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riyad-as-salihin · an hour ago
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Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 56
Chapter: Charity on behalf of the Deceased and Praying for him
Abu Hurairah (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said, "When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him." [Muslim].
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dailytafsirofquran · 2 hours ago
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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 19-20
In the Name of Allah, the Most Gracious, the Most Merciful.
19. Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. ButAllah ever encompasses the disbelievers.
20. The lightning almost snatches away theirsight, whenever it flashes for them, they walk therein, and when darkness covers them, they stan.d still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.
Another Parable of the Hypocrites
Allah says,
Or like a rainstorm in the sky, bringing darkness, thunder, and lightning.
This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are, (Like a Sayyib), meaning, "The rain", as Ibn Mas`ud, Ibn Abbas, and several other Companions have confirmed as well as Abu Al-Aliyah, Mujahid, Sa`id bin Jubayr, Ata, Al-Hasan Al-Basri, Qatadah, Atiyah Al-Awfi, Ata Al-Khurasani, As-Suddi and Ar-Rabi bin Anas.
Ad-Dahhak said "It is the clouds."
However, the most accepted opinion is that; it means the rain that comes down during, (darkness), meaning, here, the doubts, disbelief and hypocrisy.
*(thunder), that shocks the hearts with fear.
The hypocrites are usually full of fear and anxiety, just as Allah described them, They think that every cry is against them. (63: 4)
and,
They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush. (9:56-57).
*(The lightning), is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites.
Allah said,
They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers. meaning, their cautiousness does not benefit them because they are bound by Allah's allencompassing will and decision.
Similarly, Allah said, Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud! Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind! (85:17-20)
Allah then said,
The lightning almost snatches away their sight, meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith.
Also, Ali bin Abi Talhah reported that Ibn Abbas commented on the Ayah, "The Qur'an mentioned almost all of the secrets of the hypocrites.''
Whenever it flashes for them, they walk therein, Ali bin Abi Talhah narrated that Ibn Abbas said, "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief.''
Similarly, Allah said,
And among mankind is he who worships Allah on the edge: If good befalls him, he is content with that. (22:11)
Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still, Muhammad bin Ishaq reported that Ibn Abbas said, "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbelief, they again fall into confusion.''
This was also said by Abu Al-Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi bin Anas and As-Suddi, who narrated it from the Companions, and it isthe most obvious and most correct view, and Allah knows best.
Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith.
Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Sirat (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said, On the Day when the hypocrites _ men and women _ will say to the believers: "Wait for us!
Let us get something from your light!'' It will be said to them; "Go back to you rear! Then seek a light!'' (57:13)
Allah described the believers, On the Day you shall see the believing men and the believing women _ their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise). (57:12)
and,
The Day that Allah will not disgrace the Prophet (Muhammad) and those who believe with him. Their Light will run forward before them and (with their Records _ Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us (and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely) and grant us forgiveness. Verily, You are Able to do all things.'' (66:8)
Ibn Abi Hatim narrated that Abdullah bin Mas`ud commented on, (Their Light will run forward before them),
"They will pass on the Sirat, according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times.''
Ibn Abi Hatim also reported that Ibn Abbas said, "Every person among the people of Tawhid (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished.
When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate,  (Our Lord! Keep perfect our Light for us).''
Ad-Dahhak bin Muzahim said,
"On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate,  (Our Lord! Keep perfect our Light for us).''
Types of Believers and Types of Disbelievers
Consequently, there are several types of people.
* There are the believers whom the first four Ayat (2:2-5) in Surah Al-Baqarah describe.
* There are the disbelievers who were described in the next two Ayat.
* And there are two categories of hypocrites: the complete hypocrites who were mentioned in the parable of the fire, and the hesitant hypocrites, whose light of faith is sometimes lit and sometimes extinguished. The parable of the rain was revealed about this category, which is not as evil as the first category.
This is similar to the parables that were given in Surah An-Nur. Like the example of the believer and the faith that Allah put in his heart, compared to a brightly illuminated lamp, just like a rising star. This is the believer, whose heart is built on faith and receiving its support from the divine legislation that was revealed to it, without any impurities or imperfections, as we will come to know, Allah willing.
Allah gave a parable of the disbelievers who think that they have something, while in reality they have nothing; such people are those who have compounded ignorance.
Allah said,
As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing. (24:39)
Allah then gave the example of ignorant disbelievers, simple in their ignorance.
He said;
Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. (24:40)
Therefore, Allah divided the camp of the disbelievers into two groups, advocates and followers.
Allah mentioned these two groups in the beginning of Surah Al-Hajj, And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaytan (devil), (devoid of every kind of good). (22:3)
And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah). (22:8)
Furthermore, Allah has divided the group of the believers in the beginning of Surah Al-Waqi`ah and at the end. He also divided them in Surah Al-Insan into two groups,
* the Sabiqun (those who preceded), they are the "near ones" (Muqaribun) and
* Ashab Al-Yamin (the companions of the right), and they are righteous (Abrar).
In summary, these Ayat divide the believers into two categories,
* the near ones and
* righteous.
Also, the disbelievers are of two types,
* advocates and
* followers.
In addition, the hypocrites are divided into two types,
* pure hypocrites and
* those who have some hypocrisy in them.
The Two Sahihs record that Abdullah bin Amr said that the Prophet said,
Whoever has the following three (characteristics) will be a pure hypocrite, and whoever has one of the following three characteristics will have one characteristic of hypocrisy, unless and until he gives it up.
* Whenever he speaks, he tells a lie.
* Whenever he makes a covenant, he proves treacherous.
* Whenever he is entrusted, he breaches the trust.
Hence, man might have both a part of faith and a part of hypocrisy, whether in deed, as this Hadith stipulates, or in the creed, as the Ayah (2:20) stipulates.
Types of Hearts
Imam Ahmad recorded Abu Sa`id saying that the Messenger of Allah said,
The hearts are four (types):
* polished as shiny as the radiating lamp,
* a sealed heart with a knot tied around its seal,
* a heart that is turned upside down and
* a wrapped heart.
As for the polished heart, it is the heart of the believer and the lamp is the light of faith.
The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it.
As for the wrapped heart, it is a heart that contains belief and hypocrisy.
The example of faith in this heart, is the example of the herb that is sustained by pure water.
The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand on that heart.
This Hadith has a Jayid Hasan (good) chain of narration.
Allah said,
And if Allah willed, He would have taken away their hearing and their sight. Certainly, Allah has power over all things.
Muhammad bin Ishaq reported that Ibn Abbas commented on Allah's statement, (And if Allah willed, He would have taken away their hearing and their sight),
"Because they abandoned the truth after they had knowledge in it.''
Certainly, Allah has power over all things.
Ibn Abbas said,
"Allah is able to punish or pardon His servants as He wills.''
Ibn Jarir commented,
"Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight.''
Ibn Jarir and several other scholars of Tafsir stated that; these two parables are about the same kind of hypocrite. So the `or' mentioned in, (Or like a rainstorm from the sky) means `and', just as the Ayah, (And obey neither a sinner or a disbeliever among them).
Therefore, `or' in the Ayah includes a choice of using either example for the hypocrites. Also, Al-Qurtubi said that `or' means, "To show compatibility of the two choices, just as when one says, `Sit with Al-Hasan or Ibn Sirin.'
According to the view of Az-Zamakhshari, `so it means each of these persons is the same as the other, so you may sit with either one of them.'
The meaning of `or' thus becomes `either.' Allah gave these two examples of the hypocrites, because they both perfectly describe them.''
I (Ibn Kathir) say, these descriptions are related to the type of hypocrite, because there is a difference between them as we stated.
For instance, Allah mentioned these types in Surah Bara’h when He repeated the statement, "And among them'' three times, describing their types, characteristics, statements and deeds. So the two examples mentioned here describe two types of hypocrites whose characteristics are similar.
For instance, Allah gave two examples in Surah An-Nur, one for the advocates of disbelief and one for the followers of disbelief, He said,
(As for those who disbelieved, their deeds are like a mirage in a desert) (24:39), until, (Or (the state of a disbeliever) is like the darkness in a vast deep sea), (24:40).
The first example is of the advocates of disbelief who have complex ignorance, while the second is about the followers who have simple ignorance.
Allah knows best.
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-tawakkul- · 3 hours ago
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HADITHS ON SPIRITUALITY: 33. Avoiding Extravagance with Guests and Serving them What is Available
Muhammad ibn Muhammad ibn Ya’qub al-Hafidh apprised us that Muhammad ibn Sa’id ibn Imran told us that Ahmad ibn Abdullah ibn Zeyad al-Iyadi told us that Musa ibn Muhammad al-Sukkari told us that Baqiyya ibn al-Walid said that Isma’il ibn Yahya al-Taymi told us, on the authority of Mis’ar, on the authority of Amr ibn Murra, on the authority of Abu al-Bakhtari, who said:
We visited Salman al-Farisi in al-Mada’in. He brought us bread and fish and said, “Eat. The Messenger of Allah disallowed extravagance, and were it not for this, I would have certainly made extravagant preparations for you.”
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1 Al-Hakim narrates a similar hadith in al-Mustadrak and said, “It has an authentic chain of narrators but they did not narrate it.”
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basicsofislam · 3 hours ago
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BASICS OF ISLAM : Allah ( God Almighty ) : NATURE : Cause or Effect? .Part1
On nature or refuting naturalistic atheism
A reminder
The way of disbelieving naturalists is extremely irrational and based on superstitious beliefs. But why are such famous, intelligent naturalist philosophers able to accept such an obviously superstitious way of thought? The fact is that they cannot discern the reality of their way, which cannot help but yield such superstitious beliefs, although it is impossible to arrive at them reasonably or to accept them.
They violently attack the Qur’an and the truths and essentials of belief, condemning whatever they cannot grasp as superstitious, and base their unbelief on nature.
The Qur’anic verse, Their Messengers said:
“Can there be any doubt about God, the Originator of the heavens and the earth?” ( 14: 10),
which declares the existence and Oneness of God, is in fact too obvious to require discussion. Therefore, I will try to show why this is so and why it is impossible reasonably to infer the results the naturalist philosophers have arrived at with their methods. However, since numerous proofs for the existence and Oneness of God have been elaborated in certain parts of the Risale-i Nur, I will offer here some other proofs and make a brief mention of some different proofs where necessary.  
Introduction
O human! There are certain monstrous phrases uttered by people that imply unbelief. Some believers also use them without realizing what they actually mean. I will explain three of the most important of these.
THE FIRST: “The causes have brought it about.”
THE SECOND: “Things have formed by themselves.”
THE THIRD: “It is natural; nature necessitates and creates it.”
Indeed, since things undeniably exist, and, as clearly observed, each thing comes into existence with great artistry and many wise purposes, and since nothing is eternal or without beginning, and everything comes into existence within time, then, O unbeliever, either things, for example, that animal, have been invented by lifeless, unconscious, deaf, and blind material causes coming together in a way requiring universal knowledge, consciousness, and will, or they form by themselves, or nature, or what you call natural powers, caused it to exist. There is a fourth alternative that combined with absolute Knowledge and Will, the Power of an All-Powerful One of Majesty has invented it. Since there is no other way to explain the existence of things other than these four, if the first three can decisively be proven to be impossible, the fourth way, which is the way of Divine Oneness, will necessarily and undoubtedly be proven true.
The first way
This is the theory that things come into existence by the coming together of material causes. Out of numerous arguments that show the falsity and impossibility of such a stance, I will mention only three.
THE FIRST IMPOSSIBILITY
Suppose there are hundreds of jars full of quite different substances in a pharmacy. We want to make some sort of liquid medicine or ointment out of them. So we go to the pharmacy and find out what the necessary ingredients are and what amount of each we should use. We see that an extremely precise amount should be taken from every ingredient. If the minutest amount more or less is taken, both medicine and ointment will lose their special properties and be of no use.
*Is it at all possible or conceivable that those jars could be knocked over by a storm and exactly the required amount from each ingredient should come together to form the medicine and ointment demanded?
*Can there be something more superstitious or absurd than seeing such a coincidental formation as possible?
In this example we should think of each thing, particularly each living thing, as an animate ointment and each plant a living medicine. They are composed of numerous substances taken from a great variety of things in extremely precise amounts. Their attribution to the coincidental coming together of physical causes is much more impossible and inconceivable than the formation of any ointment or medicine as a result of the accidental coming together of substances in precisely required amounts, pouring from the jars as in the example.
In short, it is only by an all-comprehensive, limitless Wisdom, an infinite Knowledge, and an all-encompassing Will that any living thing in this vast pharmacy of the universe can be formed from the ingredients taken from substances in extremely precise amounts and measured on the scales of Divine Destiny or Determining and Decree.
One who claims that they are the work of blind, deaf, and ignorant “ natural causes and powers,” or elements like floods, is more stupid than the one who asserts that the medicine in the example is self-formed as the result of the jars being knocked over.
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daily-hadith · 13 hours ago
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Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah Narrated 'Umar bin Abi Salama (Radi-Allahu 'anhu): I was a boy under the care of Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) and my hand used to go around the dish while I was eating. So Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said to me, 'O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish what is nearer to you.' Since then I have applied those instructions when eating. Bukhari Vol. 7 : No. 288
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dailytafsirofquran · a day ago
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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 16-18
In the Name of Allah, the Most Gracious, the Most Merciful.
16. These are they who have purchased error with guidance, so their commerce was profitless. And they were not guided.
Allah said,
These are they who have purchased error with guidance, In his Tafsir, As-Suddi reported that Ibn Abbas and Ibn Mas`ud commented saying it means,
"They pursued misguidance and abandoned guidance.''
Mujahid said,
"They believed and then disbelieved,''
while Qatadah said,
"They preferred deviation to guidance.''
This statement is similar in meaning to Allah's statement about Thamud,
And as for Thamud, We granted them guidance, but they preferred blindness to guidance. (41:17)
In summary, the statements that we have mentioned from the scholars of Tafsir indicate that the hypocrites deviate from the true guidance and prefer misguidance, substituting wickedness in place of righteousness. 
This meaning explains Allah's statement, (These are they who have purchased error with guidance), meaning, they exchanged guidance to buy misguidance. This meaning includes those who first believed, then later disbelieved, whom Allah described,
That is because they believed, and then disbelieved; therefore their hearts are sealed. (63:3)
The Ayah also includes those who preferred deviation over guidance. The hypocrites fall into several categories.
This is why Allah said,
So their commerce was profitless. And they were not guided, meaning their trade did not succeed nor were they righteous or rightly guided throughout all this.
In addition, Ibn Jarir narrated that Qatadah commented on the Ayah,
"By Allah! I have seen them leaving guidance for deviation, leaving the Jama`ah (the community of the believers) for the sects, leaving safety for fear, and the Sunnah for innovation.''
Ibn Abi Hatim also reported other similar statements.
17. Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him, Allah removed their light and left them in darkness. (So) they could not see.
18. They are deaf, dumb, and blind, so they return not (to the right path). The Example of the Hypocrites
Allah says,
Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him, Allah likened the hypocrites when they bought deviation with guidance, thus acquiring utter blindness, to the example of a person who started a fire. When the fire was lit, and illuminated the surrounding area, the person benefited from it and felt safe. Then the fire was suddenly extinguished. Therefore, total darkness covered this person, and he became unable to see anything or find his way out of it. Further, this person could not hear or speak and became so blind that even if there were light, he would not be able to see. This is why he cannot return to the state that he was in before this happened to him. Such is the case with the hypocrites who preferred misguidance over guidance, deviation over righteousness. This parable indicates that the hypocrites first believed, then disbelieved, just as Allah stated in other parts of the Qur'an.
Allah's statement,
Allah removed their light, means, Allah removed what benefits them, and this is the light, and He left them with what harms them, that is, the darkness and smoke.
Allah said,
And left them in darkness, that is their doubts, disbelief and hypocrisy. (So) they could not see.
meaning, they are unable to find the correct path or find its direction.
In addition, they are, They are deaf, dumb, and blind, so they return not (to the right path).
*(deaf), and thus cannot hear the guidance.
*(dumb), and cannot utter the words that might benefit them.
*(and blind), in total darkness and deviation.
Similarly, Allah said,
Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. (22:46), and this why they cannot get back to the state of guidance that they were in, since they sold it for misguidance.
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-tawakkul- · a day ago
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HADITHS ON SPIRITUALITY: 32. The Permissibility of Speaking about Esoteric Knowledge and Its Reality
Hamed ibn Abdullah al-Harawi apprised us that Nasr ibn Muhammad ibn al-Harith al-Buzjani told us that Abd al Salam ibn Saleh told us that Sufyan ibn Uyayna told us, on the authority of Ibn Jurayj, on the authority of Ata, on the authority of Abu Hurayra:
The Messenger of Allah said, “Truly, some knowledge is like a concealed form: no one knows it except for those with knowledge of Allah and, when they speak of it, no one disapproves of it except for those heedless of Allah the Exalted.”1
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1 Abd al-Salam ibn Saleh is Abu al-Salt al-Harawi, who is very weak according to the majority of scholars. Al-Hakim said, “The Imam of Hadith, Yahya ibn Ma’in, attested to his worthiness.”
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basicsofislam · a day ago
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BASICS OF ISLAM : Allah ( God Almighty ) :Beauties in Creation
Beauties in creation are indications of the Eternal, Sacred Beauty
The beauty of a finely worked object points to the beauty of the craftsmanship. The beauty of the craftsmanship points to the beauty of the name which was the source of the craftsmanship. The beauty of the name of the craftsman’s art points to the beauty of the craftsman’s attributes manifested in that art. The beauty of his attributes points to the beauty of his talent and abilities. And the beauty of his abilities points self-evidently to the beauty of his essential self and his reality.
▪In exactly the same way, the beauty in all the fine creatures which fill the universe, all exquisitely made, testifies decisively to the beauty of the acts of the All-Glorious Craftsman. And the beauty of the acts points indubitably to the beauty of the titles, that is, Names, that look to those acts. And the beauty of the Names testifies certainly to the beauty of the sacred attributes that are the source of the Names. And the beauty of the attributes testifies to the beauty of the essential qualities and abilities that are the source of the attributes. And the beauty of the essential qualities and abilities testifies self-evidently to the beauty and sacred perfection of the Essence which is the source of the acts and is qualified by the Names and attributes, and to the holy beauty of His reality.
That is to say, the All-Beauteous Maker possesses an infinite beauty and loveliness which are fitting for His Most Sacred Essence, one shadow of which has beautified all beings from top to bottom; He possesses a transcendent, sacred beauty a single manifestation of which has endowed with beauty the whole universe, and has adorned and illuminated with its flashes the entire sphere of contingency.
Yes, just as a crafted work cannot have come into existence without an act, so an act cannot occur without the performer of the act. And just as it is impossible for there to be names without the one they signify, so attributes cannot be without the one they qualify. Since the existence of a work of art self-evidently points to the act which crafted it, and the existence of the act points to the existence of the worker of the act and his title, and to the existence of the attribute and name which gave rise to the work; the perfection and beauty of the work of art point also to the beauty and perfection particular to the act which crafted it, and they point to the beauty particular to and fitting for the name of the performer of the act, and, with ‘knowledge of certainty,’ to the beauty and perfection of his essence and reality, which are fitting and appropriate to them.
▪In just the same way, since it is impossible for the constant activity under the veil of the works of art in the universe to be without the causer of the activity, and the names whose manifestations and inscriptions are 85 visible on creatures to be without the one they signify, and the attributes like power and will which are almost visible to be without the one they qualify; with their limitless existences, all the works of art, creatures and artefacts in the universe point decisively to the existence of their Creator, Maker, and Doer, and to the existence of His Names, and to the existence of His attributes, and to the existence of his essential qualities, and to the necessary existence of His Most Pure and Holy Essence.
▪Similarly, all the different varieties of beauty, perfection, and loveliness to be seen in creatures testify with complete clarity -but in a way particular to and fitting for their sacredness and necessity- to the infinite, unlimited, multifarious beauties and perfections of the acts, names, attributes, qualities, and Essence of the All Glorious Maker; they point most decisively to their beauties, which far surpass those of all beings.
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daily-hadith · a day ago
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Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah Narrated 'Ali (Radi-Allahu 'anhu): The Prophet (Sallallahu 'Alaihi Wa Sallam) gave me a silk suit and I wore it, but when I noticed anger on his face, I cut it and distributed it among my women-folk. Bukhari Vol. 7 : No. 279
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riyad-as-salihin · a day ago
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Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 54
Chapter: Supplication for the Deceased after his Burial
'Amr bin Al-'as (May Allah be pleased with him) used to say:
"When you have buried me, keep standing near my grave till (for the time it takes to) a camel is slaughtered and its meat is distributed, so that I may feel your nearness and know what to reply to the angels sent by my Rubb." [Muslim].
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dailytafsirofquran · 2 days ago
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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 13-15
In the Name of Allah, the Most Gracious, the Most Merciful.
13. And when it is said to them: Believe as the people believe, They say: "Shall we believe as the fools have believed!''
Verily, they are the fools, but they do not know.
Allah tells;
And when it is said to them: Allah said that if the hypocrites are told, "Believe as the people believe,''
meaning, `Believe just as the believers believe in Allah, His angels, His Books, His Messengers, Resurrection after death, Paradise and Hellfire, etc. And obey Allah and His Messenger by heeding the commandments and avoiding the prohibitions.'
Yet the hypocrites answer by saying, "Shall we believe as the fools have believed!''
they meant (may Allah curse the hypocrites) the Companions of the Messenger of Allah.
This is the same Tafsir given by Abu Al-Aliyah and As-Suddi in his Tafsir, with a chain of narration to Ibn Abbas, Ibn Mas`ud and other Companions.
This is also the Tafsir of Ar-Rabi bin Anas and Abdur-Rahman bin Zayd bin Aslam.
The hypocrites said,
"Us and them having the same status, following the same path, while they are fools!''
`The fool' is the ignorant, simple-minded person who has little knowledge in areas of benefit and harm. This is why, according to the majority of the scholars, Allah used the term foolish to include children, when He said, And do not give your property, which Allah has made a means of support for you, to the foolish. (4:5)
Allah answered the hypocrites in all of these instances.
For instance, Allah said here, Verily, they are the fools.
Allah thus affirmed that the hypocrites are indeed the fools.
yet, But they know not.
Since they are so thoroughly ignorant, the hypocrites are unaware of their degree of deviation and ignorance, and such situation is more dangerous, a severer case of blindness, and further from the truth than one who is aware.
14. And when they meet those who believe, they say: "We believe,'' but when they are alone with their Shayatin (devils), they say: "Truly, we are with you; verily, we were but mocking.''
15. Allah mocks at them and leaves them increasing in their deviation to wander blindly. The Hypocrites' Cunning and Deceit
Allah said,
And when they meet those who believe, they say: "We believe,''
Allah said that when the hypocrites meet the believers, they proclaim their faith and pretend to be believers, loyalists and friends. They do this to misdirect, mislead and deceive the believers. The hypocrites also want to have a share of the benefits and gains that the believers might possibly acquire.
Yet, But when they are alone with their Shayatin, meaning, if they are alone with their devils, such as their leaders and masters among the rabbis of the Jews, hypocrites and idolators.
Human and Jinn Devils
Ibn Jarir said,
"The devils of every creation are the mischievous among them. There are both human devils and Jinn devils.
Allah said,
And so We have appointed for every Prophet enemies _ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception). (6:112)
The Meaning of `Mocking
Allah said,
They say: "Truly, we are with you''.
Muhammad bin Ishaq reported that Ibn Abbas said that the Ayah means,
"We are with you, (Verily, we were but mocking), meaning, we only mock people (the believers) and deceive them.''
Verily, we were but mocking, Ad-Dahhak said that Ibn Abbas said that the Ayah, means, "We (meaning the hypocrites) were mocking the Companions of Muhammad.''
Also, Ar-Rabi` bin Anas and Qatadah said similarly.
Allah's statement,
Allah mocks at them and leaves them increasing in their deviation to wander blindly. answers the hypocrites and punishes them for their behavior.
Ibn Jarir commented,
"Allah mentioned what He will do to them on the Day of Resurrection, when He said, On the Day when the hypocrites _ men and women _ will say to the believers: "Wait for us!
Let us get something from your light!'' It will be said: "Go back to your rear! Then seek a light!''
So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) (57:13)
And let not the disbelievers think that Our postponing of their punishment is good for them. We postpone the punishment only so that they may increase in sinfulness." (3:178)
He then said,
"This, and its like, is Allah's mockery of the hypocrites and the people of Shirk.''
The Hypocrites suffering for their Plots
Allah stated that He will punish the hypocrites for their mockery, using the same terms to describe both the deed and its punishment, although the meaning is different.
Similarly, Allah said,
The recompense for an offense is an offense equal to it; but whoever forgives and makes reconciliation, his reward is with Allah. (42:40) and,
Then whoever transgresses (the prohibition) against you, transgress likewise against him. (2:194)
The first act is an act of injustice, while the second act is an act of justice. So both actions carry the same name, while being different in reality.
This is how the scholars explain deceit, cunning and mocking when attributed to Allah in the Qur'an. Surely, Allah exacts revenge for certain evil acts with a punishment that is similar in nature to the act itself. We should affirm here that Allah does not do these things out of joyful play, according to the consensus of the scholars, but as a just form of punishment for certain evil acts.
Meaning of `Leaves them increasing in their deviation to wander blindly
Allah said,
...and leaves them increasing in their deviation to wander blindly.
As-Suddi reported that Ibn Abbas, Ibn Mas`ud and several other Companions of the Messenger of Allah said that, (and leaves them increasing) means, He gives them respite.
Also, Mujahid said,
"He (causes their deviation) to increase.''
Allah said;
Do they think that by the wealth and the children with which We augment them. (That) We hasten to give them with good things. Nay, but they perceive not. (23:55-56)
Ibn Jarir commented,
"The correct meaning of this Ayah is `We give them increase from the view of giving them respite and leaving them in their deviation and rebellion.'
Similarly, Allah said,
And We shall turn their hearts and their eyes away (from guidance), as they refused to believe in it the first time, and We shall leave them in their trespass to wander blindly.'' (6:110)
Tughyan used in this Ayah means to transgress the limits, just as Allah said in another Ayah,
Verily, when the water Tagha (rose) beyond its limits, We carried you in the ship. (69:11)
Also, Ibn Jarir said that; the term `Amah, in the Ayah means, `deviation'.
He also said about Allah's statement, (in their deviation to wander),
"In the misguidance and disbelief that has encompassed them, causing them to be confused and unable to find a way out of it. This is because Allah has stamped their hearts, sealed them, and blinded their vision. Therefore, they do not recognize guidance or find the way out of their deviation.''
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basicsofislam · 2 days ago
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BASICS OF ISLAM : Allah ( God Almighty ) :The Deeds of an All-Powerful and All-Knowing. Part2
So the truth of dominicality that manifests itself within the truth of activity reveals and makes itself known in qualities and acts such as creating, originating, fashioning and bringing into being, with knowledge and wisdom; determining, forming, administering and changing with regularity and balance; transforming, causing to descend and perfecting, with purpose and will; and feeding, nurturing, and bestowing generosity and bounty, with tenderness and mercy. And within the truth of the manifestation of dominicality, the truth of the immediately perceived revelation of Divinity makes itself known and recognized through the compassionate and munificent manifestations of the Beautiful Names and through the Glorious and Beauteous manifestations of the seven affirmative attributes: Life, Knowledge, Power, Will, Hearing, Sight, and Speech.
Just as the attribute of Speech makes the Most Sacred Essence known through revelation and inspiration, so too the attribute of Power makes the Essence known through its skilled works and effects, each of which is like a word assuming external shape.
Presenting the cosmos from end to end under the aspect of an incarnate book of discernment, it describes and makes known a Powerful Possessor of Glory.
As for the attribute of Knowledge, it makes known a single Most Sacred Essence, through each of the wise, well-ordered and balanced objects of creation, through each creature administered, directed, adorned, and made distinct by God’s Knowledge.
As for the attribute of Life, it is proven not only by its own evidences, but also by all the works that proclaim God’s Power, by all the well-ordered, wise, balanced and adorned forms and states that indicate God’s Knowledge, as well as by all proofs of all other attributes.
Thus Life, showing as witnesses all animate beings, which act as mirrors reflecting those abundant proofs, makes known an Eternally Living and Self-Subsistent Essence.
It is also this attribute that constantly changes the cosmos, in order to produce in it ever-fresh and various manifestations and designs, and turns it into a supreme mirror composed of countless smaller mirrors.
Similarly, the attributes of Seeing and Hearing, Willing and Speaking, each reveal and make known the Most Sacred Essence, just as the cosmos does.
Then, too, just as the attributes point to the existence of the Possessor of Glory, they also indicate in most manifest fashion the existence and reality of life, and the livingness and permanence of that Essence.
▪For Knowing is a sign of Life; Hearing is an indication of Life; Seeing belongs only to the living; Will takes place only with Life.
▪Purposive Power is found only in living beings, and Speech is a task for those endowed with Knowledge and Life.
It follows from the foregoing that the attribute of Life has proofs seven times as numerous as the cosmos, and evidences that proclaim its existence and the existence of the One Whom it qualifies.
Thus it comes to be the foundation and source of the attributes, the origin and support of the Supreme Name. Since the Risale-i Nur establishes this first truth with powerful proofs and clarifies it, we will content ourselves now with a drop from this ocean.
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-tawakkul- · 2 days ago
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HADITHS ON SPIRITUALITY: 31. The Sunnah of Gathering over Food and the Reprehensibility of Eating Individually
Isma’il ibn Ahmad al-Jurjani apprised us that Muhammad ibn al-Hasan ibn Qutayba apprised us that Ahmad ibn abd al-Aziz al-Wasiti told us that al-Walid ibn Muslim told us that Wahshi ibn Harb ibn Wahshi told us, on the authority of his father, on the authority of his grandfather, that:
A man said, “O Messenger of Allah, truly we eat but do not feel full.” He said, “Perhaps you split up when eating. Gather over it and mention the name of Allah and you will be blessed therein.”1
___________________
1 It was also narrated by Abu Dawud, and Ibn Majah, as well as al-Hakim and Ibn Hibban in their Sahih collections.
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riyad-as-salihin · 2 days ago
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Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 53
Chapter: Supplication for the Deceased after his Burial
Abu `Amr (also called Abu `Abdullah and also Abu Laila) from `Uthman bin `Affan (May Allah be pleased with him) reported:
After the burial of a dead man, the Prophet (ﷺ) would stand by the grave and say, "Ask Allah to forgive your brother and supplicate for him for steadfastness because he is being questioned (about his deeds) now."
[Abu Dawud]
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dailytafsirofquran · 2 days ago
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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 10-12
In the Name of Allah, the Most Gracious, the Most Merciful.
10. In their hearts is a disease and Allah has increased their disease. A painful torment is theirs because they used to tell lies.
The Meaning of `Disease' in this Ayah
Allah said,
In their hearts is a disease and Allah has increased their disease. A painful torment is theirs, because they used to tell lies. As-Suddi narrated from Abu Malik and (also) from Abu Salih, from Ibn Abbas, and (also) Murrah Al-Hamdani from Ibn Mas`ud and other Companions that this Ayah, (In their hearts is a disease), means, `doubt', (And Allah has increased their disease) also means `doubt'.
Mujahid, Ikrimah, Al-Hasan Al-Basri, Abu Al-Aliyah, Ar-Rabi bin Anas and Qatadah also said similarly.
Abdur-Rahman bin Zayd bin Aslam commented on,  (In their hearts is a disease), "A disease in the religion, not a physical disease.
They are the hypocrites and the disease is the doubt that they brought to Islam. (And Allah has increased their disease) meaning, increased them in shameful behavior.''
He also recited,
As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add disgrace to their disgrace. (9:124-125) and commented,
"Evil to their evil and deviation to their deviation.'' This statement by Abdur-Rahman is true, and it constitutes a punishment that is compatible to the sin, just as the earlier scholars stated.
Similarly, Allah said,
While as for those who accept guidance, He increases their guidance and grants them their piety. (47:17)
Allah said next,
Because they used to tell lies. The hypocrites have two characteristics, they lie and they deny the Unseen.
The scholars who stated that the Prophet knew the hypocrites of his time have only the Hadith of Hudhayfah bin Al-Yaman as evidence. In it the Prophet gave him the names of fourteen hypocrites during the battle of Tabuk. These hypocrites plotted to assassinate the Prophet during the night on a hill in that area. They planned to excite the Prophet's camel, so that she would throw him down the hill. Allah informed the Prophet about their plot, and the Prophet told Hudhayfah their names.
As for the other hypocrites, Allah said about them, And among the Bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you (O Muhammad) know them not, We know them. (9:101)
If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people in Al-Madinah do not cease, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but a little while. Accursed, they shall be seized wherever found, and killed with a (terrible) slaughter. (33:60-61)
These Ayat prove that the Prophet was not informed about each and everyone among the hypocrites of his time. Rather, the Prophet was only informed about their characteristics, and he used to assume that some people possessed these characteristics. Similarly, Allah said, Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech! (47:30)
The most notorious hypocrite at that time was Abdullah bin Ubayy bin Salul; Zayd bin Arqam - the Companion – gave truthful testimony to that effect.
In addition, Umar bin Al-Khattab once mentioned the matter of Ibn Salul to the Prophet, who said, I would not like the Arabs to say to each other that Muhammad is killing his Companions. Yet, when Ibn Salul died, the Prophet performed the funeral prayer for him and attended his funeral just as he used to do with other Muslims. It was recorded in the Sahih that the Prophet said, I was given the choice (to pray for him or not), so I chose.
In another narration, the Prophet said, If I knew that by asking (Allah to forgive Ibn Salul) more than seventy times that He would forgive him, then I would do that.
11. And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.''
12. Verily, they are the ones who make mischief, but they perceive not.
Meaning of Mischief
Allah said,
And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.''
In his Tafsir, As-Suddi said that Ibn Abbas and Ibn Mas`ud commented, "They are the hypocrites. As for, ("Do not make mischief on the earth''), that is disbelief and acts of disobedience.''
Abu Jafar said that Ar-Rabi bin Anas said that Abu Al-Aliyah said that Allah's statement, (And when it is said to them: "Do not make mischief on the earth''), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah).''
Ar-Rabi bin Anas and Qatadah said similarly.
Types of Mischief that the Hypocrites commit
Ibn Jarir said,
"The hypocrites commit mischief on earth;
* by disobeying their Lord on it and continuing in the prohibited acts.
* They also abandon what Allah made obligatory and doubt His religion, even though He does not accept a deed from anyone except with faith in His religion and certainty of its truth.
* The hypocrites also lie to the believers by saying contrary to the doubt and hesitation their hearts harbor.
* They give as much aid as they can, against Allah's loyal friends, and support those who deny Allah, His Books and His Messengers. This is how the hypocrites commit mischief on earth, while thinking that they are doing righteous work on earth.''
The statement by Ibn Jarir is true; taking the disbelievers as friends is one of the categories of mischief on the earth.
Allah said,
And those who disbelieve are allies of one another, if you do not do this (help each other), there will be turmoil and oppression on the earth, and great mischief. (8:73), In this way Allah severed the loyalty between the believers and the disbelievers.
Similarly, Allah said,
O you who believe! Do not take disbelievers as Awliya (protectors or helpers or friends) instead of believers. Do you wish to offer Allah a manifest proof against yourselves. (4: 144)
Allah then said,
Verily, the hypocrites will be in the lowest depth of the Fire; no helper will you find for them. (4:145)
Since the outward appearance of the hypocrite displays belief, he confuses the true believers. Hence, the deceitful behavior of the hypocrites is an act of mischief, because they deceive the believers by claiming what they do not believe in, and because they give support and loyalty to the disbelievers against the believers.
If the hypocrite remains a disbeliever (rather than pretending to be Muslim), the evil that results from him would be less. Even better, if the hypocrite becomes sincere with Allah and makes the statements that he utters conform to his deeds, he will gain success.
Allah said,
And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.''
meaning, "We seek to be friends with both parties, the believers and the disbelievers, and to have peace with both parties.''
Similarly, Muhammad bin Ishaq reported that Ibn Abbas commented on Allah's statement, means, "We seek to make amends between the believers and the People of the Book.''
Allah said,
Verily, they are the ones who make mischief, but they perceive not. This Ayah means that the hypocrites' behavior, and their claim that it is for peace, is itself mischief, although in their ignorance, they do not see it to be mischief.
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basicsofislam · 2 days ago
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BASICS OF ISLAM : Allah ( God Almighty ) :The Deeds of an All-Powerful and All-Knowing. Part1
From this continuous, wise and imperious activity, the deeds of an All-Powerful and All-Knowing Doer can be discerned…
There appears visible to our eye a comprehensive, permanent, orderly and awesome truth, one that changes, transforms, and renews all beings in heaven and on earth, with imperious and incessant activity. Within the truth of that in every way wise activity, there is immediately perceived the truth of the manifestation of dominicality, and in turn, within the truth of that in every way merciful manifestation of dominicality, is recognizable the truth of the epiphany of Divinity.
From this continuous, wise and imperious activity, the deeds of an All-Powerful and All-Knowing Doer can be discerned, as if from behind a veil. And from behind the veil of these nurturing and administering deeds of dominicality, the Divine Names, manifest in all things, can be immediately perceived.
Then behind the veil of the Beautiful Names, manifest with Glory and Beauty, can be deduced the existence and reality of the seven sacred attributes, according to the testimony of all creation, in a life-giving, powerful, knowledgeable, all-hearing, all-seeing, volitional and speech-endowed form, there appears to the eye of faith in the heart, self-evidently, necessarily, and with full certainty, the existence of a Necessary Existent that is described by these attributes, a Single One of Unity known by these Names, a Peerless and Eternal Doer, in a form more evidential and brilliant than the sun.
▪For a beautiful and profound book necessarily presupposes the act of writing and a well-built house presupposes the act of building; and the acts of writing beautifully and building well presuppose the names of writer and builder; and the titles of writer and builder obviously imply the arts and attributes of writing and building; and these arts and attributes self-evidently necessitate one who will be qualified by the names and attributes, and be the artist and craftsman. For just as it is impossible for there to be a deed without a doer, or a name without one designated by the name, so too it is not possible for there to be an attribute without one qualified by the attribute, and for there to be a craft without a craftsman.
▪On the basis, then, of this truth and principle, the universe with all the beings it contains resembles a collection of profound books and letters written by the pen of Divine Determining, and countless buildings and palaces constructed with the hammer of Divine Power. Each of these singly in thousands of ways and together in uncountable ways utters the following testimony:
These innumerable dominical and merciful deeds, and the endless manifestations of the thousand and one Divine Names which are the source of the deeds, and the infinite manifestations of the seven transcendent attributes which are the source of the Beautiful Names, in endless and infinite ways point to and testify to the necessary existence and unity of an All-Glorious Essence Which is the source of those all-embracing, sacred seven attributes and is qualified by them. And so too all the instances of beauty, loveliness, perfection, and exquisiteness found in those beings self-evidently testify all together to the sacred beauties and perfections of the dominical deeds, and the Divine Names, and attributes, and qualities, which are fitting and worthy of them, and to the sacred beauty of the Most Pure and Holy Essence.
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-tawakkul- · 2 days ago
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HADITHS ON SPIRITUALITY: 30. Taking a Water Skin During Travels 1
Yusuf ibn Ya’qub ibn Ibrahim al-Abhari apprised us that Muhammad ibn Abd al-Rahman ibn Asad al-Qadi told us that Asad ibn Muhammad told us, that Abu Jaber told us that Sa’id ibn Yazid told us, on the authority of Jaafar ibn Muhammad, on the authority of his father, on the authority of his grandfather, on the authority of his father, on the authority of his grandfather, who said:
The Prophet left to a distant, open area, so I took a water skin and followed him.
He [(i.e. the narrator)] mentioned the hadith.
___________________
1 i.e. Taking water with one during travel in order to clean oneself after answering the call of nature.
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daily-hadith · 3 days ago
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Daily Hadith
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah Narrated Abu Huraira (Radi-Allahu 'anhu): Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "The best women among the camel riders, are the women of Quraish." (Another narrator said) The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "The righteous among the women of Quraish are those who are kind to their young ones and who look after their husband's property." Bukhari Vol. 7 : No. 278
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riyad-as-salihin · 4 days ago
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Riyad as-Salihin, The Book of Visiting the Sick, Book 6, Hadith 52
Chapter: Admonition beside the Grave
`Ali (May Allah be pleased with him) reported:
We were accompanying a funeral procession in Baqi` Al-Gharqad (graveyard in Al-Madinah) when the Messenger of Allah (ﷺ) proceeded towards us and sat down. We sat around him. He had a small stick in his hand. He was bending down his head and scraping the ground with the stick. He said, "There is none among you but has a place assigned for him either in the Jannah or in the Hell." The Companions said: "O Messenger of Allah, should we not depend upon what has been written for us (and give up doing good deeds)?'' The Messenger of Allah (ﷺ) said, "Carry on doing good deeds. Every one will find it easy to do such deeds (as will lead him to his destined place) for which he has been created."
[Al-Bukhari and Muslim].
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dailytafsirofquran · 4 days ago
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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 7-9
In the Name of Allah, the Most Gracious, the Most Merciful.
7. Allah has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment.
Meaning of Khatama
Allah said,
Allah has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment.
As-Suddi said that, (Khatama Allah) means, "Allah has sealed.''
Qatadah said that this Ayah means, "Shaytan controlled them when they obeyed him. Therefore, Allah sealed their hearts, hearing and sight, and they could neither see the guidance nor hear, comprehend or understand.''
Ibn Jurayj said that Mujahid said, (Allah has set a seal on their hearts), "A stamp. It occurs when sin resides in the heart and surrounds it from all sides, and this submersion of the heart in sin constitutes a stamp, meaning a seal.''
Ibn Jurayj also said that the seal is placed on the heart and the hearing.
In addition, Ibn Jurayj said, that Abdullah bin Kathir narrated that Mujahid said, "The stain is not as bad as the stamp, the stamp is not as bad as the lock which is the worst type.''
Al-Amash said, "Mujahid demonstrated with his hand while saying, `They used to say that the heart is just like this - meaning the open palm. When the servant commits a sin, a part of the heart will be rolled up - and he rolled up his index finger. When the servant commits another sin, a part of the heart will be rolled up' - and he rolled up another finger, until he rolled up all of his fingers.
Then he said, `Then, the heart will be sealed.'
Mujahid also said that this is the description of the Ran (refer to 83:14).''
Al-Qurtubi said, "The Ummah has agreed that Allah has described Himself with sealing and closing the hearts of the disbelievers, as a punishment for their disbelief.
Similarly, Allah said, (Nay, Allah has set a seal upon their hearts because of their disbelief), (4:155).''
He then mentioned the Hadith about changing the hearts, (in which the Prophet supplicated), O You Who changes the hearts, make our hearts firm on Your religion.
He also mentioned the Hadith by Hudhayfah recorded in the Sahih, in which the Messenger of Allah said, The Fitan (trials, tests) are offered to the hearts, just as the straws that are sewn into a woven mat, one after another. Any heart that accepts the Fitan, then a black dot will be engraved on it. Any heart that rejects the Fitan, then a white dot will be engraved on it. The hearts will therefore become two categories: white, just like the barren rock; no Fitnah shall ever harm this category as long as the heavens and earth still exist. Another category is black, just as the cup that is turned upside down, for this heart does not recognize righteousness or renounce evil.
Ibn Jarir said, "The truth regarding this subject is what the authentic Hadith from the Messenger of Allah stated. Abu Hurayrah narrated that the Messenger of Allah said, When the believer commits a sin, a black dot will be engraved on his heart. If he repents, refrains and regrets, his heart will be polished again. If he commits more errors, the dots will increase until they cover his heart. This is the Ran (stain) that
Allah described, Nay! But on their hearts is the Ran (stain) which they used to earn.'' (83:14)
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this Hadith, and At-Tirmidhi said that it is Hasan Sahih.
The Meaning of Ghishawah
Reciting the Ayah, (Allah has set a seal on their hearts and on their hearing), then pausing, then continuing with, (And on their eyes there is a Ghishawah (covering)) is accurate, for the stamp is placed on the heart and the hearing while the Ghishawah, the covering, is appropriately placed on the eyes.
In his Tafsir, As-Suddi said that Ibn Abbas and Ibn Mas`ud said about Allah's statement, (Allah has set a seal on their hearts and on their hearing), "So that they neither understand nor hear. Allah also said that He placed a covering on their sight, meaning eyes, and so, they do not see.''
8. And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe.
9. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!
The Hypocrites
We mentioned that four Ayat in the beginning of Surah Al-Baqarah described the believers. The two last Ayat (2:6-7) describe the disbelievers.
Afterwards, Allah begins to describe the hypocrites who show belief and hide disbelief. Since the matter of the hypocrites is vague and many people do not realize their true reality, Allah mentioned their description in detail. Each of the characteristics that Allah used to described them with is a type of hypocrisy itself. Allah revealed Surah Bara'h and Surah Al-Munafiqun about the hypocrites. He also mentioned the hypocrites in Surah An-Nur and other Surahs, so that their description would be known and their ways and errors could be avoided.
Allah said, And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe.
They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!
Meaning of Nifaq
Nifaq means to show conformity - or agreement - and to conceal evil. Nifaq has several types:
* Nifaq in the creed that causes its people to reside in Hell for eternity, and
* Nifaq in deed, which is one of the major sins, as we will explain soon, Allah willing.
Ibn Jurayj said of the hypocrite that, "His actual deeds are different from what he publicizes, what he conceals is different from what he utters, his entrance and presence are not the same as his exit and absence.''
The Beginning of Hypocrisy
The revelations about the characteristics of the hypocrites were revealed in Al-Madinah, this is because there were no hypocrites in Makkah. Rather the opposite was the situation in Makkah, since some people were forced to pretend that they were disbelievers, while their hearts concealed their faith. Afterwards, the Messenger of Allah migrated to Al-Madinah, where the Ansar from the tribes of Aws and Khazraj resided. They used to worship idols during the pre-Islamic period of ignorance, just as the rest of the Arab idolators. Three Jewish tribes resided in Al-Madinah, Banu Qaynuqa-allies of Al-Khazraj, Banu An-Nadir and Banu Qurayzah-allies of the Aws. Many members of the Aws and Khazraj tribes embraced Islam. However, only a few Jews embraced Islam, such as Abdullah bin Salam.
During the early stage in Al-Madinah, there weren't any hypocrites because the Muslims were not strong enough to be feared yet. On the contrary, the Messenger of Allah conducted peace treaties with the Jews and several other Arab tribes around Al-Madinah. Soon after, the battle of Badr occurred and Allah gave victory to Islam and its people.
Abdullah bin Ubayy bin Salul was a leader in Al-Madinah. He was Al-Khazraj's chief, and during the period of Jahiliyyah he was the master of both tribes - Aws and Khazraj. They were about to appoint him their king when the Message reached Al-Madinah, and many in Al-Madinah embraced Islam.
Ibn Salul's heart was filled with hatred against Islam and its people. When the battle of Badr took place, he said, "Allah's religion has become apparent.'' So he pretended to be Muslim, along with many of those who were just like him, as well as many among the People of the Book.
It was then that hypocrisy began in Al-Madinah and among the surrounding nomad tribes. As for the Emigrants, none of them were hypocrites, since they emigrated willingly (seeking the pleasure of Allah). Rather, when a Muslim would emigrate from Makkah, he would be forced to abandon all of his wealth, offspring and land; he would do so seeking Allah's reward in the Hereafter.
The Tafsir of Ayah 2:8
Allah said, And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe.
Muhammad bin Ishaq narrated that Ibn Abbas said that, "This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did.''
This is how Abu Al-Aliyah, Al-Hasan, Qatadah and As-Suddi explained this Ayah.
Allah revealed the characteristics of the hypocrites, so that the believers would not be deceived by their outer appearance, thus saving the believers from a great evil.
Otherwise, the believers might think that the hypocrites were believers, when in reality they are disbelievers. To consider the sinners as righteous people is extremely dangerous, Allah said, (And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they do not believe) meaning, they utter these false statements only with their tongues, just as Allah said, When the hypocrites come to you (O Muhammad), they say: "We bear witness that you are indeed the Messenger of Allah.'' Allah knows that you are indeed His Messenger. (63:1)
This Ayah means that; the hypocrites utter these statements only when they meet you, not because they actually believe what they are saying. The hypocrites emphasize their belief in Allah and the Last Day with their words, when that is not the case in reality.
Therefore, Allah stated that the hypocrites lie in their testimony of creed, when He said, (And Allah bears witness that the hypocrites are indeed liars), (63:1), and, (while in fact they believe not). Allah said, (They try to deceive Allah and those who believe). The hypocrites show belief outwardly while concealing disbelief. They think that by doing this, they will mislead Allah, or that the statements they utter will help them with Allah, and this is an indication of their total ignorance. They think that such behavior will deceive Allah, just as it might deceive some of the believers.
Similarly, Allah said, On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you. And they think that they have something (to stand upon).
Verily, they are liars! (58:18)
Hence, Allah refuted their way by saying, While they only deceive themselves, and perceive (it) not!
Allah stated that the hypocrites only deceive themselves by this behavior, although they are unaware of this fact.
Allah also said,
Verily, the hypocrites try to deceive Allah, but it is He Who deceives them. (4:142)
Also, Ibn Abi Hatim narrated that Ibn Jurayj commented on Allah's statement, "The hypocrites pronounce, `There is no deity worthy of worship except Allah' seeking to ensure the sanctity of their blood and money, all the while concealing disbelief.''
Allah's statement; And of mankind, there are some who say: "We believe in Allah and the Last Day'' while in fact they believe not. They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!
Sa`id said that Qatadah commented, "This is the description of a hypocrite. He is devious; he says the truth with his tongue and defies it with his heart and deeds. He wakes up in a condition other than the one he goes to sleep in, and goes to sleep in a different condition than the one he wakes up in. He changes his mind just like a ship that moves about whenever a wind blows.''
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