The command to fear our Lord and do our duty towards him

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The command to fear our Lord and do our duty towards him.

أَلَمْ تَرَ أَنَّ اللَّهَ يُولِجُ الَّيْلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى الَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى إِلَى أَجَلٍ مُّسَمًّى وَأَنَّ اللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌ

(29. See you not that Allah merges the night into the day, and merges the day into the night, and has subjected the sun and the moon, each running its course for a term appointed; and that Allah is All-Aware of what you do. )

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ الْبَـطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِىُّ الْكَبِيرُ

(30. That is because Allah, He is the Truth, and that which they invoke besides Him is falsehood; and that Allah, He is the Most High, the Most Great.)

Surah 31 Luqman Verse 29-30

Tafsir Ibn Kathir

(merges the night into the day,) meaning, He takes from the night and adds to the day, so that the day becomes longer and the night shorter, which is what happens in summer when the days are longest; then the day starts to become shorter and the night longer, which is what happens in winter.

(and has subjected the sun and the moon, each running its course for a term appointed;) It was said that this means, each runs within its set limits, or it means until the Day of Resurrection; both meanings are correct. The first view is supported by the Hadith of Abu Dharr, may Allah be pleased with him, in the Two Sahihs, according to which the Messenger of Allah said:

(O Abu Dharr! Do you know where this sun goes) I (Abu Dharr) said: “Allah and His Messenger know best.” He said:

(It goes and prostrates beneath the Throne, then it seeks permission from its Lord, and soon it will be said: “Go back from whence you came.”) Ibn Abi Hatim recorded that Ibn `Abbas said, “The sun is like flowing water, running in its course in the sky during the day. When it sets, it travels in its course beneath the earth until it rises in the east.” He said, “The same is true in the case of the moon.” Its chain of narration is Sahih.

(and that Allah is All-Aware of what you do.) This is like the Ayah,

(Know you not that Allah knows all that is in the heaven and the earth) (22:70). The meaning is that Allah is the Creator Who knows all things, as He says:

(It is Allah Who has created seven heavens and of the earth the like thereof) (65:12).

(That is because Allah, He is the Truth, and that which they invoke besides Him is falsehood;) means, He shows you His Signs so that you may know from them that He is the Truth, i.e., He truly exists and is truly divine, and that all else besides Him is falsehood. He has no need of anything else, but everything else is dependent on Him, because everything in heaven and on earth is created by Him and is enslaved by Him; none of them could move even an atom’s weight except with His permission. If all the people of heaven and earth were to come together to create a fly, they would not be able to do so. Allah says:

(That is because Allah, He is the Truth, and that which they invoke besides Him is falsehood; and that Allah, He is the Most High, the Most Great.) meaning, He is the Most High and there is none higher than Him, and He is the Most Great Who is greater than everything. Everything is subjugated and insignificant in comparison to Him.

أَلَمْ تَرَ أَنَّ الْفُلْكَ تَجْرِى فِى الْبَحْرِ بِنِعْمَتِ اللَّهِ لِيُرِيَكُمْ مِّنْ ءَايَـتِهِ إِنَّ فِى ذَلِكَ لاّيَـتٍ لِّكُلِّ صَبَّارٍ شَكُو

(31. See you not that the ships sail through the sea by Allah’s grace that He may show you of His signs Verily, in this are signs for every patient, grateful (person).)

وَإِذَا غَشِيَهُمْ مَّوْجٌ كَالظُّلَلِ دَعَوُاْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّـهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُّقْتَصِدٌ وَمَا يَجْحَدُ بِـَايَـتِنَآ إِلاَّ كُلُّ خَتَّارٍ كَفُورٍ

 (32. And when waves cover them like shades, they invoke Allah, making their invocations for Him only. But when He brings them safe to land, there are among them those that stop in between. And Our Ayat are not denied except by every Khattar Kafur.)

Surah 31 Luqman verse 31-32

Tafsir Ibn Kathir

For if He did not give the water the strength to carry the ships, they would not sail. So he says:

(that He may show you of His signs) meaning, by His power.

(Verily, in this are signs for every patient, grateful.) means, every person who bears difficulty with patience and who gives thanks at times of ease. Then Allah says:

(And when waves cover them like shades,) meaning, like mountains or clouds,

(they invoke Allah, making their invocations for Him only.) This is like the Ayah,

(And when harm touches you upon the sea, those that you call upon vanish from you except Him) (17:67).

(And when they embark on a ship…) (29:65) Then Allah says:

(But when He brings them safe to land, there are among them those that stop in between.) Mujahid said, “This refers to the disbelievers — as if he interpreted the word Muqtasid to mean denier as in the Ayah,

(but when He brings them safely to land, behold, they give a share of their worship to others) (29:65).

(And Our Ayat are not denied except by every Khattar Kafur.) Khattar means one who betrays or stabs in the back. This was the view of Mujahid, Al-Hasan, Qatadah and Malik, narrating from Zayd bin Aslam. This word describes a person who, whenever he makes a promise, breaks his promise, and it refers to the worst form of treachery.

(Kafur) means, one who denies blessings and does not give thanks for them, rather he forgets them and does not remember them.

يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ وَاخْشَوْاْ يَوْماً لاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ وَلاَ مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئاً إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلاَ تَغُرَّنَّكُمُ الْحَيَوةُ الدُّنْيَا وَلاَ يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ

(33. O mankind! Have Taqwa of your Lord, and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the promise of Allah is true, let not then this present life deceive you, nor let the chief deceiver deceive you about Allah.)

Surah 31 Luqman Verse 33

Tafsir Ibn Kathir

Here Allah warns people about the Day of Resurrection, and commands them to fear Him and remember the Day of Resurrection when

(no father can avail aught for his son,) which means, even if he wanted to offer himself as a sacrifice for his son, it would not be accepted from him. The same will apply in the case of a son who wants to sacrifice himself for his father — it will not be accepted from him. Then Allah reminds them once again with the words:

(let not then this present life deceive you,) meaning, do not let your feelings of contentment with this life make you forget about the Hereafter.

(nor let the chief deceiver deceive you about Allah.) refers to the Shaytan. This was the view of Ibn `Abbas, Mujahid, Ad-Dahhak and Qatadah. The Shaytan makes promises to them and arouses in them false desires, but there is no substance to them, as Allah says:

(He makes promises to them, and arouses in them false desires; and Shaytan’s promises are nothing but deceptions.) (4:120). Wahb bin Munabbih said: `Uzayr, peace be upon him, said: “When I saw the misfortune of my people, I felt very sad and distressed, and I could not sleep, so I prayed to my Lord and fasted, and I called upon Him weeping. There came to me an angel and I said to him: `Tell me, will the souls of the righteous intercede for the wrongdoers, or the fathers for their sons’ He said: `On the Day of Resurrection all matters will be settled, and Allah’s dominion will be made manifest and no exceptions will be made. No one will speak on that Day except with the permission of the Most Merciful. No father will answer for his son, or any son for his father, or any man for his brother, or any servant for his master. No one will care about anybody except himself, or feel grief or compassion for anyone except himself. Everyone will be worried only about himself. No one will be asked about anybody else. Each person will be concerned only about himself, weeping for himself and carrying his own burden. No one will carry the burden of another.”’ This was recorded by Ibn Abi Hatim.

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