Posts Tagged ‘Qur’an’

بسم الله الرحمان الرحيم

السلام عليكم و رحمة الله و بركاته

الحمد الله

Many a times we see brothers and sisters in situations when they are trying to convince their parents or their friends about some Islamic issue when they find their close ones doing something haraam. And then they might even complain that their parents are not listening to them even though they have provided sufficient adillah. Do you notice a missing ingredient here? It is nothing other than good akhlaaq when trying to persuade someone or even trying to convey some sort of message that might receive a bad response.

Allah سبحانه و تعالى says,

فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ

“And by the Mercy of Allâh, You dealt with them gently. And had You been Severe and harsh hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh’s) Forgiveness for them …” [1]

In this ayah Allah سبحانه و تعالى tells us how Merciful He has been with our Prophet صلى الله عليه و سلم by making him deal gently with the Sahabah رضي الله عنهم. And this is the type of manner we should employ when we give Da‘wah to others or when we try to invite others to an Islamic event.

Imam Al-Hasan Al-Basri رحمه الله said that “This, indeed, is the description of the behaviour that Allah سبحانه و تعالى sent Muhammad صلى الله عليه و سلم with.” [2]

Indeed it was from the Infinite Mercy of Allah سبحانه و تعالى that He made Prophet صلى الله عليه و سلم gentle and kind with his companions رضي الله عنه and set us the best example of dealing with others.

فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ

Imam Al Baghawi رحمه الله writes in his Tafsir, “Easy and soft manners, great toleration towards them (Sahabah رضي الله عنهم) and did not rush with them even one day in what they were indulged.”[3] Ease in dealing and having good manners is something that carries a lot of weight when one is trying to teach others. Usually one rushes in an action when he is getting frustrated with it and can’t bear it any more whereas the manner of Prophet صلى الله عليه و سلم was the exact contrary of it.

Al Qushayri رحمه الله said, “Know that Allah سبحانه و تعالى loves those servants who have a compassionate character and a servant does not have mercy except when Allah سبحانه و تعالى has mercy upon him.”[4]

وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ

Qatadah رحمه الله said, “In order that Allah سبحانه و تعالى would purify (Prophet Muhammad صلى الله عليه و سلم’s heart) from dryness and hardness and make it close, merciful and compassionate to the believers.”

Ibn Ishaaq رحمه الله said, “It is the mention of the gentleness with them (Sahabah رضي الله عنهم) and his patience with their weaknesses.” [5]

Goodness and softness attract people and thus it is amongst the most important characteristics of a Da‘ee (caller to Allah سبحانه و تعالى). It is from the built in nature of a man to go where he is treated good and therefore if one treats other in a good manner, he will receive the same in return insha’Allah.

فَظْ as described by Imam Al Baydaawi رحمه الله means dry character. [6]

Imam Al Shawkaani رحمه الله described the same word with unpleasant character. [7]

Imam Al Baghawi رحمه الله explained the word as, “Bad character and lack of patience.”[8]

This type of nature is of a person whose surroundings do not concerns him much and have no or almost no affect on him. It also means to not have much care of the people’s issues and treat them insignificant.

غَلِيظَ الْقَلْبِ

Al Kalbi رحمه الله said, “فَظْ is in speech and غَلِيظَ الْقَلْب in action.” [9]

Imam Al Th‘alabi رحمه الله said, “Words on an angry face, lack of clemency and consideration.”[10]

لَانفَضُّوا مِنْ حَوْلِكَ

This means that they might have left or departed from you (Prophet Muhammad صلى الله عليه و سلم)[11]

Because if people are treated with bad manners then they will for sure try to leave and be away from that person of evil character and this is human nature. Thus, if a child tries to persuade his mother to buy him to but starts misbehaving, then she will start ignoring the child and not get him what he desires.

Thus, we learn from this ayah:

1) The Mercy Allah سبحانه و تعالى had on His Prophet صلى الله عليه و سلم

2) Sunnah of Prophet صلى الله عليه و سلم in dealing with other people.

3) The lofty character of Prophet صلى الله عليه و سلم

4) The Da‘wah technique of Prophet صلى الله عليه و سلم

5) Importance of good manners in engagement with others

6) Evils of bad personality

7) Meanings of فَظْ and غَلِيظَ الْقَلْب and the differences between them

8) Effect of evil and vile behaviour

And indeed, Allah سبحانه و تعالى knows best.

[1] Surat `Al ‘Imran, ayah 159

[2] Tafsir Ibn Kathir

[3] Tafsir Al Baghawi

[4] Al Tahbeer

[5] Tafsir Al Tabari

[6] Tafsir Al Baydaawi

[7] Fath Al Qadeer

[8] Tafsir Al Baghawi

[9] Tafsir Al Baghawi

[10] Tafsir Al Th‘alabi

[11] Tafsir Al Tabari

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Want to be Successful?

بسم الله الرحمان الحيم

الحمد الله

All Praise is due to Allah سبحانه و تعالى. May Peace and Blessings be upon Messenger of Allah صلى الله عليه و سلم, his progeny, his companions رضي الله عنهم.

It would unreasonable that Allah سبحانه و تعالى will tell us about Jannah and not tell us how to get to it. And it would be impossible that Allah سبحانه و تعالى will inform us about Jahannam and not tell us how to escape it. Thus, He سبحانه و تعالى has said in a beautiful verse,

يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

“O you who believe! Endure and be more patient, and do Ribaat and have Taqwa of Allah, so that you may be successful.”

‘A’ishah رضي الله عنها says, “Whenever an ayah starts with ‘O’ you who believe’ then bring forth your ear to listen to it carefully.”

يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا

The interpreters of the Qur`an have differed on the meaning of this ayah. Some have said “That’s means: Endure with your religion, be more patient with the disbelievers and do Ribaat against them.”

Qatadah رحمه الله says, “It is the forbearance on the obedience of Allah سبحانه و تعالى, being patient with the people of misguidance and guard the borderlines in the Path of Allah سبحانه و تعالى.”

Muhammad bin Ka‘b AlQuradhi رحمه الله has said about this ayah, “Endure with your religion, be patient with the Promise that you have been Promised with and do Ribaat against your enemies until they leave their religion to follow yours.”

Others have said something similar but with the only difference that it means, “Carry on with Jihaad.”[1]

Al Hasan Al Basri رحمه الله said, “The believers are commanded to be patient in the religion that Allah chose for them, Islam. They are not allowed to abandon it in times of comfort or hardship, ease or calamity, until they die as Muslims. They are also commanded to endure against their enemies, those who hid the truth about their religion.” Similar explanation given by several other scholars among the Salaf.[2]

Meaning of being Patient with the Obedience and Religion of Allah سبحانه و تعالى:

Al Haafidh Ibn Al Qayyim رحمه الله says, “Patience in worshipping Allâh سبحانه و تعالى and carrying out His instructions means that you perform the prescribed acts of worship regularly and do so sincerely and with knowledge. Worship that is not performed regularly is of no value. Even if worship is performed regularly, there are two dangers. Firstly, we risk losing our sincerity, if the motive for performing prayers is not to please Allâh سبحانه و تعالى and draw closer to Him. So to protect our worship we must make sure that we are sincere. Secondly, we must be sure never to deviate from the way of the Prophet صلى الله عليه و سلم, so we have to ensure that our worship is done according to the Sunnah.”[3]

As have read in the quote above, patience in worship is make sure that one’s intention to do the act is for the sake of Allah سبحانه و تعالى or not and doing the action according to the Sunnah of RasuluLlah صلى الله عليه و سلم. This means we should not get frustrated with checking our intentions frequently in other words, being happy with Qadhaa’ wal Qadr. This includes the reaction of people and events that take place in one’s life as we learn from the following ayah,

يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَ‌ٰلِكَ مِنْ عَزْمِ الْأُمُورِ

“O My son! Aqim­is­Salât (perform As­Salât), Enjoin (people) for Al­Ma’rûf (Islâmic Monotheism and All that is good), and forbid (people) from Al­Munkar (i.e. disbelief In the Oneness of Allâh, polytheism of All kinds and All that is evil and bad), and bear with patience whatever befall you. Verily! These are some of the important Commandments ordered by Allâh with no exemption.”[4]

Meaning of Ribaat:

As for Murabatah, it is to endure in acts of worship and perseverance. It also means to await prayer after prayer, as Ibn `Abbas, Sahl bin Hanif and Muhammad bin Ka‘b Al Quradhi رضي الله عنهم stated. [5]

Abu Hurayrah رضي الله عنه that the Prophet صلى الله عليه و سلم said,

“Should I tell you about actions with which Allah forgives sins and raises the grade? Performing perfect ablution in unfavourable conditions, the many steps one takes to the Masajid, and awaiting prayer after the prayer, for this is the Ribaat, this is the Ribaat, this is the Ribaat.” [6]

They also say that the Murabatah in the above Ayah refers to battles against the enemy, and manning Muslim outposts to protect them from enemy incursions inside Muslim territory. There are several ahadith that encourage Murabatah and mention its rewards.[7] Sahl bin Sa‘d As-Sa‘idi رضي الله عنه said that the Messenger of Allah صلى الله عليه و سلم said,

“A Day of Ribaat in the cause of Allah is better than this life and all that is in it”[8]

Salman Al-Farisi رضي الله عنه said that the Messenger of Allah صلى الله عليه و سلم said,

“Ribaat for a day and a night is better than fasting the days of a month and its Qiyaam (voluntary prayer at night). If one dies in Ribaat, his regular righteous deeds that he used to perform will keep being added to his account and he will receive his provision, and will be saved from the trials of the grave.”[9]

‘AbduLlah Ibn `Abbas رضي الله عنهما said that he heard the Messenger of Allah صلى الله عليه و سلم saying,

“Two eyes shall not be touched by the Fire: an eye that cried for fear from Allah and an eye that spent the night guarding in Allah’s cause.”[10]

And finally, Abu Hurayrah رضي الله عنه said that the Messenger of Allah صلى الله عليه و سلم said,

“Let the servant of the Dinar, the servant of the Dirham and the servant of the Khamisah (of clothes) perish, as he is pleased if these things are given to him, and if not, he is displeased. Let such a person perish and be humiliated, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse, striving in Allah’s cause, with his hair unkempt and feet covered with dust: if he is appointed to the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearguard, he accepts his post with satisfaction; if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted.”[11]

وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

This means have Taqwa of Allah سبحانه و تعالى O’ believers! And beware of opposing His Commands or exceeding His limits  Muhammad bin Ka‘b Al Quradhi رحمه الله said regarding this verse, “Fear Me concerning what is between you and Me, so that you may acquire success when you meet Me tomorrow.” [12]

This is one of the ways to be successful Allah سبحانه و تعالى has talked about in Qur`an and indeed being successful does not mean achieving an engineering degree nor getting married rather it means being rewarded with Jannah and indeed Allah سبحانه و تعالى knows best


1 Tafsir Al Tabari

2 Tafsir Ibn Kathir

3 ‘Uddaat Al Saabireen wa Dhaakiraat Al Shakireen

4 Surat Luqman, 31:17

5 Tafsir Ibn Kathir

6 Ibn Abi Hatim, Sahih Muslim and Sunan An-Nasa’i

7Tafsir Ibn Kathir

8 Sahih Al Bukhari

9 Sahih Muslim

10 Sunan Al Tirmidhi

11 Sahih Al Bukhari

12 Tafsir Al Tabari

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بسم الله الرحمان الرحيم

الحمد الله

Ayah 3:

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

“Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them”

الَّذِينَ is used for the Muttaqeen

الَّذِينَ يُؤْمِنُونَ :

‘AbduLlah bin ‘Abbas رضي الله عنهما said, “They attest to its truth.”

‘AbduLlah bin Mas’ud رضي الله عنه said, “Belief is attesting to the truth.”

Al Rabi’ رحمه الله said, “Those who fear.”

AlZuhri رحمه الله said, “Belief is action.” [17]

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ

There are three opinions regarding to whom Allah سبحانه وتعالى is referring in this ayah:

These are ‘Arabs (former mushrikeen) who believed in the Unseen. [Opinion of ‘AbduLlah Ibn Mas’ud, ‘AbduLlah ibn ‘Abbas and a group of Sahabah]

The ayaat 2:2-5 are talking about Ahl AlKitaab

This ayah and the other 3 ayaat are talking about Arabs and non-‘Arabs, People of Scripture and others.

Then Ibn Jarir AlTabari رحمه الله goes onto mention his the opinion he thinks is to be the most correct one by saying,

“In my view, the opinion most likely to be correct, and the most suitable for the interpretation of the Book, is the first, that those whom Allah سبحانه و تعالى described as believing in the Unseen… are not those whom He described as believing in what was sent down to Muhammad صلى الله عليه و سلم and what was sent down to Messengers before him. They justified their opinion by using the ayah that follows these two verses, “And who believe in which has been sent down to you and in which were sent down before you.” They said that the Arabs had no scripture whose truth they professed, which they acknowledged, and according to which they acted, before the Book which Allah سبحانه و تعالى sent down to Muhammad صلى الله عليه و سلم. “[18]


‘AbduLlah bin Mas’ud, ‘AbduLlah bin ‘Abbas and a group of Sahabah رضي الله عنهم said,” What is concealed from the servants of the affair of Jannah and Jahannam, and what Allah سبحانه و تعالى has mentioned in the Qur`an.”

Zirr رحمه الله said, “The Unseen is the Qur`an”

AlRabi’ bin Anas رحمه الله said, “They believe in Allah, His Angels, His Messengers, and the Last Day, His Jannah and Jahannam, and in the Meeting with Him. They believe in the life after death. All of this is Unseen.”

وَيُقِيمُونَ الصَّلَاةَ:

‘AbduLlah bin ‘Abbas رضي الله عنهما said, “The performance of the Salah is all the ruku’ (bowing), sujud (prostrating), tilaawah (recitation), khushu’ (humility and submission) and iqbaal (attentiveness) to it.” [19]

AlQurtubi رحمه الله said, “Praying with its arkaan (pillars), sunan, and on its prescribed time.” [20]

Establishing means not just praying alone rather setting up the environment of Salah and praying in congregation.


This means spending neither in extravagance nor being a miser but in between as Allah سبحانه و تعالى has said,

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَ‌ٰلِكَ قَوَامًا

“And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).” [21]

It should be spent on:

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

“They ask you (O Muhammad صلى الله عليه و سلم) what they should spend. Say: Whatever you spend of good must be for parents and kindred and orphans and AlMasakin and the wayfarers, and whatever you do of good deeds, truly, Allah knows it well.” [22] [23] Adhwaa’ AlBayaan

وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ:

There are two opinions regarding the meaning of what Allah سبحانه و تعالى has mentioned,”…spend out…

‘AbduLlah bin ‘Abbas رضي الله عنهما said,” They give zakah, thereby seeking the reward of the Hereafter.”

‘AbduLlah bin ‘Abbas, ‘AbduLlah bin Mas’ud and a group of Sahabah رضي الله عنهم said, “It is a man’s expenditure on his family. This was what it meant before the obligations of zakah were revealed.”‘

Ibn Jarir AlTabari رحمه الله concludes by saying,

“The best interpretation of the verse, the most appropriate to the description of these people, is that they disbursed all that they had to from their possessions, whether it was zakah or necessary expenditure for any relatives, dependants or others for whom they were obliged to lay out expenditure for drawing near (to Allah سبحانه و تعالى), for (securing) property, or whatever…”[24]


[17] Tafsir AlTabari

[18] Tafsir AlTabari

[19] Tafsir AlTabari

[20] Tafsir AlQurtubi

[21]Qur`an AlKareem {25:67}

[22]Qur`an AlKareem {2:215}

[23]Adhwaa’ AlBayaan fee Idhaah AlQur`an bil Qur`an

[24] Tafsir AlTabari

And indeed Allah سبحانه وتعالى knows best.

May Allah سبحانه وتعالى forgive for my mistakes and accept the effort to spread His Deen Ameen

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بسم الله الرحمان الرحيم

الحمد الله

Just in case someone thought this tafsir is going to be short, continuation of the same ayah:

There are many meanings given by the ‘ulamaa’ for the word Muttaqeen :

AlHasan AlBasri
رحمه الله said, “Who fear what they have been forbidden and fulfill what has been imposed upon them.”

‘AbduLlah bin ‘Abbas
رضي الله عنهما said, “Those who guard themselves from Allah سبحانه وتعالى;s punishment lest they abandon the guidance they are aware of and who hope His mercy for affirming the truth.”

‘AbduLlah bin ‘Abbas and ‘AbduLlah bin Mas’ud
رضي الله عنهم said, “Those who are the believers (mu’minin).”

رحمه الله said, “They are those whom Allah سبحانه وتعالى has characterised and described, and then has confirmed their qualities, saying, ”Who believe in the Ghaib and establish As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them.’

رحمه الله said, “Those who keep away from major sins.” [15]

It was said, “They are those who love Allah سبحانه وتعالى with their heart.”

Abu Sulaiman AlDaraani
رحمه الله said, “Those who fear shirk and nifaaq.”

Ibn Mu’taz
رحمه الله said, “Abandoning sins, both minor and major, that is piety. Do as the one, who walks across thorny terrain, he is wary of that which he sees. Do no look down on any minor (sin) – indeed, mountains are made up of pebbles.” [16]

May Allah سبحانه وتعالى accept my effort to spread His Deen. May Allah سبحانه وتعالى make us amongst the Muttaqeen. Ameen


[15] Tafsir AlTabari

[16] Tafsir AlQurtubi

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بسم الله الرحمان الرحيم

الحمد الله

After I attended the Breach of Covenant seminar, which was Tafsir of Surat AlBaqarah Juzz’ 1, held by AlMaghrib institute, I decided to go over the notes along with other Tafasir such as Tafsir Ibn Kathir, Tafsir AlTabari, Tafsir AlQurtubi, Tafsir AlJalalayn, Tafsir Mujahid and Adhwaa’ AlBayaan fee Idhaah AlQur`an bil Qur`an and will insha’Allah post notes from them as I continue:

Ayah 1:


“Alif, Laam, Meem.”

These letters are known as Huroof Al Muqatta’aat or disjointed letters. Their meanings are known to no one save Allah
سبحانه وتعالى. They form the first (in some cases second) ayah (tayn) of 29 Suwaar (sing. Surah). 14 of the 28 Arabic letters have been used for this purpose.

There are many opinions given by the ‘ulamaa’ of the Salaf on the meaning of this ayah but the correct answer would be to say that Allah
سبحانه وتعالى knows best.

Ibn Jarir AlTabari رحمه الله mentions probably the reason why Allah سبحانه وتعالىuses Huroof Al Muqatta’aat,” And others said instead that the beginnings of the Suwaar started with these letters because the polytheists, whose attitude was to avoid listening to the Qur`an, would prick up their ears when they heard them; then, whenever they gave ear, that which was composed of the letter would be recited to them.” And indeed Allah سبحانه وتعالى knows best. [1]

Ayah 2:

ذَ*ٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ

“This is the Book (the Qur’an), whereof there is no doubt, a guidance to those who are Al-Muttaqun.”

The word
ذَٰلِكَ literally means that but it is understood as ‘this.’ There three opinions on why هَذَا is not used:

1)”This is possible because whatever has just been mentioned is referred to again is like something present to the person addressed, even though it may mean something which is not present. … It is thus with <<dhalika ‘l-kitab>>, because He, exalted is His remembrance, preceded <<dhalika ‘l-kitab>> with <<alif-lam-mim>> whose freedom in its various aspects to take on the kind of meanings we described has been mentioned – and then He said to His Prophet صلى الله عليه و سلم: “O’ Muhammad, this, which I have mentioned and made clear to you, is the Book.” Therefore, it was proper to put dhalik in place of hadha, because it indicates a reference to the meanings included in His saying <<alif-lam-mim>>. Since reference to it has just been made, it becomes like something present to the one it was pointed out to, so He referred to it by dhalik because of its having just been mentioned…” [2]

2)”It is also possible that His words <<This is the Book>> mean the Surahs which He sent down before the Surah of the Cow in both Makkah and Madinah. It is as if He were saying to His Prophet صلى الله عليه و سلم: “O’ Muhammad, whatever is contained in the Surahs which I have sent down to you is the Book in which there is no doubt.” Then the exegetes interpret it, giving dhalika the meaning, “This is the Book”, since these Surahs which were sent down before the Surah of Cow form the part of this whole Book of ours which Allah سبحانه و تعالى sent down to His Prophet صلى الله عليه وسلم ” [3]

3)”That the Arabs sometimes referred to something that was close with the distant demonstrative, so this verse was merely employing the conventions of the language. This opinion was related by AlBukhari رحمه اللهfrom Mu’mar bin AlMuthnaa Abu Ubaydah رحمه اللهas stated by Ibn Kathir رحمه الله[4]

الْكِتَابُ is the Qur`an

لَا رَيْبَ فِيهِ means:

1)There is no doubt in the Book [5]

2)It is used as a warning, “Do not doubt the Qur`an.” [6]

رَيْبَ has 3 meanings:

1)Doubt: what ignorant people say because they don’t exactly know

2)Suspicion: if something is authentic or nor

3)Deficiency: is something is lacking some important aspect[7]

هُدًى لِّلْمُتَّقِينَ:

Guidance is an attribute of the Qur`an [8[

‘AbduLlah Ibn ‘Abbas and ‘AbduLlah Ibn Mas’ud
رضي الله عنهم have said regarding this phrase, “Light for the Muttaqeen.” [9[

From this part of the ayah we understand many aspects of guidance:

1)Guidance is an attribute of Qur`an [10]

2)It is the type of guidance that when a person is blessed with he/she then conforms with AlIslam not like those who were given irshaad (guidance given by a person) but rejected it as Allah سبحانه وتعالى has said,

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ

“And as for Thamud, We showed and made clear to them the Path of Truth (Islamic Monotheism) through Our Messenger, (i.e. showed them the way of success), but they preferred blindness to guidance, so the Sa’iqah (a destructive awful cry, torment, hit, a thunderbolt) of disgracing torment seized them, because of what they used to earn.”

We made clear to them the
True Way upon the tongue of our Prophet Saalih, upon him and our Prophet be peace and blessings, despite the fact that they did not traverse this way as proven by His سبحانه وتعالى saying, “but they preferred blindness over guidance.”


إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

“Indeed, We guided him, whether he be grateful or ungrateful.” [12]

Meaning: We have made clear to him the Way of Good and the Way of Evil as proven by His saying, “whether he be grateful or ungrateful.”

سبحانه وتعالى is clarifying in this verse that the Qur`an is a guidance for those that fear Allah سبحانه وتعالى, and it is understood from the implications of this verse – from the opposite understanding of the verse – that this Qur’an is not a guidance for those who do not fear Allah سبحانه وتعالى. This understanding has been clarified in other verses, like His saying,

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ

Say: it is a guidance and healing for those who believe, as for those who do not believe there is a deafness in their ears and it is blindness for them”

And many other ayaat one can refer to (17:83), (9:124-125), (5:64-65)

There are two types of guidance:

1)General which is for everyone and is for the clarifying the Truth

2)Specific which is for the Muslims and it is acting upon the Truth [14[


[1] Tafsir AlTabari [his own opinion]

[2] Tafsir AlTabari [his own opinion]

[3] Tafsir AlTabari [his own opinion]

[4] Adhwaa’ AlBayaan fee Idhaah AlQur`an bil Qur`an [author: Shaykh Muhammad AlAmeen AlShinqitee رحمه الله]

[5] Tafsir Ibn Kathir

[6] Tafsir Ibn Kathir

[7] Tafsir AlQurtubi

[8] Tafsir Ibn Kathir

[9] Tafsir Ibn Kathir, Tafsir AlTabari

[10] Tafsir Ibn Kathir

[11] AlQur`an AlKareem [41:17]

[12] AlQur`an AlKareem [76:3]

[13] AlQur`an AlKareem [41:44]

[14] Adhwaa’ AlBayaan fee Idhaah AlQur`an bil Qur`an

And Allah سبحانه وتعالى knows best.

May Allah سبحانه وتعالى forgive for my mistakes. Ameen

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