The Sacred City: Makkah

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The Sacred City: Makkah
لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ
(1. Nay! I swear by this city;)
 وَأَنتَ حِلٌّ بِهَـذَا الْبَلَدِ
 (2. And you are free in this city.)
وَوَالِدٍ وَمَا وَلَدَ
 (3. And by the begetter and that which he begot.)
 لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ
 (4. Verily, We have created man in Kabad.)
 أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
 (5. Does he think that none can overcome him)
يَقُولُ أَهْلَكْتُ مَالاً لُّبَداً
 (6. He says: “I have wasted wealth in abundance!”)
 أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ
 (7. Does he think that none sees him)
 أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ
(8. Have We not made for him two eyes)
وَلِسَاناً وَشَفَتَيْنِ
 (9. And a tongue and two lips)
 وَهَدَيْنَـهُ النَّجْدَينِ
 (10. And shown him the two ways)
Surah 90 Al Balad Verse 1-10
Tafsir Ibn Kathir
Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid;
(Nay! I swear by this city;) “The word “La” (Nay) refers to the refutation against them (Quraish). I swear by this city.” Shabib bin Bishr narrated from `Ikrimah, from Ibn `Abbas that he said,
(Nay! I swear by this city;) “This means Makkah.” Concerning the Ayah:
(And you are free in this city.) he (Ibn `Abbas) said, “O Muhammad! It is permissable for you to fight in it.” Similar was reported from Sa`id bin Jubayr, Abu Salih, `Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, “Allah made it lawful (to fight in) for him (the Prophet ) for one hour of a day.” The meaning of what they have said was mentioned in a Hadith that is agreed- upon as being authentic. In it the Prophet said,
(Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said,
(So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah’s statement,
(And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa`id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa`d and others have said, “Meaning, by the begetter, Adam, and that which he begot is his children.” This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu `Imran Al-Jawni said, “It refers to Ibrahim and his progeny.” Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says,
(Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from `Ata, from Ibn `Abbas concerning the phrase `in Kabad’, “He was created while in hardship. Don’t you see him” Then he mentioned his birth and the sprouting of his teeth. Mujahid said,
(in Kabad.) “A drop of sperm, then a clot, then a lump of flesh, enduring in his creation.” Mujahid then said, “This is similar to Allah’s statement,
(His mother bears him with hardship. And she brings him forth with hardship.) (46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this.” Sa`id bin Jubayr said,
(Verily, We have created man in Kabad.) “In hardship and seeking livelihood.” `Ikrimah said, “In hardship and long-suffering.” Qatadah said, “In difficulty.” It is reported from Al-Hasan that he said, “Enduring the hardships of the world by life and the severity of the Hereafter.”
Allah says,
(Does he think that none can overcome him) Al-Hasan Al-Basri said,
(Does he think that none can overcome him) “Meaning no one is able to take his wealth.” Qatadah said,
(Does he think that none can overcome him) “The Son of Adam thinks that he will not be asked about this wealth of his — how he earned and how he spent it.” Allah said:
(He says: “I have wasted wealth in abundance!”) This means, the Son of Adam says, “I spent an abundance of wealth.” Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this.
(Does he think that none sees him) Mujahid said, “Does he think that Allah, the Mighty and Majestic, does not see him.” Others among the Salaf have said similar to this. Allah said;
(Have We not made for him two eyes) meaning, for him to see with them.
(And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him.
(and two lips) In order to help him with speaking, eating food, and beautifying his face and his mouth.
(And shown him the two ways) This refers to the two paths. Sufyan Ath-Thawri narrated from `Asim, from Zirr, from `Abdullah bin Mas`ud that he said,
(And shown him the two ways) “The good and the evil.” Similar to this has been reported from `Ali, Ibn `Abbas, Mujahid, `Ikrimah, Abu Wa’il, Abu Salih, Muhammad bin Ka`b, Ad-Dahhak, and `Ata’ Al-Khurasani among others. Similar to this Ayah is Allah’s statement,
(Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.) (76:2-3)

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The beginning of the prophethood of Prophet Muhammed, peace and blessings be upon him

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The beginning of the prophethood of Prophet Muhammed, peace and blessings be upon him.
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِى خَلَقَ
(1. Read! In the Name of your Lord Who created.)
 خَلَقَ الإِنسَـنَ مِنْ عَلَقٍ
(2. He has created man from a clot.)
 اقْرَأْ وَرَبُّكَ الاٌّكْرَمُ
(3. Read! And your Lord is the Most Generous.)
 الَّذِى عَلَّمَ بِالْقَلَمِ
 (4. Who has taught by the pen.)
عَلَّمَ الإِنسَـنَ مَا لَمْ يَعْلَمْ
 (5. He has taught man that which he knew not.)
Surah 96 Al Alaq Verse 1-5
Tafsir Ibn Kathir
Imam Ahmad recorded that `A’ishah said: The first thing that began happening with the Messenger of Allah from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Hira’ and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadijah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Hira’. The angel came to him while he was in the cave and said, “Read!” The Messen- ger of Allah said,
(I replied: “I am not one who reads.) Then he said, “So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: `Read!’ So I replied: `I am not one who reads.’ So, he pressed me a second time until I could no longer bear it. Then he released me and said:
(Read in the Name of your Lord who has created.) until he reached the Ayah,
(That which he knew not. )” So he returned with them (those Ayat) and with his heart trembling until he came (home) to Khadijah, and he said,
(Wrap me up, wrap me up!) So they wrapped him up until his fear went away. After that he told Khadijah everything that had happened (and said),
(I fear that something may happen to me.) Khadijah replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people.” Khadijah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin `Abdul-`Uzza bin Qusay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injil in Hebrew as much as Allah willed for him to write. He was an old man and had lost his eyesight. Khadijah said to him, “O my cousin! Listen to the story of your nephew.” Waraqah asked, “O my nephew! What have you seen” Allah’s Messenger described what he saw. Waraqah said, “This is An-Namus whom Allah had sent to Musa. I wish I was young and could live until the time when your people would drive you out.” Allah’s Messenger asked,
(Will they drive me out) Waraqah replied in the affirmative and said, “Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you.” But Waraqah did not remain. He died and the revelation paused until Allah’s Messenger became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril would appear to him and say, “O Muhammad! You are truly the Messenger of Allah!” Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he had said before.” This Hadith has been recorded in the Two Sahihs by way of Az-Zuhri. We have already discussed this Hadith’s chain of narration, its text and its meanings at length in the beginning of our explanation of Sahih Al-Bukhari. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allah. So the first thing that was revealed of the Qur’an were these noble and blessed Ayat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with.
These Ayat inform of the beginning of man’s creation from a dangling clot, and that out of Allah’s generosity He taught man that which he did not know. Thus, Allah exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allah says,
(Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.) There is a narration that states, “Record knowledge by writing.” There is also a saying which states, “Whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know.”

The advent of the blessed Prophet Muhammed, peace and blessings be upon him

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The advent of the blessed Prophet Muhammed, peace and blessings be upon him.
 لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُواْ عَلَيْهِمْ ءَايَـتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَـبَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِى ضَلَـلٍ مُّبِينٍ
 (164. Indeed, Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves, reciting unto them His verses (the Qur’an), and purifying them, and instructing them (in) the Book (the Qur’an) and Al-Hikmah [the wisdom and the Sunnah], while before that they had been in manifest error.)
Surah 3 Ala Imran Verse 164
Tafsir Ibn Kathir
Allah the Most High said:
(Indeed Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves,)
Meaning, from their own kind, so that it is possible for them to speak with him, ask him questions, associate with him, and benefit from him. Just as Allah said:
(And among His signs is that he created for them mates, that they may find rest in.)Meaning; of their own kind. And Allah said;
(Say: “I am only a man like you. It has been revealed to me that your God is One God”) [18:110].
(And We never sent before you any of the Messengers but verily, they ate food and walked in the markets) [25:20].
(And We sent not before you any but men unto whom We revealed, from among the people of townships) [12:109], and,
O you assembly of Jinn and mankind! “Did not there come to you Messengers from among you…”) [6:130].
(Allah’s favor is perfected when His Messenger to the people is from their own kind, so that they are able to talk to him and inquire about the meanings of Allah’s Word. This is why Allah said,
(reciting unto them His verses) [3:164], the Qur’an,
(and purifying them), commanding them to do righteous works and forbidding them from committing evil. This is how their hearts will be purified and cleansed of the sin and evil that used to fill them when they were disbelievers and ignorant.
(and instructing them (in) the Book and the Hikmah,) the Qur’an and the Sunnah,
(while before that they had been), before sending this Prophet, Muhammad ,
(in manifest error. ) indulging in plain and unequivocal error and ignorance that are clear to everyone.

Prophet Muhammed, peace and blessings be upon him, is a human being like us: His message

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
Prophet Muhammed, peace and blessings be upon him, is a human being like us: His message.
قُلْ إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَىَّ أَنَّمَآ إِلَـهُكُمْ إِلَـهٌ وَاحِدٌ فَمَن كَانَ يَرْجُو لِقَآءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَـلِحاً وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَا
(110. Say: “I am only a man like you. It has been revealed to me that your God is One God. So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”)
Surah 18 Al Kahf Verse 110
Tafsir Ibn Kathir
Allah says to His Messenger Muhammad ,
(Say) to these idolators who reject your message to them,
(`I am only a man like you.) Whoever claims that I am lying, let him bring something like this that I have brought. For I did not know the Unseen, the matters of the past which you asked me about and I told you about, the story of the people of the Cave and of Dhul-Qarnayn, stories which are true — I did not know any of this except for what Allah made known to me. And I tell you,
(that your God), Who calls you to worship Him,
(is One God), with no partner or associate.’
(So whoever hopes for the meeting with his Lord,) i.e., hopes for a good reward and recompense,
(let him work righteousness) meaning, in accordance with the prescribed laws of Allah,
(and associate none as a partner in the worship of his Lord.) This is what is meant by seeking the pleasure of Allah alone with no associate or partner. These are the two basic features of acceptable deeds: their intent is for the sake of Allah alone, and are done in accordance with the way of the Messenger of Allah . Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allah said:
(What I fear the most for you is the small Shirk.) “They said: What is the small Shirk, O Messenger of Allah” He said,
(Showing off (Ar-Riya’). Allah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, “Go to the one for whom you were showing off in the world and see if you will find any reward with him.”) Imam Ahmad recorded that Abu Sa`id bin Abi Fadalah Al-Ansari, who was one of the Companions, said: “I heard the Messenger of Allah say,
(Allah will gather the first and the last on the Day of Resurrection, the Day concerning which there is no doubt. A voice will call out, “Whoever used to associate anyone with Allah in the deeds which he did, let him seek his reward from someone other than Allah, for Allah is the least in need of any partner or associate.) It was also recorded by At-Tirmidhi and Ibn Majah. This is the end of the Tafsir of Surat Al-Kahf. Praise be to Allah, the Lord of all that exists.

The Messenger Muhammed, peace and blessings be upon him, was sent as a warner

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The Messenger Muhammed, peace and blessings be upon him, was sent as a  warner.
يس
(1. Ya Sin.)
 وَالْقُرْءَانِ الْحَكِيمِ
(2. By the Qur’an, full of wisdom,)
 إِنَّكَ لَمِنَ الْمُرْسَلِينَ
 (3. Truly, you are one of the Messengers,)
 عَلَى صِرَطٍ مُّسْتَقِيمٍ
(4. On the straight path.)
تَنزِيلَ الْعَزِيزِ الرَّحِيمِ
 (5. Sent down by the Almighty, the Most Merciful,)
 لِتُنذِرَ قَوْماً مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَـفِلُونَ
(6. In order that you may warn a people whose forefathers were not warned, so they are heedless.)
لَقَدْ حَقَّ الْقَوْلُ عَلَى أَكْثَرِهِمْ فَهُمْ لاَ يُؤمِنُونَ
 (7. Indeed the Word has proved true against most of them, so they will not believe.)
Surah 36 Yasin Verse 1-7
Tafsir Ibn Kathir
By the Qur’an, full of wisdom) means, Al-Muhkam (perfect) which falsehood cannot come to from before it or behind it.
(Truly, you) means, O Muhammad,
(are one of the Messengers, on the straight path.) means, following a straight methodology and religion, and an upright Law.
(Sent down by the Almighty, the Most Merciful.) means, this path which you have brought is a revelation from the Lord of might Who is Most Merciful to His believing servants. This is like the Ayah:
(And verily, you are indeed guiding (mankind) to the straight path. The path of Allah to Whom belongs all that is in the heavens and all that is on the earth. Verily, to Allah all matters return.) (42:52-53).
(In order that you may warn a people whose forefathers were not warned, so they are heedless.) This refers to the Arabs, for no warner had come to them before him. The fact that they alone are mentioned does not mean that others are excluded, just as mentioning some individuals does not mean that all others are excluded. We have already mentioned the Ayat and Mutawatir Hadiths which state that the mission of the Prophet is universal, when we discussed the meaning of the Ayah:
(Say: “O mankind! Verily, I am sent to you all as the Messenger of Allah.”) (7:158).
(Indeed the Word has proved true against most of them,) Ibn Jarir said, “The punishment has become inevitable for most of them, because Allah has decreed in the Mother of the Book (Al-Lawh Al-Mahfuz) that they will not believe.
(so they will not believe. ) in Allah, or in His Messengers.

The foundations of the book, the Quran, which the Prophet Muhammed, peace and blessings be upon him, received

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
The foundations of the book, the Quran, which the Prophet Muhammed, peace and blessings be upon him, received.
هُوَ الَّذِى أَنزَلَ عَلَيْكَ الْكِتَـبَ مِنْهُ آيَـتٌ مُّحْكَمَـتٌ هُنَّ أُمُّ الْكِتَـبِ وَأُخَرُ مُتَشَـبِهَـتٌ فَأَمَّا الَّذِينَ فى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَـبَهَ مِنْهُ ابْتِغَآءَ الْفِتْنَةِ وَابْتِغَآءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللَّهُ وَالرَسِخُونَ فِي الْعِلْمِ يَقُولُونَ ءَامَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ
(7. It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow (only) that which is not entirely clear thereof, seeking Al-Fitnah, and seeking its Ta’wil, but none knows its Ta’wil except Allah. And those who are firmly grounded in knowledge say: “We believe in it; all of it is from our Lord.” And none receive admonition except men of understanding.)
 رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ
 (8. (They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.”)
 رَبَّنَآ إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللَّهَ لاَ يُخْلِفُ الْمِيعَادَ
(9. “Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt. Verily, Allah never breaks His Promise.”)
Surah 3 Ala Imran Verse 7-9
Tafsir bn Kathir
Allah states that in the Qur’an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone. And there are Ayat in the Qur’an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa. This is why Allah said,
( They are the foundations of the Book), meaning, they are the basis of the Qur’an, and should be referred to for clarification, when warranted,
(In it are verses that are entirely clear) as “Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for.” He also said, “As for the unclear Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth.”
Therefore, Allah said,
(So as for those in whose hearts there is a deviation) meaning, those who are misguided and deviate from truth to falsehood,
(they follow that which is not entirely clear thereof) meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings. As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people. This is why Allah said,
(seeking Al-Fitnah) meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur’an — the Mutashabih of it — but, this is proof against and not for them. For instance, Christians might claim that [`Isa is divine because] the Qur’an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah’s statements,
(He [`Isa] was not more than a servant. We granted Our favor to him.) [43:59], and,
(Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him: “Be!” and he was.) [3:59].
There are other Ayat that clearly assert that `Isa is but one of Allah’s creatures and that he is the servant and Messenger of Allah, among other Messengers.
Allah’s statement,
(And seeking for its Ta’wil,) to alter them as they desire. Imam Ahmad recorded that `A’ishah said, “The Messenger of Allah recited,
(It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear,), until,
(Men of understanding) and he said,
(When you see those who argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them.)”
Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah [3:7], as did Muslim in the book of Qadar (the Divine Will) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from `A’ishah; “The Messenger of Allah recited this Ayah,
(It is He Who has sent down to you the Book. In it are verses that are entirely clear,) until,
(And none receive admonition except men of understanding.)
He then said,
(When you see those who follow what is not so clear of the Qur’an, then they are those whom Allah described, so beware of them.)”
This is the wording recorded by Al-Bukhari.
Allah said,
(But none knows its Ta’wil except Allah.)
Similarly, as preceded in what has been reported from Ibn `Abbas, “Tafsir is of four types: Tafsir that the Arabs know in their language; Tafsir that no one is excused of being ignorant of; Tafsir that the scholars know; and Tafsir that only Allah knows.” Scholars of Qur’an recitation have different opinions about pausing at Allah’s Name in this Ayah. This stop was reported from `A’ishah, `Urwah, Abu Ash-Sha`tha’ and Abu Nahik.
Some pause after reciting,
And those who are firmly grounded in knowledge) saying that the Qur’an does not address the people with what they cannot understand. Ibn Abi Najih said that Mujahid said that Ibn `Abbas said, “I am among those who are firmly grounded in its Ta’wil interpretation.” The Messenger of Allah supplicated for the benefit of Ibn `Abbas,
(O Allah! Bestow on him knowledge in the religion and teach him the Ta’wil (interpretation).)
Ta’wil has two meanings in the Qur’an, the true reality of things, and what they will turn out to be. For instance, Allah said,
(And he said: “O my father! This is the Ta’wil of my dream aforetime!”.) [12:100], and,
(Await they just for it’s Ta’wil On the Day (Day of Resurrection) it’s Ta’wil is finally fulfillled.)(7:53) refers to the true reality of Resurrection that they were told about. If this is the meaning desired in the Ayah above [3:7], then pausing after reciting Allah’s Name is warranted, because only Allah knows the true reality of things. In this case, Allah’s statement,
(And those who are firmly grounded in knowledge) is connected to His statement,
(say: “We believe in it”) If the word Ta’wil means the second meaning, that is, explaining and describing, such as what Allah said,
((They said): “Inform us of the Ta’wil of this”) meaning its explanation, then pausing after reciting,
(And those who are firmly grounded in knowledge) is warranted. This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things. Therefore, Allah’s statement,
(say: “We believe in it”) describes the conduct of the scholars. Similarly, Allah said,
(And your Lord comes, and the angels, in rows.) [89:22] means, your Lord will come, and the angels will come in rows.
Allah’s statement that the knowledgeable people proclaim,
(We believe in it) means, they believe in the Mutashabih.
(all of it is from our Lord) meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other. This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy. Allah said,
(Do they not then consider the Qur’an carefully Had it been from other than Allah, they would surely have found therein many a contradiction.) [4:82].
Allah said in his Ayah [3:7],
(And none receive admonition except men of understanding. ) meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner. Further, Ibn Al-Mundhir recorded in his Tafsir that Nafi` bin Yazid said, “Those firmly grounded in knowledge are those who are modest for Allah’s sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them.”
Allah said that they supplicate to their Lord,
(Our Lord! Let not our hearts deviate (from the truth) after You have guided us.) meaning, “Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur’an. Rather, make us remain firmly on Your straight path and true religion.”
(And grant us from Ladunka) meaning, from You,
(Mercy) with which You make our hearts firm, and increase in our Faith and certainty,
(Truly, You are the Bestower)
Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,
(O You Who changes the hearts, make my heart firm on Your religion.)
He then recited,
(“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.”) The Ayah continues,
(“Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt”) meaning, they say in their supplication: O our Lord! You will gather Your creation on the Day of Return, judge between them and decide over what they disputed about. Thereafter, You will reward or punish each according to the deeds they did in this life.

Allah, Blessed and Exalted, commands His Messenger, peace and blessings be upon him, and the believers to recite the Quran

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
Allah, Blessed and Exalted, commands His Messenger, peace and blessings be upon him, and the believers to recite the Quran.
خَلَقَ اللَّهُ السَّمَـوَاتِ وَالاٌّرْضَ بِالْحَقِّ إِنَّ فِى ذلِكَ لآيَةً لِّلْمُؤْمِنِينَ
(44. Allah created the heavens and the earth with truth. Verily, therein is surely a sign for those who believe.)
اتْلُ مَا أُوْحِىَ إِلَيْكَ مِنَ الْكِتَـبِ وَأَقِمِ الصَّلَوةَ إِنَّ الصَّلَوةَ تَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
(45. Recite what has been revealed to you of the Book, and perform the Salah. Verily, the Salah prevents from Al-Fahsha’ (immoral sins) and Al-Munkar (evil deeds) and the remembering (praising) of Allah is greater indeed. And Allah knows what you do.)
Surah 29 Al Ankaboot Verse 44-45
Tafsir Ibn Kathir
 Allah tells us of His immense power, that He created the heavens and the earth with truth, meaning for a higher purpose than mere play,
(that every person may be rewarded for that which he strives) (20:15).
(that He may requite those who do evil with that which they have done, and reward those who do good, with what is best) (53:31).
(Verily, therein is surely a sign for those who believe. ) meaning, there is clear evidence that Allah is alone in creating, controlling, and in His divinity.
Then Allah commands His Messenger and the believers to recite the Qur’an, which means both reciting it and conveying it to people.
(and perform the Salah. Verily, the Salah prevents from Al-Fahsha’ and Al-Munkar and the remembrance of Allah is greater indeed.) Prayer includes two things: the first of which is giving up immoral behavior and evil deeds, i.e., praying regularly enables a person to give up these things. Imam Ahmad recorded that Abu Hurayrah said: “A man came to the Prophet and said, `So-and-so prays at night, but when morning comes, he steals.’ The Prophet said:
(What you are saying (i.e., the Salah) will stop him from doing that.)” Prayer also includes the remembering of Allah, which is the higher objective, Allah says:
(and the remembrance of Allah is greater indeed.) more important than the former.
(And Allah knows what you do.) means, He knows all that you do and say. Abu Al-`Aliyah commented on the Ayah:
(Verily, the Salah prevents from immoral sins and evil wicked deeds) “Prayer has three attributes, and any prayer that contains none of these attributes is not truly prayer: Being done purely and sincerely for Allah alone (Ikhlas), fear of Allah, and remembrance of Allah. Ikhlas makes a person do good deeds, fear prevents him from doing evil deeds, and the remembrance of Allah is the Qur’an which contains commands and prohibitions.” Ibn `Awn Al-Ansari said: “When you are praying, you are doing good, it is keeping you away from immoral sins and evil wicked deeds and what you are doing is part of the remembrance of Allah which is greater.”

Everything glorifies Allah, Blessed and Exalted, and to Him belongs the sovereignty

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
Everything glorifies Allah, Blessed and Exalted, and to Him belongs the sovereignty.
أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ وَالطَّيْرُ صَآفَّـتٍ كُلٌّ قَدْ عَلِمَ صَلاَتَهُ وَتَسْبِيحَهُ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ
(41. See you not that Allah, He it is Whom glorify whosoever is in the heavens and the earth, and the birds with wings outspread Of each one He knows indeed his Salah and his glorification; and Allah is All-Aware of what they do.)
 وَللَّهِ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَإِلَى اللَّهِ الْمَصِيرُ
(42. And to Allah belongs the sovereignty of the heavens and the earth, and to Allah is the return.)
Surah 24 An Noor Verse 41-42
Tafsir Ibn Kathir
Allah tells us that whosoever is in the heavens and on the earth, i.e., the angels, mankind, Jinn, animals and even inanimate objects, all glorify Him. This is like the Ayah:
(The seven heavens and the earth and all that is therein, glorify Him) [17:44],
(and the birds with wings outspread) means, while they are flying they glorify their Lord and worship Him with the glorification with which they are inspired and to which they are guided. Allah knows what they are doing, and so He says:
(Of each one He knows indeed his Salah and his glorification;) meaning, He has guided every creature to its own way of worshipping Allah, may He be glorified. Then Allah tells us that He knows all of that and nothing at all is hidden from Him. He says:
(and Allah is All-Aware of what they do.) Then Allah tells us that to Him belongs the sovereignty of heaven and earth, and that He is the Ruler and Controller, the God Who is worshipped and besides Whom none other is to be worshipped, and there is none to put back His judgement.
(and to Allah is the return) means, on the Day of Resurrection, when He will judge as He wills,
(that He may requite those who do evil with that which they have done…) [53:31] He is the Creator and Sovereign, and His is indeed the Authority in this world and the next. To Him be praise at the beginning and in the end.

Allah, Sublime and Exalted, sent his messenger, peace and blessings be upon him, with guidance and truth

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
Allah, Sublime and Exalted, sent his messenger, peace and blessings be upon him, with guidance and truth.
هُوَ الَّذِى أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيداً
(28. He it is Who has sent His Messenger with guidance and the religion of truth, that He may make it superior to all religions. And All-Sufficient is Allah as a Witness.)
Surah 48 Al Fath Verse 28
Tafsir Ibn Kathir
(He it is Who has sent His Messenger with guidance and the religion of truth,) with beneficial knowledge and righteous good deeds. Indeed, the Islamic Shari`ah has two factors, knowledge and deeds. The true religious knowledge is by definition true, and the accepted Islamic acts are by definition accepted. Therefore, the news and creed that this religion conveys are true and its commandments are just,
(that He may make it superior to all religions.) all the religions of the people of the earth, Arabs and non-Arabs alike, whether having certain ideologies or being atheists or idolators.
(And All-Sufficient is Allah as a Witness.) that Muhammad is His Messenger and that He will grant him victory. Allah the Exalted and Most Honored has the best knowledge.


Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,

A messenger, peace and blessings be upon him, from among yourselves

 I take refuge with Allaah from the accursed devil. 
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful. 
  Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .
  May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.
A messenger, peace and blessings be upon him, fom among yourselves.
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
(128. Verily, there has come unto you a Messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is eager for you; for the believers [he is] full of pity, kind, and merciful.)
فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِىَ اللَّهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
 (129. But if they turn away, say: “Allah is sufficient for me. There is no God but He, in Him I put my trust and He is the Lord of the Mighty Throne.”)
Surah 9 At Tawba Verse 128-129
Tafsir Ibn Kathir
(I was sent with the easy Hanifiyah [monotheism] way.) An authenic Hadith mentions,
(Verily, this religion is easy) and its Law is all easy, lenient and perfect. It is easy for those whom Allah the Exalted makes it easy.)
(He is eager for you), that you gain guidance and acquire benefits in this life and the Hereafter. Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said,
(Verily, every matter that Allah has prohibited, He knows that some among you will breach it; but I am indeed holding you by the waist so that you do not fall in the Fire, just like butterflies and flies.) Allah’s statement next,
(for the believers (he is) full of pity, kind, and merciful.) [9:128], is similar to His other statement,
(And be kind and humble to the believers who follow you. Then if they disobey you, say: “I am innocent of what you do.” And put your trust in the All-Mighty, the Most Merciful) [26:215-217]. Allah the Exalted commanded His Messenger in this honorable Ayah,
(But if they turn away), from the glorious, pure, perfect and encompassing Law that you — O Muhammad — brought them,
(then say: “Allah is sufficient for me. There is no God but He,) Allah is sufficient for me, there is no deity worthy of worship except Him, and in Him I put my trust. Similarly, Allah said,
((He alone is) the Lord of the east and the west; there is no God but He. So take Him alone as a guardian.) [73:9]. Allah said next,
(and He is the Lord of the Mighty Throne) [9:129]. He is the King and Creator of all things, and He is the Lord of the Mighty Throne (`Arsh), which is above all creation; all that is in and between the heavens and earths is under the Throne (`Arsh) and subservient to Allah’s power. His knowledge encompasses all things, and His decision will certainly come to pass over all matters. He is the guardian of all things. Imam Ahmad recorded that Ibn `Abbas said that Ubayy bin Ka`b said, “The last Ayah revealed from the Qur’an was this Ayah,
(Verily, there has come unto you a Messenger from among yourselves …) [9:128]”

Important note to learn and Read Quran online
The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer  It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist)  He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to lean the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well

Commentary on the verse in which Allaah says (interpretation of the meaning): “But as for those who disbelieve, their Awliyaa’ (supporters and helpers) are Taaghoot (false deities and false leaders), they bring them out from light into darkness” [al-Baqarah 2:257]

Allaah says (interpretation of the meaning): “But as for those who disbelieve, their Awliyaa’ (supporters and helpers) are Taaghoot (false deities and false leaders), they bring them out from light into darkness” [al-Baqarah 2:257]. What is meant by light in this verse?.

Praise be to Allaah.

Allaah is the close friend of those who believe, and their support, help, and guide. He brings them forth from darkness -- the darkness of shirk, the darkness of sin and of innovation -- to the light of Tawheed, truth and faith, i.e., by means of His Messengers, and by means of His Books that He revealed. But the disbelievers of Quraysh and the disbelievers among the children of Israel and others, their supporters and helpers are the Taghoot or false deities and false leaders. The Taghoot are the devils among mankind and the jinn. The devils among mankind and the jinn are the helpers and supporters of the disbelievers; they bring them forth from the light of Tawheed to the darkness of shirk, ignorance, sin and innovation. So what is meant by light in this verse is: Tawheed, faith and guidance, and darkness means shirk, sin and innovation. We ask Allaah to keep us safe and sound. End quote. 

Its the responsibility of every Moslem in learning quran and read tajweed and we also have to teach our kids Quran and not only the Quran teaching we should let then begin to see the basic of Islam and why it was reviled you bet it was vilified and truth teaching of holy Quran and with tajweed quran we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know truth center of Islam and why koran was reviled for it we should gain the ability of the Book with there translation and the context of when those verses were reviled and why and that is only potential when we persist in with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the identical that reasons why we are here in the world but if yes then whom we have to reply is there any Almighty All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

Does being raised to the status of their parents in Paradise apply to all offspring, young and old?

I read that one of the favours of Allaah is that He will raise the status of children in Paradise to that of their parents who are higher than them, and that on this basis the children of the Companions will be raised to the status of their fathers, and grandchildren will be raised to the status of their forefathers, and so on, every generation will raise the following generation, down to our generation, so we will be raised to the status of the Companions if we are their descendants. This may lead to people being heedless about their actions and relying on this divine honour. What is your opinion?.

Praise be to Allaah.

The question raised here stems from discussion of the verse in which Allaah says (interpretation of the meaning):

“And those who believe and whose offspring follow them in Faith, —  to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned”

[al-Toor 52:21] 

The scholars differed concerning the word offspring -- did it refer to young or old? Those who said that it refers to young children did not have any confusion about the meaning of the verse. Rather the confusion arises if the meaning of the word offspring is grown-up children. The more correct view concerning the meaning of it is that it refers to young children. Based on that, it does not refer to that which caused confusion for the questioner. The raise in status is for offspring in the sense of young children, otherwise the implication would be that all the people of Paradise would be of the same status. 

1.

Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) said: the commentators differed concerning the meaning of offspring in this verse. Does it refer to young, old or both? There are three opinions ... Then he said: The specific meaning of offspring here as referring to small children is apparent, otherwise it would imply that those who come later would be equal in status to those who came before, but there is no such implication if what is meant is small children, because the children and offspring of each man will be with him at the same status level. And Allaah knows best. End quote.

Haadi al-Arwaah ila Bilaad al-Afraad, p. 279-281. 

2.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

If the children are destined for Paradise and the father is destined for Paradise, then Allaah says in His Book (interpretation of the meaning):

“And those who believe and whose offspring follow them in Faith, —  to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned”

[al-Toor 52:21] 

Meaning that if a person has offspring, and they are people of Paradise, then they will follow their father, even if their status is lower than that of their father. Hence He said: “and We shall not decrease the reward of their deeds in anything” meaning, We will not decrease the reward of the fathers; rather the fathers will retain their abundant reward and the offspring will be raised to the status of their fathers. This refers to the children who are not excluded from the word offspring when they have their own wives and families. These will have a special virtue and will not be joined to their fathers, because if we were to say that each person will join his father even if he has a wife and children or he is on his own, then all the people of Paradise would be of the same level, because everyone is the offspring of the previous generation. Rather what is meant by offspring is those who were with him, and did not leave and have wives and children of their own. These people will be raised to the status of their fathers, and nothing of their fathers’ deeds will be lost. End quote. 

Fataawa Noor ‘ala al-Darb (tape no. 324, side 1). 

3.

And he (may Allaah have mercy on him) also said:

Moreover, Allaah says (interpretation of the meaning): “And those who believe and whose offspring follow them in Faith, —  to them shall We join their offspring…”[al-Toor 52:21]. Those who believed and whose offspring followed them in Faith -- the offspring who follow their parents in Faith are small children. Hence Allaah says “to them shall We join their offspring”, i.e., We will cause their offspring to join them in their levels in Paradise. 

With regard to grown-up children who have got married, they will be in their own levels in Paradise, and will not be joined to their fathers, because they have their own offspring, so they will be in their own places. As for offspring in the sense of small children who follow their fathers, they will be joined to their fathers, but this joining does not imply any detraction from the reward or status of the fathers. Hence Allaah says, “and We shall not decrease the reward of their deeds in anything”, meaning that their offspring will be joined to them, and it cannot be said that a deduction will be made from the fathers' degrees commensurate with the rise in status of the offspring, rather Allaah says “and We shall not decrease the reward of their deeds in anything”. End quote. 

Tafseer al-Qur’aan min al-Hujuraat ila al-hadeed, p. 187. 

And Allaah knows best.

Evil is part of the creation of Allaah and not attributing it to Allaah is part of proper verbal etiquette

Here is the translation of the Ayahs: 4:78 - "Wherever you may be, death will overtake you even if you are in fortified towers. If a good happens to them, they say:'This is from Allah," but if an evil befalls them, they say:'This is from you(O Muhammad).' Say:'All are from Allah,' so what (is wrong with) these people that they do not seem to understand any word? " 4:79 - "Whatever reaches to you of good, is from Allah, but whatever befalls you of evil, is from yourself. Allah has sent you (Muhammad) for mankind as a messenger, and Allah is Sufficient as a Witness." Is evil from ourselves or from Allah. Non-Muslims view this as a contradiction in the Qur'an but we all know that the Qur'an is free from contradictions. Can you please explain this?.

Praise be to Allaah.

Understanding this aayah is easy for the one whom Allaah enables to understand it. It is one of the unambiguous aayahs in the clear Book of Allaah, and there is no contradiction in it, except in the minds of some of the haters, who are aided by their ignorance of Arabic and of the meanings of the Holy Qur’aan, so they think that the words of Allaah (interpretation of the meaning): “but whatever of evil befalls you, is from yourself” [al-Nisa’ 4:79] mean that calamities, which are referred to here as “evil”, are created by man himself. This is obvious ignorance which no one falls into but someone who has no knowledge of the Arabic language, or an Arabic-speaker who is misled and overwhelmed by his whims and desires. That is because the preposition min (from) here, in the phrase min nafsika (“from yourself”), refers to the cause, i.e., it is because of you yourself, O man, because of your disobedience and your going against the command of Allaah, that calamities befall you, as Allaah says (interpretation of the meaning): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora 42:30].  

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) says: The words “And if some good reaches them” [al-Nisa’ 4:78] mean: abundance and provision, of fruits, crops, children and the like. This is the meaning of the words of Ibn ‘Abbaas, Abu’l-‘Aaliyah and al-Saddi. 

“they say, ‘This is from Allaah,’ but if some evil befalls them” [al-Nisa’ 4:78], i.e., drought, famine, lack of fruits and crops, or death of children, and so on – as Abu’l-‘Aaliyah and al-Saddi said. 

“they say, ‘This is from you (O Muhammad صلى الله عليه وسلم)’”, i.e., because of you, and because of our following you and following your religion, as Allaah said concerning the people of Pharaoh (interpretation of the meaning):

“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him”

[al-A’raaf 7:131] 

and as Allaah says (interpretation of the meaning):

“And among mankind is he who worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter”

[al-Hajj 22:11] 

“Say: ‘All things are from Allaah’” [al-Nisa’ 4:78], i.e., everything happens by the will and decree of Allaah, which applies to the righteous and evildoer, to the believer and disbeliever, alike. ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “Say: ‘All things are from Allaah” i.e., both good and bad. Al-Hasan al-Basri said something similar. 

Then Allaah said, addressing the Messenger (peace and blessings of Allaah be upon him), but the message is to mankind, that the answer to this question is: “Whatever of good reaches you, is from Allaah”, i.e., by the grace, bounty, kindness and mercy of Allaah. 

“but whatever of evil befalls you, is from yourself” i.e., from you, and because of your own actions, as Allaah says elsewhere (interpretation of the meaning): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora 42:30]. Al-Saddi, al-Hasan al-Basri, Ibn Jurayj and Ibn Zayd said: “is from yourself” means, because of your sins.  

Qataadah said: “Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself” [means] it is a punishment, O son of Adam, for your sins. And he said: We are told that the Prophet of Allaah (peace and blessings of Allaah be upon him) used to say: “No man is scratched by a thorn, or stumbles, or has a twitching in a vein, except for a sin, and what Allaah forgives is greater.” 

This which was narrated by Qataadah in a mursal report was narrated in a muttasil report [i.e., with a complete isnaad] in al-Saheeh: “By the One in Whose hand is my soul, no worry or grief or hardship befalls a believer, not even a thorn that pricks him, but Allaah will expiate some of his sins thereby.” End quote. Tafseer al-Qur’aan il ‘Azeem (2/361-363). 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) says: 

Allaah says (interpretation of the meaning): “Whatever of good reaches you, is from Allaah,” [al-Nisa’ 4:79], i.e., what reaches you of victory, provision and well being, comes from Allaah, a blessing that He has bestowed upon you; even if it is because of your good deeds, He is the One Who has guided you, helped you, made things easy for you, blessed you with faith and made it attractive to you, and has made disbelief, evil and sin hateful to you. 

At the end of the saheeh hadeeth qudsi that was narrated by Abu Dharr from the Prophet (peace and blessings of Allaah be upon him), he tells us that his Lord, may He be blessed and exalted, said: “O My slaves, they are merely your actions which I am recording for you, then I will requite you for them. Whoever finds it to be good, let him praise Allaah, and whoever finds it to be otherwise, let him blame no one but himself.” According to the saheeh hadeeth: “The best prayer for forgiveness is to say: ‘Allaahumma anta rabbiy laa ilaaha illa anta, khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wa’dika ma astata’tu, a’oodhu bika min sharri ma sana’tu aboo’u laka bi ni’matika ‘alayya wa aboo’u laka bi dhanbi, faghfir li fa innahu laa yaghfir ul-dhunooba illa anta (O Allaah, You are my Lord and I am Your slave, You have created me and I am faithful to my covenant and my promise (to You) as much as I am able. I seek refuge with You from the evil of that which I have done. I acknowledge before You all the blessings You have bestowed upon me and I confess to You my sin. Forgive me for there is no one who forgives sin except You).’ Whoever says this during the day believing in it with certainty and dies that day before evening comes, will be one of the people of Paradise, and whoever says it at night believing in it with certainty and dies before morning comes will be one of the people of Paradise.” 

Then Allaah says: “but whatever of evil befalls you”, such as humiliation, fear and defeat, such as what befell you on the day of Uhud, “is from yourself”, i.e., because of your sins and errors, even though that is already decreed and ordained for you, because the divine decree is not a justification for anyone, and will not be accepted by against Allaah, or by people. If it were permissible for anyone to refer to the divine decree to justify what he does of bad deeds, then no wrongdoer would be punished, no mushrik would be fought, no hadd punishment would be carried out, and no one would refrain from wronging anyone else. This would cause a great deal of mischief and corruption in both religious and worldly affairs, which is something that no one can dispute, whether on a rational basis or on a shar’i basis. End quote. 

Majmoo’ al-Fataawa (8/113-114) 

Al-‘Allaamah al-Sa’di (may Allaah have mercy on him) said: 

Allaah tells us of those who do not know, who turn away from that which the Messengers brought, who are opposed to them: that if something good comes to them, i.e., abundance, a lot of wealth, many children, good health, they say: “This is from Allaah”, but if something bad comes to them, i.e., drought, famine, poverty, sickness, death of children and loved ones, they say: “This is from you (O Muhammad صلى الله عليه وسلم)”, i.e., because of what you have brought to us, O Muhammad; they regard the Messenger of Allaah (peace and blessings of Allaah be upon him) as a bad omen as others like them regarded the Messengers of Allaah as bad omens, as Allaah tells us that the people of Pharaoh said to Moosa:

“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him”

[al-A’raaf 7:131] 

And the people of Saalih said:

“They said: ‘We augur ill omen from you and those with you’”

[al-Naml 27:47] 

And the people mentioned in Soorat Yaa-Seen said to their Messengers:

“They (people) said: ‘For us, we see an evil omen from you; if you cease not, we will surely stone you…’”

[Yaa-Seen 36:18]. 

Just as the people of kufr think alike, so too their words and deeds are similar. This applies to everyone who attributes the occurrence of bad things or the loss of good things to what the Messengers brought or to part of it; that comes under this stern criticism.  

Allaah says in response to them: “Say: ‘All things”, good and bad, “are from Allaah”, i.e., by His will and decree and creation. 

Then Allaah says: “Whatever of good reaches you”, i.e., in your religious and worldly affairs, “is from Allaah” who is the One Who bestows them and makes it easy to attain them by facilitating their means.  

“but whatever of evil befalls you”, in your religious and worldly affairs, “is from yourself”, i.e., because of your sins and what you have earned, and what Allaah forgives is greater. 

Allaah has opened to His slaves the gates of His kindness and has bid them enter by His grace and bounty. He has told them that sins prevent His bounty, so if a person does them he should not blame anyone but himself, because he is the one who has prevented the grace and bounty of Allaah from reaching him. 

End quote. Tafseer al-Kareem al-Rahmaan (p. 188). 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: 

Allaah says (interpretation of the meaning): “And if some good reaches them, they say, ‘This is from Allaah,’ but if some evil befalls them, they say, ‘This is from you (O Muhammad صلى الله عليه وسلم).’ Say: ‘All things are from Allaah’” [al-Nisa’ 4:78], then in the next verse He says (interpretation of the meaning): “Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”. How can we reconcile between them? 

He replied: 

They may be reconciled by noting that the first verse refers to the decree of Allaah, i.e., it is from Allah; He is the one who decrees it. The second verse refers to the cause i.e., whatever of evil befalls you, you are the cause, and the One Who decrees evil and decrees the punishment for it is Allaah. End quote. 

Liqaa’aat al-baab il-Maftooh (no. 15, question no. 15). 

And Allaah knows best.

Why did Allaah cause the children of Israel to die with a thunderbolt (lightning) then bring them back to life?

If all muslims will die once and then be resurrected on the Day of Judgment, why were the People of Israel caused to die by a lightening and then brought back to life ? (Quran 2:55).

Praise be to Allaah.

Allaah tells us in His Holy Book the story of the smiting of the Children of Israel, then how He brought them back to life after death, in two places. It is mentioned in the context of speaking of the Children of Israel and the blessings that Allaah bestowed upon them, and how they responded to those blessings with ingratitude, denial and forgetfulness. 

Allaah, may He be exalted, says: (interpretation of the meaning):

“And (remember) when you said: ‘O Moosa (Moses)! We shall never believe in you until we see Allaah plainly.’ But you were seized with a thunderbolt (lightning) while you were looking.

56. Then We raised you up after your death, so that you might be grateful”

[al-Baqarah 2:55-56] 

And He says (interpretation of the meaning): 

“The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Moosa (Moses) for even greater than that, when they said: “Show us Allaah in public,” but they were struck with thunderclap and lightning for their wickedness. Then they worshipped the calf even after clear proofs, evidences, and signs had come to them. (Even) so We forgave them. And We gave Moosa (Moses) a clear proof of authority”

[al-Nisa’ 4:153] 

The thunderbolt was a punishment for them for their transgressions against Allaah and their persisting in stubbornly asking questions and their arrogance despite all the signs and proof that Allaah showed to them. And despite that they asked Allaah to let them see Him plainly in this world, and they made their faith conditional upon this sign, although Allaah is far above weak eyes seeing Him in this world; rather they will see Him in Paradise. So He punished them with death by thunderbolt which seized them mightily, but because of His forbearance, forgiveness and tolerance towards His slaves, He resurrected them after death to this world, so that they might know how great Allaah's blessing to them was and give thanks to Him for giving them a respite and allowing them the opportunity once again to repent and turn back to Him. So the thunderbolt was a punishment for them and the resurrection after death was a sign and a blessing from Him so that they might learn a lesson and be reminded by it, and then give true and sincere thanks for the blessing of Allaah. Hence the verse in Soorat al-Baqarah ends with the words “so that you might be grateful”.  

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) says:  

Remember My blessing to you, when I brought you back to life after the thunderbolt, when you asked to see Me plainly, which you and those like you cannot do – as Ibn Jurayj said.  

Ibn ‘Abbaas said concerning this verse, “And (remember) when you said: ‘O Moosa (Moses)! We shall never believe in you until we see Allaah plainly in’”: (it means) clearly. End quote. 

Tafseer al-Qur’aan il-‘Azeem (1/264). 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

The words “And (remember) when you said: ‘O Moosa (Moses)!” mean: remember also, O Children of Israel, when you said... This is addressed to those who were alive at the time of the Messenger (blessings and peace of Allaah be upon him), but His blessings to the first of the nation are also blessings to the last of them, so it is valid to address it to the latter ones, even though this blessing came to those who went before them. And His words “ ‘We shall never believe in you’” mean: we will never follow you, and we will never believe, and we will never acknowledge that which you have brought. 

His words “you were seized with a thunderbolt (lightning)” mean: death which was sent upon them. 

And His words: “Then We raised you up after your death”: this is a great blessing to them, that Allaah seized them with its punishment, then He raised them again so that they might be deterred and it might be an expiation for them. Hence He said: “so that you might be grateful”, i.e. that you might give thanks to Allaah. This is explaining the reason. End quote. 

Tafseer Soorat al-Baqarah 1/191 

Al-Taahir ibn ‘Ashoor (may Allaah have mercy on him) said: 

This was an alert and a rebuke to them, hence He said: “for their wickedness.” The wickedness in question is what is narrated in Soorat al-Baqarah, when they refused to believe Moosa until they saw Allaah plainly. Their wickedness was not in merely asking to see Him, because Moosa had made a similar request on another occasion, of which Allaah tells us in the verse where He says (interpretation of the meaning):

“And when Moosa (Moses) came at the time and place appointed by Us, and his Lord (Allaah) spoke to him; he said: ‘O my Lord! Show me (Yourself), that I may look upon You.’ Allaah said: ‘You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me.’ So when his Lord appeared to the mountain, He made it collapse to dust, and Moosa (Moses) fell down unconscious. Then when he recovered his senses he said: ‘Glory be to You, I turn to You in repentance and I am the first of the believers’”

[al-A’raaf 7:143] 

End quote. 

Al-Tahreer wa’l-Tanweer (4/301) 

And Allaah knows best.

Tafseer of the verse “So flee to Allaah. Verily, I (Muhammad صلى الله عليه وسلم) am a plain warner to you from Him” [al-Dhaariyaat 51:50]

What is the meaning of the first in which Allah says (interpretation of the meaning): “So flee to Allaah. Verily, I (Muhammad صلى الله عليه وسلم) am a plain warner to you from Him” [al-Dhaariyaat 51:50]? Why does the verse not start with the word Qul (“Say”) as many verses do?.

Praise be to Allaah.

Firstly: 

This verse is one of the greatest verses in the Holy Qur’aan. It combines meanings of both fear and hope: fear of Allah and turning to Him, for there is no refuge from Him except in Him. The fact that no one offers refuge from Him except Him serves to tell His slaves that He is More Merciful than anyone else, and He wants to show mercy and forgive. 

In Madaarij al-Saalikeen (1/469-481), al-‘Allaamah ibn al-Qayyim spoke at length explaining that the level of “ fleeing to Allah” is one of the levels of those who are striving to reach Allah. 

Allah says (interpretation of the meaning): “So flee to Allaah. Verily, I (Muhammad صلى الله عليه وسلم) am a plain warner to you from Him” [al-Dhaariyaat 51:50]. 

Imam al-Tabari (may Allah have mercy on him) said: 

Allah says: Flee, O people, from the punishment of Allah to His Mercy by believing in Him, following His commands and striving to obey Him. “Verily, I (Muhammad صلى الله عليه وسلم) am a plain warner to you from Him” means: I am a warner to you from Allah, sent to warn you of His punishment and make you fear the punishment that Allah sent against those nations He has told you about, and which He will cause them to taste in the Hereafter. The word “plain” (mubeen) means: to explain to you His warning. End quote. 

Jaami‘ al-Bayaan, 22/440 

Al-Qurtubi (may Allah have mercy on him) said: 

Because of what is mentioned in the verses about how the nations disbelieved and rejected their Prophets and Allah brought about their destruction because of that, Allah says to His Prophet (blessings and peace of Allah be upon him): Tell them, O Muhammad, i.e., tell your people: “Verily, I (Muhammad صلى الله عليه وسلم) am a plain warner to you from Him” i.e., flee from disobedience of Him to obedience to Him. 

Ibn ‘Abbaas said: Flee to Allah by repenting from your sins. And it was narrated that he said: Flee from Him to Him, and strive to obey Him. 

Muhammad ibn ‘Abd-Allah ibn ‘Amr ibn ‘Uthmaan ibn ‘Affaan said: “Flee to Allah” means, Go to Makkah. 

Al-Husayn ibn al-Fadl said: Flee from everything except Allah. The one who flees to anything else will not escape His punishment. 

Abu Bakr al-Warraaq said: Flee from obeying the Shaytaan to obeying al-Rahmaan (the Most Merciful). 

Al-Junayd said: The Shaytaan calls to falsehood, so flee to Allah and He will protect you from him. 

Dhu’l-Noon al-Masri said: Flee from ignorance to knowledge, and from disbelief (kufr) to gratitude (shukr). 

‘Amr ibn ‘Uthmaan said: Flee from yourself to your Lord. 

He also said: Flee to (and be content with) that which Allah has already decreed for you, and do not rely on your own efforts. 

Sahl ibn ‘Abd-Allah said: Flee from everything except Allah to Allah. 

“Verily, I (Muhammad صلى الله عليه وسلم) am a plain warner to you from Him” means: I am warning you of His punishment for disbelief and sin. End quote. 

Al-Jaami‘ li Ahkaam al-Qur’aan, 17/53-54 

Al-‘Allaamah ‘Abd al-Rahmaan al-Sa‘di (may Allah have mercy on him) said: 

When Allah called people to look at His signs which prompt one to fear Him and turn to Him, He enjoined that which is the aim behind that, which is to flee to Him, i.e., flee from that whichAllah hates, both visible and hidden, to that which He loves, both visible and hidden; flee from ignorance to knowledge, from kufr to faith, from disobedience to obedience, from heedlessness to remembrance (dhikr)of Allah. The one who achieves all of that has fulfilled all the commitments enjoined by Islam, and will no longer have any fears; he will have achieved his ultimate goal.  

Allah called turning back to Him fleeing, because turning to anyone or anything other than Him involves a great deal of fear and negative consequences. In turning to Him there are all the things that one likes, security, happiness and victory. So the individual flees from His will and decree to His will and decree. Everyone you fear you can flee from, except Allah, may He be exalted; the more you fear Him, the more you flee to Him. “Verily, I (Muhammad صلى الله عليه وسلم) am a plain warner to you from Him” means: a warner to you of the punishment of Allah with a clear message. End quote. 

Tayseer al-Kareen al-Rahmaan, p. 811 

Secondly: 

With regard to the word Qul (“say”), it appears in many verses of the Holy Qur’aan, in almost three hundred and ten verses, in various contexts and places, with a variety of meanings. But that does not mean that every command that Allah enjoins His Prophet (blessings and peace of Allah be upon him) to convey to the people must begin with the word “Qul”. The Qur’aan has a well-known style and the Arabic language encompasses many styles of eloquent expression, and this is part of the beauty and distinct quality of the language. 

With regard to this word in particular, Dr. Fadl Hasan ‘Abbaas says: 

With regard to the word “Qul”, the one who ponders the verses of the Qur’aan and its style will find that this word appears whenever there is a need for it, which is when the style is one of prompting, whether the prompting is to teach or to refute specious arguments. That may be seen in the last three soorahs, and also in the following verses (interpretation of the meaning): 

“Say (O Muhammad صلى الله عليه وسلم): ‘Shall I take as a Wali (Helper, Protector, Lord or God) any other than Allaah, the Creator of the heavens and the earth? And it is He Who feeds but is not fed.’ Say: ‘Verily, I am commanded to be the first of those who submit themselves to Allaah (as Muslims).’ And be not you (O Muhammad صلى الله عليه وسلم) of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah).

15. Say: ‘I fear, if I disobey my Lord, the torment of a Mighty Day.’

16. Who is averted from (such a torment) on that Day, (Allaah) has surely, been Merciful to him. And that would be the obvious success”

[al-An‘aam 6:14-16] 

“Say (to the disbelievers): ‘Tell me, if Allaah took away your hearing and your sight, and sealed up your hearts, who is there — an Ilaah (a god) other than Allaah who could restore them to you?” See how variously We explain the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), yet they turn aside’”

[al-An‘aam 6:46] 

“Say (O Muhammad صلى الله عليه وسلم): ‘Truly, my Lord has guided me to a Straight Path, a right religion, the religion of Ibraaheem (Abraham), Haneefa [i.e. the true Islamic Monotheism — to believe in One God (Allaah, i.e. to worship none but Allaah, Alone)] and he was not of Al-Mushrikoon.’

162. Say (O Muhammad صلى الله عليه وسلم): ‘Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)’”

[al-An‘aam 6:161-162] 

The one who ponders these verses will have no doubt that their context is one of prompting and teaching. End quote. 

Qadaaya Qur’aaniyyah fi’l-Mawsoo‘ah al-Breetaaniyyah (p. 57) 

It is important for us to know that reaching these eloquent meanings from these verses is a matter of personal understanding; another researcher may come with a different eloquent meaning alongside the first one, or one that is more likely to be correct. With regard to such matters we should study the style of the Qur’aan in expression and see the different contexts in which a particular word was mentioned, in order to understand the role it is playing in expressing the eloquent meaning and see the reason why it was mentioned.  

And Allah knows best.