Tafsir of Surah Ibrahim: Ayah 5-8

Indeed, We sent Moses with Our proofs, saying, ‘Bring your people out of darknesses into the light and remind them of the Days of Allah.’ Surely in that are proofs for every patient, thankful one. [Q 14: 5]

Mention - when Moses said to his people, ‘Remember Allah’s blessings on you when He saved you from Pharaoh’s people, who used to inflict grievous torment on you, slaughter your sons, and keep your daughters alive. In that, there was a great trial from your Lord.’ [Q 14: 6]

Remember – when your Lord proclaimed, ‘If you are grateful, I will certainly increase you. And if you are ungrateful, indeed, My torment is severe.’ [Q 14: 7] 

Moses said, ‘If you and all those on earth are ungrateful, Allah is indeed Self-sufficient, Praiseworthy.’ [Q 14: 8] 

[Quran: Surah Ibrahim: Ayah: 5-8]

Relationship with the Previous Part

Allah says that He sent Messenger Muhammad [saw] to bring people out of darknesses of disbelief and ignorance to the light of belief in Him. Furthermore, Allah mentions that He, out of His bounty and mercy, sent Messenger Muhammad [saw] speaking the language of his people, Arabic language, to facilitate understanding the message of Islam for his people. Then Allah mentions stories of some messengers. He informs of how the reaction of their people was to their messages to console Messenger Muhammad [saw] in respect of the hardship he suffered from his people. The first story that Allah mentions is the story of Messenger Moses, the Children of Israel, and Pharaoh and his people. 

Tafsir

Indeed, We sent Moses with Our proofs, saying, ‘Bring your people out of darknesses into the light and remind them of the Days of Allah.’ Surely in that are proofs for every patient, thankful one. [Q 14: 5]

Messenger Moses is the son of Imran. He was a descendant of Prophet Jacob. 

The proofs refer to the miracles that Allah gave Messenger Moses. Some of them were his hand turned white, his rod turned into a snake, the famine that befell Pharaoh and his people, shortage of crops, the flood, the locusts, the lice, the frogs, and the blood.  

Just as Allah, Exalted be He, sent Messenger Muhammad [saw] to his people to bring them out of darknesses of disbelief and ignorance into the light of belief in the Oneness of Allah, He sent Messenger Moses to his people to invite them to believe in Allah and warn them of disbelief in Him. 

Thus, the purpose of sending the messengers of Allah is one, namely, inviting people to believe in the Oneness of Allah, and warning them of worshipping other gods besides Him.  

[…and remind them of the Days of Allah.]

The Days of Allah refer to the bounties of Allah that He gives His slaves, and the afflictions befall the disbelievers and the disobedient people.   

Allah commanded Moses to admonish the Children of Israel by promising them a great reward if they believe in and obey Allah and threatening them with severe torment if they disbelieve in and disobey Allah. He commanded Moses to remind his people of His bounties and blessings on them. He also commanded him to tell them about the former nations that believed in Allah and obeyed their messengers as well as to the severe punishment that befell the disbelieving nations. 

This reminding is to make the Children of Israel desire and hope to attain the reward of Allah by believing in Him and obeying His Messenger and fear and the punishment of Allah if they refuse to obey their messenger and insist on disbelief in Allah.  

The Days of Allah in respect of Moses and his people refer to the time of comfort and blessings they enjoyed, such as when Allah saved them from Pharaoh and his people, and the time of afflictions that they suffered, such as the severe oppression they suffered at the hands of Pharaoh and his people. 

Mujahed said, ‘[…and remind them of the Days of Allah.] This refers to the blessings that Allah granted the Children of Israel. He saved them from the people of Pharaoh, He caused the sea to split so that they could safely pass over it, He made the clouds over them to shade them, caused the manna and the quails to descend from the heaven so that they could eat them.’

   

Ibn Zayd said, ‘‘[…and remind them of the Days of Allah.] This refers to the days on which Allah punished the disbelieving people among the former nations. So the meaning will be, ‘Threaten the Children of Israel, reminding them that it would befall them what befell the former nations.’   

[Surely in that are proofs for every patient, thankful one.]

‘In that’ refers to reminding of the Days of Allah.

Indeed, reminding of the blessings of Allah and the punishment that Allah inflicted on the disbelievers is clear evidence, denoting the Oneness of Allah, His ability, and His comprehensive knowledge, and wisdom for every patient and thankful person. 

The patient person faces the afflictions that Allah may afflict him with patience, believing that the decrees of Allah are done for a wise purpose. A thankful person always thanks Allah for His blessings.   

Patience and thankfulness are mentioned together to refer to the fact that circumstances of a believer involve either one of them. 

 

Suhayb, may Allah be pleased with him, reported that the Messenger [saw] said, ‘How amazing the conditions of a believer is! Indeed, all his conditions are praiseworthy, and this case is not for anyone except the believer. When a delighting matter happens to him, he is thankful, and it will be good for him. And when a distressing matter befalls him, he is patient, and it will be good for him.’  

Patience is mentioned first in the ayah because it is the key to attaining thankfulness, or because it implies refraining from blameworthy matters, which should be done before attaining praiseworthy matters.   

Mention - when Moses said to his people, ‘Remember Allah’s blessings on you when He saved you from Pharaoh’s people, who used to inflict grievous torment on you, slaughter your sons, and keep your daughters alive. In that, there was a great trial from your Lord.’ [Q 14: 6]

O Messenger! Mention to your people when Moses said to the Children of Israel, ‘O my people! Remember Allah’s blessings on you. He saved you from Pharaoh and his people, who used to inflict grievous torment on you. They used to slaughter your sons and keep your daughters alive to be slaves, servants, or rape them. Indeed, saving you from your enemy after suffering such afflictions is a great trial from your Lord. When attaining the blessings of Allah, you should thank Him, and when suffering from affliction, you should be patient, and refrain from sinning, which leads to punishment and humiliation.’  

‘Slaughtering your sons’ refers to killing the male children of the Children of Israel. Killing adult males would be against the interest of Pharaoh and his people as they used to employ them in hard and degrading work. Moreover, if the intended meaning was killing adult males, the mother of Moses would not have thrown him in the river when he was a child to protect him from slaughtering. 

 ‘Keeping alive the females’ was considered punishment to the Children of Israel. It was done to rape them and employ them as slaves and servants. Thus, keeping the females alive after killing the male children is considers painful psychological torment that noble souls cannot accept. 

Messenger Moses kept on reminding his people of the bounties of Allah on them and the afflictions that He inflicted on the former nations, instructing them that the purpose behind salvation and torment is to be thankful for the blessings of Allah and be patient with the afflictions. 

Then Messenger Moses informed his people about the result of gratefulness and ungratefulness. 

Remember – when your Lord proclaimed, ‘If you are grateful, I will certainly increase you. And if you are ungrateful, indeed, My torment is severe.’ [Q 14: 7] 

Thankfulness and gratefulness are acknowledging the blessings of Allah and using them in a manner that pleases Him.  

Ungratefulness of the blessings of Allah is not attributing them to their bestower, Allah, and using them in a manner that displeases Him.   

O Children of Israel! Remember when Moses said, ‘Indeed, your Lord clearly and emphatically proclaimed, ‘If you thank Me for my blessings, I will certainly give you more. And if you are ungrateful for My blessings and use them in a manner that displeases Me, I will certainly deprive you of them. Indeed, My torment is severe, and My punishment is painful.’ 

Abdul-Allah bin Mas’ud, may Allah be pleased with him, reported that the Messenger [saw] said, ‘Whoever is inspired to be thankful will be given more since Allah says, [If you are grateful, I will certainly increase you.] [Q 14: 7]’  

Thowban, may Allah be pleased with him, reported that the Messenger [saw] said, ‘Indeed, a person may be deprived of sustenance because of a sin he committed.’  

[‘If you are grateful, I will certainly increase you. And if you are ungrateful, indeed, My torment is severe.’ 

‘We face these great facts: thankfulness increases the blessings, and ungratefulness causes severe torment. 

First, we face this great fact that our hearts immediately accept and are pleased with it because it is a promise from Allah, whose promise is truthful and shall be fulfilled.  

Anyway, if we want to see its application in real life, and look for its causes that we may comprehend, then we need not go too far to understand the causes. 

Thanking Allah for His blessings is evidence of righteousness in a human soul. The blessing should be met by thankfulness because it is the normal result, originating from a sound disposition. 

Another fact is that the soul that thanks Allah for His blessings keeps on watching Him when making use of these blessings without being arrogant nor haughty with people, and without using these blessings in a harmful, wicked, debased, and corrupt manner.

Undoubtedly, both qualities elevate the soul, and motivate it to do righteous deeds, and use the blessings righteously in a manner that increases it. Furthermore, thankfulness makes people pleased with the blessed person and support him as well as it amends relationships in society, causing increase of wealth and security and so on, which are natural causes that we can discern in life. The promise of Allah is sufficient to reassure the believer, whether he understands the cause or not, as it is a truthful promise, and the promise of Allah will definitely be fulfilled.  

Being ungrateful to the blessing of Allah may take many forms, such as not thanking Allah for it, denying that Allah is its bestower, and attributing its attainment to having knowledge, expertise, and personal effort and endeavor. It is as the ungrateful person believes that all those capacities are not blessings granted by Allah. Ungratefulness may also be by using the blessings arrogantly and haughtily with people and using them to satisfy whims and in a corrupt manner.  

The severe punishment for ungratefulness to the blessings of Allah may be its annihilation either by physical eradication or by sentimental extermination. Many blessings may be a curse causing suffering to the extent that their owner may envy those who do not have them. Furthermore, the severe punishment may be deferred torment that will be inflected sometime in the future in the worldly life or in the Hereafter, as Allah may wish. However, it will definitely happen because ungratefulness for the blessings of Allah does not go unpunished.’ [Fi Zilal al-Quran, Sayyid Qutub]

Then Moses told his people that they will suffer from the negative effect of their ungratefulness. Indeed, Allah is self-sufficient and He never needs any of His creatures.  

Moses said, ‘If you and all those on earth are ungrateful, Allah is indeed Self-sufficient, Praiseworthy.’ [Q 14: 8] 

Moses said to his people, ‘If you and all those on earth are ungrateful for the blessings of Allah, you will never harm Allah in the least. Allah is self-sufficient. You only harm yourselves by your ungratefulness. Indeed, Allah does not need your thankfulness. When you thank Him, you benefit yourself by attaining His bounty and mercy. Indeed, Allah deserves perfect praise.’ 

 

Abu Dharr, may Allah be pleased with him, reported that the Messenger [saw] said, ‘O My slaves! If the first of you, the last of you, all human beings, and the jinn had the heart of the most pious man, it would not increase My kingdom in the least. O My slaves! If the first of you, the last of you, all human beings, and the jinn had the heart of the most wicked man, it would not decrease My kingdom in the least. O My slaves! If the first of you, the last of you, all human beings, and the jinn were to stand together in one place and ask Me, and I were to give everyone his request, it would not decrease what I have except what decreases from the sea when a needle is dipped into it.’ 

Learned Lessons

• The purpose of sending the messengers of Allah is one. Allah sent them to bring people out of darknesses of disbelief in Allah and guide them to the light of worshipping Him alone.

• People should learn lessons from what happened to former nations. They should reflect on the blessings Allah granted those nations and fear of the punishment that befell them.

• The patient and thankful people learn from what happened to those who were before them whether bestowing blessings on them or inflicting punishment on them. 

• The Children of Israel suffered great affliction at the hands of Pharaoh and his people. They killed their male children, and kept their female children alive for employment as slaves or servants, or raping them, which was a severe trial. 

• Thanking the blessings of Allah increases them. On the other hand, ungratefulness for the blessings of Allah leads to their annihilation and severe punishment. 

• Thanking the blessings of Allah is realized by acknowledging that Allah has given them and using them in a manner that pleases Him.

• Ungratefulness to the blessings of Allah is realized by denying that Allah is their bestower and using them in a manner that displeases Him.

• Allah is self-sufficient. He does not need anything from His slaves. Allah deserves perfect praise. 

• Positive effects of thanking Allah and negative effects of ungratefulness for the blessings of Allah affect only doer. As for Allah is not affected in the least by people’s gratefulness or ungratefulness.

Introduction to Tafsir of Surah Ibrahim

Tafsir of Surah Ibrahim 1-4

English Translation of Surah Ibrahim

Surah Ibrahim Recitation by Sheikh Misharybin Rashid Alafasy

Madaarij as-Salikeen: The Rank of Patience: Part One

Excerpts from Madaarij as-Salikeen by Ibn Quyyim al-Jawziyya

Madaarij Saalikeen, which is a commentary on, and explanation of the book by Shaikh Abu Ismail al-Ansari al-Harawi al-Sufi, Manazil-u Sa'ireen (Ranks of the Seekers). 

The Rank of Patience: Part One

Imam Ahmed bin Hanbal, may Allah have mercy on him, said, ‘Patience has been mentioned about ninety times in the Quran. It is obligatory according to the consensus of the Islamic nation. Patience is half of the faith. Hence, if faith is divided into two parts, then patience will be one half and the other will be gratitude.’

Sixteen types of patience are mentioned in the Quran.

First, the commandment to be patient. Allah says, interpretation of meaning, 

[O you who believe! Seek help through patience and prayer. Indeed, Allah is with the patient.] [Surah al-Baqarah: 153]

Second, prohibiting impatience. Allah says, interpretation of meaning, [So be patient, as the messengers of the strong will were patient and do not be in haste about them.] [Surah al-Ahqaf: 35]

Third, praising the patient. Allah says, interpretation of meaning, [… and those who are patient in times of poverty, hardship, and war. Those are the truthful and those are the God-fearing.] [Surah al-Baqarah: 177]

Fourth, mentioning that Allah loves the patient. Allah says, interpretation of meaning, [And Allah loves the patient.] Surah al-Imran: 146]

Fifth, mentioning that Allah is with the patient, which is especial companionship that indicates that Allah will protect them, make them victorious, and help them. Allah says, interpretation of meaning, [And Allah is with the patient.] [Surah al-Baqarah: 249]

Sixth, mentioning that patience produces positive results for the patient. Allah says, interpretation of meaning, [If you are patient, verily it will better for the patient.] [Surah an-Nahl: 126]

 

Seventh, mentioning that the patient deserve the best reward. Allah says, interpretation of meaning, [We shall surely reward them their recompense according to the best of what they used to do.] [Surah an-Nahl: 97]

Eighth, mentioning that the reward of the patient will be limitless. Allah says, interpretation of meaning, [Indeed, the patient will be given their reward without measure.] [Surah az-Zumar: 10]

Ninth, the patient are given the good news of unqualified reward. Allah says, interpretation of meaning, [We shall surely test you through some fear, hunger, and loss of wealth, lives, and fruits. And give good news to the patient.] [Surah al-Baqarah: 155] 

Tenth, victory and help are guaranteed for the patient. Allah says, interpretation of meaning, [Most certainly, if you are patient and God-fearing, and they swiftly attack you, Your Lord will reinforce you with five thousand angels, distinguishingly marked.] [Surah al-Imran: 125]

 

Eleventh, mentioning that the patient are characterized by a strong will. Allah says, interpretation of meaning, [And whoever is patient and forgives – indeed, that is of the matters indicating determination.] [Surah ash-Shura: 43]

Twelfth, mentioning that only the patient are qualified for performing righteous deeds and deserving great rewards. Allah says, interpretation of meaning, [Those who had been given knowledge said, ‘Woe to you! The reward of Allah is better for him who believes and does righteous deeds. And none attains this but the patient.’] [Surah al-Qasas: 80] 

Thirteenth, mentioning that only the patient benefit from lessons and admonitions. Allah says, interpretation of meaning, [Indeed, We sent Moses with Our proofs, saying, ‘Bring your people out of darknesses into the light and remind them of the Days of Allah.’ Surely in that are proofs for every patient, thankful one.] [Surah Ibrahim: 5] 

Fourteenth, mentioning that attaining desired goals, being saved from fearful things, and entering Paradise is only acquired by patience. Allah says, interpretation of meaning, [Gardens of eternal abode, they will enter along with the righteous among their fathers, wives, and descendants. And the angels will come to them through every gate. Peace be upon you for what patiently endured. What an excellent ultimate abode!] Surah ar-Ra’d: 23-24]

Fifteenth, the patient are qualified for leadership. Allah says, interpretation of meaning, [We made from them leaders, guiding by Our command when they patiently endured and firmly believed in Our signs.] [Surah as-Sajdah: 24]

Sixteenth, Connecting patience with Islam, faith, certainty, fear of Allah, reliance on Allah, thankfulness, righteous deeds, and mercy.

Therefore, patience is like the head for the body. Whoever does not have faith, does not have patience. Likewise, whoever does not have a body, does not have a head. 

Umar, may Allah be pleased with him, said, ‘We attain happy life by being patient.’ 

Messenger Muhammad, peace be upon him, said in an authentic narration, ‘Patience is light.’ He also said, ‘Whoever exerts his best to be patient, Allah will help him to be patient.’

Messenger Muhammad, peace be upon him, said in another authentic narration, ‘How wonderful the condition of a believer is! All his conditions are good for him and this is not for anyone but the believer. If a good thing happens to him, he is thankful and it will be good for him. And if adversity befalls him, he is patient and it will be good for him.’ [Narrated by Imam Muslim] 

A black woman came to Messenger Muhammad and said, ‘I get epileptic seizures and my body becomes uncovered. Please invoke Allah for me.’ He said, ‘If you wish, be patient and you will enter Paradise, and if you wish, I will invoke Allah to cure you.’ She said, ‘I will be patient. But my body becomes uncovered, so please invoke Allah for me that I may not become uncovered.’ So he invoked Allah for her. [Narrated by Imam al-Bukhari]

Messenger Muhammad mentioned that all results of patience are good. He said, ‘No one is given a gift better and blessed than patience. [Narrated by Imam al-Bukhari]

The Strangest Thing

Levels of People in Respect of the Prayer

What Happens to Your Heart When It Loves Something?

Revelation and Collection of the Quran

Revelation and Collection of the Quran

Excerpted from At-Tasheel li-Uloom at-Tazeel by Muhammad ibn Ahmad ibn Juzayy al-Kalbi –al-Gharanti

Allah revealed the Quran to Messenger Muhammad in Mecca when He sent him as a messenger and prophet. Messenger Muhammad was forty years old then. The revelation continued when Messenger Muhammad emigrated to al-Madinah until he died. Thus, the Quran was revealed for about twenty years and it was said for about twenty-three years. This difference is due to disagreement on, was Messenger Muhammad sixty or sixty-three years old when he died? Sometimes an entire surah was revealed to him and sometimes some ayat, and then Messenger Muhammad would combine them so that a whole surah was formed.

The first surah revealed to Messenger Muhammad was surah al-Alaq [the Clot], then surah al-Mudathir [the cloaked] and al-Muzammil [the One Wrapped in Garments] and it was said that surah al-Fatihah [the Opening].

However, the correct opinion is the first one because Aisha, may Allah be pleased with her, mentioned that in a narration about the beginning of the revelation to Messenger Muhammad. She narrated that Messenger Muhammad said, ‘The angel came to me while I was in Hira’ cave. Then he said, ‘Read.’ I said, ‘I do not know how to read.’ Then he held and pressed me until I could not bear it. Then he released me and said, ‘Read.’ I said, ‘I do not know how to read.’ Then he held me for the second time until I could not bear it and then he released me. Then he said, ‘Read.’ I said, ‘I do not know how to read.’ Then he held me for the third time, released me, and said, [Read in the name of your Lord who created. He created man from a clinging clot. Read! And your Lord is the Most Generous, Who taught by the pen. He taught man that he knew not.’ [Surah al-Alaq] Then Messenger Muhammad returned to his house and his heart was trembling. Then he said, ‘Cover me! Cover me!’ They covered him until his fear was over.’ [Sahih al-Bukhari]

In another narration reported by Abdul Allah bin Jabir, ‘He said, ‘Cover me!’ Then Allah revealed, [O you covered with his clothes.] [Surah al-Muddaththir] [Sahih al-Bukhari]

As for the last surah that was revealed, it was surah an-Nasr, it was also said that it was the ayah about usury in surah al-Baqarah, and it was also said that it was the ayah that was before it.

During the lifetime of Messenger Muhammad, the Quran was written in leaves and memorized by the companions of Messenger Muhammad. After Messenger Muhammad died, Ali bin abi Talib began to collect it in chronological order according to the time of revelation. If what he collected should be found, great knowledge would have found therein. However, it was not found. 

Then many companions of Messenger Muhammad died in the battle of Umamah while fighting Musaylimah, the Liar. Thereupon, Umar bin al-Khattab advised abu Bakr, may Allah be pleased with them, to collect the Quran lest it might be lost because of the death of those who memorized it. Thus, abu Bakr collected the Quran in leaves and the surahs did not have a specific order. These leaves remained with abu Bakr, then Umar, and finally with Hafsah, the mother of the believers and the daughter of Umar bin al-Khattab.

Meanwhile, leaves wherein some surahs of the Quran were written by the companions of Messenger Muhammad spread in different Islamic regions. These leaves contained some differences. Thus, Hudhayfah bin al-Yaman advised Uthman bin Affan to write a copy of the Quran so that people would depend on the same copy of the Quran lest disagreement should take place among them. 

Uthman delegated and commanded Zayd bin Thabit to collect the Quran and there were three persons from the tribe of Quraysh with him. They were Abdul Allah bin az-Zubayr, Abdur-Rahman bin al-Harith, and Sa’id bin al-As. Uthman told them that if they should disagree about how to write anything, then they should write it according to the dialect of Quraysh. Those men depended on the written copy of the Quran that was kept with Hafsah, may Allah be pleased with her. Uthman used to observe and help them in this task. When the collection of this copy finished, Uthman sent copies of it to different Islamic regions and commanded to burn or cut all other copies of the Quran. Accordingly, the arrangement of the surahs in the present Quran was done by Uthman and Zayd bin Thabit and those who helped him to write the Quran. It was also said that the arrangement was done by Messenger Muhammad, which is a weak opinion that narrations about this issue contradict it. 

As for adding dots and diacritical marks, Abdul Malik bin Marwan ordered al-Hajjaj bin Yusuf to add them. Al-Hajjaj also divided the Quran into parts called hizb. It was also said that the first person, who added dots to the written copy of the Quran, was Yahya bin Ya’mur, and it was also said that he was abu al-Aswad ad-Du’ali. 

Why the Quran was Revealed

Learn English translation and Tafsir of Surah Ibrahim Ayah 1 to 4

Alif, Lam, Ra. This is a Book, which We have revealed to you that you might bring people out of darknesses into the light, by the permission of their Lord, leading them to the path of the All-Mighty, the Praiseworthy. [Q 14:1]

Allah is the one to whom belongs what is in the heavens and what is in the earth. Woe to the disbelievers, for them, there will be severe torment. [Q 14: 2] 

Those who favor the worldly life over the Hereafter and turn people away from the path of Allah, seeking to make it deviant. Those are far astray. [Q 14: 3]

We did not send any messenger but he spoke the language of his people so that he would clarify for them. Then Allah lets go astray whom He wills and guides whom He wills. He is the All-Mighty, the All-Wise. [Q 14: 4]  

Relationship between Surah al-Hijr and Surah Ibrahim  

Both surahs begin by speaking about the Quran. In Surah al-Hijr, Allah says, interpretation of meaning, [Alif, Lam, Ra. These are the ayat of the Book, and a clear Quran.] [Q 15:1] In Surah Ibrahim, Allah says, interpretation of meaning, [Alif, Lam, Ra. This is a Book, which We have revealed to you that you might bring people out of darknesses into the light, by the permission of their Lord, leading them to the path of the All-Mighty, the Praiseworthy.] [Q 14:1] 

Both Surahs speak about the marvelous creation of Allah in the heavens, the earth, and this vast universe. Moreover, the story of Ibrahim and the stories of some prophets and their people are mentioned in both surahs. These stories are mentioned to console Messenger Muhammad [saw] for the hardship he suffered from his people and motivate him to be patient, reminding him that just as the former prophets were victorious over their enemies despite the hardship they faced, he would also triumph over the disbelievers among his people. 

Some of the conditions of the disbelievers on the Day of Judgment are mentioned at the end of surah Ibrahim. Allah says, interpretation of meaning, 

[Their garments will be of pitch and their faces will be covered with the Fire.] [Q 14: 50] 

At the beginning of surah al-Hijr, Allah has mentioned that the disbelievers will wish that they were Muslims in the worldly life after the suffering they face in the Hellfire and seeing that the believers will be brought of it. Allah says, interpretation of meaning, [Occasionally, the disbelievers will wish that they were Muslims.] [Q 15: 2]

Tafsir  

Alif, Lam, Ra. This is a Book, which We have revealed to you that you might bring people out of darknesses into the light, by the permission of their Lord, leading them to the path of the All-Mighty, the Praiseworthy. [Q 14:1] 

[Alif, Lâm, Ra.]

These three Arabic letters are called ‘al-Muqatta, separated letters’. They are among the separated letters found at the beginning of twenty-nine surah of the Quran.

The scholars differ about their meanings. Their opinions can be summarized as follows: 

a) These letters have meanings; however, they differ about specifying their meanings whether they are names of Allah, names of the surahs, or that they refer to how long the nation of Muhammad [saw] will remain, and so on.

b) They are alphabetical letters and do not have meanings.

c) They have meanings, which only Allah knows.

d) Refraining from giving any opinion.

The most correct opinion is (b), i.e. they are alphabetical letters and do not have meanings. This opinion is based on the fact that the Quran was revealed in the Arabic language and its alphabetic letters do have meanings. Similarly, these separated letters at the beginning of some surahs of the Quran do not have meanings.   

The wisdom behind these letters, according to those who say that they do not have meanings, is that the separated letters demonstrate the inimitability of the Quran. That is because it has not brought words or letters that are beyond the reach of man. Rather, these letters are some of the letters used in people’s speech. However, they cannot bring anything like the Quran.

[This is a Book, which We have revealed to you that you might bring people out of darknesses into the light, by the permission of their Lord, leading them to the path of the All-Mighty, the Praiseworthy.] [Q 14:1]

This ayah refers to the sublime rank of the Quran. It mentions the noble purpose for which Allah, Exalted be He, revealed the Quran to His Messenger Muhammad [saw]. 

The book refers to the Quran.

Darknesses refer to disbelief in Allah and following the path of misguidance.

The light refers to belief in Allah and following the right path that pleases Allah, Exalted be He. 

O Messenger! This Quran is a noble and sublime book. We have revealed it to you so that you might bring people out of the darknesses of disbelief in Allah, misguidance, and ignorance to the brightness of belief in Allah, knowledge, and following the path of guidance. You will be able to guide people to the right path by the permission of Allah and His command. Indeed, Allah is All-Mighty and Praiseworthy in all His deeds, statements, rules, commandments, and news, and His path is the straight path.  

Though Allah, Exalted be He, is the one, who guides people to the right path, the ayah attributes bringing people out of the darknesses of disbelief to the brightness of belief to Messenger Muhammad [saw]. That is because Messenger Muhammad [saw] is one who conveys the message of Allah, which brings people out of the darknesses of disbelief to the brightness of belief in Allah. 

In the Arabic version of the ayah, ‘zulumat’ translated as darknesses is used. The word ‘zulumat’ is plural in the Arabic language, which denotes that disbelief in Allah has many paths. On the other hand, belief in Allah is one and the only right path. 

The ayah specifically mentions that Messenger Muhammad [saw] guides people to the path of Allah by the permission of Allah to emphasize the fact that changing the conditions of people from one state to another one happens by the permission of Allah, and that the role of Messenger Muhammad [saw] is only to convey the message of Allah. 

[This is a Book, which We have revealed to you that you might bring people out of darknesses into the light, by the permission of their Lord, leading them to the path of the All-Mighty, the Praiseworthy.] [Q 14:1]

Sayyid Qutb, may Allah have mercy on him, wrote , 

‘Allah, Exalted be He, sent Messenger Muhammad [saw] to bring people out of the darknesses of illusion, superstition, and ignorant circumstances and traditions. Allah also sent him to bring people out of perplexity of multiple false gods, and confusion of concepts, values, and criteria. 

Allah sent the Messenger [saw] to bring all humanity out of all kinds of darknesses to the brightness that reveals and uncovers all kinds of darknesses. It reveals them in the world of conception and then in real life with its values, circumstances, and traditions.  

Belief in Allah is the light that shines in the heart whereby all human existence shines. The human body is composed of hard muddy substance and divine endowment. If it becomes empty of the brightness of the divine endowment, and this brightness is obliterated, it becomes lightless mud that is made of flesh and blood just like animals. Flesh and blood come from the muddy substance. That divine endowment softens and cleans the human body and makes it transparent.  

Belief in Allah is the light that brightens the heart so it can see the path. It can see the path of Allah clearly without any confusion nor doubt as well as without the confusion of illusions, superstitions, whims, or greediness. When the heart sees the path of Allah, it walks firmly without stumbling, confusion, hesitation, nor perplexity.  

Belief in Allah is the light that illuminates life. Thus, all people are equal slaves of Allah, connecting between them the bond of servitude and submission to Allah alone. They are not divided into slaves and tyrants. Their bond with the universe is knowledge of its great law as well as what it contains and who are therein. Accordingly, they enjoy peace with the universe, its components, and the creatures therein. 

Belief in Allah alone is the light of justice, the light of freedom, the light of knowledge, and the light of cordiality by being close to Allah, and being reassured by His justice, mercy, and wisdom in times of comfort and hardship. Such reassurance necessitates being patient at times of hardship, and thankful at times of comfort, believing that there must be wisdom behind the affliction.’ [Fi Zilal al Quran]

Allah is the one to whom belongs what is in the heavens and what is in the earth. Woe to the disbelievers, for them, there will be severe torment. [Q 14: 2] 

The ayah refers to some aspects of the ability of Allah, Exalted be He. Allah is the only owner of whatever is in the heavens and whatever is in the earth. No one shares with Him, Exalted be He, the ownership of this universe. 

[Woe to the disbelievers, for them, there will be severe torment.]

This is a threat to the disbelievers. Woe to the disbelievers in Allah and His Messenger. Severe torment will befall them on the Day of Judgment. 

Those who favor the worldly life over the Hereafter and turn people away from the path of Allah, seeking to make it deviant. Those are far astray. [Q 14: 3] 

This ayah mentions some attributes of the disbelievers.

- They favor the worldly life over the Hereafter and dedicate their efforts to attain the pleasures of the worldly life to the exclusion of the Hereafter. 

- They turn people away from following the path of Allah, i.e. Islam, using various means.

- They seek to make Islam deviant to agree with their whims and goals, though it has a straight methodology. For example, deviation in respect of not applying Islamic law and claiming that it is unsuitable to be applied in certain eras. 

 [Those are far astray.]

Those people are extremely gone astray away from the right path that pleases Allah, Exalted be He. Indeed, no deviation is greater than deviation away from Islam, the religion Allah has chosen for His slaves.  

We did not send any messenger but he spoke the language of his people so that he would clarify for them. Then Allah lets go astray whom He wills and guides whom He wills. He is the All-Mighty, the All-Wise. [Q 14: 4] 

One of the bounties of Allah on His slaves is that He revealed the Quran to Messenger Muhammad to bring people out of darknesses of disbelief and guide them to the straight path, Islam. This constitutes a great bounty on the Messenger [saw] as Allah authorized him to convey Islam. It is also a bounty on the people as Allah sent them a messenger to guide them to Islam and bring them out of the darknesses of disbelief.  Ayah [4] mentions another bounty of Allah on His slaves. 

The former messengers of Allah were sent to their people; whereas, Messenger Muhammad [saw] was sent to all people. Sending a messenger who speaks the language of his people facilitates understanding of the message of Allah. 

The meaning of ayah [Q 14: 4] is as follows: O Messenger! We did not send any messenger before you but he spoke the language of his people so that they could understand his speech and comprehend the commands and prohibitions that he would convey to them.  

Someone may say, ‘Messenger Muhammad [saw] was not sent only to the Arab; rather, he was sent to all people as well as the jinn, and they speak different languages. If the Arabs do not have any excuse, other nations have an excuse. Moreover, if other nations do not have an excuse if the Quran had been revealed in another language other than Arabic, the Arabs will not have any excuse too. The issue is that the Quran should be revealed either in all languages or in one of them. As for revealing it in all languages, there is no need to do so because translation serves as a substitute for doing so and makes up for lengthy revelation. Thus, there remains only one thing, namely, the Quran would be revealed in one language. The most appropriate language would be the language of the people of Messenger Muhammad [saw] because the Arabs were the closest people to him. If they understood the Quran fully from him, transmitted, and spread it, the translation would transmit it and help in explaining it to other nations.  [al-Zamakhshari, al-Kashashaaf ‘an Haqa’iq at-Tanzil] 

 If the Quran was revealed in the languages of all people to whom Messenger Muhammad [saw] was sent, it would lead to dispute and argumentation because every nation might allege that its version had meanings that were not found in the other versions. Furthermore, such a matter may cause distortion and alteration.  

[And Allah lets go astray whom He wills, and guides whom He wills. He is the All-Mighty, the All-Wise.] 

After sending the messengers and clarifying the path that pleases Allah, people are divided into two parties. A party that goes astray because it is completely heedless, extremely sinning, and stubborn. Another party that follows the path pleases Allah, Exalted be He.   

Indeed, Allah is the All-Mighty and no one can overcome Him. What Allah wants happens and what He does not want does not happen. Moreover, Allah is All-Wise in His deeds and statements. He causes to go astray those who deserve to be misguided and guides to Islam those who deserve to be guided.   

Learned Lessons from Surah Ibrahim Ayah 1-4 

• Allah, Exalted be He, revealed the Quran to Messenger Muhammad [saw] to bring people out of darknesses of disbelief into belief in Allah, the Creator by the permission and bounty of Allah.

• Disbelief in Allah, ignorance, and misguidance have many ways; whereas, the path pleasing to Allah, Islam, is one path. 

• Allah alone owns all that is in the heavens and the earth.

• The punishment of the disbelievers will be severe torment in Hell.

• The disbelievers deserve severe torment because they favor the worldly life over the Hereafter, turn people away from following Islam, and seek to make deviant the path of Allah to achieve their corrupt aims.

• Allah, out of His bounty and mercy, sent His messengers, speaking the languages of their nations to facilitate understanding the message of Allah for their people.

• The duty of the messengers of Allah is to convey His message. Allah, out of His knowledge and wisdom guides to the right path those who deserve to be guided and let go astray those who deserve it.

English Translation of Surah Ibrahim Ayah 47-52

Warning to the Wrongdoers English Translation of Surah Ibrahim Ayah 42-46 

 

 

Objectives & Sciences of the Quran

Objectives & Sciences of the Quran

Excerpted from At-Tasheel li-Uloom at-Tazeel by Muhammad ibn Ahmad ibn Juzayy al-Kalbi –al-Gharanti

The main objective of the Quran is to invite people to worship Allah alone and believe in Islam. This objective entails two things to which all meanings of the Quran indicate. 

First: clarification of the worship that people are commanded to observe.

Second: Mentioning incentives motivating and guiding people to how they should worship Allah. 

Worship is divided into two categories: principles of the creed and practical rules. As for incentives, they include: arousing of interest and warning of punishment.

The sciences found in the Quran are seven: knowledge of Tawhid-ur-Rububiyyah (Oneness of Allah’s Lordship), knowledge related prophet-hood, the Hereafter, rules of Islamic Shariah, promising of reward, warning of punishment, and narratives.

As for knowledge of Tawhid-ur-Rububiyyah, it is about confirming the existence of Allah and deducing that He exists by reflecting on His creatures. 

Everything that is mentioned in the Quran regarding the invitation to reflect on the creatures, and pondering on the creation of the earth, the heavens, plants, winds, rain, the sun, the moon, the night, and the day, etc. All these things prove the existence of a Creator who created them, Allah. 

Moreover, knowing that Allah is the only Creator of this universe leads to the fact He is one in His names and attributes as well as attesting to the fact that He is free from any imperfection.

As for knowledge related to prophet-hood, it is about confirming that Allah sent all the prophets [peace be upon them] in general, and confirming that He sent Messenger Muhammad, [peace be upon him] in particular. It also includes confirming that Allah revealed the divine Scriptures to His prophets, confirming the existence of the angels, among whom were intermediaries between Allah and His prophets, and refuting the claims of those disbelieve in anything of these things. 

It also falls within this category what has been mentioned in the Quran about consoling Prophet Muhammad, and honoring and praising him and the other prophets. 

As for knowledge related to the Hereafter, it includes confirming that resurrection on the Day of Judgment will take place, establishing proofs of its occurrence, and refuting the claims of its deniers. It also includes mentioning things related to the Hereafter, such as Paradise, Hell, reckoning, the balance, books of deeds, the great horrors of the Day of Judgment, etc. 

As for rules of Islamic Shariah, they include commands and prohibitions. They are divided into five categories: obligatory, recommended, prohibited, disliked, and permissible. Some of these rules are related to the body, such as praying and fasting, some are related to wealth, such as giving the Zakat, and some are related to the heart, such as sincerity, fear of Allah, hoping for Allah’s forgiveness.

As for knowledge of reward, it includes things such as promising of attaining worldly success, such as victory and prominence and promising of attaining the reward of the Hereafter, which is mentioned more in the Quran, such as, mentioning Paradise and its bliss. 

As for warning of punishment to the disobedient, it includes things such warning of punishment in the worldly life and the Hereafter, which is mentioned more in the Quran, such as mentioning attributes of Hell and its torment and attributes of the Day of Judgment and its horrors.

Reflecting on the method of the Quran, one finds that promising of a reward is followed by warning of punishment to combine between arousing of interest and fear and to distinguish each one of them by means of mentioning the other, the saying goes: 

By means of antonyms, things become clear.

As for knowledge related to narratives, they mention stories of the former prophets and other people, such as the story of the People of the Cave, and the story of Dhul-Qarnayn. 

Someone may ask, ‘What is the wisdom behind repeating narratives about the prophets in the Quran?’

The answer to this question involves three points:

• A particular surah of the Quran may mention some of the news of the prophets that is not mentioned in other surahs. Thus, each narrative has extra information that is not mentioned in another surah.

• Some narratives of the prophets have been elaborately mentioned in some parts of the Quran. On the other hand, they have been briefly mentioned in other parts of the Quran to demonstrate the eloquent style of the Quran in both ways. 

• Narratives about the prophets have been mentioned in the Quran for various objectives. They are repeated in the Quran in accordance with the multiplicity of their objectives.

 Some of objectives of the narratives of the Quran:

• Confirming the prophet-hood of the former prophets of Allah by mentioning some of their miracles and mentioning how those disbelieved in them were destroyed.

• Confirming prophet-hood of Messenger Muhammad [peace be upon him], as he informed about these narratives though no one taught him them. Allah says, interpretation of meaning, [That is some of news of the unseen We reveal to you. You knew it not neither your people before this revelation. So be patient. Indeed, the good end is for the God-fearing.] [Surah Hud:49] 

• Confirming Allah’s Oneness. After mentioning the destruction of the disbelievers, Allah says in the Quran, [We wronged them not but they wronged themselves. Their gods they worshipped besides Allah availed them not at all when the command of your Lord came and they increased them not but destruction. [Surah Hud: 101]

• Learning lessons by reflecting on Allah’s Omnipotence and His severe punishment for the disbelievers.

• Consoling Messenger Muhammad in respect of his people’s rejection to believe in Islam by instructing him to imitate the former prophets. Allah says, interpretation of meaning, [Indeed, messengers before you were rejected and they were patient with the rejection and they were persecuted until Our victory came to them. None can change the words of Allah. Indeed, some of the news of the messengers has come to you.] [Surah the Cattle: 34] 

• Consoling Messenger Muhammad and promising him that he will be victorious just as the former prophets were victorious. 

• Warning the disbelievers of the punishment of Allah, just as the former disbelievers were punished.

• There are other wonders and lessons mentioned in the Quran. Moreover, it mentions how the prophets argued with their people and refuted their claims, etc. In sum, mentioning the stories of the prophets have many benefits. Therefore, they have been repeated in the Quran, just as the saying goes, for every situation, there is an appropriate speech.

Levels of People in Respect of the Prayer

Excerpt from the book ‘Al-Waabil as-Saayib min al-Kalim at-Tayyib’ ‘On the Invocation of God’By Ibn Qayyim al-Jawziyya

Ibn al-Qayyim, may Allah have mercy on him, mentions that there are five levels for people in respect of performing the prayer. They are as follows:

The First Level: 

A person, who is unjust to himself and negligent. He falls short in making ablution properly, performing the prayer at its specified times, and fulfilling its essential pillars.

The Second Level: 

A person, who performs the prayer at its specified times, fulfilling its apparent and essential pillars. He also makes ablution properly. However, he falls short in doing his best to resist his soul temptations. Thus, is engrossed in thinking about temptations and thoughts. 

The Third Level: 

A person, who observes the essential pillars of the prayer, and does his best to resist his soul temptations and thoughts. Thus, he is occupied with fighting his enemy, i.e. Satan, lest he should steal from his prayer. Such a person is praying and fighting.

The Fourth Level: 

A person, who performs the prayer, and fulfills its rights and essential pillars, striving to make his heart concentrate on observing its rights and essential pillars lest none of them should be lost. His whole attention focuses on performing the prayer perfectly while his heart is fully occupied with performing the prayer and worshipping Allah in his prayer. 

The Fifth Level: 

A person, who performs the prayer like the person in the fourth level. He also makes his heart fully directed towards his Lord, Allah, observing, loving, and exalting Him. He behaves as if he sees Allah with his own eyes while all temptations and distances have vanished between him and His Lord, Allah. The difference between the prayer of such a person and other people is superior and greater than what is between the heavens and the earth. He is fully occupied with his Lord in the prayer and his eye will be pleased with Him.

The first type will be punished, the second will be called to account, the third will be forgiven, the fourth will be rewarded, and the fifth will be brought close to His Lord because he is one of those the prayer is the delight of their eye. 

Whoever the prayer is the delight of his eye in the worldly life, his eye will be delighted by being close to His Lord in the Hereafter as well as it will be delighted in the worldly life. 

And whoever his eye is pleased with Allah, every eye that sees him will be pleased.

And whoever his eye is not pleased with Allah will suffer extreme grief in the worldly life. 

What Happens to Your Heart When It Loves Something?

Excerpted from the book 'Some Points of Benefit' ‘al-Fawai’d’ by Ibn Qayyim al-Jawziyyah
 

What Happens to Your Heart When It Loves Something?  

The possibility of putting something inside a place depends on the emptiness of the place. This fact applies to tangible things as well as intangible things, such as beliefs and intentions.

When the heart is full of falsehood, believing and loving it, then it will have no room for believing and loving the truth. Similarly, when one’s tongue is occupied with unbeneficial talk, it will be unable to utter beneficial talk unless it stops uttering falsehood. Likewise, when one’s limbs are occupied with acts of disobedience, it will be impossible to make them do acts of obedience unless they stop doing the opposite. 

In the same way, when the heart is occupied with loving, desiring, longing for, and feeling cordiality with other than Allah, it will be impossible to make it occupied with loving, desiring, and longing for meeting Allah unless it stops being attached to other than Allah.

Similarly, the tongue cannot be occupied with remembering Allah, and the limbs cannot be engaged in serving causes pleases Allah unless they stop remembering and serving other than Him. 

When the heart is occupied with thinking about the created beings and unbeneficial knowledge, then it will have no room for thinking about Allah and knowing His names, attributes, and rules.

The secret behind all these things is the fact that the heart listens in the same way the ear listens. If the heart listens to speech other than the speech of Allah, it will have no room for listening to or understanding the speech of Allah. Likewise, if the heart inclines to the love of other than Allah, it will have no room for loving Allah. Moreover, if the heart remembers other than Allah, it will have no room for remembering Allah, just like the tongue.

Therefore, Messenger Muhammad [peace be upon him] said, ‘It is better that the heart of a person is filled with pus than to be filled with poetry.’ [Sahih al-Bukhari] The narration refers to the fact that a person’s heart may be full of poetry. 

In the same way, the heart may be filled with doubts, suspicion, fantasies, and estimations that do not exist, as well as unbeneficial knowledge, jests, jokes, stories, and so on.

When the heart is filled with these things, and facts of the Quran and knowledge whereby it attains perfection and happiness try to enter it, they will find no room nor acceptance therein. Thus, they will pass by it and go to another place. It is like giving advice to a heart that is full of its opposite, it will find no way to enter it. It will not accept the advice, nor allow it to enter. However, the advice will pass by it without settling therein. 

Source Al-Fawai'd

By Ibn Qayyim al-Jawziyya

Some Points of Benefit 

The Strangest Thing

Excerpted from the book 'Some Points of Benefit' ‘al-Fawai'd’ by Ibn Qayyim al-Jawziyyah

What is the Strangest Thing?

The strangest thing is that you know Him (Allah), and then you do not love Him.

You hear His invitation to follow His path, and then you delay to accept His invitation. 

You know the extent of profit you will get when you deal with Him, and then you deal with other than Him.

You know the extent of His anger, and then you dare to anger Him. 

You suffer the anguish of loneliness when you disobey Him, and then you do not seek to enjoy cordiality by obeying Him.

You suffer heartbreaking pain when you utter speech other than His speech and speak about other than Him, and then you do not long for delighting your heart by remembering and praying to Him. 

Your heart suffers torture when it is attached to other than Him, and then you do not flee to the delight of repenting to Him.

And the strangest thing is that you know that you extremely need Him, and then you avoid His path, and like what distances you from Him.

Source Al-Fawai'd

By Ibn Qayyim al-Jawziyya

What is the Quran?

What is the Quran? 

The Quran is the speech of Allah that He revealed to Messenger Muhammad [peace be upon him] and that its recitation is an act of worship.

Explanation of the Definition

The speech of Allah: This is to exclude the speech of human beings, the jinn, and the angels.

That Allah revealed to Messenger Muhammad: This is to exclude the Scriptures that Allah revealed to other prophets, such as the Torah to Moses and the Gospel to Jesus, [peace be upon them]. 

That its recitation is an act of worship: Reciting the Quran is an act of worship. The believers will be rewarded for reciting it. 

Allah says in the Quran that He revealed the Quran to Messenger Muhammad by the angel Gabriel, that its language is Arabic, and that it is clear.

Quran

Allah says, interpretation of meaning,

[Indeed, it is a revelation from the Lord of the Worlds. The trustworthy Spirit has brought it down into your heart that you may be of the warners. He brought it down in a clear Arabic language.] [Surah ash-Shu’ra: 192-195]

In the previous ayat, Allah says that He revealed the Quran to Messenger Muhammad by the angel Gabriel. 

The angel Gabriel recited the Quran to Messenger Muhammad until he fully understood its meanings so that he might be one of Allah’s Messengers, who warns people of Allah’s punishment if they disobey Him.

 Allah revealed the Quran in clear Arabic language, containing what people need to know about their worldly and religious affairs. 

Revealing the Quran to Messenger Muhammad began in the night of the Decree, in the month of Ramadan. 

Allah says, interpretation of meaning, 

[Upholding the truth, We have revealed it, and containing the truth, it has been revealed. We have not sent you, but as a giver of good news and a warner. It is a clear Quran, which We have revealed so that you may deliberately recite it to men, and We have revealed it in stages.]
 [Surah al-Isra: 105-106]

Allah revealed the Quran to Messenger Muhammad to support, uphold, establish, and sanction the truth. Moreover, the Quran contains the truth in every matter, creed, worship, etc.

Allah revealed the Quran containing proofs of His Oneness, laws, and legislation, regulating people’s life, commandments to implement justice and practice virtue ethics, and prohibitions of injustice and vice ethics.

Qurʾān

 In sum, the Quran contains all man needs to know to attain happiness in this world and the Hereafter. Moreover, Allah revealed the Quran and took upon Himself to protect it from distortion, alteration, increase, and decrease. 

Allah sent Messenger Muhammad as a giver of good news to the good-doers and a warner to the evil doers. Allah has not sent Messenger Muhammad to force people to believe in Islam. 

The Quran is distinctively clear.  It precisely states commands, prohibitions, rules, and laws. Allah has revealed it in stages so that Messenger Muhammad might deliberately recite it to men. 

Qur'an: The Word of God

Reciting the Quran deliberately facilitates understanding and implementing its rules as well as its memorization. 

Allah revealed the Quran to Messenger Muhammad over a period of twenty-three years in accordance with His wisdom, and events that took place then. It was revealed in such a manner to facilitate its understanding and memorization for the Muslims.  If they were asked to implement the entire rules and teachings of the Quran at once, it would be difficult for them. 

Quran