Forewarned is Forearmed

Learn English Translation and Tafsir of Surah al-Layl Ayah 12-21 

92:12 Surely, upon Us is the guidance, 

92:13 and surely, to Us belong the Last and the First. 

92:14 Thus, I have warned you of a Fire that flames,

92:15 which none burns therein but the most wretched, 

92:16 who denies and turns away. 

92:17 And the most God-fearing shall be kept away from it, 

92:18 he who gives his wealth to purify himself.

92:19 And no one has any favor on him to be repaid, 

92:20 save for seeking the Face of his Lord, the Most High.

92: 21 And he shall surely be pleased. 

Relationship with the Previous Part

The previous part mentions that the deeds of people are different and that the good-doers will easily be guided to the right path while the evildoers will easily be guided to the path of misguidance and hardship. Then this part mentions that Allah makes the path of guidance clear and desirous, makes the path of misguidance clear, and warns of following it. It also confirms that Allah alone is the Owner of this world and the Hereafter. In addition, Allah affirms that His kingdom will increase nothing if people follow the path of guidance, and that He will not negatively be affected in the least if they follow the path of misguidance, that He gives whatever He wants to whomever He wants. Thus, happiness in this world and the Hereafter should be sought from Him alone.

Tafsir

92:12 Surely, upon Us is the guidance, 

92:13 and surely, to Us belong the Last and the First. 

Allah makes the right and wrong path clear to people and reveals to them the outcome of following each one of them. Allah, out of His wisdom and mercy, sent His Prophets and Messengers to show people the path of guidance and warn them of the evil end of following the path of misguidance. Thus, those who want to follow the right path can follow it and those who want to follow the wrong path can follow it; however, each party will bear the consequences of their choice. Allah is just and He will justly recompense each person according to his deeds, good or evil. 

Furthermore, Allah alone owns this world and all that is in it and He owns the Hereafter and all that is in it. Allah’s creatures are under His will and authority. He gives and withholds what He wants to whomever He wants of His creatures. This universe and all that is in it belongs to Him alone. 

Indeed, Allah is generous. He guides those, whom He loves to obey Him and follow the right path, and He will reward them immensely in the Hereafter, and He, out of His wisdom, forsakes whomever He wants of His slaves by letting them disobey His commands and make them suffer severe punishment for following the path of misguidance. 

92:14 Thus, I have warned you of a Fire that flames,

Whoever believes in Allah’s Oneness, fears Him by obeying His commands and avoiding His prohibitions, and spends of his wealth for Allah’s sake will be successful. Similarly, whoever disbelieves in Allah’s Oneness and is stingy will be a loser. All matters are under Allah’s control. The matter is clear. 

Allah warns us of a Fire that flames and that is prepared for the disbelievers and the wicked. 

92:15 which none burns therein but the most wretched, 

92:16 who denies and turns away. 

On the Day of Judgment, the most wretched who disbelieves in Allah’s Oneness, disobeys His commands, insists on wickedness, and turns away from the right path will suffer the severe torment of the fire of Hell. 

92:17 And the most God-fearing shall be kept away from it, 

92:18 he who gives his wealth to purify himself.

One of the characteristics of the style of the noble Quran is to mention something and then mentions its opposite to make the image clear and bring home the intended meaning. After mentioning the evil end of the wicked disbelievers, it is mentioned the happy end of the righteous. 

The most God-fearing, who believes in Allah’s Oneness, obeys His commands, avoids His prohibitions, and performs righteous deeds for Allah’s sake will be kept away from the fire of Hell. This God-fearing person is used to spending his wealth to purify himself from sins and whatever thing displeases Allah, Exalted be He. He considers spending his wealth for Allah’s sake a means for increasing it since he is certain that his wealth is a blessing that Allah has bestowed on him. 

 The ayah expresses the idea that the believer will be kept away from the fire of Hell eloquently. It says that the believer will be kept away from Hell and its severe punishment. In another ayah in the Quran, Allah says, interpretation of the meaning, 21:101 Verily, those for whom the best reward has already decreed will be far away from it.  21:102 They will not hear the slightest sound thereof, and they will abide in that which their souls desire. [Surah al-Anbiya’] The meaning is as follows: Those whom the best reward already decreed will be far away from Hell. They will neither enter it nor be close to it. They will also not hear the slightest sound of Hell with its extremely burning fire, and they will be in Paradise enjoying all that their souls desire and lasting happiness. 

92:19 And no one has any favor on him to be repaid, 

92:20 save for seeking the Face of his Lord, the Most High.

92: 21 And he shall surely be pleased. 

The God-fearing person spends his wealth on charitable acts for the sake of Allah, hoping that Allah will reward him immensely. He also does not spend his wealth on charitable acts to repay those who may have favors on him or for showing off; rather, his sole goal is to please Allah and attain His reward. Verily, Allah is generous. He will reward him the best reward and He will surely give him a reward that will please him and make him happy. 

92:19 And no one has any favor on him to be repaid, 

 Imam Ibn Kathir, may Allah have mercy on him, said, ‘Some scholars of Tafsir say that Ayah [17 to 21] were revealed about Abu Bakr al-Siddiq, may Allah be pleased with him. Some scholars even say that there is a consensus on this issue. Undoubtedly, Abu Bakr is among those who are intended in the ayah and he is the most deserving person to be one of those included in the general meaning of these ayat as its literal meaning is general. Abu Bakr is the first person in the nation of Messenger Muhammad to enjoy such virtuous ethics, as he was honest, God-fearing, and generous. He spent his wealth to please Allah and help Messenger Muhammad, and he spent a great amount of his wealth for Allah’s sake without the presence of any favor that he should repay to those whom he helped.’ 

Learned Lessons from Surah al-Layl Ayah 12-21

• Allah’s wisdom and mercy necessitate showing people all that guide them to the right path and attainment of His pleasure. Allah has taken upon Himself to do so to make the lawful and the unlawful, and the obedience and disobedience clear.

• To Allah belongs the ownership of this world and the Hereafter. He alone controls and manages them, and He is the Giver of their rewards. He gives what He wants to whomever He wants. Whoever seeks to attain the reward of this world and the Hereafter from other than their Owner and King, Allah, has gone astray. The disobedience of the disobedient will not harm Allah in the least, the obedience of the obedient will not benefit Him in the least, and their harm or benefit affects only their doers.

• Allah warns of the punishment of Hell whose fire is burning extremely. No one will suffer its severe burning but the disbeliever who disbelieves in Allah’s Oneness, and His Messenger Muhammad, and turns away from the right path. 

• The God-fearing will be kept away from the fire of Hell and its severe punishment. He spends his wealth on charitable acts for Allah’s sake without the presence of any favor that he should repay. His only goal is to please Allah and attain His reward. Indeed, Allah will make him well-pleased by rewarding him immensely. 

The Noble Quran English Translation of Surah Al-Layl

The Noble Quran English Transltion of Tafsir Ibn Kathir, Surah Al-Layl

The Noble Quran Introduction to Surah Al-Layl English Translation and Tafsir

 

 

People’s Endeavors Are Diverse

 

English Translation and Tafsir of Surah al-Layl Ayah 1-11

92:1 By the night when it covers, 

92:2 By the day when it appears,

92:3 and by Him Who created the male and the female, 

92:4 truly, your endeavors are diverse. 

92:5 As for he who gives and is God-fearing

92:6 and believes in goodness, 

92:7 We shall surely ease him to the way of ease.

92:8 And as for him who is a miser and deems himself self-sufficient

92:9 and disbelieves in goodness,

92:10 We shall surely ease him to the way of hardship.

92:11 And his wealth shall not avail him when he perishes.

Tafsir 

92:1 By the night when it covers, 

92:2 By the day when it appears,

92:3 and by Him Who created the male and the female, 

Allah swears by the night when it covers the universe with its darkness, the day when it appears when the sun rises so that it covers the universe with its light and brightness, and the One Who created the male and the female in the best form, Allah. It is as if Allah says, ‘By the Great Creator, Who created this marvelous universe and nothing can stand before His perfect ability.’

Allah can swear by whatever thing of His creatures, but the created beings can only swear by Allah, Exalted be He.

Qatada, may Allah have mercy on him, said, ‘[92:1 By the night when it covers, 92:2 By the day when it appears,] the night and the day are two great signs that Allah repeats their occurrence for the creatures.’ 

92:4 truly, your endeavors are diverse. 

This is an answer statement to the oath. By the night that covers the day with its darkness, by the day that appears and removes the darkness of the night, and by the One Who created the male and the female, O people, your endeavors are diverse in this world. Some of which are right and some are wrong, some of which are acts of obedience and some are acts of disobedience, and some of which are good and some are evil. Allah will recompense each person according to his deeds, good or evil. 

92:5 As for he who gives and is God-fearing

92:6 and believes in goodness, 

As for he who gives Allah’s rights by spending on benevolent acts such as helping the needy, he is God-fearing by obeying Allah’s commands and avoiding His prohibitions, and he believes in goodness, namely, believing in all things that one must believe in, 

The scholars of Tafsir mention the following meanings for ‘goodness’ mentioned in the ayah: 1) It refers to the declaration of belief, namely, there is no god worthy of worship but Allah and Muhammad is His slave and Messenger. 2) Believing that Allah will recompense the good-doers for their righteous deeds. 3) Paradise. 4) Allah’s blessings on man. 5) Allah’s promise that He will reward the good-doers. 6) It refers to prayer, zakat, and fasting.  

After mentioning the opinions of the scholars, Imam Muhammad Ibn Jarir at-Tabari said, ‘The correct opinion is that goodness refers to believing that Allah will recompense the good-doers who spend their wealth on charitable acts for Allah’s sake in this world. That is because the previous ayah [5] refers to one who spends his wealth on charitable acts for Allah’s sake. Thus, the meaning that is more suitable to the context of the ayat is that goodness refers to believing in the fact that Allah will reward the good-doers for their benevolent acts. Abu ad-Darda’, may Allah be pleased with him, narrated that Messenger Muhammad said, ‘The sun will not set in any day except there are two angels beside it, calling while all creatures hear them save human beings and the jinn, ‘O Allah, give every spending person a compensation, and give every withholding person a destruction.’ 

It is mentioned that ayah [5-6-7] was revealed about Abu Bakr, may Allah be pleased with him. Abdul Allah Ibn az-Zubayr said, ‘Abu Bakr used to emancipate those who embrace Islam. He used to free old people and women when they embrace Islam. Therefore, his father said to him, ‘O my son, I see that you free weak people. If you free strong people, who can help and defend you, it would be better for you.’ Abu said, ‘O father, I only seek Allah’s reward.’’

92:7 We shall surely ease him to the way of ease.

Allah will surely make easy for the person who spends his wealth for His sake the way of ease leading him to comfort, peace of mind, and tranquility by helping him to perform righteous deeds that will guide him to the lasting happiness in Paradise in the Hereafter. 

92:8 And as for him who is a miser and deems himself self-sufficient

92:9 and disbelieves in goodness,

As for the person who is a miser, does not fulfill Allah’s obligations on him, does not spend his wealth for Allah’s sake on charitable acts, and deems himself self-sufficient and in no need of Allah’s reward, 

This person also is haughty to people because of his wealth and prestige, favors the life of this world and its enjoyment over the Hereafter and its reward, and disbelieves in the goodness that includes belief in Allah’s Oneness, the occurrence of the Day of Judgment, and all that must be believed in, 

92:10 We shall surely ease him to the way of hardship.

Allah will surely make easy for the person who disbelieves in Allah’s Oneness and His reward in the Hereafter and does not fulfill Allah’s obligations on him the way of hardship and difficulty. Thus, He will make him favor the path of misguidance over the path of guidance, falsehood over the truth, and stinginess over generosity because of his wrong choices. His end will be loss and destruction.

Reflecting on these ayat, one finds that they mention three beautiful attributes of the believers that are the gathering point of all goodness and the foundation of all virtues. These three beautiful attributes are fear of Allah, belief in all that which must be believed in, and generosity. Those who are characterized by these attributes will be guided to the way of goodness, which will lead them to happiness. On the other hand, the three attributes of the wicked that are mentioned are the foundation of affliction and the origin of corruption. These attributes are disbelief in all that which must be believed in, stinginess, and conceit. Those who are characterized by these attributes will be guided to the way of hardship, which will lead them to failure and destruction. 

Ali Ibn Abi Talib, may Allah be pleased with him, said, ‘We were attending a funeral procession in Baqi’ al-Gharqad. Then Messenger Muhammad [peace be upon him] came and sat down and we sat around him. He was carrying a stick and he bent his head down and began to hit the ground with the stick. Then he said, ‘There is no one of you but his place in Hell and Paradise are assigned for him.’ The companions of Messenger Muhammad said, ‘Shall we rely on what is written for us in the records of deeds.’ Messenger Muhammad said, ‘Keep on doing righteous deeds. Everyone will be easily directed to what he has been created.’ 

92:11 And his wealth shall not avail him when he perishes.

When the miser person who deems himself self-sufficient and does not fulfill Allah’s obligation on him perishes after death, his wealth and prestige in the life of this world will not avail him in the Hereafter. He will fall into the fire of Hell where he will suffer severe and lasting punishment. He will find no one who can help nor protect him against the torment of Hell. 

Learned Lessons from Surah al-Layl Ayah 1-11

• Allah, Exalted be He, swears by the night when it covers everything in this universe with its darkness, the day when it appears and brightens the universe with its light, and the One, Who created the male and female, Allah, Exalted be He. Allah can swear by whatever thing of His creatures that He wants, but the created beings can only swear by Allah. 

• People’s deeds are different. Some of them are righteous while others are wicked, and some of them please Allah while others displease Him. 

• Allah will justly recompense the good-doers and the evildoers on the Day of Judgment.

• Allah will guide those who believe in His Oneness, and fulfill His obligation to the right path and facilitate it for them. 

• On the Day of Judgment, Allah will immensely reward those who believe in His Oneness, perform righteous deeds, and spend their wealth for His sake. 

• Allah will facilitate the path of misguidance for those who disbelieve in His Oneness because of their wickedness. 

• Generosity is a praiseworthy characteristic while stinginess is blameworthy. 

• Stinginess will not benefit the miser, who disbelieves in Allah’s Oneness and Reckoning on the Day of Judgment when he falls in the fire of Hell and suffers its severe and lasting punishment. 

The Noble Quran English Translation of Surah Al-Layl

The Noble Quran English Translation of Tafsir Ibn Kathir

Introduction to Surah Al-Layl English Translation and Tafsir

Meaning of Islam & Iman & Ihsan

 

An-Nawawi’s Forty Hadith [2]

Umar Ibn al-Khattab, may Allah be pleased with him, said,

While we were sitting with Messenger Muhammad, [peace be upon him] one day, a man dressed in pure white and with dark black hair, came to us. No traces of travel were on his appearance and no one of us knew him. 

Then, he sat beside Prophet Muhammad, leaned his knees on Prophet Muhammad’s knees, and put his palms over his thighs. 

Then, the man said, ‘O Muhammad, tell about the meaning of Islam.’ Messenger Muhammad said, ‘Islam is to testify that there is no god worthy of worship but Allah and that Muhammad is Allah’s Messenger, perform the prayer, give the Zakat, fast the month of Ramadan, and perform the Hajj if one is able to do so.’ 

The man said, ‘You have spoken the truth.’

We were astonished at the conduct of the man. He asked Messenger Muhammad a question, and then, he confirmed the truthfulness of his answer.’ 

Then, the man asked Messenger Muhammad and said, ‘Tell me about the meaning of Iman (faith).’ 

Messenger Muhammad said, ‘It is to believe in Allah, His angels, His Books and Messengers, and the Last Day, and to believe in the preordainment, good or evil.’ 

The man said, ‘You have spoken the truth.’ 

Then he said, ‘Tell me about the meaning of Ihsan (kind act).’ 

Messenger Muhammad said, ‘It is to worship Allah as if you could see Him; if you cannot see Him, He sees you.’

Then, the man said, ‘Tell me about the appointed time for the Hour (the Day of Judgment).’ 

Messenger Muhammad said, ‘The questioned person knows no more than the questioner about it.’

Then, the man said, ‘Tell me about its signs.’ 

Messenger Muhammad said, ‘The slave-girl will give birth to her mistress, and you will see the barefooted ones, the naked, the destitute, the shepherds competing with one another in building lofty buildings.’ 

Then, the man left and Umar waited for a while. Then, Messenger Muhammad said, ‘O Umar, do you know who was the questioner?’

Umar said, ‘Allah and His Messenger know best.’ 

Messenger Muhammad said, ‘He was Gabriel. He came to teach you about your religion.’

[Sahih Muslim] 

The Lawful is Clear & the Unlawful is Clear in Islam

Al-Nawawi's Forty Hadith

Meaning of the Specific Utterance According to the Principles of Islamic Jurisprudence Based on Al-Waraqat Fi Usul Al-Fiqh

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat by Imam al-Juwayni [Part 9]

A specific utterance is the opposite of a general utterance. 

Linguistically, the specific (al-khas, which is derived from at-takhsis in the Arabic language) means to single out and set apart. It refers to singling out and setting apart some individuals of the general utterance. In other words, applying the rule to some individuals of the general and setting aside the remaining part. For example, proper nouns that refer to people, demonstrative pronouns, e. g. this man is sincere, the word ‘this’ refers to a specific person. I have twenty books, twenty refers to a specific number. When we refer to all men, we say ar-rijal. If someone says, ‘Honor all men except Zaid, this means excluding Zaid from being honored.

Types of Specific Utterance

1) Connected Specification:

 The general utterance and the specific utterance exist in the same text. For example, honor the men except for Zaid.  The sentence will be incomplete if we say, ‘honor the men except.’ The word ‘Zaid must be mentioned to complete the meaning of the sentence. 

2) Disconnected Specification:

 The general utterance is in one text and the specific utterance is in another text. There are two independent sentences. One includes a general utterance and the other includes a specific utterance. Then the meaning of the general utterance is understood based on the meaning of the specific utterance. For example, ‘Honor the men.’ Then after some time, the speaker says, ‘Do not honor Zaid.’ Thus, the understood meaning will be to honor the men except for Zaid. 

Connected Specification includes exception, e.g. this endowment is for my children except the rich, specification by a condition, e.g. if Zaid comes, then honor him, and specification by an attribute, e.g. honor the diligent students. 

Connected Specification in Usul Al-Fiqh Based on Al-Waraqat by Imam Al-Juwayni

Connected Specification According to the Principles of Islamic Jurisprudence

Introduction to English Translation and Tafsir of Surah Al-Layl

 

This surah is called al-Layl because it begins by swearing by al-Layl ‘the nigh’ when it covers the universe with its darkness. This surah was revealed in Makkah. It contains twenty-one ayah. 

92:1 By the night when it covers, 

Relationship with the Previous Surah

According to the written copy of the Quran, al-Mushaf, surah ash-Shams comes before surah al-Layl. Surah ash-Shams mentions that the person who purifies his soul from disbelief in Allah’s Oneness and wickedness will be successful, and the person who corrupts his soul by disbelieving in Allah’s Oneness and sinning will be a loser. 

91:9 Successful is indeed he who purifies it,

91:10 And failed has indeed he who corrupts it. 

Surah al-Layl mentions some acts leading to success and failure.

92:5 As for he who gives and is god-fearing

92:6 and believes in goodness, 

92:7 We shall surely ease him to the way of ease.

92:8 And as for him who is a miser and deems himself self-sufficient

92:9 and disbelieves in goodness,

92:10 We shall surely ease him to the way of hardship.

Main Topics Discussed in Surah Al-Layl

• The main theme of surah al-Layl is man’s endeavor in the life of this world and his recompense in the Hereafter. 

• Surah al-Layl begins by swearing by the night, the day, and the Creator of the male and female, Allah, that people’s endeavors are diverse. Some are believers and some are disbelievers. 

• The surah mentions the methodology and path that the believers and disbelievers follow and their recompense. The believers will enter Paradise, while the disbelievers will enter Hell in the Hereafter.

• The surah mentions that the believers spend their wealth for Allah’s sake believing that Allah will reward them immensely. As for the wicked people, they are stingy, and consider themselves self-sufficient and in no need of Allah’s bounty.

• Surah al-Layl mentions that wealth will have no value in the Hereafter. Only sincere belief in Allah’s Oneness and righteous deeds that are done for Allah’s sake will be beneficial on that day.

• The surah mentions that Allah’s punishment is severe and it will befall those who disbelieve in His Oneness and His Messengers.

• Surah al-Layl mentions that the person who spends his wealth for Allah’s sake without seeking any recompense from anyone nor hoping to attain any benefit will surely be pleased by the immense reward that Allah has prepared for him. 

English Explanation of Surah Al-‘Asr
Forewarned is Forearmed

Surah Ash-Shams Learning Lessons from the Story of the People of Thamud

 

English Translation and Tafsir of Surah Ash-Shams Ayah 11-15 

91:11 Thamud rejected their Prophet because of their transgression,

91:12 when the most wretched of them rose.

91:13 Then their Messenger said to them, ‘Beware! It is the she-camel of Allah and her drink!’

91:14 But they rejected him, and slaughtered her, so their Lord destroyed them for their sin, and leveled it.

91:15 And He fears not the consequence thereof.

Relationship with the Previous Part

In the previous part, Allah swears by some great creatures that whoever purifies his soul by obeying His commands and avoiding His prohibitions, will be successful, and whoever corrupts his soul by disobeying Allah’s commands, will lose. Then, it is mentioned the horrible end of the people of Thamud, who disobeyed their Messenger Saleh and rejected to believe in Allah’s Oneness. They were destroyed. Their end should be a lesson for the disbelievers from which they should learn that the end of disobeying Allah’s commands is loss and failure.

Tafsir

91:11 Thamud rejected their Prophet because of their transgression,

Thamud is the tribe to which Allah sent His Messenger Saleh to invite its people to worship Allah alone. 

The people of Thamud rejected their Prophet Saleh and refused to accept his invitation to believe in Allah’s Oneness because of their transgression, extreme stubbornness, and arrogance. 

91:12 when the most wretched of them rose.

The people of Thamud rejected their Prophet Saleh when the most wretched of them rose to slaughter the she-camel that Allah sent to them. He was determined to slaughter it because of his disbelief in Allah’s Oneness and his extreme wretchedness. 

91:13 Then their Messenger said to them, ‘Beware! It is the she-camel of Allah and her drink!’

Messenger Saleh warned his people of touching the she-camel with any harm. He said to them, ‘Beware! This is the she-camel of Allah. Beware not to prevent her from drinking at the time appointed for her. It has a specific day for drinking water, on which you must not drink; rather, you should drink on the day that is appointed for you.’ Messenger Saleh said so when he felt that his people had the intention to slaughter the she-camel. 

The she-camel is called the she-camel of Allah to honor her because Allah sent it as evidence of the truthfulness of Messenger Saleh. 

In sum, Messenger Saleh warned his people of doing any harm to the she-camel and sharing drinking water with her on the day appointed for her. 

91:14 But they rejected him, and slaughtered her, so their Lord destroyed them for their sin, and leveled it.

91:15 And He fears not the consequence thereof.

The ayah mentions the insolent attitude of the people of Thamud towards the warning of their Messenger Saleh that they must not do any harm to the she-camel or drink water on the day appointed for her. The result of which was a severe punishment.

The people of Thamud rejected to obey their Messenger Saleh and ignored his warning. They insisted on their disbelief in Allah’s Oneness and transgression. They insolently slaughtered the she-camel that Allah sent them as a miracle confirming the truthfulness of Messenger Saleh. The wickedest among them slaughtered the she-camel at the instigation of his people, which was a proof of their disbelief in their Messenger Saleh and evidence of his truthfulness though he warned them of Allah’s punishment if they slaughtered her. 

Thus, Allah’s punishment befell them. Allah destroyed them. He sent them a terrible cry from heaven and made the earth strongly shake beneath them, which leveled it. Thus, they all were buried under the dust and died. On the other hand, Allah saved Messenger Saleh and the believers by His mercy and bounty. 

Indeed, Allah never fears the consequences of any punishment that He sends against the wrongdoers. Indeed, Allah never fears the consequences of the punishment that He sent against the disbelievers among the people of Messenger Saleh.

Allah, the Creator, is never asked why He does something or why He does not do something, but the created beings will be asked about the reason for their deeds and statements. 

Learned Lessons from Surah Ash-Shams Ayah 11-15

• The tribe of Thamud rejected to believe in their Messenger Saleh, whom Allah sent to invite them to worship Allah alone and avoid worshipping other gods besides Him. 

• Messenger Saleh warned his people of touching with any harm the she-camel that Allah sent them as a miracle confirming his truthfulness and not drinking with her on the day appointed for her. However, they disobeyed him. They slaughtered the she-camel whereby they deserved Allah’s severe punishment.

• Allah is Able. He punishes the disbelievers severely and He never fears the consequence of His punishment. 

Understand and Learn English Translation and Tafsir of Surah Ad-Duha
English Translation and Tafsir of Surah Al-Fil (The Elephant)

 

Deeds Depend on Intentions

 

An-Nawawi’s Forty Hadith [1]

Umar Ibn Al-Khattab, may Allah be pleased with him, narrated that Messenger Muhammad [peace be upon him] said, 

‘Deeds depend on intentions, and every person will be rewarded according to his intention. Thus, whoever emigrates for the sake of Allah and His Messenger, then his emigration will be for Allah and His Messenger. And whoever emigrates for attaining a worldly benefit or marrying a woman, then his emigration will be for the cause that he has emigrated for.’ 

[Sahih al-Bukhari] 

Prohibition of Bid’ah in Islam
The Lawful is Clear & the Unlawful is Clear in Islam

Exhorting to Perform More Righteous Deeds Before Death

 

Abdul Allah bin Abbas, may Allah be pleased with them, said, ‘Umar bin al-Khattab used to let me sit with the noble elderly men, who participated in the battle of Badr. Some of them said to him, ‘Why do you allow this boy to sit with us though we have sons at his age. Thereupon, Umar said, ‘You know his high status.’ Then, Umar invited them one day and invited me. I think he did so to show them the degree of my knowledge. Then, Umar said to them, ‘What do you know about the meaning of the following ayat: [110:1 When the help of Allah comes, and the victory, 110:2 and you see people enter the religion of Allah in throngs,110:3 then proclaim the praise of your Lord and seek His forgiveness. Verily, He ever accepts repentance.] Some of them said, ‘Allah has commanded us to proclaim His praise and seek His forgiveness when His help and victory come.’ Some of them said, ‘We do not know what it means.’ And some of them did not say anything. Then, Umar said to me, ‘O son of al-Abbas, ‘Do you have the same opinion?’ I said, ‘No.’ Thereupon, Umar said, ‘Thus, what is your opinion?’ I said, ‘This surah informs of the approaching of the time of the death of Messenger Muhammad [peace be upon him].’ Allah told him about it: when Allah’s help and the victory over the people of Makkah come, that will be a sign of approaching your death. Thus, proclaim the praise of your Lord and seek His forgiveness. Verily, He ever accepts repentance.’ Then, Umar said, ‘I do not know another meaning of it other than what you have just said.’

 [Sahih al-Bukhari] 

Some Information about the World of the Jinn
The Principles of the Message of Messenger Muhammad

The General Utterance (al-Aam) According to the Principles of Islamic Jurisprudence

 

Concise Introduction to Principles of Islamic Jurisprudence Based on al-Waraqat by Imam al-Juwayni [Part 8]

In the Arabic language, al-Aam means inclusive and extensive.

Technically, al-Aam is an all-encompassing utterance that includes all its individual elements without restriction. It includes everything to which it is applicable. 

For example, if someone says, ‘Honor the men.” The word ‘the men’ is a general utterance. It refers to all men without limiting any number. 

The word ‘al-aam’ is derived from the Arabic word ‘amma’, which means to include. For example, a’mmat Zayd and Amr in the endowment, and a’mma all people in the endowment, which means ‘I included Zayd and Amr in the endowment, and included all people in the endowment.’

Types of Utterances Denoting Generality  

• Adding ‘al’ to a singular word, e.g. a man rajal is a singular word.  By adding ‘al’ to it, it becomes a general utterance, the man al-rajal.

• Adding ‘al’ to a plural noun, e.g. scholars ‘ulamã’’. By adding ‘al’ it becomes a general utterance ‘al-ulamã’ ‘the scholars.’

• Indefinite nouns. For example, 1) ‘man’ ‘who’, it is used for rational beings. For example, honor a person who embraces Islam. 2) ‘ma’ ‘what’, it is used for non-rational beings. For example, eat what you like. 3) ‘ayy’ ‘that’, it is used for both rational and non-rational beings. For example, honor any Muslim that you meet. Master any work that you do. 4) ‘ayn’ ‘where’, it is used to ask about a place. Where did you go? 5) ‘mata’ ‘when’, it is used to ask about time. When did you go? 6) ‘ma’ ‘what’, it is used to ask questions. For example, ‘ma’ ‘what’ is your name? It is also used for conditions. For example, ‘ma’ ‘whatever’ good thing you do, you will find its reward with Allah. Moreover, ‘ma’ ‘what’ is used for other usages. For example, buy ‘ma’ ‘whatever’ things you like. 7) ‘la’ ‘no’, it is used with the indefinite. For example, ‘lã’ ‘no man’ is in the house.  

• Generality applies only to utterances. It cannot refer to other things, such as actions and the like (actions are not types of general utterance).

For example, Bilal, may Allah be pleased with him, narrated that Prophet Muhammad (Peace be upon him) prayed inside al-Kaaba.  This action does not indicate generality and does not necessarily mean that he prayed other obligatory and voluntary prayers inside al-Kaaba.

Rules that Messenger Muhammad issued, and they have not been narrated to us as his sayings and utterances; rather, his companions narrated them to us. For example, a companion might narrate that Messenger Muhammad issued a judgment on a particular issue. It cannot be decided that the judgment is a general utterance if there is no evidence confirming its generality. 

Categories of Transmitted Hadith in Sunnah

Methods of Transmission of Hadith

Recompense of Purifying and Neglecting the Soul

 

Surah Ash-Shams English Translation and Tafsir   Ayah 1-10

91:1 By the sun and its brightness,

91:2 by the moon when it follows it, 

91:3 by the day when it reveals it,

91:4 by the night when it covers it, 

91:5 by the sky and He Who built it,

91:6 by the earth and He Who spread it,

91:7 and by the soul and He Who proportioned it, 

91:8 and then He inspired it to know what is right and wrong for it. 

91:9 Successful is indeed he who purifies it, 

91:10 And failed has indeed he who corrupts it. 

Tafsir

91:1 By the sun and its brightness,

Surah Ash-Shams begins by swearing by beneficial great creatures that have a profound impact on the life of human beings, animals, and plants, as well as denote Allah’s Oneness, perfect ability, and wonderful creation.

Allah, Exalted be He, swears by the sun as it is a great thing that He perfectly created. He also swears by the brightness of the sun as it infuses life into all living things when it rises high on the horizon. 

91:2 by the moon when it follows it,

Allah, Exalted be He, swears by the moon when it appears after the setting of the sun. In other words, Allah swears by the moon that brings light to the universe after the sun disappears. 

 91:3 by the day when it reveals it,

Allah, Exalted be He, swears by the day when it reveals the sun and makes it clear that people can see it easily when the day begins. 

91:4 by the night when it covers it, 

Allah, Exalted be He, swears by the night when it covers the sun with its darkness so that the night begins. 

The alternating appearance of the sun and the moon and the day and the night indicate Allah’s perfect ability. It is also proof against those who claim that this world has two gods, namely, the light and the darkness. It confirms that the true God never disappears and never changes, which confirms that this universe has only one true God, Allah, and that He alone deserves sincere worship. 

91:5 by the sky and He Who built it, 

Allah, Exalted be He, swears by the sky and the One Who built and created it in the best structure, namely, Allah, Exalted be He. 

91:6 by the earth and He Who spread it,

 Allah, Exalted be He, swears by the earth that He spread out so that people can live easily on it and  He put in it different kinds of resources that benefit people in their lives. He also swears by the One who spread the earth out, namely, Allah, Himself, Exalted be He.

91:7 and by the soul and He Who proportioned it, 

91:8 and then He inspired it to know what is right and wrong for it. 

Allah swears by the human soul that He created from nothing and proportioned and fashioned in the best form. Allah, the Able, gave it all things that it needs to live in this world. He gave it apparent and hidden senses and made each sense responsible for a specific function. Then He made it able to receive things that can benefit it. 

Allah created the human soul and gave it many blessings that can help it to distinguish the truth from falsehood, good from evil, guidance from misguidance, and right from wrong, and know and learn things by using the intellect. 

It was narrated that a man who belonged to the tribe of Muzaina or Juhaynah came to Messenger Muhammad. Then he said, ‘O Messenger of Allah, you see that people work and exert themselves. Is it about something preordained or is it about something that their Messenger brought to them and proof emphatically established it? Thus, why do they work? Messenger Muhammad said, ‘Whoever Allah created to attain one of the two positions, namely, be guided or misguided, Allah will make him prepared to attain it. This fact is mentioned in the Quran. Allah says, interpretation of the meaning, [91:7 and by the soul and He Who proportioned it, 91:8 and then He inspired it to know what is right and wrong for it.] 

91:9 Successful is indeed he who purifies it,

91:10 And failed has indeed he who corrupts it. 

By the sun and its brightness, by the moon that follows the sun, by the soul that Allah created in the best form and made it able to distinguish the path of guidance from the path of misguidance, successful is indeed the one who purifies his soul from sins and failed has indeed the one who corrupts his soul and causes it to lose by sinning and following the path of misguidance. 

Allah, Exalted be He, swears by these creatures because they are great things and beneficial to people and other beings to emphasize His Oneness, perfect ability, and wisdom.

Allah swears first by the sun because it is a very great creature, and to indirectly refer to the sublimity of Islam that its lofty guidance resembles the light of the sun that removes whatever darkness.   

 Qatada, may Allah have mercy on him, said, ‘[91:9 Successful is indeed he who purifies it…] Indeed, whoever purifies himself by performing righteous deeds will be successful.’ 

Learned Lessons from Surah Ash-Shams Ayah 1-10

• Allah, Exalted be He, swears by some great creatures that whoever purifies his soul by performing righteous deeds will be successful, and whoever corrupts his soul by disobeying Allah’s commands will fail and lose.

• Allah, Exalted be He, swears by those great creatures because they indicate His Oneness and ability so that man will reflect on their amazing creation and know that Allah alone deserves sincere worship. 

The Noble Quran English Translation of Surah Ash-Shams
The Noble Quran English Translation of Tafsir Ibn Kathir, Surah Ash-Shams
Learn English Translation and Tafsir of Surah ash-Sharh

Surah Ash-Shams Learning Lessons from the Story of the People of Thamud