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Archive for April, 2009

بسم الله الرحمان الرحيم

السلام عليكم و رحمة الله و بركاته

الحمد الله

How many times do we tell ourselves that we will repent later and not now? How many times we hear people saying, “I am young, let me enjoy. I will repent when I will be old!” Are we waiting for death to strike us unawares when we have not repented? Till how long will we allow Shayṭān to deceive us? Allāh سبحانه و تعالى gives us the answer for this question by describing the people of Taqwa for whom Paradise is the reward,


وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ

And those who, when they have committed Fahishah or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know.[1]

Anas bin Mālik رضي الله عنه said, “I was told that when this Ayah, was revealed, Iblīs cried.”[2]

Mujāhid رحمه الله said, “These are two sins; Fāḥishah is one sin and their Dhulm upon themselves is another sin.”[3]

This ayah confirms with the ḥadīth when Rasūl Allāh صلى الله عليه و سلم said, “Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.”[4] Asking for forgiveness sincerely is in itself a good deed that leads others.

Imām Al Wāhidī رحمه الله mentions the reason of revelation of this ayah, “Aṭa’ reported that Ibn ‘Abbās رضي الله عنهما said: “This was revealed about Nabhān, the seller of dates. A beautiful woman came to buy dates from him. He hugged and kissed her but then he regretted his action. He went to Rasūl Allāh صلى الله عليه و سلم and mentioned what he did. This verse was then revealed”. And he said, according to the narration of al-Kalbī: “Rasūl Allāh صلى الله عليه و سلم tied two men, one from the Helpers and one from Thaqīf, with the bond of brotherhood and they were inseparable. Rasūl Allāh صلى الله عليه و سلم went out one day to one of his military expeditions and the man from Thaqīf accompanied him, leaving his wife and business under the care of the Helper who used to look after the family of the man from Thaqīf. One day he saw the wife of his friend who had just finished having a bath, with her hair spread, and he fell for her. He entered in on her without asking permission and leaned to kiss her but she put her hand on her face such that he kissed the outside of her hand. But then he regretted what he had done, felt the shame of his action and retreated. Upon his retreat, his friend’s wife exclaimed: ‘Glory be to Allāh! You have betrayed your trust, disobeyed your Lord and failed to get what you desired!’ Regretting his action, the man went wandering in the mountains, to repent to Allāh سبحانه و تعالى, from his action. When the man from Thaqīf returned to his family, she informed him of what had happened. He went out looking for his friend until somebody told him where to find him. He found him in prostration, saying: ‘My Lord, my sin! My sin! I have betrayed my brother!’ His friend said: ‘O so-and-so come let us go to Rasūl Allāh صلى الله عليه و سلم and ask him about your sin, haply Allāh سبحانه و تعالى will ease your situation and relent on you’. And so he went back with him until they reached Madīnah one day, at the time of ‘Asr prayer and Jibrīl عليه السلام brought down the news of the acceptance of his repentance. Rasūl Allāh صلى الله عليه و سلم recited to him (And those who, when they do an evil thing) up to His saying (a bountiful reward for workers!). When he finished ‘Umar [ibn al-Khattab] رضي الله عنه asked: “O Rasūl Allāh! This applies specifically to him or is it to all people?’ Rasūl Allāh صلى الله عليه و سلم said: ‘No, it applies to all.’”[5]

The Tafsīr:


وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً


الَّذِينَ refers to the Muttaqīn in the ayah 132

Imām Al Ṭabarī رحمه الله comments on this verse, “The meaning of Fāḥishah is the ugly action that takes one out of what Allāh (SWT has made permissible. And the roots of the Faḥsh (pl. Fāḥishah) is the unpleasantness and the exceeding of limits (set by Allāh سبحانه و تعالى) and amounts in everything

As-Suddi رحمه الله said that the Fāḥishah in this ayah adultery/fornication

Imām Al Māwardī رحمه الله writes in his book of tafsīr, “As for Fāḥishah, then there are two statements regarding it:


1) Major disobedience (i.e. major sins)

2) Usury and this is the saying of Jābir رحمه الله[6]

أَوْ ظَلَمُوا أَنفُسَهُمْ

Ibrāhīm رحمه الله said, “Dhulm is from Fāḥishah and Fāḥishah is from Dhulm.

Imām ash-Shawkānī رحمه الله writes in his tafsīr, “By committing sins.”[7]

Imām Al Māwardī رحمه الله explains the meaning, “The intended meaning is minor disobedience (i.e. minor sin).”[8]


ذَكَرُوا اللَّهَ

Al Kalbī رحمه الله says, “They contemplate about it within themselves that they would be asked by Allāh سبحانه و تعالى about it.”[9]

Muqātil رحمه الله said, “They remember Allāh سبحانه و تعالى with tongue at the committing of sins.”[10]

Imām Al Qurṭubī رحمه الله comments on this by saying, “Meaning (they remember) with fear from His punishment and shyness from Him.”[11]

Imām Al Māwardī رحمه الله mentions two points regarding this phrase,”

1) They remember Allāh سبحانه و تعالى in their heart and do not forget Him. They choose to remember Him in repentance and forgiveness.”

2) They remember Allāh سبحانه و تعالى with the words, “O’ Allāh, forgive our sins!” For Allāh سبحانه و تعالى has made easy upon this Ummah what He made difficult upon Banī Isra’īl. When one of them committed a sin, he found the following morning, written on his door step, what he should do to expiate his sin, ‘cut off your nose’, ‘cut off your ear’, ‘do this or do that and ask for forgiveness.’ And this is the saying of Ibn Mas’ūd and ‘Aṭa bin Abi Rabāḥ رضي الله عنهما.


The meaning of the phrase فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ is clear so I will not go into its tafsīr


وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ

Al Ḥāfidh Ibn Kathīr comments, “For they repent from their error, return to Allāh سبحانه و تعالى before death, do not insist on error, and if they err again, they repent from it.”[12]

Mujāhid and `Abdullāh bin ‘Ubayd bin ‘Umayr رحمهما الله commented, “Whoever repents, then Allah will forgive him.”[13]

Imām Al Māwardī رحمه الله says,“ Sinning in secret and leaving it with seeking forgiveness from it as as-Suddī said.”[14]

May Allāh سبحانه و تعالى make us Muttaqīn. Allāhumma Amīn


[1] Surat `Al ‘Imrān, 3:135

[2] Tafsīr Al Qur’ān Al Karīm (Ibn Kathīr)

[3] Jāmi‘ Al Bayān Fī Tafsīr Al Qur’ān (Aabarī)

[4] Sunan at-Tirmidhī, ḥadīth is Ḥasan Ṣaḥiḥ

[5] Asbāb al-Nuzūl Al Wāhidī (Al Wāhidī)

[6] Al Nakat wal ‘Uyūn (Al Māwardī)

[7] Fat Al Qadīr(ash-Shawkānī)

[8] Al Nakat wal ‘Uyūn (Al Māwardī)

[9] Jāmi‘ Al Aḥkām Al Qur’ān (Al Qurṭubī)

[10] Ibid

[11] Ibid

[12] Tafsīr Al Qur’ān Al Karīm (Ibn Kathīr)

[13] Ibid

[14] Al Nakat wal ‘Uyūn (Al Māwardī)

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Don’t do…

بسم الله الرحمان الرحيم

السلام عليكم و رحمة الله و بركاته

الحمد الله

A Poet once said,

لاَ تَعْمَلْ للِنَّاسِ شَيْئاً

وَ لاَ تَتْرُكْ لَهُمْ شَيْئاً

Don’t do anything for the sake of people!

And don’t leave anything because of them!”

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بسم الله الرحمان الرحيم
السلام عليكم و رحمة الله و بركاته
الحمد الله


Imām Al Qurṭubī
رحمهالله wrote in his book, Tadhkirat Al Qurṭubī the lessons to be taken from death,

“Think, O’ you who are deceived by this world, of death and its agonies, how difficult and bitter a cup it is. What a true promise death is! How fair a judge it is! Death is enough to fill the heart with fear and the eyes with tears, to separate people, destroy pleasure and put an end to all worldly hopes.

Have you given any thought, O’ son of Adam, to the day when you will die and will be taken out of your place? When you will move from spaciousness (of this world) to the confines (of the grave), when friends and loved ones will let you down, and brothers and friends will desert you? When you will be taken from your bed and placed in a hole in the ground, and instead of a soft blanket you will be covered with dust and earth? O’ gatherer of wealth, O’ industrious builder, by Allah you will have nothing left of your possessions except shrouds, and even they will be destroyed and will vanish as your body disintegrates and turns to dust.

Where is the wealth that you amassed? Will it save you from these terrors? No indeed, you have left it behind for those who will not praise you, and you have come with your burdens (of sin) to One Who will not excuse you.

Imagine yourself, O’ you who have been deceived by this world, when the agony of death and stupor of death overwhelms you, and you start moaning in the throes of death. There will some who will say, ‘So and so has made a will, and his wealth has been calculated,’ others will say, ‘So and so can no longer speak, he does not recognise his neighbours and he does not speak to his brothers.’ It is as if I can see you listening to these words and unable respond. Imagine yourself, O’ son of Adam, being taken from your bed to the place where your body will be washed and shrouded, and being forsaken by your family and neighbours, wept over y your friends and brothers. Imagine the one who has washed your body saying, ‘Where is the wife of So and so to forgive him? Where are the orphans? Your father has left you and you will never see him again after this day.’

Where is the wealth that you have gathered and prepared for hardship and terror? There is no money in your hand when you are dying. The wealth and pride that you enjoyed have been replaced with humiliation and poverty. What has become of you, O prisoner of your burdens, O’ you who have been taken away from your family and your home?

What was it that concealed the right path from you, and caused you to have no interest in making provision for your long journey and time of difficulty? Did you not know, O’ you who were deceived by this world, that this journey to the Day of intense horror was inevitable, when the time spent gossip would be to no avail? That is the Day when you are standing before the Sovereign, the Judge, and the blows struck by your hands, the places where feet took you, the words uttered by your tongue, the actions of all your limbs and faculties, will be counted against you. If Allah has mercy on you, you will go to Paradise, otherwise you will go to the Fire of Hell.

O’ negligent one who ignores these matters, how long will this negligence last? How long will you delay? O you think that the issue is insignificant? Do you think that the matter is easy? Do you think that your situation will help you when it is time for you to depart? Or that your wealth will save you when your actions condemn you? Or that your regret will help you when your feet are slipping? Or that your friends will show you any sympathy when you are gathered (for judgement)? No, by Allah, you are wrong in your thinking, and you will inevitably come to know the reality. You are not content with enough, you never have your fill of that which is haram, you do not listen to lessons, you are not deterred by warnings. You persist in following desires and you go about your life without guidance. You are happy with the things that you have accumulated but you do not think what lies ahead. O’ you who are sleeping unawares, wandering without guidance, for how long will the neglect last? Do you think you will be left alone and let off, and that you will not brought to account tomorrow? Or do you think that death can be bribed? Or do you think that death distinguishes between gazelle and lion?

No, by Allah, wealth and sons can never ward off death from you. Nothing can benefit those who will be forgiven except righteous deeds. So good news to those who listen and understand, who practise what they preach, and are deterred from following their whims and desires, those who know that the victor is the one who pays heed, and that man will have he has striven for. So wake up from this negligence, and make righteous deeds the provision with which you equip yourselves. Do not wish to attain the status of the righteous when you are weighted down with the burden (of sin), doing immoral deeds, when Allah is watching you even when you are alone. Do not be so deceived by hopes and wishes that you neglect to strive. One poet said,

Take provision from this life to help yourself in the Hereafter.

Strive for the sake of Allah and do good deeds.

Do no accumulate too much in this world,

For that accumulation will eventually diminish.

Would you like to accompany people

Who have provision when you do not?”

And indeed Allah سبحانه و تعالى knows best.

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بسم الله الرحمان الرحيم

السلام عليكم و رحمة الله و بركاته

الحمد الله

AlḥamduLilāh Allāh سبحانه و تعالى has blessed us nowadays with having many Islamic seminars in which we learn His Din. We find that these events are organised by brothers and sisters who have to occasionally get into a small discussion to solve an issue. Even though these brothers and sisters follow the command of lowering the gaze, they often fall into other disobediences related to such conversations. Shayṭān being evil as he is lures the brother or sister into the flirtatious talk or even something similar to it which is clearly forbidden by Allāh سبحانه و تعالى when He سبحانه و تعالى addresses the Ummahāt Al Mu’minīn,

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honourable manner.” [1]

In this piece of writing, I would like to, inshā’Allāh, elaborate on the devil’s deception of the flirtatious talk by using the classical sources of Tafsīr.

فَلَا تَخْضَعْنَ بِالْقَوْلِ

As-Suddi and others رحمهم الله said, this means, do not be gentle in speech when addressing men.

‘Abdullāh bin al ‘Abbās رضي الله عنهما said commenting on this ayah, “Do not be vile in speech nor soft in voice.”[2]

Ibn Zayd رحمه الله said, “The softness in conversation which is hated between women and men that has a (bad) affect to the hearts of men (i.e. provokes ill behaviour).” [3]

Imām Al Qurṭubī رحمه الله writes in his Tafsīr, “Allāh سبحانه و تعالى has commanded them to be short and concise in their words (i.e. for short duration) and distinct in their speech.”[4]

Imām Al Samarqandī رحمه الله comments on this verse, “Don’t have mildness in speech and that is tenderness in words.”[5]

This does not mean that a brother or sister should start shouting at each other or something of the like. It basically means that their conversation should be consisting of short and concise words that are said without the tenderness and softness but with a strong tone. This is all because Allāh سبحانه و تعالى says,

وَلَا تَقْرَبُوا الزِّنَا ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا

“And come not near to the unlawful sexual intercourse. Verily, it is a Fāḥishah”[6]

Allāh سبحانه و تعالى did not say وَلَا تَفْعَلُوا الزِّنَا i.e. “Do not commit unlawful sexual intercourse…” thus it is an obligation upon us to stay away from any act that leads us to zinā

Imām Al Māwardī رحمه الله mentions six points regarding this phrase of the ayah:

1) Do not be gentle in speech

2) Do not be vile in conversation as said by ‘Abdullāh bin al ‘Abbās رضي الله عنهما

3) Do not be lowly in words as said by Al Farā’ رحمه الله

4) Do not be obscene in speech as said Al Ḥasan رحمه الله

5) It is a talk (i.e. mentioned in the ayah) in it resembles doubtfulness.

6) It is that talk of women that have impact to the hearts of men as mentioned by Ibn Zayd رحمه الله[7]


فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ

There has been a difference of opinion amongst the scholars of interpretation of the word مَرَضٌ:

Opinion 1:

مَرَضٌ in this verse means nifāq (hypocrisy) and this is the opinion of Qatādah رحمه الله[8]

Opinion 2:

مَرَضٌ in this verse means desire and lust to commit adultery/fornication and this is the opinion of ‘Ikrimah رحمه الله[9]

Imām Al Ṭabarī رحمه الله gives his own explanation, “He in whose heart is a disease of weakness should be moved with desire and that is the weakness of Imān in his heart.” [10]

وَقُلْنَ قَوْلًا مَّعْرُوفًا

Ibn Zayd رحمه الله said: “Decent and honourable talk that is known to be good.” [11]

Al Ḥāfidh Ibn Kathīr رحمه الله then says, “This means that she should address ghayr maram men in a manner in which there is no softness (i.e., a woman should not address a ghayr maram man in the same way that she addresses her husband).” [12]

‘Abdullāh bin al ‘Abbās رضي الله عنهما said, “They are commanded to enjoin good and forbid evil.”[13]

Imām Al Māwardī رحمه الله mentions three points regarding this phrase of the ayah:

1) Correct and proper words as mentioned by Al Kalbī رحمه الله

2) Pure and sober words as mentioned by Al Daḥāk رحمه الله

3) Nice and decent words[14]

So in conclusion, Allāh سبحانه و تعالى in this ayah tells us how to avoid one of the many paths that lead to the horrible act of zinā of which talking to the opposite gender is one. And indeed He سبحانه و تعالى knows best.


[1] Qur’an Al Karīm, Surat Al Aḥzāb , ayah 32

[2] Tafsīr Ibn Kathīr

[3] Tafsīr Al abarī

[4] Tafsīr Al Qurṭubī

[5] Bar Al ‘Ulūm

[6]Qur’an Al Karīm, Surat Al Isrā’ , ayah 32

[7] Al Nakat wal ‘Uyūn

[8] Tafsīr Al Tabarī

[9] Ibid

[10] Ibid

[11] Tafsīr Ibn Kathīr

[12] Ibid

[13] Tafsīr Al Qurṭubī

[14] Al Nakat wal ‘Uyūn

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بسم الله الرحمان الرحيم

السلام عليكم و رحمة الله و بركاته

الحمد الله

Allah سبحانه و تعالى says in Surat Al A’raaf,


وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَـٰئِكَ هُمُ الْغَافِلُونَ

“And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.”[1]

Out of His fairness, Allah سبحانه و تعالى describes to us the heedless people so we can take guidance and leave the wrong path we are upon currently towards Siraat Al Mustaqeem.

Al Hasan, Al Suddi, Mujahid & ‘Abdullah bin al-‘Abbas رضي الله عنهم said regarding the word ذَرَأْنَا that it means “We Created.”[2] We is used for Allah سبحانه و تعالى as in a royal ‘We’ not a plural ‘We’


وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ

Al Haafidh Ibn Kathir رحمه الله wrote in his tafsir explaining this phrase, “We made a share in the Fire.”


كَثِيرًا مِّنَ الْجِنِّ وَالإِنْسِ

He then continues, “We prepared them for it by their performance of the deeds of its people. When Allah سبحانه و تعالى intended to create the creation, He knew what their work will be before they existed. He wrote all this in a Book, kept with Him, fifty thousand years before He created the heavens and earth. As Imam Muslim رحمه الله has recorded a hadith Messenger of Allah صلى الله عليه و سلم saying, “Verily, Allah decided the destination and due measurement of the creation fifty thousand years before He created the heavens and earth, and His Throne was over the water.” [3]


لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا

Then Allah سبحانه و تعالى describes the people from amongst the Jinn and Humans he has created for Jahannam starting off by mention their condition of their hearts as Rasul Allah صلى الله عليه و سلم said as a part of a longer hadith,

“…Beware, in the body there is a flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart.”[4]

Al Haafidh Ibn Hajr Al ‘Asqalaani رحمه الله said, “The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption, they become corrupted.”[5]

As for the Tafsir of the ayah, Imam Al Tabari رحمه الله says, “These people are those who are created for Jahannam from His creation; who do not ponder with it (i.e. the heart) the ayaat of Allah سبحانه و تعالى nor contemplate the proofs of His Oneness nor do they think over the arguments proving His Messengers عليهم صلاة و السلام. However, they do know the Oneness of their Lord سبحانه و تعالى and they are acquainted with the reality of Prophet Hood of the Prophets عليهم صلاة و السلام. Thus, our Lord سبحانه و تعالى has described them with not understanding with it (i.e. heart) because of their turning away from the Truth and forsaking of their pondering over truthfulness of success and extent of thanklessness.”[6]

Imam Al Qurtubi رحمه الله said, “Because they don’t benefit from it (what is revealed) and they do not contemplate upon the rewards nor fear the punishments.”[7]

Mujahid bin Jabr رحمه الله said, “They don’t understand with it (i.e. heart) the affairs of hereafter.”[8]

Imam Al Baghawi رحمه الله writes, “They don’t realise good and guidance.”[9]

This phrase of the ayah talks about those people who have no interest in gaining the knowledge of the Deen because when they are told to remember Allah سبحانه و تعالى and learn about His Oneness and study the Messengers عليهم صلاة و السلام, they refuse to do so and prefer to remain ignorant. Thus, when they are reminded of the signs pointing to the Oneness of Allah سبحانه و تعالى, they refuse to know them even though they believe in them. And since they have no knowledge, they lack the fear of Jahannam and love of Jannah.

Then Allah سبحانه و تعالى continues,


وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا

It is noted from the Tafasir that this section of the ayah has similar meaning to the previous one but in addition the scholars write that they (the people mentioned in this ayah) do not see the Truth. [10]


وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا

Imams Al Tabari , Al Baghawi & Al Shawkani رحمهم الله say regarding this verse, “The Book of Allah, rather than thinking and contemplating about them, they turn away from them.” [11]

Imam Al Qurtubi رحمه الله writes regarding the verse, “Admonish.”

Even though these people hear the ayaat of Allah سبحانه و تعالى, they do not contemplate and think over it rather they turn away from them.


أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَـٰئِكَ هُمُ الْغَافِلُونَ

Mujahid رحمه الله said regarding this, “(After mentioning the other characteristics) then he made their mention like the cattle then made them even worse than cattle and then finally mentioned that they are the heedless ones.”[12]

Imam Al Qurtubi رحمه الله says, “Because they are not guided towards the rewards thus they are like cattle whose intention is to just eat and drink. But they (the people) are more misguided since the cattle can at least understand its benefit and harm and obeys its owner but they are even opposite of that. They forsake contemplation (of ayaat of Allah سبحانه و تعالى) and turn away from Paradise and Hell.”[13]

The benefit of the people lie in learning the ‘Aqeedah of Ahlus Sunnah wal Jama‘ah and fundamentals of Islam, but there are some heedless people who do not understand this importance of this and thus are more misguided that cattle who at least comprehend their benefit and loss whereas these people do not. Allah سبحانه و تعالى has named the Qur’an as Al Furqan which means a criterion that distinguishes between the Truth and falsehood. If this criterion is not recited and studied, then it is a great possibility one would fall into actions that are forbidden in the Shari‘ah of Rasul Allah صلى الله عليه و سلم as one of the poets said,


عَرَفْتُ شَرْ لَا لِشَرْ **** لَكِنْ تُلَا فِيْهِ

وَ مَنْ لَا يَعْرِفُ شَرْ**** جَدِيْر أَنْ يَقَعَ فِيْهِ

“I learned evil not to indulge in it,
rather to abstain from it,
and whoever does not know what evil is,
it is likely that he will fall into it.”

May Allah سبحانه و تعالى make us amongst those who benefit greatly from this ayah. Ameen

And Allah سبحانه و تعالى knows best.


[1] Surat Al A’raaf, ayah 179

[2] Tafsir Al Tabari

[3] Tafsir Ibn Kathir

[4] Sahih Al Bukhari & Sahih Muslim

[5] Diseases of the Hearts and its Cure’ compiler’s foreword

[6] Tafsir Al Tabari

[7] Tafsir Al Qurtubi

[8] Fath Al Qadeer

[9] Tafsir Al Baghawi

[10] Tafasir Al Tabari, Al Qurtubi, Al Fayruzabadi, Fath Al Qadeer

[11] Tafasir Al Tabari, Tafsir Al Baghawi & Fath Al Qadeer [the last 2 Imams write , “The Book of Allah,” or its like not the rest]

[12] Tafsir Al Tabari

[13] Tafsir Al Qurtubi

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بسم الله الرحمان الرحيم

الحمد الله

One of the poets said,

عَرَفْتُ شَرْ لَا لِشَرْ **** لَكِنْ تُلَا فِيْهِ

وَ مَنْ لَا يَعْرِفُ شَرْ**** جَدِيْر أَنْ يَقَعَ فِيْهِ

“I learned evil not to indulge in it,
rather to abstain from it,
and whoever does not know what evil is,
it is likely that he will fall into it.”

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