and deeds much less than that!
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Ibn Ashur said: The meaning is that if the Prophet fights, his fighting is for one purpose only: to support the religion and repel its enemies, and his fighting is not for kingship and rule.
And He did not say: so He deceived them, for treachery is never attributed to Allah, for it is blameworthy in all cases, as it is deceit in a place of trust, which is blameworthy. As for deceit, trickery, and mockery of the enemy, it is a quality of perfection, because it indicates perfection of knowledge, power, and sovereignty, and the like. As for the deceit of the disbelievers against the believing truthful ones, it is a quality of deficiency. Therefore, it was not mentioned that Allah is described with these attributes absolutely, but rather it was mentioned restricted to what makes it a perfection.
Consider these verses: A. Allah said: {Indeed, the hypocrites seek to deceive Allah, but He is deceiving them.} [An-Nisa: 142] This is deceit against the hypocrites. B. And He said: {And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or drive you out; but they plot and Allah plots. And Allah is the best of plotters.} [Al-Anfal: 30] This is plotting against the enemies of Allah who were plotting against the Messenger of Allah, peace be upon him. C. And He said about the hypocrites: {And when they meet those who believe, they say, "We believe"; but when they are alone with their devils, they say, "Indeed, we are with you; we were only mocking." Allah mocks them and prolongs them in their transgression, blind [as they are] to the path.} [Al-Baqarah: 14-15] This is mockery of the hypocrites. D. {Those who defame the generous believers concerning [their giving of] charities and those who cannot find except [a means of giving] charity, so they mock them - Allah mocks them, and they will have a painful punishment.} [At-Tawbah: 79] This is mockery of the hypocrites. (Derived from the fatwas of Ibn Uthaymeen).
It has been mentioned in the interpretation of Al-Tabari: (Abu Ja'far said: The most correct of the two sayings in that is the saying of Ibn Abbas. That is because Allah informed about His Prophet that he is grieved by what his people suffer, and he did not specify the people of faith with that. So he, peace be upon him, [as it has been mentioned in the news from] Allah with him, was grieved by the suffering of all of them. If a questioner says: How is it possible that he is described as being grieved by the suffering of all of them, while he kills their disbelievers, captures their children, and takes their money? It is said: Their Islam, if they had become Muslims, would have been more beloved to him than their persistence in disbelief and denying him, until they deserve that from Allah. Rather, Allah described him as being grieved by their suffering, because he was grieved by what they suffer, which is that they go astray and deserve suffering from Allah by killing and captivity).
Meaning that their construction of the mosque of harm caused doubt and hypocrisy in their hearts.
It has been mentioned in the interpretation of Al-Baghawi: ({Never pray in it ever}) Ibn Abbas said: "Do not pray in it." Allah prevented His Prophet, peace be upon him, from praying in the mosque of harm).
It is mentioned in the interpretation of Al-Tabari: ("As for those in whose hearts is a disease"), hypocrisy and doubt in the religion of Allah, for the surah that was revealed to them "increased their wickedness," for they doubted that it was from Allah, so they did not believe in it nor did they accept it, and thus it was an increase in doubt regarding the incident of Allah's revelation, which they were obligated to believe in, but rather they were suspicious of it, and thus it was an increase in filth from their actions.
Al-Baydawi said: (He conditioned it with His will so that hopes are cut off except to Allah the Exalted, and to remind that He is the One who bestows favor in this matter, and the promised wealth will be for some and not others, and in one year and not another).
So Allah, the Exalted, mentioned some of the hardships that the mujahid in the cause of Allah reaches: "they would be afflicted neither with thirst" meaning thirst, "nor fatigue" meaning exhaustion, "nor hunger" meaning famine, "in the cause of Allah." So all these hardships that are in the cause of Allah, the person is rewarded for them due to the honor of their purpose. "except that it was recorded for them thereby a good deed," and the addition of "a good deed" is to confirm the reward for these actions.
Ibn Ashur said in his interpretation: (And His saying: "unless their hearts are cut off" is an exceptional mockery. It is of the kind of affirming something with what resembles its opposite, like His saying: "And they will not enter Paradise until the camel passes through the eye of the needle" [Al-A'raf: 40], meaning that doubt will remain forever unless their hearts are cut off from them, and they are not cut off). It has also been said in its interpretation that the cutting off came with the meaning of severe regret (said by As-Sa'di), and it has been said that it is death (interpretation of Ibn Kathir).
Al-Hasan said: They do not prefer themselves to be afflicted with hardships, so they choose to lower themselves and be at ease, while the Messenger of Allah, peace be upon him, is in the hardship of travel and enduring exhaustion.
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As-Sa'di said: And He did not say, "And indeed Allah is not pleased with them," to indicate that the door of repentance is open, and that if they repent, they or others, then Allah will repent to them and be pleased with them. As for as long as they remain defiantly disobedient, then Allah is not pleased with them due to the prevention of His pleasure, which is their going out from what Allah is pleased with for them, which is faith and obedience, to what angers Him, such as shirk, hypocrisy, and sins. Similar to it: "Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers" [Al-Baqarah: 98]. It is appropriate for the believer that his enmity towards the disbelievers and the defiantly disobedient is linked to their disbelief or defiant disobedience, not that he treats them as those from whom repentance is not expected.
It is mentioned in the interpretation of Ibn Qayyim Al-Jawziyyah: (And the repentance of the servant to Allah is surrounded by repentance from Allah to him before it and repentance from him after it, so his repentance is between two repentances from his Lord, previous and subsequent, for He first repented to him with permission and facilitation and inspiration, so the servant repented, so Allah repented to him secondly with acceptance and reward. Allah, the Exalted, said: "Already has Allah forgiven the Prophet and the Muhajireen and the Ansar," so He informed that His repentance to them preceded their repentance, and that it is what made them repenting).
Ibn Kathir said: ("And others have acknowledged their sins") meaning: they confessed to them and acknowledged them between themselves and their Lord, and they have other righteous deeds, they mixed these with those, so these are under the pardon and forgiveness of Allah. And this verse - although it was revealed about specific people - is general for every sinner, the erring, the sincere, and the tainted.
Ibn Ashur said in his interpretation: (And the meaning of "forged" is that they are forged in meaning as you claim about the Quran, meaning with the likes of the stories of the people of ignorance and their lies. And this is from the loosening of the reins and the concessive dialectical argument, for the likeness in His saying "like it" is the likeness in the eloquence of speech and its fluency and the correctness of its meanings. Our scholars said: And in this is evidence that its miracle and eloquence are regardless of the sublimity of its meanings and the confirmation of some of it by others).
They said, "O Shu'ayb, your prayer commands you to make us leave what our fathers worshipped or to do with our wealth as we please. Verily, you are the forbearing, the wise one." [Hud: 87].
Al-Qurtubi said: "(And better than all of this, and what comes before it indicates its correctness, meaning you are indeed the forbearing, the wise one, so how do you command us to leave what our fathers worshipped! And it is indicated by 'Your prayer commands you to make us leave what our fathers worshipped' that they denied what they saw of his frequent prayer and worship, and that he is forbearing and wise to command them to leave what their fathers worshipped, and what follows also indicates that. He said, 'O my people, do you see that I have come to you with a clear sign from my Lord, and He has provided me with a good provision from Himself?' meaning, 'Will this not guide you away from error?' And all of this indicates that they said it in truth, and that their belief in it is firm). It has also been said in its interpretation that it was said in mockery and ridicule.
As-Sadi said in his interpretation: ({And you will be after that}) meaning, after this deed {a righteous people} meaning, you will repent to Allah and seek forgiveness after your sin. They resolved to repent before the sin had been committed, to make it easier to do, to remove its ugliness, and to encourage each other.
Yusuf's self-control and his refusal to leave except after his innocence was proven were among the reasons for increasing the king's trust in him, who then investigated the matter and gathered the women and said, {What was the matter with you when you tried to tempt Yusuf?}
This is a blessing from Allah the Most High, by which He saved Yusuf from the evil plot of the women, even though it led to his imprisonment.
He said regarding the establishment of prophethood and the call to monotheism around 100 words, while he said regarding his release from prison three words: {Mention me to your lord}. So look, may Allah have mercy on you, how Yusuf bore the burden of his mission in prison and how much he struggled to convey it. Compare his words regarding his religion and his words regarding his release.
Ibn Kathir said: From here, those who used this verse as evidence concluded that the one to be sacrificed was indeed Ishmael, and that it is impossible for it to be Ishaaq; because the good news of his birth was given, and that Jacob would be born to him. How then could Ibrahim be commanded to sacrifice him while he was a small child, and Jacob, who was promised to exist, had not been born yet? And Allah's promise is true and will not be broken. It is impossible that he be commanded to sacrifice him in this state. Therefore, it must be that he is Ishmael, and this is the best, most accurate, and clearest evidence. All praise is due to Allah.
Ibn Al-Qayyim said in Al-Fawaid: (After mentioning the punishments of the nations who disbelieved in the messengers and what befell them in this world of disgrace, He said, (Indeed, in that is a sign for those who fear the punishment of the Hereafter)), informing that His punishments for the disbelievers are a lesson for those who fear the punishment of the Hereafter. As for those who do not believe in it and do not fear its punishment, it will not be a lesson or a sign for them. For when they hear that, they say, "Good and evil have always been in the world, as well as blessings and misery, happiness and unhappiness!" And they may attribute that to astronomical causes and psychic powers.
It should be known that it is not impossible for a single event that happens to us to have material causes and hidden causes, such as when a father prays for his son and he falls ill with material causes and by the decree of Allah that this father's prayer be answered. All is from Allah.
Ibn Ashur, may Allah have mercy on him, said: There is no connection between weakness in worldly matters, such as poverty and little, and being deprived of attaining spiritual and religious perfections.
Among the similar verses to this, is His saying, "Do they think that what We provide them of wealth and children is in haste for their good? Rather, they do not perceive." [Al-Mu'minun: 55-56]
And His saying, "Nor is it your wealth nor your children that bring you nearer to Us in position, except for those who believe and do righteous deeds." [Saba': 37]
He did not say, "except from the one who stole our belongings," to avoid lying.
Among the meanings of subtlety is appreciation in secret, as happened in the story of Joseph, from the envy of his brothers until he became the ruler of Egypt.
"He said, 'Did you know what you did with Joseph and his brother when you were ignorant?'" [Joseph: 89]
As-Sadi said in his interpretation: "('when you were ignorant') This is a kind of excuse for them due to their ignorance, or a rebuke to them for acting like ignorant people, even though it is not befitting or suitable for them."
"And We did not send any messenger except [speaking] in the language of his people to state to them clearly. Then Allah sends astray whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise." [Ibrahim: 4]
"Their messengers said, 'Is there doubt about Allah, the Creator of the heavens and the earth? He invites you to forgive you of your sins and delays you until a specified term.' They said, 'You are not but men like us who intend to avert us from what our fathers were worshipping. So bring us a clear authority.'" [Ibrahim: 10]
"And what prevents us from relying upon Allah while He has guided us to our ways? And we will be patient over what harm you have done to us. And upon Allah let the reliant factor rely." [Ibrahim: 12]
"After Satan had caused estrangement between me and my brothers" [Joseph: 100]
Here, As-Sadi said beautiful words explaining the subtlety of Joseph, peace be upon him, his manners, and the goodness of his speech in four points:
A. He, peace be upon him, said: "And He was certainly good to me when He took me out of prison," and did not say: "When He took me out of the pit which my brothers put me in," as if he does not mention that sin to his brothers.
B. Then he, peace be upon him, said: "And brought you [all] from the countryside," and did not say: "And brought you [all] from hunger and hardship," lest it appear that he is favoring them by saving them from famine.
C. He, peace be upon him, did not say: "He was good to you," but said: "He was good to me," making the goodness of bringing his family from the countryside a goodness of Allah to him, even though Allah, the Exalted, was good to him and to them, but it is as if he did not want to show their weakness and need at this moment.
D. Then he said: "After Satan had caused estrangement between me and my brothers," and did not say "Satan caused estrangement my brothers" or "Satan deceived my brothers." Praise be to Allah who humiliated Satan and defeated him, and gathered us after that difficult separation.
Then As-Sadi said afterwards: "Blessed is He who singles out whom He wills from His servants with His mercy and grants them from Himself mercy. Indeed, it is He who is the Bestower."
Look at this beautiful Quranic arrangement, and remember that the Quran narrates the meaning of the speech of Joseph, peace be upon him, for he was not speaking Arabic. So, it is gathered in that the Quran describes the prophets with the nobility of character that befits those who convey from Allah - unlike the distortions of the People of the Book who describe them with what is not befitting - in addition to expressing this nobility with the best and most comprehensive expression. If you contemplate all of this, you will know a part of the miracle of the Quran.
Al-Tabari said: (The interpretation of the speech: And they assign to Allah what they hate for themselves, and they claim that they have the best reward, which they hate for themselves: the females, they assign them to Allah the Most High, and they claimed that the angels are the daughters of Allah. As for the best reward that they assigned to themselves: the males from the children, for they used to bury the females of their children and keep the males, and they would say: For us are the males and for Allah are the females, and this is similar to His saying: (And they assign to Allah the daughters. Glory be to Him! And for themselves (they want) what they desire.) [16:57]).
As-Sa'di said: ((Those before them did plot) with their messengers and devised various schemes to reject what they were sent with, and they built from their plotting huge palaces, (so Allah came to their buildings from the foundations) meaning: the command came to them from their foundation and base, (and the roof fell down upon them from above them) so what they built became a torment with which they were tormented, (and the torment overtook them from where they perceived not) for they thought that this building would benefit them and protect them from torment, so their torment was in what they built and established. And this is one of the best examples in nullifying Allah's enemies' plots).
The exception does not mean that Iblis is from the angels, but what comes after (except) in the verse is disconnected from what comes before it, so the meaning becomes: The angels prostrated themselves and Iblis did not prostrate.
Al-Qurtubi said: ((That you may make clear to the people what was sent down to them) in this book of the rulings, the promise, and the warning by your speech and action, for the Messenger, peace be upon him, is a clarifier from Allah, the Mighty and Sublime, of His intent from what He has generalized in His book of the rulings of prayer, zakah, and other things that He has not detailed).
(They fear their Lord above them, and they do what they are commanded.) [16:50]
(Those whom the angels take (in death) while they are good, they say: "Peace be on you, enter Paradise because of what you used to do.") [16:32]
As-Sa'di said: ((Good) meaning: pure, cleansed from every defect and impurity that may befall them and flaw in their faith, so their hearts are purified by the knowledge of Allah and His love, and their tongues by mentioning Him and praising Him, and their limbs by obeying Him and turning to Him).
(That they may bear their burdens complete on the Day of Resurrection, and of the burdens of those whom they mislead without knowledge. Alas, what a burden they will bear!) [16:25]
(And to Allah belongs the direction of the way, and from it some are deviating. And if He willed, He would have guided you all.) [16:9]
It is mentioned in Ibn Kathir's interpretation: (And when He mentioned in this surah the animals of the cattle and others, which they ride and fulfill their needs with, and carry their burdens to distant countries and places and difficult journeys - He legislated mentioning the paths that people take to Him, and He explained that the truth of them is what is connected to Him, so He said: (And to Allah belongs the direction of the way) as He said: (And this is My Straight Path, so follow it, and do not follow the (other) paths, for they will separate you from His Path) [6:153], and He said: (This is My Straight Path, so follow it) [15:41]. Mujahid said in His saying: (And to Allah belongs the direction of the way), He said: The path of truth is upon Allah. And Al-A'rafi said about Ibn Abbas in His saying: (And to Allah belongs the direction of the way), He said: And to Allah is the explanation, meaning: the explanation of guidance and misguidance).
(And We created not the heavens and the earth and what is between them except with truth, and the Hour is surely coming, so forgive with a gracious forgiveness.) [15:85]
(He said: "These are my daughters, if you must act.") [15:71]
Lut, peace be upon him, was calling his people to something pure, to marriage with females, so he said: (They are purer for you). If one reads (These are my daughters, if you must act), one may assume that Lut, peace be upon him, is saying to his people: If you must act in immorality, then with my daughters and not with the guests. This is not correct! He was only calling them to something pure with no prohibition in it (They are purer for you).
And it was said in the interpretation of (These are my daughters) that he intended his daughters from his loins, meaning marry them lawfully. And another meaning was suggested: that he meant by the daughters the females from his people, for every prophet is like a father. Our Prophet, peace be upon him, said: (I am to you like a father, the most knowledgeable of you) (Al-Nawawi authenticated it in Al-Majmu'). So it is as if Lut, peace be upon him, is saying: Marry the females, for they are purer for you.
(And if We opened to them a gate from the heaven, and they were to ascend therein * They would say: "Our eyes have been dazzled. Nay, we are a people bewitched.") [15:14-15]
(Those who made the Quran into parts.) [15:91]
Ibn Abbas said: (They made the Quran into parts), he said: They are the People of the Book, they divided it into parts, so they believed in part of it and disbelieved in part of it.
Ibn Kathir said: Allah, the Most High, clarifies to the polytheists their ignorance and disbelief in what they claimed to Allah of partners, and they acknowledge that they are His slaves, as they used to say in their talbiyah during Hajj: "Here I am, O Allah, here I am. There is no partner for You, except a partner who is Yours, You own him and what he owns." So Allah, the Most High, said, disapproving of them: You do not accept to equalize your slaves in what We have provided you, so how would He, the Most High, accept the equality of His slaves to Him in divinity and glorification, as He said in another verse: (And He has made for you of that which He has created spouses and cattle in pairs, that you may dwell therein in tranquility. Is there any thing wrong with the favors of Allah that you should exchange them for something less? And you exchange that which is worse for that which is better. And you exchange not, while He is the Most Generous Provider.) [16:72-73].
Ibn Kathir said: Then Allah, the Most High, warned His servants against taking oaths as a means of deception, meaning trickery and plotting; lest a foot should slip after it was firm. An example of this is for one who was upon steadfastness but deviated from the path of guidance due to the oaths that turn away from the path of Allah; for when the disbeliever sees that the believer has covenanted with him and then betrayed him, there remains no trust in the religion, so he turns away from entering Islam because of him; therefore, He said: (And you taste evil because you hindered from the path of Allah, and you will have a great punishment).
The Prophet, peace be upon him, was steadfast throughout his mission and did not yield to the polytheists. The verse attributes this great steadfastness to Allah the Almighty: "(And had it not been for [My] establishing you)."
"(And do not set up with Allah another deity, [or] you will be cast into Hell, blamed and defeated.) [Al-Isra: 39]"
This is also a message to the nation after him, peace be upon him. Al-Tabari's interpretation states: "(From Qatadah, his saying (And do not set up with Allah another deity, [or] you will be thrown into Hell, rebuked and rejected) means: rebuked in the blessing of Allah, and this speech, although it came in the form of addressing the Prophet of Allah, peace be upon him, it is meant for all those who are obligated to follow from the servants of Allah, Glorified and Exalted be He)."
Ibn Ashur's interpretation states: "(From Ibn Abbas: that the disbelievers are the fuel of the Fire. Allah the Exalted said, 'the fuel of it is the people and the stones. When the fire burns them, the flame that was rising from their bodies ceases. They do not remain long before they are returned as they were, and the inflammation returns to them. The subsiding and the increase of the blaze in relation to their bodies, not in the original Fire of Hell. For this subtlety, the action 'We increase for them' is placed on the pronoun of the polytheists to indicate that the increase of the blaze was within them, as if it was said: 'every time it subsides within them, We increase for them the blaze,' and it was not said: 'We increase for it the blaze')."
"(And say to My servants that they should say what is best. Indeed, Satan induces [dissension] among them. Indeed, Satan has been to man a clear enemy.) [Al-Isra: 53]"
"(See how they strike for you comparisons; gone astray, they cannot [find] a way.) [Al-Isra: 48], and its like in Surah Al-Furqan, verse nine."
"(See how they strike for you comparisons) the similitudes, they said: a poet, a sorcerer, a soothsayer, a madman (gone astray) so they were confused and misguided (they cannot [find] a way) meaning: they cannot reach the path of truth) (Al-Baghawi's interpretation)."
"(But when they had passed over it, he said to his boy, 'Bring us our morning meal. We have certainly been afflicted by this journey of ours.') [Al-Kahf: 62]"
"(And they will be presented before your Lord in rows, [and He will say], 'You have certainly come to Us just as We created you the first time. But you claimed that you would never be appointed a meeting.') [Al-Kahf: 48]"
"(And We have certainly made whatever is on the earth adornment for it that We may test them [to see] which of them is best in deed.) [Al-Kahf: 7]"
"(And if We willed, We could take away that which We have revealed to you. Then you would not find for yourself concerning Us an intercessor.) [Al-Isra: 86]"
"(And whoever desires the Hereafter and strives for it with the striving due to it while he is a believer - those, their effort is ever appreciated.) [Al-Isra: 19]"
And His saying: "(And whoever desires the Hereafter)" meaning: desires the abode of the Hereafter and what it contains of bliss and joy "(and strives for it with the striving due to it)" meaning: seeks that through its means, which is following the Messenger "(while he is a believer)" meaning: his heart is a believer, meaning: one who believes in reward and punishment "(those, their effort is ever appreciated)) (Ibn Kathir's interpretation)."
"(And whoever desires the immediate, We hasten for him therein what We will to whom We intend; then We have made for him Hell, which he will enter [while] despised, defeated.) [Al-Isra: 18]"
"(And they remained in their cave three hundred years, and added nine [more].) [Al-Kahf: 25]"
Ibn Ashur's interpretation states: "(He described this number as three hundred years and an increase of nine, so that it is known that the calculation is by the lunar years suitable for the history of the Arabs and Islam, with an indication that this amount corresponds to the solar years by which the history of the people among whom are the people of the cave, who are the people of the land of Rome. As-Suhayli [p. 301] said in Al-Raud Al-Anf: The Christians know the story of the people of the cave and they date it, and I say: The Jews who taught Quraysh about them also date the months by the lunar calculation, and they date the years by the solar cycle. The difference between the days of the lunar year and the days of the solar year results in a complete lunar year every thirty-three solar years, so the difference in one hundred solar years is three additional lunar years. This is how Ibn 'Atiyyah narrated it from the exegete Al-Naqash, and thus the subtlety of expressing the nine years as an increase is revealed)."
Ibn Ashur, may Allah have mercy on him, said: "Within this condition, there is a lesson for the believer if he lacks what reaches him to do good, that he should seek from Allah the facilitation of its means, and that he should not let stinginess prevent him from the joy of giving, so that he does not lack giving now except that he hopes that it will be facilitated for him in the future, eager for his virtue."
Contemplate this meaning in the verse and the following two hadiths:
As mentioned in Surah At-Tawbah: "(They will turn away, their eyes overflowing with tears from grief that they should not find anything to spend.) [At-Tawbah: 92]"
And in the hadith: "(Whoever asks Allah for martyrdom sincerely, Allah will cause him to reach the ranks of the martyrs even if he dies on his bed.)" Narrated by Muslim.
And in the hadith: "(Verily, this world is for four types of people: a servant whom Allah has given wealth and knowledge, so he fears in his wealth his Lord, and he maintains his kinship, and he knows for Allah his right, this is the best of dwellings with Allah, and a man whom Allah has given knowledge but has not given him wealth, so he says: 'If only I had wealth, I would do the work of so-and-so,' so he intends, and they are equal in reward, and a man whom Allah has given wealth but has not given him knowledge, so he misuses his wealth, and he does not fear in it his Lord, and he does not maintain his kinship, and he does not know for Allah his right, this is the worst of dwellings with Allah, and a man whom Allah has not given wealth nor knowledge, so he says: 'If only I had wealth, I would do the work of so-and-so,' so he intends, and they are equal in burden)."
Muhammad Amin Al-Shanqiti, may Allah have mercy on him, said: "(In the meaning of His saying (We command its affluent ones) in this noble verse, there are three known opinions among the scholars of interpretation: The first: which is the correct one, supported by the Quran, and upon which the majority of scholars agree, that the command in His saying (We command) is the command which is the opposite of prohibition, and that the object of the command is omitted due to its obviousness. This correct saying in the verse is in accordance with the familiar Arabic style, such as their saying: 'I commanded him, but he disobeyed me,' meaning: I commanded him with obedience, but he disobeyed, and the meaning is not 'I commanded him with disobedience' as is obvious)."
That is, the meaning of the verse is that Allah the Almighty commanded them with faith and righteous deeds (which are omitted and implied), but they disobeyed and transgressed.
As-Sadi said: "(And there is no permission in His saying: (so whoever wills - let him believe; and whoever wills - let him disbelieve) for both matters, but that is a threat and a warning to those who choose disbelief after complete clarification. Just as there is no abandonment of fighting the disbelievers in it)."
And this noble verse is like the saying of Allah the Exalted: "(Indeed, those who dispute concerning the signs of Allah without any authority having come to them - in their breasts is nothing except [a quest for] greatness. So will they seek refuge? Or will they not seek refuge?) [Fussilat: 40]"
As-Sadi said: "(Indeed, He is watching what you do) He will reward you according to your conditions and deeds, like His saying: (And say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve')."
And from this is also the saying of the Prophet, peace be upon him: "(The parent is the middle of the gates of Paradise, if you wish, I can remove that gate or preserve it) (Sunan At-Tirmidhi), so this hadith does not mean that man has a choice between honoring the parents and disobeying them, and consequently, he has the right to disobey them, oppress them, and do evil to them, for this is not said by a sensible person. Rather, the meaning of this hadith is the warning against disobeying the parents and the threat and warning to those who do so, and the encouragement to preserve their rights, not to waste them."
(He said, "My Lord, indeed my bones have weakened, and my head with white hair has flared up, and I would never have called upon You, my Lord, out of despair.") [Maryam: 4]
(And put your hand into your bosom; it will come out white without disease - another sign.) [Ta-Ha: 22]
("Without disease") means without blemish, and here "disease" refers to leprosy. Ibn Abbas said: There was a radiant light in his hand that illuminated at night and day like the light of the sun and the moon. As for the People of the Book: ("Then the Lord said to him also, 'Put your hand into your bosom.' So he put his hand into his bosom and when he took it out, behold, his hand was leprous like snow.") (Exodus 4:6).
Some claim that the Prophet Aaron left them to worship the calf for the sake of national unity and cite ("I feared you would say, 'You have caused division among the Children of Israel'"), while one who reads the second verse ("Indeed, the people have weakened me, and they were about to kill me") understands that the Prophet Aaron rebuked them to the extent that they almost killed him. As for the division mentioned in the first verse ("I feared you would say, 'You have caused division among the Children of Israel'"), it refers to the division of the Children of Israel if Aaron had left those who worshipped the calf and joined Moses with those who followed him. Al-Tabari's interpretation states: ("So Aaron said to him, 'I feared you would say, I have caused division among their assembly, leaving some behind you and coming with some of them, and that is what Aaron said to the people (O people, you have tempted him, and your Lord is the Most Merciful, so follow me and obey my command)' and the people's response to him was (We will not cease to be steadfast upon it until Moses returns to us)'").
Al-Qurtubi's interpretation states: ("And He singled him out with the mention of affliction and did not say, 'You will both be afflicted,' to teach us that the wife's provision is upon the husband; from that day, the provision of women has been upon their husbands. And He informed us in this verse that the provision that is obligatory for the woman upon her husband is these four: food, drink, clothing, and shelter.")
(The heavens almost burst from above it, and the earth almost split open, and the mountains almost collapsed.) [Maryam: 90]
(O my father, indeed I fear that a punishment will seize you from the Most Merciful, and you will be to Satan a companion.) [Maryam: 45]
Ibn Ashur says: ("And to indicate that the original occurrence of punishment upon whom it occurs is the deprivation of mercy in that state, he described the Most Merciful with glory to indicate that the occurrence of punishment from He whose matter is to show mercy only occurs due to the severity of the crime to the extent that He deprives him of His mercy, which is of His vast mercy.")
As-Sadi says: And because separating a person from his homeland, his familiar surroundings, his family, and his people is one of the most difficult things for the soul, for many known reasons, including his separation from those with whom he strengthens himself and multiplies, and whoever leaves something for the sake of Allah, Allah will compensate him with something better than it. Ibrahim left his people, and Allah said about him: ("And when he had left them and what they worshipped other than Allah, We gave him Isaac and Jacob, and each We made a prophet.") So he was granted these righteous ones who were sent to the people, whom Allah distinguished with His revelation, chose for His message, and selected from all creation. Ibn Al-Qayyim, may Allah have mercy on him, said: "And their saying, 'Whoever leaves something for the sake of Allah, Allah will compensate him with something better than it,' is true. And the compensation varies; the best of what one is compensated with is intimacy with Allah and His love, the heart's tranquility with Him, its strength and vitality, and its joy and contentment with its Lord, may He be exalted."
It is mentioned in the interpretation of this verse that Satan causes the mistake either on the tongue of the messenger or in the mind of the one who receives the call, or by distorting the correct understanding of the text. In this regard, Allah's command, may He be glorified and exalted, was (So when you recite the Qur'an, seek refuge with Allah from the accursed Satan).
(But they say, "Mere dreams!" Rather, he has invented it. Rather, he is a poet. Let him bring us a sign just as the former [messengers] were sent [with]) [Al-Anbiya: 5]
(And when they see you, [O Muhammad], they treat you only in ridicule, [saying], "Is this the one who Allah has sent as a messenger? He would almost have misled us from our gods had we not been steadfast in worship of them.") [Al-Anbiya: 36]
(Falsehood cannot come to it from before it nor from behind it; [it is] a revelation from a Wise and Praiseworthy [Sender]) [Fussilat: 42]
(And We have certainly written in the Psalms after the reminder that the earth shall be inherited by My righteous servants. Indeed in this [statement] is a notification for a people who worship) [Al-Anbiya: 105-106]
And the earth, according to many of the interpreters in His saying, Exalted be He, (that the earth shall be inherited by My righteous servants), is the earth of Paradise, as evidenced by His saying, Exalted be He: (And they will say, "Praise to Allah, who has fulfilled for us His promise and allowed us to inherit the earth [so] we may settle in Paradise wherever we will. And how excellent is the reward of the [righteous] workers) [Al-Azhab: 74].
And (a notification) according to some of the interpreters means the provision that the traveler reaches his destination with, i.e., what is sufficient for him of food and drink. For indeed the truth that Paradise is for the righteous only is a truth that the worshippers accompany in their journey in this world, so it patiently endures its hardships and costs, just as the traveler reaches his destination with a provision of food and drink. And this meaning is more present the more the servant is sincere in worship (Indeed in this [statement] is a notification for a people who worship).
(But if they are touched by a whiff of the punishment of your Lord, they will surely say, "Oh woe to us! Indeed, we were wrongdoers) [Al-Anbiya: 46]
(So they returned to themselves and said, "You are the wrongdoers." Then they turned their heads upside down, saying, "Indeed, we know what these [people] are saying) [Al-Anbiya: 64-65]
(And [mention] the man of the fish, when he went off in anger and thought that We would not give him [any] way [out]. Then he cried out in the darkness, "There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers) [Al-Anbiya: 87]
It is mentioned in the interpretation of Ibn Kathir: ((He thought that We would not give him [any] way [out]) meaning: We would not make a way out for him in the belly of the whale. It is narrated something similar from Ibn Abbas, Mujahid, Ad-Dahhak, and others, and it was chosen by Ibn Jareer, and he cited as evidence His saying, Exalted be He: (And whoever is given a provision, let him spend from it in the way of Allah. And do not commit abuse against yourselves through expenditure, for Allah does not like the wasteful. And [remember] when you divided your affair and differed [then] concerning the matter [of killing] and you brought out what you were concealing of it and Allah was informing you of what you did not know. And those who did the deed were three men who had lost their way concerning the matter, and they thought they had done a favor, but they were of the wrongdoers. They said, "O our people, we have not wronged you, but we have wronged ourselves. So when we saw that no one would protect us from Allah, we desired that He might be merciful to us. And our Lord has encompassed all things in knowledge. And upon Allah you should rely, if you are believers) [Al-Tawbah: 71-72]).
Here, He informs, exalted be He, about the angels' fear of their Lord, exalted be He.
In it is a reminder for you: meaning in it is your honor, as He said, exalted be He, in another verse (And indeed, it is a reminder for you and for your people) [Az-Zukhruf: 44].
(Only) is a tool of restriction, so (Say, "I only warn you by the revelation") means that my warning to you is only by the revelation, with what is revealed to me by my Lord. (Derived from Ad-Dawa' Al-Bayan / Ash-Shanqeeti)
And the one who makes philosophy the basis of the call has deviated from this methodology that Allah, exalted be He, directed His Prophet, peace be upon him, to, and made philosophy a substitute for revelation.
(Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals and many of the people? But many are those upon whom the punishment is [deserved], and whoever Allah humiliates - then there is for him no bestower of honor. Indeed, Allah does what He wills) [Al-Hajj: 18]
(Whoever thinks that Allah will not support him in this world and the Hereafter, let him extend [a rope] to the sky, then let him cut [it], and let him see; will his plan remove that which enrages him?) [Al-Hajj: 15]
Ibn Abbas said: Whoever thinks that Allah will not support Muhammad, peace be upon him, in this world and the Hereafter, (let him extend [a rope] to the sky), meaning: to the sky of his house, (then let him cut [it]), meaning: let him strangle himself with it... let him see, will that remove his way, which is his religion and his book. The meaning: whoever thinks that Allah will not support Muhammad, peace be upon him, and his book and his religion, let him go and kill himself, for indeed Allah will support him inevitably.
As-Sadi said: (Those who hate it and detest it, their faces are frowning, and their foreheads are wrinkled).
The two words are (the most wretched) [Al-Anbiya: 70] and (the lowest) [As-Saffat: 98] in the story of the Prophet of Allah Ibrahim, peace be upon him. Al-Iskafi said in Durat Al-Tanzil: (In the story of Ibrahim, peace be upon him, in Surah Al-Anbiya, He said [Exalted is He]: (And they planned for him a plan, but We made them the most wretched), and in As-Saffat (So they planned for him a plan, but We made them the lowest), and it is one story, so what is the wisdom in it? And in Surah Al-Anbiya, Allah, exalted be He, informed about Ibrahim, peace be upon him, that he almost destroyed their idols (And by Allah, I will certainly plan for your idols after you have turned away), [Al-Anbiya: 57] and informed that they also planned to harm him (And they planned for him a plan), so the plans were reciprocal, so when their plan returned to them, He described it with loss, so He said, exalted be He: (So they planned for him a plan, but We made them the most wretched). And in As-Saffat, He said before it (They said, "Build for him a structure and throw him into the fire"), so when they threw the Prophet of Allah from above the structure to below, Allah punished them with their own kind and made them the lowest, and the matter of the Prophet of Allah became high).
(Inclining [only] to Allah, not associating [anything] with Him. And whoever associates with Allah [anything] is like one who is thrown from the sky, so the birds snatch him, or the wind drives him to a far-off place) [Al-Hajj: 31]
As-Sadi said: (As if he fell from the sky) meaning: fell from it, (so the birds snatch him) meaning: quickly (or the wind drives him to a far-off place) meaning: distant. Thus is the polytheist, for faith is like the sky, preserved and elevated. And whoever leaves faith is like the one who falls from the sky, exposed to afflictions and destruction, so either the birds snatch him and cut off his limbs, thus the polytheist, if he leaves holding onto faith, the devils snatch him from every side, and they tear him apart, and they take away his religion and his worldly life.
"And thus We have produced for you thereby gardens of palm trees and grapes, wherein is much fruit for you to eat." [Al-Mu'minun: 19] When Allah the Almighty mentioned fruits in this world, He said in Surah Al-Mu'minun, "And from it you eat," which indicates an omitted phrase from the benefits and worldly dealings, estimated as: You look at its beauty and ripeness, and from it you eat. However, when Allah mentioned eating fruits in the Hereafter, He said: "From it you eat" without the letter 'wa' in the verses of Surah Az-Zukhruf, "Such is the Paradise which you have been made to inherit because of what you used to do. For you therein is much fruit from which you eat." [Az-Zukhruf: 72-73], due to the absence of an omitted phrase - worldly benefits and dealings - as in the verse of Surah Al-Mu'minun.
"Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within a glass, the glass as if it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil would almost glow even though fire had not touched it. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things." [An-Nur: 35] There are two lights: the light of pure nature "Its oil would almost glow even though fire had not touched it," and the light of the Quran. The light of nature is created by Allah the Almighty in the hearts, and the light of the Quran, when added to the light of nature, becomes light upon light.
"The eminent among those who disbelieved from his people said, 'This is not but a man like you. He wants to make you superior to us, and if Allah had willed [to send down angels], He could have sent down angels before. We have not heard of this from our forefathers.'" [Al-Mu'minun: 24]
"Allah has promised those who believe among you and do righteous deeds that He will surely make them successors on the earth just as He made those before them successors and will surely establish for them their religion which He has preferred for them and will surely substitute for them, after their fear, security, [for] them who worship Him, not associating anything with Him. And whoever disbelieves after that - then those are the defiantly disobedient." [An-Nur: 55]
"Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know." [An-Nur: 19] Ibn Al-Qayyim, may Allah have mercy on him, said in (Madarij As-Salikin): "The major sins are like: showing off, arrogance, pride, boasting, despairing of Allah's mercy, despairing of Allah's spirit, feeling secure from Allah's plot, rejoicing and delighting in the harm of Muslims, gloating over their misfortune, loving the spread of immorality among them, envying them for what Allah has given them of His bounty, wishing for its removal from them, and the consequences of these matters which are more forbidden than fornication, drinking alcohol, and other major sins."
"The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and let not compassion for them overcome you in a matter [prescribed] by Allah - if you should believe in Allah and the Last Day. And let a group of the believers witness their punishment." [An-Nur: 2]
"Do they think that what We extend to them of wealth and children is in haste for their good? Rather, they do not perceive." [Al-Mu'minun: 55-56] Al-Baghawi said in his interpretation: "What We give them and make it a provision for them of wealth and children in this world. We hasten for them the good, and bring it forward as a reward for their deeds for Our pleasure with them, they do not feel that this is a temptation for them."
"And those who give what they give, while their hearts are fearful because they are returning to their Lord." [Al-Mu'minun: 60] It is reported that Aisha, the wife of the Prophet peace be upon him, said: I asked the Messenger of Allah peace be upon him about this verse: "And those who give what they give, while their hearts are fearful." Aisha said: Are they those who drink alcohol and steal? He said: "No, O daughter of As-Siddiq, but they are those who fast, pray, and give charity, and they fear that it will not be accepted from them, 'They are the ones who hasten to good deeds, and they are the first to them.'" [Al-Mu'minun: 61]
"And let them not stamp their feet in order to reveal what they conceal of their adornments." [An-Nur: 31] The meaning is the prohibition of a woman intentionally stamping her foot to make the sound of the anklet (the adornment intended by the verse). As-Sadi said: "Stamping with the foot on the ground is originally permissible, but because it is a means of revealing adornment, it is prohibited from it." How about those who wear tight or see-through clothes that reveal the body itself!
"Say, 'Go to the people who denied Our signs, and We destroyed them with [complete] destruction.'" [Al-Furqan: 36] Notice the significant omission in this verse between their departure and the destruction of their people.
"Say, 'My Lord does not care about you were it not for your supplication. You have denied, so there will be a binding obligation.'" [Al-Furqan: 77] Ibn Kathir said: "Meaning: He does not care or concern Himself with you if you do not worship Him; for He has only created the creation to worship Him, unite Him, and glorify Him morning and evening."
"And that is a favor with which you have been favored, that you enslaved the Children of Israel." [Al-Shu'ara: 22] Ibn Kathir said: "Meaning: What have you done well for me and raised me in return for what you did to the Children of Israel, making them slaves and servants, using them in your works and the hardships of your flock? Is your goodness to one of them in comparison to what you did to all of them? Meaning: What you mentioned is nothing compared to what you did to them."
"He almost led us astray from our gods had we not been patient upon them. And they will know, when they see the punishment, who is in greater error." [Al-Furqan: 42]
"And those who do not expect the meeting with Us said, 'Why were not angels sent down to us, or we saw our Lord?' Unquestionably, they are too proud of themselves and have rebelled with great rebellion." [Al-Furqan: 21]
"And We certainly sent to Thamud their brother Saleh, [saying], 'Worship Allah,' but then they became two factions [who] were divided." [An-Naml: 45]
"Said the one who had knowledge from the Scripture, 'I will bring it to you before your glance returns to you.' And when he saw it settled with him, he said, 'This is from the favor of my Lord to test me - whether I am grateful or ungrateful. And whoever is grateful is only grateful for himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Noble.'" [An-Naml: 40] As-Sadi said: "So he was not deceived by his peace be upon him with his kingdom and authority and power as is the habit of the ignorant kings, but he knew that this is a test from his Lord, so he feared that he would not fulfill the gratitude for this blessing. Then he explained that this gratitude does not benefit Allah, but its benefit returns to its owner. He said: 'And whoever is grateful is only grateful for himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Noble.' Free of need from His actions, Noble, abundant in goodness, encompassing the grateful and the ungrateful. However, gratitude for His blessings calls for more of them, and ingratitude calls for their removal."
"And there were in the city nine family clans causing corruption in the land and not reforming." [An-Naml: 48] So the people of Saleh were all destroyed because of nine [men]; because the majority were involved by their silence, approval, or incitement. As Allah said: "When the worst of them went forth * He said to them, 'The she-camel of Allah and her drink.' * So they denied him and hamstrung her. Then their Lord seized them for their sin and made them equal in destruction." [Ash-Shams: 12-14] Al-Qurtubi said: "They hamstrung her," meaning the worst of them hamstrung her. And it was attributed to all of them; because they approved of his action.
"So do not obey the disbelievers, and strive against them with it [the Qur'an] a great striving." [Al-Furqan: 52] Ibn Al-Qayyim said in Zad Al-Ma'ad: "And Allah commanded Him with jihad from the time of his mission and said: 'And if We had willed, We could have sent a warner to every city. So do not obey the disbelievers, and strive against them with it [the Qur'an] a great striving.' [Al-Furqan: 51-52] So this is a Makkan surah in which jihad against the disbelievers with argument and explanation and conveying the Qur'an was commanded. Similarly, jihad against the hypocrites is only with conveying the argument. Otherwise, they are under the subjugation of the people of Islam. Allah said: 'O Prophet, strive against the disbelievers and the hypocrites and be harsh against them, and their refuge is Hell, and wretched is the destination.' [At-Tawbah: 73] So jihad against the hypocrites is harder than jihad against the disbelievers, and it is the jihad of the elite of the nation and the heirs of the messengers. Those who carry it out are individuals in the world, and those who participate in it and support it. Although they are few in number, they are the greatest in status with Allah."
And from jihad against the disbelievers and hypocrites in our time is combating their doubts and attacks with which they attack Islam, and arming oneself with the necessary beneficial knowledge and means of reaching people and influencing them.
"Is He who created the heavens and the earth and sent down for you from the sky, water with which We caused to grow for you pleasant gardens of palm trees, whose interwoven branches you could not have caused to grow, is there with Allah a god? But they are an equal [example of] people." [An-Naml: 60] "Is there with Allah a god?" This is a question about these actions, that He be worshipped with Him and be associated with Him? "But they are an equal [example of] people," meaning they equate others with Him and make equals with Him, while knowing that He alone is the Creator of the upper and lower worlds and the Provider of sustenance. (Tafsir As-Sadi)
"But you have obtained their knowledge in the Hereafter. But they, of it, are in doubt. But they, of it, are unaware." [An-Naml: 66]
"Indeed, the one who imposed upon you the Qur'an will return you to a term [appointed]. Say, 'My Lord is most knowing of who brings guidance and who is in clear error.'" [Al-Qasas: 85] From Ibn Abbas: "Will return you to a term [appointed]," he said: to Mecca.
"And they said, 'If we follow the guidance with you, we will be taken from our land.' Did We not make for them a sanctuary secure to which are brought the fruits of all things as provision from Us? But most of them do not know." [Al-Qasas: 57] Ibn Ashur said: "This is some of their excuses. This was said by a group of them who were overcome by shame to be arrogant and openly deny, and the dominance of their familiarity with their state of disbelief over acknowledging the truth. So they excused themselves with this excuse. It is narrated from Ibn Abbas that Al-Harith bin Uthman bin Nawfal bin Abd Manaf and some people from Quraysh came to the Prophet peace be upon him, and Al-Harith said: 'We know that your speech is true, but we fear that if we follow the guidance with you and believe in you, the Arabs will take us from our land and we will not be able to withstand them. We are only eaters of the head.' Meaning that our gathering is satisfied with the head of a camel. And this word is a metaphor for being few. So these people acknowledged in appearance that the Prophet peace be upon him calls to guidance." And they may have spoken on behalf of Quraysh, meaning that they said: If Quraysh follows you and believes in you, people will take them.
"He said, 'Indeed, within it is Lot.' They said, 'We are more knowing of who is within it. We will surely save him and his family, except his wife. She, indeed, is to be of those who remain behind.'" [Al-Ankabut: 32] Ibn Ashur said: And his saying: "Indeed, within it is Lot," is news used to remind [them] of Allah's practice with His messengers of delivering them from the punishment that befalls their people. So it is an allusion to the angels to specify Lot from those who were encompassed by the village in the ruling of destruction. And Lot, although he was not originally from the people of the village, his being among them necessitates the fear for him that he would be encompassed by the destruction.
"The Prophet is closer to the believers than their own selves, and his wives are their mothers. And blood relatives are closer to one another in the decree of Allah. O you who believe, remember Allah with much remembrance. And exalt Him morning and afternoon. It is He who blesses you and His angels [bless you], that He may bring you out of darknesses into the light. And ever is He, to the believers, Full of kindness." [Al-Ahzab: 6].
"And when We give the people a taste of mercy, they rejoice therein, but if an evil afflicts them for what their hands have put forth, immediately they despair." [Ar-Rum: 36] When Allah mentioned mercy, He used the particle "when" (إذا), which is often used for something that is certain to happen, as in His saying, "When the sky is split asunder" [Al-Inshiqaq: 1], "But when the promise of the Hereafter comes" [Al-Isra: 7]. On the other hand, when He mentioned the evil, He chose the particle of condition "if" (إن), which is usually used for something that is not certain to happen, such as "And if he is a liar, upon him is his lie, and if he is truthful, it will benefit you from that which he promises you" [Ghafir: 28]. The use of the particle "when" (إذا) with mercy "And when We give the people a taste of mercy" indicates that the good that Allah brings to His servants is abundant, unlike the use of the particle "if" (إن) with what harms them "And if an evil afflicts them" to cast doubt on its occurrence.
"When they came to you from above you and from below you, and when the eyes shifted [in fear], and the hearts reached the throats, and you assumed about Allah [false] assumptions. There the believers were tested and shaken with a severe shaking." [Al-Ahzab: 10-11] "And when the believers saw the confederates, they said, 'This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth.' And it only increased them in faith and submission." [Al-Ahzab: 22] When the believers saw the confederates, they were patient and steadfast, so Allah saved them with their faith and made them speak words that preserved their religion, "This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth." But the trial continued and intensified, and the siege lasted a month. The disbelievers tried to attack from weak points in the trench, and the Jews broke their covenant "There the believers were tested and shaken with a severe shaking." At this moment, Allah saved the believers and sent the winds that uprooted the tents of the disbelievers by His wisdom, and the victory did not delay beyond that limit. This earthquake broke them before Allah and made them feel their need for His mercy, so they were not struck with wonder at themselves nor were they deceived by it, nor did they attribute the virtue to themselves in patience and steadfastness, but they attributed all the virtue to Allah -glorified and exalted- who saved them at this critical moment.
"Have you not seen that the ships sail through the sea by the favor of Allah that He may show you of His signs? Indeed in that is a sign for every steadfast, grateful [person]." [Luqman: 31] "And they said, 'Our Lord, put between us and our companions a distance and they wronged themselves, so We made them into stories and dispersed them in destruction. Indeed in that is a sign for every steadfast, grateful [person]." [Saad: 19] As-Sadi said: "Indeed in that is a sign for every steadfast, grateful [person]." They are the ones who benefit from the signs, patient in adversity, grateful in prosperity, patient in obeying Allah and disobeying Him, and in His decrees, grateful to Allah for His religious and worldly blessings.
"That you may warn a people to whom their forefathers were not warned, so they are unaware." [Ya-Seen: 6] Ibn Ashur said: "(So their not warning their forefathers caused them to be characterized by heedlessness in a stable manner, meaning they are heedless of what the messengers and scriptures bring, for they are in ignorance and misguidance as the misguidances accumulated in them year after year and generation after generation)."
"And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle, Acquainted." [Al-Ahzab: 34]
"And [remember] when you said to the one on whom Allah bestowed favor and you bestowed favor, 'Keep your wife to yourself and fear Allah,' but you concealed within yourself what Allah was to bring to light and feared the people, and Allah has more right that you fear Him. But when Zayd had no longer any need of her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they have no longer any need of them. And ever is the command of Allah accomplished." [Al-Ahzab: 37].
"And your wealth and your children are but a trial, and Allah with Him is a great reward. And keep yourself patient with those who call upon their Lord morning and evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] transgression. And say, 'Truth has come, and falsehood can bring no benefit nor can it return.' And say, 'Indeed, the loss is for those who brought falsehood and conceived of it as a truth; and indeed, they are the losers.' And say, 'O my people, do as you are commanded; indeed, I am only [sent] to you as a clear warner.' And do not make [your wealth and children] a means of distraction from remembrance of Allah. And whoever does that - then indeed, those are the losers. And spend from what Allah has given you before death comes to one of you and he says, 'My Lord, if only You would delay me for a short period so I would give charity and be among the righteous.' But never will Allah delay a soul when its term has come. And Allah is Acquainted with what you do. And the weighing [of deeds] on that Day will be the truth. So whoever's scale is heavy - those are the successful. And whoever's scale is light - those are the ones who have lost themselves, abiding forever in Hell. And the Fire will scorch their faces, and they will therein grin, with distorted mouths. [It will be said], 'Were not My verses recited to you, and you used to deny them?' They will say, 'Our Lord, our wickedness overcame us, and we were a people astray. Our Lord, remove from us the punishment; indeed, we are believers.' If only you had been patient through what befell you and feared [Him], you would have had a home in Paradise, a reward for what you used to do. And they will say, 'Our Lord, remove from us the punishment; indeed, we were unbelievers.' They will be called, 'Enter the gates of Hell to abide eternally therein, and how wretched is the residence of the arrogant.' And those who feared their Lord will be driven to Paradise in groups, until, when they reach it while its gates are opened and its keepers say, 'Peace be upon you; you have become pure; so enter it to abide eternally therein.' And they will say, 'Praise to Allah, who has fulfilled for us His promise and made us inherit the earth [so] we may settle in Paradise wherever we will. And how excellent is the reward of the [righteous] workers!' And you will see the angels surrounding the Throne, exalting [Allah] with praise of their Lord. And it will be judged between them in truth, and it will be said, 'Praise to Allah, Lord of the worlds.'" [Sab'a: 37]
"Say, 'I enjoin upon you only one thing: to rise for Allah, two by two and individually, and then reflect. There is no blame upon your companion [Muhammad]; he only gives you a warning and is responsible for your guidance.'" [Sab'a: 46].
"O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, not waiting for its preparation. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he would be shy to [ask] you [to leave], but Allah is not shy of the truth. And when you ask them [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to trouble the Messenger of Allah or to marry his wives after him. Indeed, that would be in the sight of Allah an enormity." [Al-Ahzab: 53] These are the wives of the Prophet Muhammad - peace be upon him - they are the mothers of the believers and the purest of women in heart, and the companions of the Prophet - peace be upon him - are the purest of men in heart, and yet Allah commanded with the hijab between them. And we mention in this context, the hadith of the Prophet - peace be upon him -: (I do not shake hands with women, my speech to a hundred women is like my speech to one woman).
"And a barrier has been placed between them and that which they longed for, as was done with their predecessors. Indeed, they were in grave doubt." [Sab'a: 54].
"Have you not seen that Allah has sent down water from the sky, and We have produced thereby fruits of varying colors, and from the mountains, streams of white, red, and varied colors, and of blackish stones, and of people and moving creatures of various colors? Likewise, the people fear Allah only from among His servants, the learned. Indeed, Allah is Exalted in Might and Forgiving." [Fatir: 27-28] Notice that "Only the learned among His servants fear Allah" came after mentioning some of Allah's cosmic signs. Whoever contemplates them with a sound heart will attain knowledge that increases his fear of Allah.
"And those who were given knowledge see that what has been sent down to you from your Lord is the truth, and it guides to the path of the Mighty, the Praiseworthy." [Sab'a: 6] (He expressed it with "And they see" instead of "And they know" to indicate that it is certain knowledge like the knowledge of visible things) (Meaning of Ibn Ashur's speech).
"But when We decreed for him death, nothing indicated to them his death except a creature of the earth eating his staff. And when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in the humiliating punishment." [Sab'a: 14] And in the hadith: They said, "O Messenger of Allah, how can our prayer reach you when you have been afflicted (meaning: stricken)?" He said, "Indeed, the earth has been forbidden to consume the bodies of the prophets." Narrated by Abu Dawud with a sound chain of narration.
"They said, 'You have been coming to us from the right.'" [As-Saffat: 28] Ibn Ashur said: "Among the meanings that this verse may carry is that they meant: You come to us from the direction that makes your deception and allurement easier, and you appear in it as if it is the direction of guidance." And Imam at-Tabari said: "Allah, the Exalted, says: Mankind said to the jinn: You, O jinn, have been coming to us from the side of religion and truth, deceiving us with the strongest faces."
"Are we not to die? But our first death, and we are not to be punished?" [As-Saffat: 58-59].
"Is that a better abode or the tree of Zaqqum? Indeed, We have made it a trial for the wrongdoers." [As-Saffat: 62-63] Al-Qurtubi said: "When they were frightened by it, Abu Jahl said mockingly: 'This is Muhammad threatening you with a fire that burns stones, then claims that it makes trees grow, and fire eats trees...'"
"And when it is said to them, 'Spend from what Allah has provided you,' those who disbelieve say to those who believe, 'Shall we feed one whom, if Allah willed, He would feed? You are only in clear error.'" [Ya-Sin: 47].
"And they say, 'Why do we not see men we used to count among the wicked?'" [Saad: 62].
"And whom We grant long life We reverse in creation. Then do they not understand?" [Ya-Sin: 68] Ibn Kathir said: "The meaning of this - and Allah knows best - is to inform about this world that it is a place of change and transition, not a place of permanence and stability; therefore, He said: 'Then do they not understand?' meaning: Do they not ponder with their minds about the beginning of their creation, then their transformation to [the state of] youth, then old age; so that they may know that they were created for another abode, which has no end or transition from it, and no turning away from it, and that is the Hereafter."
"And one of them said, 'Indeed, I had a companion. He said, 'Do you indeed belong to the believers? What if we die and become dust and bones, shall we then be recompensed?' He said, 'Do you see?' Then he looked and saw him in the midst of Hell. He said, 'By Allah, I was very close to being among you. But for the favor of my Lord, I would have been among the brought near.'" [As-Saffat: 51-57]
"And when they had both submitted and he had put his forehead to the ground, We called to him, 'O Ibrahim, You have fulfilled the vision.' Indeed, thus do We reward the doers of good. Indeed, this was an extensive trial. And We ransomed him with a great sacrifice, And We left for him a good name in later times: And peace upon Ibrahim. Thus do We reward the doers of good. Indeed, he was of Our believing servants." [As-Saffat: 102] Ibn Kathir said: "And he only informed his son of that so that it would be easier for him, and to test his patience, his endurance, and his determination in his youth to obey Allah, the Exalted, and obey his father." And at-Tabari said: "If someone says: Was Ibrahim consulting his son in the matter of Allah and ending up with His obedience? It is said: That was not from him to consult his son in the obedience of Allah, but it was from him to know what his son had of determination: whether he was patient with the command of Allah like what he is upon, or not. And he is in all cases submitting to the command of Allah."
"And the eminent among them said, 'Go, and be patient upon your gods. Indeed, this is a matter intended.'" [Saad: 6] Ibn Ashur said: "And the phrase 'Indeed, this is a matter intended' is the reason for the command to be patient upon their gods, intending to strengthen their doubt in the truthfulness of the call of the Prophet peace be upon him, that it is something intended for a purpose, meaning it is not truthful but rather something intended and aimed at, as it is said: This matter was planned at night."
"Is not Allah sufficient for His servant? And they frighten you with those besides Him. But whom Allah sends astray - for him there is no guide." [Az-Zumar: 36] There are two readings: "His servant" and "His servants." At-Tabari said: "And the correct opinion in that is that they are two famous readings in the recitation of the cities. So whichever of them the reciter recites, he is correct in the correctness of their meanings and the widespread recitation with them."
"Is not Allah sufficient for His servant? And they frighten you with those besides Him. But whom Allah sends astray - for him there is no guide." [Az-Zumar: 36].
"When the messengers came to them from before them and behind them, 'Worship not except Allah.' They said, 'If our Lord had willed, He would have sent down the angels. Indeed, with what you have been sent we are disbelievers.'" [Fussilat: 14].
"Today every soul will be recompensed for what it earned. No injustice today! Indeed, Allah is swift in account." [Ghafir: 17].
"And those who disbelieved said, 'Our Lord, show us those of the jinn and mankind who led us astray [and] we will tread them underfoot and make them of the lowest.'" [Fussilat: 29] Similar to that is His saying, the Exalted: "They said, 'Our Lord, whoever brought this upon us - increase for him the punishment in the Fire.'" [Saad: 61] And His saying, the Exalted: "And they said, 'Our Lord, we obeyed our leaders and our great ones, and they led us astray from the way. Our Lord, give them double the punishment and curse them with a great curse.'" [Al-Ahzab: 67-68]
"And you were not concealing yourselves lest your hearing and your eyes and your skins testify against you, but you assumed that Allah does not know much of what you do. And that assumption of yours which you assumed about your Lord has ruined you, and you have become among the losers." [Fussilat: 22-23] As-Sa'di said: "And that assumption of yours which you assumed about your Lord" the bad assumption, where you assumed about Him what does not befit His glory. "Has ruined you" meaning: has destroyed you "and you have become among the losers" for yourselves, your families, and your religions because of the deeds that your bad assumption about your Lord necessitated for you, so the word of punishment and misery has become true for you.
"And Pharaoh said, 'O Haman, build me a tower that I may reach the means - The means of the heavens - and I may look upon the god of Moses. And indeed, I think he is of the liars.' And thus made fair-seeming to Pharaoh the evil of his deed, and averted from the way. And the plot of Pharaoh was not except in ruin." [Ghafir: 36-37] So Pharaoh's saying this indicates that Musa peace be upon him used to call him to the worship of Allah who is in the heaven. So it is as if Pharaoh is saying: I want to look at this god whom Musa claimed is in the heaven.
"And not equal are the good deed and the bad. Repel [evil] by that which is better; and thereupon the one whom between you and him was enmity [will become] as though he was a devoted friend." [Fussilat: 34] Ibn Uthaymeen said: "Observe, O those who know Arabic, how the result came with the sudden 'if' (idha), because the sudden 'if' indicates the immediate occurrence in its result, but not everyone is successful in that (i.e., repelling evil with what is better): 'And none can receive it except those who are patient, and none can receive it except one of great fortune.'" [Fussilat: 35].
"Allah is the Creator of all things, and He is, over all things, Disposer." [Az-Zumar: 62] As-Sa'di said: "He informs, the Exalted, about His greatness and perfection, which necessitates the loss of whoever disbelieves in Him, so He said: 'Allah is the Creator of all things.' This statement and what is similar to it, which is much in the Quran, indicates that all things - other than Allah - are created. In it is a refutation of everyone who said about the eternity of some of the creatures, like the philosophers who say about the eternity of the earth and the heavens, and those who say about the eternity of the souls, and the like of these sayings of the people of falsehood, which contain the negation of the Creator from His creation."
"And it will not profit you this day, though you had done wrong, that you are partners in the punishment." [Surah Az-Zukhruf: 39] Al-Baghawi said: ("And it will not profit you this day" in the Hereafter "when you had done wrong" you associated partners in the world "that you are partners in the punishment" meaning that partnership in the punishment does not benefit you, nor does it lessen the punishment for you; for each of the disbelievers and the devils has the greater share of the punishment).
"And if We give man a taste of mercy from Us and then withdraw it from him, indeed, he is despairing and ungrateful. And if We give him a taste of favor after hardship that has afflicted him, he will surely say, 'This is for me only,' and he does not think that the Hour will be established. And if I return to my Lord, indeed, I will have with Him the best.' But We will surely inform those who disbelieved of what they have done, and We will surely make them taste a severe punishment." [Surah Fussilat: 50] Ibn Jarir at-Tabari said: ("He will say, 'This is for me'" with Allah, because Allah is pleased with me by His pleasure with my deeds, and I am steadfast upon that).
"Have you seen he who has taken as his god his own desire, and Allah has sent him astray knowing [him], and has set a seal upon his hearing and his heart and put over his sight a veil? So who will guide him after Allah? Then will you not be reminded?" [Surah Al-Jathiyah: 23] One of the interpretations of "And Allah has sent him astray knowing [him]" is that Allah sent him astray after he had reached knowledge and the proof had been established against him. (Ibn Kathir)
"And if mankind had not believed as one community, We would have made for those who disbelieve in the Most Merciful houses with silver roofs and stairs by which they ascend. And for their houses, doors and couches on which they recline. And ornaments; but all that is nothing but the enjoyment of worldly life, and the Hereafter with your Lord is for the righteous." [Surah Az-Zukhruf: 33-35] Many of the commentators said: The meaning of the verse is that Allah had mercy upon His servants by not making disbelief always accompanied by wealth. Otherwise, if Allah had made for the disbelievers houses with roofs, stairs, and doors of silver and gold, then all people would have become "one community" in disbelief! Because people, in their ignorance, would make disbelief a means of comfortable living. This combination, if Allah had willed it, would have a great effect on the hearts, but He, in His mercy, made among the righteous wealthy people and among the wretched poor people. Among the people of religion are the wealthy, the learned, the intelligent, the refined, and the well-mannered. And among the veiled women are the learned, the wealthy, the beautiful, and those with refined tastes. But the media, which does not want to inform people of the truth, does not shed light on them or their achievements, for it has other goals!
"Then We have put you on a way of command, so follow it, and do not follow the desires of those who do not know." [Surah Al-Jathiyah: 18] "And for that, invoke [O Muhammad], and stand firm as you are commanded and do not follow their inclinations but say, 'I have believed in what Allah has revealed of the Book, and I have been commanded to be just among you. Allah is our Lord and your Lord. To us belong our deeds, and to you belong your deeds. There is no argument between us and you. Allah will bring us together, and to Him is the return.'" [Surah Ash-Shura: 15]
"Then he made light of them, so they followed him, and they were a wicked people." [Surah Az-Zukhruf: 54]
"And thus We have revealed to you an inspiration by Our command. You did not know what is the Book nor what is faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, you guide to a straight path." [Surah Ash-Shura: 52]
As-Sadi said: And this is the noble Quran, which He named a spirit, for the spirit gives life to the body, and the Quran gives life to the hearts and souls, and it gives life to the interests of this world and the religion, for it contains much good and vast knowledge. And it is purely a favor of Allah upon His messenger and believing servants, without any cause from them.
As-Sadi said (with modification): He named it a spirit, for the spirit gives life to the body, and the Quran gives life to the hearts and souls, and it gives life to the interests of this world and the religion, for it contains much good and vast knowledge. And His saying, "We have made it a light by which We guide whom We will of Our servants," the meaning of light is that they illuminate with it the darkness of disbelief, innovations, and evil desires, and they know with it the truths, and they are guided by it to the straight path.
Ibn Kathir said: (Meaning: Every friendship and companionship except for Allah will turn into enmity on the Day of Resurrection, except that which is for Allah, the Mighty and Sublime, for He is eternal by His eternity).
"You hasten on before them, seeking the favor of your Lord. Say, 'I do not possess for you [the power of] harm or right direction.'" [Surah Ash-Shura: 42]
"You see the wrongdoers, afraid of what they have earned, and it is [bound to befall] them. But those who have believed and done righteous deeds will be in the flower gardens of Paradise; they will have whatever they wish with their Lord. That is the great bounty." [Surah Ash-Shura: 22]
So the believers were afraid of the punishment of Allah in this world, so Allah protected them on the Day of Resurrection as He said, "They will say, 'Indeed, we were before among our people afraid [of wrongdoing], so Allah gave us security and protected us from the punishment of the scorching wind.'" [Surah At-Tur: 26-27] While the disbelievers were safe from the punishment of Allah in this world, so they are afraid of what they have earned on the Day of Resurrection.
Al-Sa'di said: (Allah the Exalted said: {And certainly We sent among every nation a messenger, saying, "Worship Allah and avoid the Taghut."} Every messenger said to his people: {Worship Allah, you have no deity other than Him.} It is known that the argument of the polytheists in their polytheism is not based on evidence or proof, but they relied on false assumptions, corrupt opinions, and corrupt minds. Their corruption is indicated by examining their conditions, following their sciences, and their deeds, and looking at the state of those who spent their lives worshipping him. Did it benefit them in this world or in the Hereafter?)
In the hadith narrated by Al-Hakim, and Al-Dhahabi said in the Talquis (on the condition of Bukhari and Muslim), Sa'd, may Allah be pleased with him, sought permission to enter upon Ibn Amir, and he had a silk curtain beneath him. He ordered it to be raised, and he entered upon him while he was wearing a silk garment. He said to him: "You sought permission to enter upon me, and beneath me is a silk curtain, so I ordered it to be raised." He said to him: "You are indeed a man, O Ibn Amir, if you are not among those whom Allah, the Mighty and Sublime, said: {You exhausted your good things in your worldly life.} By Allah, I would rather lie down on the burning coals of Hell than lie down on it.
{And among them are those who listen to you until, when they go out from you, they say to those who were given knowledge, "What did he say just now?" Those are the ones whose hearts Allah has sealed, and they have followed their lusts.} [Muhammad: 16]
{Indeed, those who turn back on their heels after the guidance has become clear to them - Satan has enticed them and made desirable to them the disobedience. That is because they said to those who hated what Allah sent down, "We will obey you in part of the matter." And Allah knows what they conceal.} [Muhammad: 25-26]
It is mentioned in the Tafsir of Al-Tahrir wa Al-Tanwir by Ibn Ashur - with some modification: (So His saying: {And if you obey them, then you are polytheists} means: If you obey them in what they argue with you about, which is casting doubt on Islam and questioning the validity of its rulings, then you will be heading towards polytheism or you will join the polytheists.)
We find the same meaning here in Surah Muhammad, where it is mentioned in the Tafsir of Al-Baghawi - with some modification: ({That is because they said to those who hated what Allah sent down, "We will obey you in part of the matter"} means the hypocrites or the Jews said to the polytheists, "We will obey you in cooperating to hate the Prophet - peace be upon him - and abstaining from jihad"), so Allah described them as turning back {Indeed, those who turn back on their heels}.
Al-Tabari said: ({And if they ask you for it}: He says, may He be glorified: If your Lord asks you for your wealth {it will tighten upon you}: He says: it will make you strive with the request, and He will insist on asking it from you, so it will tighten, {you will be stingy}: He says: you will be stingy with it and prevent it from Him, out of your stinginess with it, but He knows that from you, and from the narrowness of your hearts, so He did not ask you for it.)
It is mentioned in the Tafsir of Al-Sa'di: (Allah the Exalted says: {Or do those in whose hearts is disease} from doubt or desire, such that the heart deviates from its state of health and balance, think that Allah will not bring out what is in their hearts of rancor and enmity towards Islam and its people? This is a thought that does not befit Allah's wisdom, for He must distinguish the truthful from the liar, and that is through testing with trials. Those who remain steadfast upon them, and their faith remains firm therein, are the true believers. As for those who are turned back on their heels and do not bear them, and when the test comes to them, they panic and their faith weakens, and what is in their hearts of rancor comes out, and their hypocrisy is revealed. This is the requirement of divine wisdom, even though He, the Exalted, said: {If We willed, We could show them to you, and you would know them by their mark.})
Ibn Taymiyyah said in the Fatwa: (Whoever is given wisdom and benefits from knowledge is in two positions: Either a man who saw the truth himself, so he accepted it and followed it, so he is the owner of the heart, or a man who did not understand it himself, but he needs someone to teach him, clarify it to him, advise him, and discipline him, so he is the one who listens and is a witness, meaning he is present in heart.) (Ibn Taymiyyah / Majmu' Al-Fatawa / 9/311)
Ibn Kathir said: (And His saying: {Then he went to his family}: meaning he slipped away secretly quickly, ... for he came with his food from where they did not notice quickly, and he did not ask them first, saying: "Shall I bring you food?" But he came with it quickly and secretly.)
{So when you meet those who disbelieve, strike the necks until, when you have inflicted slaughter upon them, then secure their bonds, and either grant them favor afterwards or ransom them until the war lays down its burdens. That is the command. And if Allah had willed, indeed He would have punished them Himself, but He does that to test some of you by means of others. And those who are killed in the cause of Allah - never will He waste their deeds.} [Muhammad: 4]
{So be patient, as were those of strong will among the messengers.} [Al-Ahqaf: 35]
{That is because they hated what Allah sent down, so He rendered worthless their deeds.} [Muhammad: 9]
{And whoever does not believe in Allah and His Messenger - then indeed We have prepared for the disbelievers a Blaze.} [Al-Fath: 13]
{They said, "O our people, indeed we have heard a book revealed after Moses, confirming what was before it, guiding to the truth and to a straight path."} [Al-Ahqaf: 30]
Ibn Kathir said: (They did not mention Jesus; because Jesus, peace be upon him, the Gospel was revealed to him, which contains exhortations and softening, and little analysis and prohibition. It is, in fact, the completer of the Torah's law, so the foundation is the Torah; therefore, they said: revealed after Moses. Thus, Waraqa bin Naufal said, when the Prophet, peace be upon him, informed him of the story of the descent of Gabriel, peace be upon him, upon him the first time, he said: "Blessings, blessings, this is the law that was brought to Moses. I wish I were a young man.")
Ibn Ashur said: (And Al-Muraj: the disturbed, mixed, meaning they have no resolution in themselves in this denial (i.e., they do not settle on a specific statement), their conditions are all disturbed in their statements describing the Quran. They began by denying its truth, but they did not clarify with what kinds of false speech they would associate it, so they said: "Clear magic," and they said: "Tales of the ancients," and they said: "The speech of a poet," and they said: "The speech of a soothsayer," and they said: "The ramblings of a madman (far be it from Him)... This is their deepening that their minds have gone astray, so they did not perfect the denial and did not settle on the description of the speech they denied.)
And that is like His saying, may He be glorified: {But they said, "Confused dreams, but he has invented it, or he is a poet, so let him bring us a sign just as the former [messengers] were sent with."} [Al-Anbiya: 5]
And the punishment of humiliation is the severe punishment that humiliates and degrades the disbelievers. And Allah, the Exalted, also said: {And who is more unjust than he who invents a lie against Allah or says, "It has been inspired to me," while nothing has been inspired to him, and he who says, "I will send down like what Allah has sent down." And if you could but see when the wrongdoers are in the overwhelming [aspects] of death while the angels extend their hands, [saying], "Discharge your souls! Today you will be recompensed with the punishment of humiliation for what you used to say against Allah other than the truth and for what you were, toward His verses, arrogant."} [Al-An'am: 93]
Ibn Ashur said: (The verse indicates that Lot's wife appeared to submit to her husband but harbored disbelief and sided with the people of the village in their corruption. Allah said, {Allah sets forth a parable for those who disbelieve: the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they betrayed them. So they availed them not against Allah in the least, and it was said, "Enter the Fire with those who enter."} [At-Tahrim: 10] The verse. So, Lot's house was entirely of Muslims but not all were believers. Therefore, only those who combined faith and Islam were saved.)
Thus, Lot's wife was a Muslim who appeared to submit to Islam, but she was not a true believer. And Allah only saves the believers. Therefore, the verse describes Lot's house as {a house of Muslims} because of the presence of Lot's wife among them, for she was a Muslim but not one of the saved believers.
{On the Day the hypocrites, men and women, will say to the believers, "Wait for us that we may take light from your light," it will be said, "Go back behind you and seek light." And a wall will be placed between them, with a door therein, its inner side containing mercy, but its outer side, toward them, containing punishment.} [Al-Hadid: 13].
{O you who have believed, fear Allah and believe in His Messenger, and He will give you a light by which you will walk [straight], and will forgive you. And Allah is Forgiving and Merciful.} [Al-Hadid: 28].
{And they will call the believers, "Were we not with you?" They will say, "Yes, but you afflicted yourselves and waited and doubted, and wishful thinking deluded you until there came the command of Allah, and the deluder deluded you concerning Allah."} [Al-Hadid: 14].
{And man is not granted except [what is] his due.} [An-Najm: 39-40].
{And what have you not spent in the cause of Allah? And to Allah belongs the inheritance of the heavens and the earth. Not equal among you are those who spent and fought [or expended their wealth and lives] before the conquest and those who did so afterwards. They are greater in degree. And to both He has promised the best [reward]. And Allah, of what you do, is ever Acquainted.} [Al-Hadid: 10] {Or [they are like] a provision [given] on a day of hardship} [Al-Balad: 14]
{And what prevents you from believing in Allah while He has come to you with clear proofs? And He has sent down to you the Book [which contains] clear verses.} [Al-Hadid: 8]
Ibn Ashur said: (The meaning: What prevents you from believing when the Messenger has explained to you the verses of the Quran, which contain clear evidence that faith in Allah is true? So, your insistence on disbelief is mere obstinacy and defiance.)
The verse does not mean that they are being denied for not believing in the call of just any man, but that they deny the call of one for whom the arguments prove he is a Messenger, calling them to faith that is indicated by innate disposition and reason.
Al-Baghawi said: ({That is the Day of Loss and Gain} It is derived from "ghabn," which means missing out on luck. Those who are deprived of their families and abodes in Paradise are meant by "the deprived." On that day, it will become evident how every disbeliever missed out by abandoning faith, and how every believer missed out by falling short in doing good.)
{It is He who has sent among the unlettered a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom. And indeed, they were before in clear error.} [Al-Jumu'ah: 2].
{Have you not seen those who are forbidden from whispering secretly, then they return to what they were forbidden and whisper secretly for [evil and] aggression and disobedience to the Messenger? And when they come to you, they greet you with what Allah has not greeted you [with], and they say to themselves, "Why does Allah not punish us for what we say?" Hell will suffice them - they will burn therein. And wretched is the destination.} [Al-Mujadalah: 8]
Ibn Ashur said: (Meaning: If he were a prophet, Allah would have been angry with us and punished us now because of what we said to him. This is one of the deeply rooted thoughts of the people of misguidance, which makes them imagine that Allah's affair is like that of humans in hastening to punish and being upset by what displeases Him, and in opposition.)
And in the hadith: (No one is more patient with harm he hears from Allah than Allah. They make a response for Him, and they make a child for Him, and He provides for them, heals them, and gives to them) (Narrated by Muslim). And due to their denial of the resurrection and recompense, they think that Allah's punishment appears in this world.
{Whispering is only from Satan that he may grieve those who have believed, and he will not harm them at all by permission of Allah. And upon Allah let the believers rely.} [Al-Mujadalah: 10].
{Perhaps Allah will put between you and those who harm you among them affection. And Allah is Powerful, and Allah is Forgiving and Merciful.} [Al-Mumtahanah: 7].
{Have you not seen those who say to their brothers who disbelieved from the People of the Scripture, "If you are expelled, we will surely go out with you, and we will never obey anyone against you. And if you are fought, we will surely aid you." But Allah testifies that they are liars. If they were expelled, they would not go out with them, and if they were fought, they would not aid them. And indeed, they will aid them on the Day the Hour arises, and they will [then] make them equal [in punishment] to those who killed and were killed. Then it is that they will be regretful.} [Al-Hashr: 11-12].
{If We had sent down this Quran upon a mountain, you would have seen it humbling itself and tearing apart in fear of Allah. And these examples We present to the people that perhaps they will give thought.} [Al-Hashr: 21].
{Perhaps Allah will put between you and those who harm you among them affection. And Allah is Powerful, and Allah is Forgiving and Merciful.} [Al-Mumtahanah: 7]
Ibn Kathir said: Allah says to His believing servants after He has commanded them to hate the disbelievers: {Perhaps Allah will put between you and those who harm you among them affection} meaning: love after hatred, affection after aversion, and friendship after enmity. {And Allah is Powerful} meaning: He is able to do what He wills of bringing together conflicting, differing, and opposing things, so He brings together hearts after enmity and harshness, making them united and in agreement, as He said concerning the Ansar: {And remember the favor of Allah upon you when you were enemies and He brought your hearts together and you became, through Him, brothers. And you were on the edge of a pit of Fire, and He saved you from it thus.} [Al-Imran: 103].
{Does He not know who created? He is the Subtle, the Acquainted.} [Al-Mulk: 14].
{And high is Allah above what they describe, pure is He, the Exalted, above having a wife or a son.} [Al-Jinn: 3]
Ibn Ashur said: (And "high" is with the opening of the "jeem" meaning greatness and majesty. This is an introduction and preparation for His saying: {He has not taken a wife or a son}, because taking a wife implies a need for her support and assistance, and delight in her company, and all of that is a result of need. And Allah is the Absolute, and His greatness is due to His absolute wealth. And the son is desired for assistance and companionship, along with what it requires of separation from the parts of his parents, and all of that is a need and a deficiency.)
So, whoever contemplates the verse will find that the subjugation of the air to the birds, and the making of their bodies and creation in a state ready for flight, all of that is a description of the actions of Allah {None holds them except the Most Merciful}.
{Say, "If Allah should destroy me and those with me or have mercy upon us, who can protect the disbelievers from a painful punishment?"} [Al-Mulk: 28].
{And the most moderate of them said, "Did I not say to you, 'Why do you not glorify [Allah]?'"} [Al-Qalam: 28]
Ibn Kathir said: ({And the most moderate of them said} Ibn Abbas, Mujahid, Said ibn Jubayr, Ikrimah, Muhammad ibn Ka'b, Al-Rabi' ibn Anas, Ad-Dahhak, and Qatadah said: meaning, their most just and best.)
Ibn Abi Hatim narrated from Abu Hurairah that he said: (Are you amazed at the status of the angels with Allah? By the One in Whose Hand is my soul, the status of the believing servant with Allah on the Day of Resurrection is greater than the status of an angel. And recite, if you will, {Verily, those who believe and do righteous deeds, they are the best of creation}).
Dr. Muhammad Al-Shathifi mentioned in his treatise (Discussions on Preference in Creed): This is the view of the majority of Ahlus-Sunnah wal-Jama'ah and also the majority of the Ash'ari scholars, and they used clear evidence to support their view, such as His saying, may He be glorified: {And when We said to the angels, "Prostrate to Adam," they prostrated except for Iblees. He was of the disbelievers} [Al-Baqarah: 34], and the superior does not prostrate to the inferior, and His saying, may He be glorified: {And indeed, We have preferred [some] of the prophets over others, and to David We gave the Psalms} [Al-Isra: 55]. And His saying: {Verily, Allah has chosen Adam and Nuh and the family of Ibrahim and the family of 'Imran above the worlds} [Aali 'Imran: 33]. These are regarding the prophets, but as for the righteous among mankind, it is like His saying, may He be glorified: {Verily, those who believe and do righteous deeds, they are the best of creation} [Yaseen: 7].
Ibn Taymiyyah elaborated on this issue in great detail in his fatwas, and Ibn Al-Qayyim quoted him in Bada'i' Al-Fawa'id: (He was asked about the righteous of the children of Adam and the angels, who are better? He answered that the righteous among mankind are better in terms of the perfection of the end, and the angels are better in terms of the beginning, for the angels are now in the highest company, free from what befalls the children of Adam, engrossed in the worship of the Lord. There is no doubt that these conditions now are more perfect than the conditions of mankind. But on the Day of Resurrection, after entering Paradise, the condition of the righteous among mankind will be more perfect than the condition of the angels).
Al-Qurtubi, may Allah have mercy on him, said: ({Then} is not in this verse for the purpose of ordering, but rather it is for the purpose of connecting a sentence of speech that is disconnected from it).
Al-Baghawi said: (And Ka'b said: Between Paradise and Hell there are holes. If a believer wants to look at an enemy of his - who was in the world - he will look at him from those holes, as He said: {So he looked and saw him in the midst of Hell} [As-Saffat: 55]. So when they look from Paradise at their enemies being punished in Hell, they will laugh. That is His saying: {So today those who believe from the disbelievers will laugh at them}).
{Do they not look at the camels, how they are created, and at the sky, how it is raised, and at the mountains, how they are fixed, and at the earth, how it is spread out?} [Al-Ghashiyah: 17-20]
{I am not a guardian over you except for him who takes me as a protector and believes. Then to Me is your return, then it is upon Me to account for you} [Al-Ghashiyah: 22-26]
{It is not but a reminder to the worlds for whoever among you wills to take a right course} [At-Takwir: 27-28]
Ibn Ashur said: (An indication that those who did not remember with the Quran, the state between them and remembering it is only that they did not will to be righteous, but they were pleased with their deviation for themselves. And whoever is pleased with deviation for himself is deprived of guidance. {So when they deviated, He led their hearts astray} [As-Saff: 5])
Ibn Ashur said: (This is an indication that faith in the resurrection and recompense is the true motivator that plants in the soul the roots of turning to good deeds, until it becomes a characteristic for it when it grows upon it, so it becomes pure and inclines to good without effort or need for a commander, or fear of one who imposes punishments. Until when he is alone with himself, and the observers are safe, he comes with indecency and despicable deeds!)
{He who has gathered wealth and counted it, he thinks that his wealth will make him immortal} [Al-Humazah: 2-3] {His wealth has not availed him, nor what he earned} [Al-Masad: 2]
{From Paradise and from mankind} [An-Nas: 6]
Ibn Ashur said: (Allah, may He be glorified, specified the type of whisperer, that they are from Paradise and from mankind; because perhaps it is hidden from the mind that from the whisperers is what is worse than the whispering of the devils, and that is the whispering of mankind. And it is more dangerous, and they are more deserving of seeking refuge from them; because they are closer to them and more dangerous to them, and they are more able to cause harm).
Ar-Razi said in the great exegesis: (It was revealed about Abu Bakr with the consensus of the exegetes. And the righteous one is the one who does the best action. If you add that to His saying, may He be glorified, {Indeed, the most noble of you with Allah is the most righteous of you} [Al-Hujurat: 13], it becomes clear to us that Abu Bakr is the best of this nation after the Messenger of Allah, peace be upon him).
Al-Baghawi said: (Meaning: until they were drowned in the sea).
For when you read the verses before this verse, you will find that Pharaoh argued with matters that are not arguments in reality, but he belittled the minds of his people {And Pharaoh's people belittled it}, and yet {so they obeyed them}. And they only obeyed him because they were transgressors. So their transgression made them susceptible to being belittled, and this is the nature of the transgressor; he is blind to the truth and easily led to falsehood and the whims of the soul.
{O you who have believed, be persistently standing firm for justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of them, so follow not the desires lest you may deviate. And if you [try to] conceal [the testimony] or conceal it, then indeed, Allah is ever Acquainted with what you do.} [An-Nisa': 135]
{Except for those who repent, believe and do righteous deeds, for those will Allah replace their evil deeds with good. And ever is Allah Forgiving and Merciful.} [Al-Furqan: 70]
{And Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.} [Al-Baqarah: 37]
{O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered.} [Al-Anfal: 24]
{O you who have believed, indeed many of the scholars and monks devour the wealth of people unjustly and avert [them] from the way of Allah. And whoever accumulates wealth and does not spend from it in the way of Allah - then those are, concerning them, bad tidings. And their abodes will be Hell, and wretched is the resting place.} [At-Tawbah: 34]
{Those will be rewarded with chambers because they were patient, and they will be received therein with greetings and peace.} [Al-Furqan: 75] {And will reward them for what they patiently endured - a garden and silk.} [Al-Insan: 12] {Peace upon you for what you patiently endured. Excellent is the final home.} [Ar-Ra'd: 24]
{And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people." And Mary, the daughter of 'Imran, who guarded her chastity, so We blew into her [garment] through Our spirit, and she believed in the words of her Lord and His scriptures, and she was of the devout.} [At-Tahrim: 11-12]
{Say, "I do not ask of you for this message any recompense except goodwill among relatives. And whoever earns [any] good deed, We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative."} [Ash-Shura: 23]
The interpretation of the speech: I do not ask you for a reward for my call, but whoever wishes to take to his Lord a path of obedience, let him do so. And some of the exegetes mentioned another interpretation meaning: I do not ask you for a reward for my call, but if you take the path of Islam and acts of obedience, then this is my reward for what I have received from Allah, the Exalted, as a reward for that. Similarly, His saying in the second verse: {Say, "I do not ask you for this message any recompense except goodwill among relatives."}
Here, some may understand that the Prophet (peace be upon him) does not ask his people for a reward for his call except that they love him, and this is not the case. For if he asked them for goodwill for the sake of the call, he would have asked for a kind of reward. Rather, the meaning of the verse: I do not ask you for a reward for the delivery at all, but I ask you for goodwill for the sake of the kinship between me and you, so your goodwill towards me for my kinship is what your chivalry requires. This is also an exception, and even his asking them to love him was for the benefit of his call, may Allah bless him and grant him peace. Ibn Ashur said in (Al-Tahrir wa Al-Tanwir): (And he only asked them for goodwill because their treatment of him with goodwill is specified for spreading the call of Islam, for their treatment with it softens their harshness, so they leave resisting him, and he is able to deliver the call of Islam in a more complete manner. Thus, this goodwill became a religious goal, with no benefit to the self of the Prophet (peace be upon him)).
So you resent our righteousness, envying us for your defiance. And this is not our fault, but your fault, for your defiance is from your actions. So return the blame to yourselves and hate it instead of pouring evil upon those who have no fault in abandoning it. Do you imagine the Jews, before reaching this sentence, swelling with pride, thinking that the Muslims are appeasing them by mentioning faith in what was revealed before? So came the saying of Allah {And most of you are defiantly disobedient} to humble them and suppress their arrogance and pride.
{That Allah may distinguish the wicked from the good and place the wicked, some of them upon others and heap them all together, and put them into Hell. Those are the losers.} [Al-Anfal: 37]
{But when they had taken him away, it occurred to them to put him in the prison of the dungeon. And We inspired to him, "You will inform them of their affair when they are unaware."} [Yusuf: 15]
Al-Baghawi said: (Meaning: We inspired to Yusuf (peace be upon him) to confirm your dream and inform your brothers of their deed while they are unaware of Allah's inspiration and His informing him of that, as said by Mujahid. And it was said: Its meaning is: while they are unaware on the day you inform them that you are Yusuf, when they entered upon him and recognized him while they were strangers to him.)
It was expected that we would read (And they assigned to their partners from what Allah has created of crops and livestock a share), so that the denial is on this assignment to the partners. But the verse changed this to {And they assigned to Allah}, even though the reader may see this assignment to Allah as praiseworthy in itself, for they assigned "something" to Allah at least! But this introduction to the verse teaches us that there is no favor or merit in assigning something to Allah, but all creation and command are for Allah. So whoever assigns something of it to Allah, it is not said: He did well in this aspect, but he is blameworthy in totality.
{And they assign to Him from His servants a portion. Unquestionably, man is [always] an ingrate, evident [in his ingratitude].} [Az-Zukhruf: 15]
{He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the All-Forgiving.} [Az-Zumar: 5]
Ibn Taymiyyah said - in Majmu' Al-Fatawa: (The scholars of exegesis and language have agreed that "Al-Falak" is the spherical. And the knowledge of the meanings of the Book of Allah is taken from these two paths: from the scholars of exegesis who are trusted from the Salaf and from the language: which the Quran was revealed in, and it is the language of the Arabs. And Allah said: {He wraps the night over the day and wraps the day over the night}. They said: And "At-Takwir" is the rotation. It is said: "Kawwarta Al-'Imamah" and "Kawwarat-ha": if you rotated it.) Until Ibn Taymiyyah said: (And the movement is with the moving body. If the time, which is subordinate to the movement subordinate to the body, is described as being circular, then the body is more deserving of being circular.) Meaning: that describing the night and the day with Takwir (circularity) in the verse indicates that the earth itself is spherical.
{And [He also forgave] the three who were left behind [in the battle]. When the earth became narrow for them, with its breadth, and their own souls became narrow for them and they realized that there is no refuge from Allah except to Him, then He turned to them so that they might repent. Indeed, Allah is the Accepting of repentance, the Merciful.} [At-Tawbah: 118]
{And how many a city did We destroy that was insolent in its [way of] living, and those are its ruins, and how many a well [that was once] abandoned [with ruins] around it, and how many a strong [tower] lofty [in stature]!} [At-Talaq: 8-10]
Ibn Ashur said in At-Tahrir wa At-Tanwir: "When many rulings regarding divorce and its consequences were legislated for the Muslims, and all of them were obligations that some souls might shy away from fulfilling due to laziness or negligence, He (God) desired their compliance with them by saying, 'And whoever fears Allah, He will make for him an exit, and will provide for him from where he does not expect, and whoever relies upon Allah, then He is sufficient for him. And whoever fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of the righteous.' [At-Talaq: 2-4], and His saying, 'And whoever fears Allah, He will expiate for him his sins and make great for him his reward.' [At-Talaq: 5], and His saying, 'Indeed, Allah will grant after hardship ease.' [At-Talaq: 7]. And Allah warned people during that of opposing them by saying, 'Those are the limits of Allah, and whoever transgresses the limits of Allah has certainly wronged himself.' [At-Talaq: 1], and His saying, 'That is an admonition for whoever believes in Allah and the Last Day.' [At-Talaq: 2]. He followed that with a great warning against falling into the opposition of the rulings of Allah and His messengers due to the lack of care in observing them, because the small (matter) stirs the great. So, He reminded the Muslims (and they are not of those who transgressed the command of their Lord) with what befell some people of a great punishment due to their lack of concern with the command of Allah and His messengers lest they take the path of negligence in the establishment of the Sharia, so that it throws them into the abyss of misguidance."
According to the one who said that the departure here means the departure from Arafat.
"And believe in what I have revealed, confirming what is with you, and do not be the first to disbelieve in it, and do not exchange My verses for a small price, and I fear you." [Al-Baqarah: 41].
"Because of their breaking of their covenant, We have cursed them and made their hearts hard. They distort the words from their places and have forgotten a portion of what they were reminded of. And you are still witnessing among them of their betrayal, except for a few of them, so pardon them and overlook. Indeed, Allah loves the doers of good." [Al-Ma'idah: 13].
"He said, 'My Lord, I do not possess except myself and my brother, so separate us from the wrongdoing people.'" [Al-Ma'idah: 25]
Al-Qurtubi said in his interpretation: "His saying, 'He said, my Lord, I do not possess except myself and my brother,' because he obeyed him. And it was said the meaning is: I do not possess except myself, then he began and said, 'and my brother,' meaning and my brother also does not possess except himself. So, my brother, according to the first saying, is in the position of a noun in the accusative case, as an afterthought to myself, and according to the second, it is in the position of a noun in the nominative case. And if you will, you can make it an afterthought to the name of 'In,' which is the 'ya,' meaning I and my brother do not possess except ourselves. And if you will, you can make it an afterthought to the implied in 'Amalik,' as if he said: I and my brother do not possess except ourselves."
As-Sadi said: "And his people came to him, hastening towards him," meaning they were hastening and rushing, intending to commit immorality with his guests, which they used to do.
And some of the Salaf said: "And from the punishment of evil is the evil that comes after it."
"And let not their wealth or their children impress you. Allah only wants to punish them through them in this worldly life and that their souls may depart while they are disbelievers." [At-Tawbah: 85].
"And whoever desires the meeting with Allah, indeed, the appointment of Allah is coming. And He is the Hearing, the Knowing." [Al- Ankabut: 5].
"And you see many of them hastening into the sin and aggression and eating of the unlawful. How wretched is what they have been doing. If only the rabbis and scholars had forbidden them from uttering sin and eating of the unlawful. How wretched is what they used to do." [Al-Ma'idah: 62-63]
Ibn Ashur said: "And He limited the rebuke of the rabbis to leaving their prohibition of uttering sin and eating of the unlawful, and He did not mention aggression, indicating that aggression deters them from the Muslims and they do not resort to others in deterring them, because relying on others than the victim for support is weakness."
Indeed, the expression in this form with the mention of the prophets in general was something that opened a door to the heart of the noble Arab prophet to be disturbed and a door of temptation for his enemies to succeed in their measures and attempts to kill him. So, look how He helped us to be cautious about all of that by saying "before," cutting off with this word their temptations and strengthening the heart of His beloved, as it was a promise to him of his protection from the people. (The Great News by Abdullah Daraz)
"Those are the verses of Allah, which We recite to you in truth. Then in what statement after Allah and His verses will they believe?" [Al-Jathiyah: 6].
"They said, 'Our Lord, put distance between our journeys,' and they wronged themselves, so We made them stories and tore them apart, every one torn apart. Indeed, in that is a sign for every steadfast, grateful person." [Saba': 19]
The noble verse before it is: "And We placed between them and the cities which We had blessed with blessings, cities that are evident, and We measured therein the journey, traveling by night and day in safety." [Saba': 18]
Meaning that Allah the Exalted placed between the people of Saba' in Yemen and the cities of Syria, which He had blessed, cities that are close, and He measured the journey therein so that they travel from one city to another without hardship until they reach Syria, and He said to them: Travel therein as you wish, by night or day, in safety from the enemy, hunger, and thirst. And all of this was a favor from Him, glorified and exalted be He, upon them.
But instead of thanking the blessing, they said: "Our Lord, put distance between our journeys." Ibn Ashur said: "And the most apparent to me is that this statement was said in response to the admonitions of their prophets and righteous people among them when they forbade them from shirk. They admonished them that Allah had blessed them with that luxury. They responded with this statement, insulting the callers to good among them."
And he indicated that Allah the Exalted said in the verses before, "So they turned away." Indeed, turning away implies a call to something. And it appears that the prophets or the righteous people called them, so they turned away.
And in the concise interpretation: "They rejected the blessing of Allah upon them by making the distances close, and they said: Our Lord, put distance between our journeys by removing those cities so that we may taste the hardship of travel, and show the superiority of our mounts, and they wronged themselves by rejecting the blessing of Allah and turning away from thanking Him and envying the poor among them (meaning the desire to distinguish themselves from the poor among them), so We made them stories that are talked about after them, and We separated them in the lands, every separation, so that they do not communicate with each other."
And our last invocation is that all praise is due to Allah, the Lord of the worlds.
For your comments on the impact of the book on you, or for your suggestions for contemplative questions, contact us at: [email protected]
Introduction ........................................................................ 0 The Book's Method ................................................................. 5 Ways to Benefit from the Book ................................................ 7 Questions ........................................................................... 10 Part One ........................................................................... 10 Part Two ............................................................................ 14 Part Three ........................................................................... 18 Part Four ............................................................................ 21 Part Five ............................................................................ 26 Part Six ............................................................................. 32 Part Seven .......................................................................... 34 Part Eight .......................................................................... 39 Part Nine ............................................................................ 42 Part Ten ............................................................................. 45 Part Eleven .......................................................................... 50 Part Twelve .......................................................................... 56 Part Thirteen ........................................................................ 59 Part Fourteen ........................................................................ 61 Part Fifteen ......................................................................... 64 Part Sixteen ........................................................................ 67 Part Seventeen ..................................................................... 69 Part Eighteen ........................................................................ 73 Part Nineteen ........................................................................ 75 Part Twenty ......................................................................... 78 Part Twenty-One ..................................................................... 79 Part Twenty-Two ..................................................................... 81 Part Twenty-Three ................................................................... 83 Part Twenty-Four .................................................................... 86 Part Twenty-Five .................................................................... 88 Part Twenty-Six ...................................................................... 91 Part Twenty-Seven .................................................................. 95 Part Twenty-Eight .................................................................. 97 Part Twenty-Nine .................................................................... 99 Part Thirty .......................................................................... 100 Questions for the Elite ............................................................ 103 Answers ............................................................................ 111 Part One ............................................................................ 111 Part Two .............................................................................. 119 Part Three ............................................................................. 128 Part Four .............................................................................. 135 Part Five .............................................................................. 143 Part Six .............................................................................. 153 Part Seven ........................................................................... 157 Part Eight ............................................................................. 169 Part Nine ............................................................................. 175 Part Ten ............................................................................... 181 Part Eleven ............................................................................ 190 Part Twelve ............................................................................ 197 Part Thirteen .......................................................................... 203 Part Fourteen ......................................................................... 207 Part Fifteen ........................................................................... 210 Part Sixteen .......................................................................... 218 Part Seventeen ........................................................................ 221 Part Eighteen .......................................................................... 227 Part Nineteen .......................................................................... 231 Part Twenty ........................................................................... 235 Part Twenty-One ...................................................................... 237 Part Twenty-Two ...................................................................... 240 Part Twenty-Three .................................................................... 243 Part Twenty-Four ...................................................................... 246 Part Twenty-Five ...................................................................... 249 Part Twenty-Six ....................................................................... 253 Part Twenty-Seven .................................................................... 259 Part Twenty-Eight ..................................................................... 262 Part Twenty-Nine ...................................................................... 265 Part Thirty ............................................................................. 267 Answers to Questions for the Elite .......................................... 271