The battle of Tabuk

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 battle of Tabuk.

لَقَدْ تَابَ الله عَلَى النَّبِىِّ وَالْمُهَـجِرِينَ وَالاٌّنصَـرِ الَّذِينَ اتَّبَعُوهُ فِى سَاعَةِ الْعُسْرَةِ مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ

(117. Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated (from the right path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful.)

Surah 9 At Tawba Verse 117

Tafsir Ibn Kathir

Battle of Tabuk.

Mujahid and several others said, “This Ayah was revealed concerning the battle of Tabuk. They left for that battle during a period of distress. It was a year with little rain, intense heat and scarcity of supplies and water.” Qatadah said, “They went to Ash-Sham during the year of the battle of Tabuk at a time when the heat was intense. Allah knew how hard things were, and they suffered great hardship. We were told that two men used to divide a date between themselves. Some of them would take turns in sucking on a date and drinking water, then give it to another man to suck on. Allah forgave them and allowed them to come back from that battle.” Ibn Jarir reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab was reminded of the battle of distress (Tabuk) and `Umar said, “We went with the Messenger of Allah in the intense heat for Tabuk. We camped at a place in which we were stricken so hard by thirst that we thought that our necks would be severed. One of us used to go out in search of water and did not return until he feared that his neck would be severed. One would slaughter his camel, squeeze its intestines and drink its content, placing whatever was left on his kidney. Abu Bakr As-Siddiq said, `O Allah’s Messenger! Allah, the Exalted and Most Honored, has always accepted your invocation, so invoke Allah for us.’ The Prophet said,

(Would you like me to do that) Abu Bakr said, `Yes.’ The Prophet raised his hands and did not put them down until rain fell from the sky in abundance. It rained and then stopped raining for a while, then rained again, so they filled their containers. We went out to see where the rain reached and found that it did not rain beyond our camp.”’ Ibn Jarir said about Allah’s statement,

(Allah has forgiven the Prophet, the Muhajirin and the Ansar who followed him in the time of distress,) meaning “With regards to expenditures, transportation, supplies and water,

(after the hearts of a party of them had nearly deviated,) away from the truth, thus falling prey to doubting the Messenger’s religion because of the distress and hardships they suffered during their travel and battle,

(but He accepted their repentance.) He directed them to repent to their Lord and renew their firmness on His religion,

(Certainly, He is unto them full of kindness, Most Merciful.)

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The death of Prophet Sulaiman (Solomon), peace be upon 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 death of Prophet Sulaiman (Solomon), peace be upon him.

فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلاَّ دَابَّةُ الاٌّرْضِ تَأْكُلُ مِنسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُواْ يَعْلَمُونَ الْغَيْبَ مَا لَبِثُواْ فِى الْعَذَابِ الْمُهِينِ

(14. Then when We decreed death for him, nothing informed them (Jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the Jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.)

Surah 34 Saba Verse 14

Tafsir Ibn Kathir

Allah tells us how Sulayman, peace be upon him, died and how Allah concealed his death from the Jinn who were subjugated to him to do hard labor. He remained leaning on his stick, which was his staff, as Ibn `Abbas may Allah be pleased with him, Mujahid, Al-Hasan, Qatadah and others said. He stayed like that for a long time, nearly a year. When a creature of the earth, which was a kind of worm, ate through the stick, it became weak and fell to the ground. Then it became apparent that he had died a long time before. It also became clear to Jinn and men alike that the Jinn do not know the Unseen as they (the Jinn) used to imagine and tried to deceive people. This is what Allah says:

(nothing informed them (Jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the Jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.) meaning, it became clear to the people that they (the Jinn) were lying.

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The favors that Allah, Exalted and Praised Be He, granted Prophet Sulaiman, peace be upon 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 favors that Allah, Exalted and Praised Be He, granted Prophet Sulaiman, peace be upon him.

وَلِسُلَيْمَـنَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ وَمِنَ الْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ

(12. And to Sulayman (We subjected) the wind, its morning was a month’s (journey), and its afternoon was a month’s (journey). And We caused a fount of Qitr to flow for him, and there were Jinn that worked in front of him, by the leave of his Lord. And whosoever of them turned aside from Our command, We shall cause him to taste of the torment of the blazing Fire.)

يَعْمَلُونَ لَهُ مَا يَشَآءُ مِن مَّحَـرِيبَ وَتَمَـثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَسِيَـتٍ اعْمَلُواْ ءَالَ دَاوُودَ شُكْراً وَقَلِيلٌ مِّنْ عِبَادِىَ الشَّكُورُ

(13. They worked for him as he desired on Maharib, Tamathil, large basins like Jawab and Qudur Rasiyat. “Work you, O family of Dawud, with thanks!” But few of My servants are grateful.)

Surah 34 Saba Verse 12-13

Tafsir Ibn Kathir

Having mentioned the blessings with which He favored Dawud, Allah follows this by mentioning what He gave to Dawud’s son Sulayman (Solomon), may peace be upon them both. He subjugated the wind to him, so that it would carry his carpet one way for a month, then back again the next month. Al-Hasan Al-Basri said, “He set out from Damascus in the morning, landed in Istakhar where he ate a meal, then flew on from Istakhar and spent the night in Kabil.” Between Damascus and Istakhar is an entire month’s travel for a swift rider, and between Istakhar and Kabul is an entire month’s travel for a swift rider.

(And We caused a fount Qitr to flow for him,) Ibn `Abbas, may Allah be plased with him, Mujahid, `Ikrimah, `Ata’ Al-Khurasani, Qatadah, As-Suddi, Malik from Zayd bin Aslam, `Abdur-Rahman bin Zayd bin Aslam and others said, “Qitr means copper.” Qatadah said, “It was in Yemen.” Allah brought forth all the things that people make for Sulayman, peace be upon him.

(and there were Jinn that worked in front of him, by the leave of his Lord.) means, `We subjugated the Jinn to work in front of him,’ by the permission of his Lord, i.e., by Allah’s decree and subjugation, they built whatever constructions he wanted, and did other work as well.

(And whosoever of them turned aside from Our command,) means, whoever among them tried to rebel and disobey,

(We shall cause him to taste of the torment of the blazing Fire.) which means, burning.

(They worked for him as he desired on Maharib, Tamathil,) Maharib refers to beautiful structures, the best and innermost part of a dwelling. Ibn Zayd said, “This means dwellings.” With regard to “Tamathil,” `Atiyah Al-`Awfi, Ad-Dahhak and As-Suddi said that Tamathil means pictures.

(large basins like Jawab and Qudur Rasiyat.) Jawab, the plural form of Jabiyah, refers to cisterns or tanks in which water is held, and Qudur Rasiyat are cauldrons that stay in one place and are not moved around because of their great size. This was the view of Mujahid, Ad-Dahhak and others.

(Work you, O family of Dawud, with thanks!) means, `We said to them: Work with thanks for the blessings that We have bestowed upon you in this world and the Hereafter.’ This indicates that thanks may be expressed by actions as much as by words and intentions. Abu `Abdur-Rahman Al-Hubuli said, “Prayer is thanks, fasting is thanks, every good deed that you do for the sake of Allah is thanks, and the best of thanks is praise.” This was recorded by Ibn Jarir. In the Two Sahihs, it is reported that the Messenger of Allah said:

(The most beloved of prayer to Allah is the prayer of Dawud. He used to sleep for half the night, stand in prayer for a third of it and sleep for a sixth of it. The most beloved of fasting to Allah is the fasting of Dawud. He used to fast for a day then not fast for a day, and he never fled the battlefield.) Ibn Abi Hatim narrated that Fudayl said concerning the Ayah:

(Work you, O family of Dawud, with thanks!) Dawud said, “O Lord! How can I thank you when thanks itself is a blessing from You” He said: “Now you have truly given thanks to Me, for you have realized that it is a blessing from Me.”

But few of My servants are grateful. This is a reflection of reality.

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Allah, Glorified and Praised Be He, narrates the story of Prophets Musa and Haroon, peace be upon them

I take refuge with Allaah, the Exalted, 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 Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

Allah, Glorified and Praised Be He, narrates the story of Prophets Musa and Haroon, peace be upon them.

وَلَقَدْ قَالَ لَهُمْ هَـرُونُ مِن قَبْلُ يقَوْمِ إِنَّمَا فُتِنتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَـنُ فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى

(90. And Harun indeed had said to them beforehand: “O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Gracious, so follow me and obey my order.”)

قَالُواْ لَن نَّبْرَحَ عَلَيْهِ عَـكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى

(91. They said: “We will not stop worshipping it, until Musa returns to us.”)

Surah 20 Ta Ha Verse 90-91

Tafsir Ibn Kathir

Allah, the Exalted, informs of Harun’s attempt to prohibit them from worshipping the calf and his telling them that this was only a test for them. He told them that their Lord was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants.

(so follow me and obey my order.) Meaning, “Follow me in that which I am commanding you with and leave that which I forbid you from.”

(They said: “We will not stop worshipping it, until Musa returns to us.”) meaning, “We will not cease in our worship of this calf until we hear what Musa has to say about it.” So they opposed Harun in this matter and they fought against him, nearly killing him.

قَالَ يهَـرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْ

(92. (Musa) said: “O Harun! What prevented you when you saw them going astray;”)

أَلاَّ تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِى

(93. “That you followed me not (according to my advice to you) Have you then disobeyed my order”)

قَالَ يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِى إِسْرءِيلَ وَلَمْ تَرْقُبْ قَوْلِى

(94. He (Harun) said: “O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: `You have caused a division among the Children of Israel, and you have not respected my word!”’)

Surah 20 Ta Ha verse 92-94

Tafsir Ibn Kathir

Allah informs of what happened when Musa returned to his people and saw the great matter that had taken place among them. With this he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself. We expounded upon this previously in Surat Al-A`raf, where we mentioned the Hadith,

(Information is not the same as observation.) Then, he began to blame his brother, Harun, by saying,

(What prevented you when you saw them going astray; that you followed me not) meaning, “You should have informed me of this matter as soon as it happened.”

(Have you then disobeyed my order) “In that which I entrusted to you,” referring to Musa’s statement,

(Replace me among my people, act in the right way and follow not the way of the mischief-makers.)(7:142)

(He (Harun) said: “O son of my mother!”) This mentioning of the mother was Harun’s attempt to soften Musa’s anger, because he was Musa’s biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness. This is why he said,

(O son of my mother! Seize (me) not by my beard, nor by my head!) This was Harun’s excuse to Musa for being delayed from coming to him and informing him of the great mishap that took place. He said,

(Verily, I feared) meaning, “I was afraid to come after you and inform you of this, because I thought you might accuse me of leaving them alone and causing division between them.”

(and you have not respected my word!) This means, “And you did not take care of what I commanded you to do when I left you in charge of them.” Ibn `Abbas said, “Harun was respectful and obedient to Musa.”

قَالَ فَمَا خَطْبُكَ يسَـمِرِيُّ

(95. (Musa) said: “And what is the matter with you. O Samiri”)

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُواْ بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذلِكَ سَوَّلَتْ لِى نَفْسِى

(96. (Samiri) said: “I saw what they saw not, so I took a (Qabdah) handful (of dust) from the (hoof) print of the messenger and threw it. Thus my inner self suggested to me.”)

قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِى الْحَيَوةِ أَن تَقُولَ لاَ مِسَاسَ وَإِنَّ لَكَ مَوْعِداً لَّن تُخْلَفَهُ وَانظُرْ إِلَى إِلَـهِكَ الَّذِى ظَلْتَ عَلَيْهِ عَاكِفاً لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِى الْيَمِّ نَسْفاً

(97. Musa said: “Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not;’ and verily, you have a promise that will not fail. And look at your god to which you have been devoted. We will certainly burn it, and scatter its particles in the sea.”)

إِنَّمَآ إِلَـهُكُمُ اللَّهُ الَّذِى لا إِلَـهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَىْءٍ عِلْماً

(98. Your God is only Allah, there is no God but Him. He has full knowledge of all things.)

Surah 20 TaHa Verse 95-98

Tafsir Ibn Kathir

How As-Samiri made the Calf.

Musa said to As-Samiri, “What caused you to do what you did What presented such an idea to you causing you to do this” Muhammad bin Ishaq reported from Ibn `Abbas that he said, “As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar.” Qatadah said, “He was from the village of Samarra.”

((Samiri) said: “I saw what they saw not.”) This means, “I saw Jibril when he came to destroy Fir`awn.”

(so I took a handful (Qabdah) from the print of the messenger) This means from the hoof print of his (Jibril’s) horse. This is what is well-known with many of the scholars of Tafsir, rather most of them. Mujahid said,

(so I took a handful (Qabdah) from the print of the messenger) “From under the hoof of Jibril’s horse.” He also said, “The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers.” Mujahid said, “As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound.” Thus, he said,

(and I threw it.) This means, “I threw it along with those who were throwing (jewelry).”

(Thus my inner self suggested to me.) This means that his soul considered it something good and it was pleasing to his self.

((Musa) said: “Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not.”’) This means, “Just as you took and touched what was not your right to take and touch of the messenger’s foot print, such is your punishment in this life, that you will say, `Do not touch (me).”’ This means, “You will not touch the people and they will not touch you.”

(and verily, you have a promise) This means on the Day of Resurrection.

(that will not fail.) you will have no way to escape it. Qatadah said,

(that you will say: `Touch me not.’) “This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch.”’ Concerning Allah’s statement,

(and verily, you have a promise that will not fail.) Al-Hasan, Qatadah and Abu Nahik said, “You will not be absent from it.”

(And look at your god) that which you worshipped,

(to which you have been devoted.) that which you established worship of, which was the calf.

(Your God is only Allah, there is no God but Him. He has full knowledge of all things.) Musa was saying to them, “This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant. Concerning the statement,

(He has full knowledge of all things.) The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything.

((Allah) surrounds all things in (His) knowledge. ) (65:12) And He says,

(And (He) keeps count of all things.) (72:28) Therefore,

(Not even the weight of a speck of dust escapes His knowledge.) (34:3) He also says,

(Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) (6:59) And He says,

(And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) (11:6) The Ayat that mention this are numerous.

كَذلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَآءِ مَا قَدْ سَبَقَ وَقَدْ آتَيْنَـكَ مِن لَّدُنَّا ذِكْراً

(99. Thus We relate to you some information of what happened before. And indeed We have given you from Us a Reminder.)

مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً

(100. Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection.)

خَـلِدِينَ فِيهِ وَسَآءَ لَهُمْ يَوْمَ الْقِيَـمَةِ حِمْلاً

(101. They will abide in that — and evil indeed will it be that load for them on the Day of Resurrection.)

Surah 20 TaHa Verse 99-100

Tafsir Ibn Kathir

Allah, the Exalted, is saying to Prophet Muhammad , `We have told you (O Muhammad) the story of Musa and what happened with him, Fir`awn and his armies, just as it actually happened. Likewise, We relate to you the information of the past just as it happened, without any increase or decrease. We also gave you a remembrance from Us, the Mighty Qur’an, no falsehood comes to it from before it or behind it.’ It is a revelation from One Most Wise, Most Praiseworthy. No Prophet was given any Book like it or more complete than it, since the time of the previous Prophets who were sent, until their being sealed off with the coming of Muhammad . No Prophet was given any Book containing as much information than the Qur’an about what has past and what would be. The judgement concerning the distinction between mankind is taken from it. Therefore, Allah says about it,

(Whoever turns away from it,) This means whoever denies it and turns away from following its commands and instructions, while seeking guidance from other than it, then Allah will mislead him and send him on the path to Hell. This is why Allah says,

(Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection.) Burden here means sin. This is as Allah says,

(But those of the sects that reject it , the Fire will be their promised meeting place.) (11:17) This applies generally to whoever the Qur’an reaches of the Arabs, the non-Arabs, the People of the Book and others. This is as Allah says,

(That I may therewith warn you and whomsoever it may reach.) (6:19) The Qur’an is a final warning for everyone it reaches. Whoever follows it, then he is rightly guided and whoever opposes it and turns away from it, then he is misguided. He will be wretched in this life, and he is promised that on the Day of Resurrection his abode will be the Hellfire. For this reason Allah says,

(Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection. They will abide in that.) (20:100-101) They will not be able to avoid this or escape it.

(And evil indeed will it be that load for them on the Day of Resurrection.)

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Allah, Glorified and Praised Be He, accepts the repentance of sinners

I take refuge with Allaah, the Exalted, 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 Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

Allah, Glorified and Praised Be He, accepts the repentance of sinners.

يبَنِى إِسْرَءِيلَ قَدْ أَنجَيْنَـكُمْ مِّنْ عَدُوِّكُمْ وَوَاعَدْنَـكُمْ جَانِبَ الطُّورِ الاٌّيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى

(80. O Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of the Mount, and We sent down to you manna and quail,)

كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَى

(81. (Saying) eat of the Tayyibat wherewith We have provided you, and commit no transgression or oppression therein, lest My anger should justly descend on you. And he on whom My anger descends, he is indeed perished.)

وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً ثُمَّ اهْتَدَى

(82. And verily, I am indeed forgiving to him who repents, believes and does righteous deeds, and then Ihtada.)

Surah 20 Taha Verse 80-82

Tafsir Ibn Kathir

Allah’s Favors upon Them Allah reminds of His tremendous favors upon the Children of Israel and His numerous blessings. He saved them from their enemy, Fir`awn, and He relieved their eyes by drowning him and his hosts all at one time while they watched. Allah said,

(And We drowned Fir`awn people while you were looking.) (2:50) Al-Bukhari recorded that Ibn `Abbas said, “When the Messenger of Allah came to Al-Madinah, he found the Jews fasting the day of `Ashura’. Therefore he asked them about it and they said, `This is the day that Allah gave Musa victory over Fir`awn.’ Then, the Prophet said,

(We have more right to Musa (than them), so fast it.) Muslim also recorded this narration in his Sahih. Then, Allah made a covenant with Musa and the Children of Israel on the right side of the Mountain, after the destruction of Fir`awn. This is the Mountain upon which Allah spoke to Musa and He told Musa’s people to look at it when they requested to see Allah. It is also the same Mountain upon which Musa was given the Tawrah, while at the same time the Children of Israel began worshipping the (statue of a) calf, as Allah relates in the forth coming Ayat. The manna and quails have previously been discussed in Surah Al-Baqarah and other Surahs. Manna was a sweet substance that descended upon them from the sky and the quail (Salwa) was a type of bird that would fall down to them. They would fill every pot with them as ample provisions until the following day. This was a kindness and a mercy from Allah upon them. It was a manifestation of Allah’s good treatment of them. For this reason Allah says,

(Eat of the Tayyibat wherewith We have provided you, and commit no transgression or oppression therein, lest My anger should justly descend on you.) This means, “Eat from this sustenance which I have provided for you, and do not transgress against My sustenance by taking it without necessity or you will be opposing what I have commanded you.”

(lest My anger should justly descend on you.) This means, “I will become angry with you.”

(And he on whom My anger descends, he is indeed perished.) `Ali bin Abi Talhah related that Ibn `Abbas said, “This means that he will indeed be made miserable.” Concerning Allah’s statement,

(And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds,) meaning, “Whoever turns to Me in repentance, then I will accept his repentance regardless of whatever sin he did.” Allah, the Exalted, even accepts the repentance of the Children of Israel who worshipped the calf. Concerning Allah’s statement,

(who repents,) This means to turn away from what one was involved in of disbelief, associating partners with Allah, disobedience of Allah or hypocrisy. Concerning Allah’s statement,

(and believes) This means the person’s belief in his heart.

(and does righteous deeds,) his action with his bodily limbs. Concerning Allah’s statement,

(and then Ihtada.) `Ali bin Abi Talhah related that Ibn `Abbas said, “This means that he then does not doubt.” Qatadah said,

(and then Ihtada.) “This means he adheres to Islam until he dies.” We see here that there is a specific order in which these things are presented. This is similar to Allah’s saying,

(Then he became one of those who believed and recommended one another to perseverance and patience and recommended one another to pity and compassion.) (90:17)

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The decree for the Children of Israel

I take refuge with Allaah, the Exalted, 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 Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The decree for the Children of Israel.

وَقَضَيْنَآ إِلَى بَنِى إِسْرَءِيلَ فِى الْكِتَـبِ لَتُفْسِدُنَّ فِى الاٌّرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوّاً كَبِيراً

(4. And We decreed for the Children of Israel in the Scripture: “Indeed you would do mischief in the land twice and you will become tyrants and extremely arrogant!”)

فَإِذَا جَآءَ وَعْدُ أُولَـهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَآ أُوْلِى بَأْسٍ شَدِيدٍ فَجَاسُواْ خِلَـلَ الدِّيَارِ وَكَانَ وَعْدًا مَّفْعُولاً

(5. So, when the promise came for the first of the two, We sent against you servants of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled.)

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ  وَأَمْدَدْنَـكُم بِأَمْوَلٍ وَبَنِينَ وَجَعَلْنَـكُمْ أَكْثَرَ نَفِيرًا

(6. Then We gave you a return of victory over them. And We helped you with wealth and children and made you more numerous in manpower.)

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لاًّنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَآءَ وَعْدُ الاٌّخِرَةِ لِيَسُوءُواْ وُجُوهَكُمْ وَلِيَدْخُلُواْ الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُواْ مَا عَلَوْاْ تَتْبِيرًا

(7. (And We said): “If you do good, you do good for your own selves, and if you do evil (you do it) against yourselves.” Then, when the second promise came to pass, (We permitted your enemies) to disgrace your faces and to enter the Masjid as they had entered it before, and to destroy with utter destruction all that fell in their hands.)

عَسَى رَبُّكُمْ أَن يَرْحَمَكُمْ وَإِنْ عُدتُّمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَـفِرِينَ حَصِيرًا

(8. It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our punishment). And We have made Hell a prison for the disbelievers.)

Surah 17 Al Isra Verse 4-8

Tafsir Ibn Kathir

Allah tells us that He made a declaration to the Children of Israel in the Scripture, meaning that He had already told them in the Book which He revealed to them, that they would cause mischief on the earth twice, and would become tyrants and extremely arrogant, meaning they would become shameless oppressors of people, Allah says:

(And We made known this decree to him, that the root of those (sinners) was to be cut off in the early morning.)(15:66), meaning, We already told him about that and informed him of it.

(So, when the promise came for the first of the two) meaning the first of the two episodes of mischief.

(We sent against you servants of Ours given to terrible warfare.) means, `We unleashed soldiers against you from among Our creatures who were given to terrible warfare,’ i.e., they had great strength and weapons and power. They entered the very innermost parts of your homes, meaning they took possession of your land and invaded the very innermost parts of your homes, going between and through your houses, coming and going freely with no fear of anyone. This was the promise (completely) fulfilled. The earlier and later commentators differed over the identity of these invaders. Many Isra’iliyyat (reports from Jewish sources) were narrated about this, but I did not want to make this book too long by mentioning them, because some of them are fabricated, concocted by their heretics, and others may be true, but we have no need of them, praise be to Allah. What Allah has told us in His Book (the Qur’an) is sufficient and we have no need of what is in the other books that came before. Neither Allah nor His Messenger required us to refer to them. Allah told His Messenger that when (the Jews) committed transgression and aggression, Allah gave their enemies power over them to destroy their country and enter the innermost parts of their homes. Their humiliation and subjugation was a befitting punishment, and your Lord is never unfair or unjust to His servants. They had rebelled and killed many of the Prophets and scholars. Ibn Jarir recorded that Yahya bin Sa`id said: “I heard Sa`id bin Al-Musayyib saying: `Nebuchadnezzar conquered Ash-Sham (Greater Syria, including Palestine), destroying Jerusalem and killing them, then he came to Damascus and found blood boiling in a censer. He asked them: What is this blood They said: We found our forefathers doing this. Because of that blood, he killed seventy thousand of the believers and others, then the blood stopped boiling. This report is Sahih from Sa`id bin Al-Musayyib, and this event is well-known, as he (Nebuchadnezzar) killed their nobles and scholars, and did not leave alive anyone who knew the Tawrah by heart. He took many prisoners from the sons of the Prophets and others, and did many other things that would take too long to mention here. If we had found anything that was correct or close enough, we could have written it and reported it here. And Allah knows best. Then Allah says:

((And We said): “If you do good, you do good for your own selves, and if you do evil (you do it) against yourselves.”) As Allah says elsewhere:

(Whosoever does a righteous good deed, it is for (the benefit of) himself; and whosoever does evil, it is against himself.) (45:15)

The Second Episode of Mischief.

Then Allah says:

(Then, when the second promise came to pass,) meaning, the second episode of mischief, when your enemies came again,

((We permitted your enemies) to disgrace your faces) meaning, to humiliate you and subdue you,

(and to enter the Masjid) meaning, Bayt Al-Maqdis (Jerusalem).

(as they had entered it before,) when they entered the very innermost parts of your homes.

(and to destroy) wrecking and inflicting ruin upon it.

(all that fell in their hands.) everything they could get their hands on.

(with utter destruction. It may be that your Lord may show mercy unto you) meaning that He may rid you of them.

(but if you return (to sins), We shall return (to Our punishment).) meaning, if you return to causing mischief,

(We shall return) means, We `will once again punish you in this world, along with the punishment and torment We save for you in the Hereafter.’

(And We have made Hell a prison (Hasir) for the disbelievers.) meaning, a place of permanent detention, a prison which cannot be avoided or escaped. Ibn `Abbas said, “Hasir here means a jail.” Mujahid said, “They will be detained in it.” Others said like- wise. Al-Hasan said, “Hasir means a bed of Fire.” Qatadah said: “The Children of Israel returned to aggres- sion, so Allah sent this group against them, Muhammad and his companions, who made them pay the Jizyah, with willing submission, and feeling themselves subdued.”

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The sea covers Firawn (Pharoah) and his hosts

I take refuge with Allaah, the Exalted, 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 Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The sea covers Firawn (Pharoah) and his hosts.

وَلَقَدْ أَوْحَيْنَآ إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِى فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى

(77. And indeed We revealed to Musa: “Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid.”)

– فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِّنَ الْيَمِّ مَا غَشِيَهُمْ

(78. Then Fir`awn pursued them with his hosts, but the sea (Al-Yamm) completely overwhelmed them and covered them up.)

وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى

(79. And Fir`awn led his people astray, and he did not guide them.)

Surah 20 TaHa Verse 77-79

Tafsir Ibn Kathir

Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, when Fir`awn refused to release them and send them with Musa. He was to take them away from Fir`awn’s captivity. Allah expounds upon this in Surahs other than this noble Surah. Musa left with the Children of Israel, and when the people of Egypt awoke in the morning they found that not a single one of them remained in Egypt. Fir`awn became extremely furious. He sent callers into all of the cities to gather together his army from all of his lands and provinces. He said to them,

(Verily, these indeed are but a small band. And verily, they have done what has enraged us.) (26:54-55) Then when he gathered his army and organized his troops, he set out after them and they followed them at dawn when the sun began to rise.

(And when the two hosts saw each other) (26:61) This means that each person of the two parties was looking at the other party.

(The companions of Musa said: “We are sure to be overtaken.” (Musa) said: “Nay, verily, with me is my Lord. He will guide me.”) (26:61-62) Musa stopped with the Children of Israel and the sea was in front of them and Fir`awn was behind them. Then, at that moment, Allah revealed to Musa,

(And strike a dry path for them in the sea.) So Musa struck the sea with his stick and he said, “Split for me, by the leave of Allah.” Thus, it split, and each separate part of the water became like a huge mountain. Then, Allah sent a wind to the land of the sea and it burned the soil until it became dry like the ground that is on land. For this reason Allah said,

(nor being afraid.) meaning, “Do not be afraid of the sea drowning your people.” Then, Allah, the Exalted, said,

(Then Fir`awn pursued them with his hosts, but the sea (Al-Yamm) completely overwhelmed them) Al-Yamm means the sea.

(and covered them up. ) meaning, covered them up with a thing that was well-familiar to them in such a situation, as Allah states;

(And He destroyed the overthrown cities. So there covered them that which did cover.) (53:53-54) As Fir`awn pursued them into the sea, misled his people and did not lead them to the path of correct guidance, likewise, he will go ahead of his people on the Day of Resurrection, and will lead them in to the Hellfire. And evil indeed is the place to which they are led.

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Firawn (Pharoah) and his people persisted in rebellion and disbelief

I take refuge with Allaah, the Exalted, 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 Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

Firawn (Pharoah) and his people persisted in rebellion and disbelief.

وَلَقَدْ أَرْسَلْنَا مُوسَى بِـَايَـتِنَآ إِلَى فِرْعَوْنَ وَمَلاًّيْهِ فَقَالَ إِنِّى رَسُولُ رَبِّ الْعَـلَمِينَ

(46. And indeed We did send Musa with Our Ayat to Fir`awn and his chiefs. He said: “Verily, I am a Messenger of the Lord of all that exists.”)

فَلَمَّا جَآءَهُم بِـَايَـتِنَآ إِذَا هُم مِّنْهَا يَضْحَكُونَ

(47. But when he came to them with Our Ayat, behold, they laughed at them).

وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا وَأَخَذْنَـهُم بِالْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ

(48. And not an Ayah We showed them but it was greater than its fellow preceding it, and We seized them with torment, in order that they might turn.)

وَقَالُواْ يأَيُّهَ السَّاحِرُ ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ إِنَّنَا لَمُهْتَدُونَ

(49. And they said (to Musa): “O you sorcerer! Invoke your Lord for us according to what He has made a pact with you. Verily, We shall guide ourselves.”)

فَلَمَّا كَشَفْنَا عَنْهُمُ الْعَذَابَ إِذَا هُمْ يَنكُثُونَ

(50. But when We removed the torment from them, behold, they broke their covenant.)

Surah 43 Az Zukhruf Verse 46-50

Tafsir Ibn Kathir

Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.

(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,

(“O you sorcerer!…”) meaning, expert or knowledgeable one — this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:

(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: “O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you.” But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)

وَنَادَى فِرْعَوْنُ فِى قَوْمِهِ قَالَ يقَوْمِ أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى أَفَلاَ تُبْصِرُونَ

(51. And Fir`awn proclaimed among his people (saying): “O my people! Is not mine the dominion of Egypt, and these rivers flowing underneath me. See you not then”)

أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ

(52. “Am I not better than this one (Musa) who is despicable and can scarcely express himself clearly”)

– فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ

(53. Why then are not golden bracelets bestowed on him, or angels sent along with him”)

فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ

(54. Thus he fooled his people, and they obeyed him. Verily, they were ever a people who were rebellious.)

فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ

(55. So when they angered Us, We punished them, and drowned them all.)

فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ

(56. And We made them a precedent, and an example to later generations.)

Surah 43 Az Zukhruf Verse 51-56

Tafsir Ibn Kathir

Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.

(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, “They had gardens and rivers of flowing water.”

(See you not then) means, `do you not see my position of might and power’ — implying that Musa and his followers were poor and weak. This is like the Ayah:

(Then he gathered (his people) and cried aloud, saying: “I am your lord, most high.” So Allah seized him with punishment for his last and first transgression.) (79:23-25)

(Am I not better than this one who is despicable) As-Suddi said, “He was saying, `indeed I am better than this one, who is despicable’.” Some of the grammarians of Basrah said that Fir`awn — may the curse of Allah be upon him — was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant — as Sufyan said — insignificant. Qatadah and As-Suddi said, “He meant, weak.” Ibn Jarir said, “He meant, he had no power, authority or wealth.”

(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn’s description of Musa as “despicable” is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.

(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa’s tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:

(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:

(Why then are not golden bracelets bestowed on him…) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.

(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:

(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.

(Verily, they were ever a people who were rebellious.) Then Allah says:

(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: “When they angered Us means, they provoked Our wrath.” Ad-Dahhak said, it means “They made Us angry.” This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah said:

(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:

(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, “I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.’ Then he recited the Ayah:

(So when they angered Us, We punished them, and drowned them all). ” `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, “I found that punishment comes with negligence, meaning the Ayah:

(So when they angered Us, We punished them, and drowned them all).”

(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, “Precedent for others who do the same as they did.” He and Mujahid said, “An example, i.e., a lesson to those who come after them.” Allah is the One Who guides to the straight path, and unto Him is the final return.

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The Inheritors of the Quran

 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 Inheritors of the Quran.

ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

(32. Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah’s leave, foremost in good deeds. That — that is indeed a great grace.)

Surah 35 Fatir Verse 32

Tafsir Ibn Kathir

Allah says: `Then We made those who uphold the Book confirming what came before, the one whom We have chosen from among Our servants. They are this Ummah, who are divided into three types.’ Allah says:

(Then of them are some who wrong themselves,) these are the ones who are careless about doing some obligatory actions, and who commit some forbidden actions.

(and of them are some who follow a middle course,) these are the ones who fulfill their obligations and avoid things that are forbidden, but they may neglect some good deeds and do some things which are disliked.

(and of them are some who are, by Allah’s leave, foremost in good deeds.) these are the ones who do obligatory actions and things which are encouraged, and who avoid doing unlawful and disliked actions, and avoid some actions which are permissible. `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah:

(Then We gave the Book as inheritance to such of Our servants whom We chose. ) “This refers to the Ummah of Muhammad . Allah caused it to inherit every Book that He had revealed; those who wrong themselves will be forgiven, those who follow a middle course will have an easy accounting, and those who are foremost in good deeds will enter Paradise without being brought to account.” Abu Al-Qasim At-Tabarani reported from Ibn `Abbas that the Messenger of Allah said one day:

(My intercession will be for those among my Ummah who commit major sins.)” Ibn `Abbas, may Allah be pleased with him, said, “Those who are foremost in good deeds will enter Paradise without being brought to account; those who follow a middle course will enter Paradise by the mercy of Allah; and those who wrong themselves and Ashab Al-A`raf will enter Paradise by the intercession of Muhammad .” It was also reported from a number of the Salaf that those among this Ummah who wrong themselves are still among those whom Allah has chosen, even though they are imperfect and fell short [by not adhering to the straight path]. Others said that those who wrong themselves are not part of this Ummah and are not among those whom Allah has chosen and who inherited the Book. The correct view is that they are also part of this Ummah.

The scholars are the most fortunate of people with regard to this blessing, and the most entitled to this mercy. Imam Ahmad, may Allah have mercy on him, recorded that Qays bin Kathir said, “One of the people of Al-Madinah came to Abu Ad-Darda’, may Allah be pleased with him, when he was in Damascus. [Abu Ad-Darda’] said, `What brought you here, my brother’ He said, `A Hadith which I heard that you narrate from the Messenger of Allah .’ He said, `Have you come for trade’ He said, `No.’ He said, `Have you come for any other reason’ He said, `No.’ He said, `Have you come only to seek this Hadith’ He said, `Yes.’ He, may Allah be pleased with him said, `I heard the Messenger of Allah say:

(Whoever follows a path to seek knowledge, Allah will show him the way to Paradise. The angels lower their wings being pleased with the one who seeks knowledge. Whoever is in the heavens and on earth, even the fish in the sea, ask for forgiveness for the scholar. The superiority of the scholar over the worshipper is like that of the moon over all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind Dinars and Dirhams, but they left behind knowledge; and whoever receives it, receives an abundance of good fortune.)”’ It was also reported by Abu Dawud, At-Tirmidhi and Ibn Majah.

جَنَّـتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ

(33. `Adn (Gardens) will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments therein will be of silk.)

وَقَالُواْ الْحَمْدُ للَّهِ الَّذِى أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ

 (34. And they will say: “All praise and thanks be to Allah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate.”)

 الَّذِى أَحَلَّنَا دَارَ الْمُقَامَةِ مِن فَضْلِهِ لاَ يَمَسُّنَا فِيهَا نَصَبٌ وَلاَ يَمَسُّنَا فِيهَا لُغُوبٌ  

(35. “Who, out of His grace, has lodged us in a home that will last forever, where toil will touch us not nor weariness will touch us.”)

Surah 35 Fatir Verse 33-35

Tafsir Ibn Kathir

Allah tells us that those whom He chose among His servants, those who inherited the Book which was revealed from the Lord of the worlds, will, on the Day of Resurrection, have an abode in Everlasting Gardens which they will enter on the Day when they are raised anew and meet Allah.

(therein will they be adorned with bracelets of gold and pearls,) It was recorded in the Sahih from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah said:

(The ornaments of the believer will reach as far as his Wudu’.)

(and their garments therein will be of silk.) For this reason it is forbidden for them (the males) in this world, but Allah will permit it for them in the Hereafter. It was recorded in the Sahih that the Messenger of Allah said:

(Whoever wears silk in this world, will not wear it in the Hereafter.) And he said:

(It is for them in this world, and for you in the Hereafter.)

(And they will say: “All the praises and thanks be to Allah, Who has removed from us (all) grief…”) which means fear of everything that is feared; it has been lifted from us and we have been relieved of all that we used to fear of the anxieties of the world and the Hereafter. Ibn `Abbas, may Allah be pleased with him, and others said, “He forgives them for their major sins, and appreciates even the smallest of their good deeds.”

(Who, out of His grace, has lodged us in a home that will last forever,) means, `Who has given us this position and status out of His grace and blessing and mercy, for our good deeds are not equivalent to this.’ It was reported in the Sahih that the Messenger of Allah said: –

(None of you will enter Paradise by virtue of his good deeds.) They said, “Not even you, O Messenger of Allah” He said,

(Not even me, unless Allah encompasses me with His mercy and grace.)

(where toil will touch us not nor weariness will touch us.) means, neither hardship nor exhaustion will touch us. The words translated here as “toil” and “weariness” both mean exhaustion, as if what is meant by the negation of both is that neither their bodies nor their souls will become exhausted; and Allah knows best. They used to exhaust themselves in worshipping this world, but their obligations will come to an end when they enter Paradise, where they will enjoy eternal rest and repose. Allah says:

(Eat and drink at ease for that which you have sent on before you in days past!) (69:24)

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The Way of the Prophet Muhammed, peace and blessings be upon 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 Way of the Prophet Muhammed, peace and blessings be upon him.

قُلْ هَـذِهِ سَبِيلِى أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِى وَسُبْحَانَ اللَّهِ وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ

(108. Say “This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted be Allah. And I am not of the idolators.”)

Surah 12 Yusuf Verse 108

Tafsir Ibn Kathir

Allah orders His Messenger to say to mankind and the Jinns that this is his way, meaning, his method, path and Sunnah, concentrating on calling to the testimony that there is no deity worthy of worship except Allah alone without partners. The Messenger calls to this testimonial with sure knowledge, certainty and firm evidence. He calls to this way, and those who followed him call to what Allah’s Messenger called to with sure knowledge, certainty and evidence, whether logical or religious evidence,

(And Glorified and Exalted be Allah.) This part of the Ayah means, I glorify, honor, revere and praise Allah from having a partner, equal, rival, parent, son, wife, minister or advisor. All praise and honor be to Allah, glorified He is from all that they attribute to Him,

(The seven heavens and the earth and all that is therein, glorify Him, and there is not a thing but glorifies His praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.) [17:44]

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ وَلَدَارُ الاٌّخِرَةِ خَيْرٌ لِّلَّذِينَ اتَّقَواْ أَفَلاَ تَعْقِلُونَ

(109. And We sent not before you (as Messengers) any but men unto whom We revealed, from among the people of townships. Have they not traveled in the land and seen what was the end of those who were before them And verily, the home of the Hereafter is the best for those who have Taqwa. Do you not then understand)

Surah 12 Yusuf Verse 109

Tafsir Ibn Kathir

Allah states that He only sent Prophets and Messengers from among men and not from among women, as this Ayah clearly states. Allah did not reveal religious and legislative laws to any woman from among the daughters of Adam. This is the belief of Ahlus-Sunnah wal-Jama`ah. Shaykh Abu Al-Hasan, `Ali bin Isma`il Al-Ash`ari mentioned that it is the view of Ahlus-Sunnah wal-Jama`ah, that there were no female Prophets, but there were truthful believers from among women. Allah mentions the most honorable of the truthful female believers, Maryam, the daughter of `Imran, when He said,

(The Messiah [‘Isa], son of Maryam (Mary), was no more than a Messenger; many were the Messengers that passed away before him. His mother was a Siddiqah [truthful believer]. They both used to eat food.) [5:75] Therefore, the best description Allah gave her is Siddiqah. Had she been a Prophet, Allah would have mentioned this fact when He was praising her qualities and honor. Therefore, Mary was a truthful believer according to the words of the Qur’an.

Ad-Dahhak reported that Ibn `Abbas commented on Allah’s statement,

(And We sent not before you (as Messengers) any but men) “They were not from among the residents of the heaven (angels), as you claimed.” This statement of Ibn `Abbas is supported by Allah’s statements,

(And We never sent before you any of the Messengers, but verily, they ate food and walked in the markets), [25:20]

(And We did not create them with bodies that ate not food, nor were they immortals. Then We fulfilled to them the promise. So We saved them and those whom We willed, but We destroyed extravagants), [21:8-9] and,

(Say: “I am not a new thing among the Messengers.”) [46:9] Allah said next,

(from among the people of townships), meaning, from among the people of cities, not that they were sent among the bedouins who are some of the harshest and roughest of all people.

Allah said next,

(Have they not traveled in the land), meaning, `Have not these people who rejected you, O Muhammad, traveled in the land,’

(and seen what was the end of those who were before them) that is, the earlier nations that rejected the Messengers, and how Allah destroyed them. A similar end is awaiting all disbelievers. Allah said in another Ayah,

(Have they not traveled through the land, and have they hearts wherewith to understand) [22:46] When they hear this statement, they should realize that Allah destroyed the disbelievers and saved the believers, and this is His way with His creation. This is why Allah said,

(And verily, the home of the Hereafter is the best for those who have Taqwa.) Allah says, `Just as We saved the faithful in this life, We also wrote safety for them in the Hereafter, which is far better for them than the life of the present world.’ Allah said in another Ayah,

(Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth (i.e. Day of Resurrection). The Day when their excuses will be of no profit to the wrongdoers. Theirs will be the curse, and theirs will be the evil abode (in Hellfire).) [40:51-52] 

حَتَّى إِذَا اسْتَيْـَسَ الرُّسُلُ وَظَنُّواْ أَنَّهُمْ قَدْ كُذِبُواْ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ وَلاَ يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ

(110. (They were reprieved) until, when the Messengers gave up hope and thought that they were denied, then came to them Our help, and whomsoever We willed were rescued. And Our punishment cannot be warded off from the people who are criminals.)

Surah 12 Yusuf Verse 110

Tafsir Ibn Kathir

Allah states that He sends His aid and support to His Messengers, peace be upon them, when distress and hardship surround them and they eagerly await Allah’s aid. Allah said in another Ayah,

(..and were so shaken that even the Messenger and those who believed along with him said, “When (will come) the help of Allah”) [2:214] As for saying of Allah,

(they were denied) There are two recitations for it. One of them is with a Shadda (meaning: they were betrayed by their people). And this is the way `A’ishah, may Allah be pleased with her, recited it. Al-Bukhari said that `Urwah bin Az-Zubayr narrated that he asked `Aishah about the meaning of the following verse,

(`Until when the Messengers give up hope…), Respite will be granted, is it denied or betrayed `A’ishah replied, “betrayed.” `Urwah said, “I said, `They were sure that their people betrayed them, so why use the word `thought” She said, `Yes, they were sure that they betrayed them.’ I said,

(and they thought that they were denied (by Allah)) `A’ishah said, `Allah forbid! The Messengers did not suspect their Lord of such a thing.’ I asked, `So what does this Ayah mean’ She said, `This Verse is concerned with the Messengers’ followers who had faith in their Lord and believed in their Messengers. The period of trials for those followers was long and Allah’s help was delayed until the Messengers gave up hope for the conversion of the disbelievers amongst their nation and suspected that even their followers were shaken in their belief, Allah’s help then came to them.”’ Ibn Jurayj narrated that Ibn Abi Mulaikah said that Ibn `Abbas read this Ayah this way,

(and they thought they were denied.) `Abdullah bin Abi Mulaikah said, “Then Ibn `Abbas said to me that they were humans. He then recited this Ayah,

(..even the Messenger and those who believed along with him said, “When (will come) the help of Allah” Yes! Certainly, the help of Allah is near!)[2:214]” Ibn Jurayj also narrated that Ibn Abi Mulaykah said that `Urwah narrated to him that `Aishah did not agree to this and rejected it. She said, “Nothing that Allah has promised Muhammad, peace be upon him, but Muhammad knew for certainty that it shall come, until he died. However, the Messengers were tried with trials until they thought that those believers, who were with them, did not fully support them.” Ibn Abi Mulaykah said that `Urwah narrated that `Aishah recited this Ayah this way, (وَظَنُّوا أَنَّهُمْ قَد كُذِّبُوا) “and they thought that they were betrayed.” Therefore, there is another way of reciting this word, and there is a difference of opinion about its meaning. We narrated the meaning that Ibn `Abbas gave. Ibn Mas`ud said, as Sufyan Ath-Thawri narrated from him, that he read the Ayah this way,

(until, when the Messengers gave up hope and thought that they were denied.) `Abdullah commented that this is the recitation that you dislike. Ibn `Abbas also commented on the Ayah,

(until, when the Messengers gave up hope and thought that they were denied) “When the Messengers gave up hope that their people would accept their messages, and their people thought that their Messengers had not said the truth to them, Allah’s victory came then,

(and whomsoever We willed were rescued.) Ibn Jarir At-Tabari narrated that Ibrahim bin Abi Hamzah [Hurrah] Al-Jazari said, “A young man from Quraysh asked Sa’id bin Jubayr `O, Abu `Abdullah! How do you read this word, for when I pass by it, I wish I had not read this Surah,

(until, when the Messengers gave up hope and thought that they were denied…) He said, `Yes, it means, when the Messengers gave up hope that their people will believe in them and those to whom the Messengers were sent thought that the Messengers were not truthful.”’ Ad-Dahhak bin Muzahim commented, “I have not seen someone who is called to knowledge and is lazy accepting the invitation, until today! If you traveled to Yemen just to get this explanation, it will still be worth it.” Ibn Jarir At-Tabari narrated that Muslim bin Yasar asked Sa`id bin Jubayr about the same Ayah and he gave the same response. Muslim stood up and embraced Sa’id bin Jubayr, saying, “May Allah relieve a distress from you as you relieved a distress from me!” This was reported from Sa’id bin Jubayr through various chains of narration. This is also the Tafsir that Mujahid bin Jabr and several other Salaf scholars gave for this Ayah. However, some scholars said that the Ayah,

(and thought that they were denied), is in reference to the believers who followed the Messengers, while some said it is in reference to the disbelievers among the Messengers’ nation. In the latter case, the meaning becomes: `and the disbelievers thought that the Messengers were not given a true promise of victory. ‘ Ibn Jarir At-Tabari narrated that Tamim bin Hadhlam said, “I heard `Abdullah bin Mas`ud comment on this Ayah,

(until, when the Messengers gave up hope) that their people will believe in them, and their people thought when the respite was long, that the Messengers were not given a true promise.”

لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌ لاوْلِى الأَلْبَـبِ مَا كَانَ حَدِيثًا يُفْتَرَى وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لْقَوْمٍ يُؤْمِنُونَ

(111. Indeed in their stories, there is a lesson for men of understanding. It (the Qur’an) is not a forged statement but a confirmation of that which was before it and a detailed explanation of everything and a guide and a mercy for the people who believe.)

Surah 12 Yusuf Verse 111

Tafsir Ibn Kathir

Allah states here that the stories of the Messengers and their nations and how we saved the believers and destroyed the disbelievers are,

(a lesson for men of understanding), who have sound minds,

(It is not a forged statement.) Allah says here that this Qur’an could not have been forged; it truly came from Allah,

(but a confirmation of that which was before it) in reference to the previously revealed Divine Books, by which this Qur’an testifies to the true parts that remain in them and denies and refutes the forged parts that were added, changed and falsified by people. The Qur’an accepts or abrogates whatever Allah wills of these Books,

(and a detailed explanation of everything) Meaning the allowed, the prohibited, the preferred and the disliked matters. The Qur’an deals with the acts of worship, the obligatory and recommended matters, forbids the unlawful and discourages from the disliked. The Qur’an contains major facts regarding the existence and about matters of the future in general terms or in detail. The Qur’an tells us about the Lord, the Exalted and Most Honored, and about His Names and Attributes and teaches us that Allah is glorified from being similar in any way to the creation. Hence, the Qur’an is,

(a guide and a mercy for the people who believe.) with which their hearts are directed from misguidance to guidance and from deviation to conformance, and with which they seek the mercy of the Lord of all creation in this life and on the Day of Return. We ask Allah the Most Great to make us among this group in the life of the present world and in the Hereafter, on the Day when those who are successful will have faces that radiate with light, while those whose faces are dark will end up with the losing deal.

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