The pledge of the believing women

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 pledge of the believing women.

يأَيُّهَا النَّبِىُّ إِذَا جَآءَكَ الْمُؤْمِنَـتُ يُبَايِعْنَكَ عَلَى أَن لاَّ يُشْرِكْنَ بِاللَّهِ شَيْئاً وَلاَ يَسْرِقْنَ وَلاَ يَزْنِينَ وَلاَ يَقْتُلْنَ أَوْلْـدَهُنَّ وَلاَ يَأْتِينَ بِبُهُتَـنٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلاَ يَعْصِينَكَ فِى مَعْرُوفٍ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

(12. O Prophet! When the believing women come to you pledging to you that they will not associate anything with Allah, and that they will not steal, and that they will not commit Zina, and that they will not kill their children, and that they will not utter slander, fabricating from between their hands and their feet, and that they will not disobey you in Ma`ruf (good), then accept their pledge and ask forgiveness for them (from) Allah, Indeed Allah is oft Forgiving Most Mericful. )

Surah 60 Al Mumtahanah Verse 12

Tafsir Ibn Kathir

Allah said to the faithful believers,

(And if any of your wives have gone from you to the disbelievers — then you succeeded (gained victory) over them; then pay those whose wives have gone, the equivalent of what they had spent. And have Taqwa of Allah, the One in Whom your are believers.) Therefore, if a Muslim woman reverts to the idolators, the believers should give back the dowery her Muslim husband paid her, from whatever money is left with them from the dowery of women who migrated to the Muslims. They were supposed to return this wealth to the idolator husbands of these emigrant women. If they still have anything they owed the idolators, then they should return it to them.”

The Matters the Women pledged to.

Al-Bukhari recorded that `A’ishah the wife of the Prophet said, “Allah’s Messenger used to examine women who migrated to his side according to this Ayah,

(O Prophet! When believing women come to you pledging to you…) until,

(Verily, Allah is Oft-Forgiving, Most Merciful.)” `Urwah said, “`A’ishah said, `When any believing woman agreed to these conditions, Allah’s Messenger would say to her,

(I have accepted your pledge.) but, by Allah, he never touched the hand of any women at all while taking the pledge from them. He only took their pledge of allegiance by saying,

(I have accepted your pledge.)” This is the wording of Al-Bukhari. Imam Ahmad recorded that Umaymah bint Ruqayqah said, “I came to Allah’s Messenger with some women to give him our pledge and he took the pledge from us that is mentioned in the Qur’an, that we associate none with Allah, etc; as in the Ayah. Then he said,

(As much as you can bear to implement.) We said, `Surely, Allah and His Messenger are more merciful with us than we are with ourselves.’ We then said, `O Allah’s Messenger, should you not shake hands with us’ He said,

(I do not shake hands with women, for my statement to one woman is as sufficient as my statement to a hundred women.)” This Hadith has an authentic chain of narration; At-Tirmidhi, An-Nasa’i and Ibn Majah collected it. Al-Bukhari also recorded that Umm `Atiyah said, “The Messenger of Allah took our pledge and recited to us the Ayah,

(…that they will not associate anything with Allah,) and forbade us to wail for the dead. Thereupon, a lady withdrew her hand saying, `But such and such lady shared with me in lamenting (over one of my relatives), so I must reward hers.’ The Prophet did not object to that, so she went there and returned to the Prophet and he accepted her pledge of allegiance.” Muslim also collected this Hadith. Imam Ahmad recorded that `Ubadah bin As-Samit said, “While we were with the Prophet , he said,

(Pledge to me in that you will not associate any with Allah, nor steal, nor commit Zina, nor kill your children.) Then he recited the Ayah that begins;

(when the believing women come to you. ..) and took the pledge of allegiance from the women. He then added,

(Those among you who fulfill this pledge, will receive their reward from Allah. Those who deviate from any of it and receive the legal punishment (in this life), the punishment will be expiation for that sin. Whoever deviates from any of it and Allah screens him, then it is up to Allah to punish or forgive if He wills.) The Two Sahihs recorded this Hadith. Allah’s statement,

(O Prophet! When the believing women come to you pledging to you) means, `if any woman comes to you to give you the pledge and she accepts these conditions, then accept the pledge from her,’

(that they will not associate anything with Allah, that they will not steal,) meaning, the property of other people. In the case where a husband is not fulfilling his duty of spending on his wife, then she is allowed to use a part of his wealth, what is reasonable, to spend on herself. This is the case regardless of whether the husband knows about his wife’s actions or not, because of the Hadith in which Hind bint `Utbah said, “O Allah’s Messenger! Abu Sufyan is a miser! He does not give me sufficient money for the living expense of our family and myself. Am I allowed to secretly take from his money without his knowledge” Allah’s Messenger said to her,

(You may take from what is reasonable and appropriate for you and your children) This Hadith was recorded in the two Sahihs. Allah’s statement,

(they will not commit Zina,) is similar to His other statement,

(And come not near to Az-Zina. Verily, it is a Fahishah (immoral act) and an evil way.) (17:32) A Hadith collected from Samurah mentions that for the adulterers and fornicators there is a painful torment in the fire of Hell. Imam Ahmad recorded that `A’ishah said, “Fatimah bint `Utbah came to give her pledge to Allah’s Messenger , who took the pledge from her,

(that they will not associate anything with Allah, they will not steal, that they will not commit Zina (fornication and adultery),) Fatimah bashfully placed her hand on her head in shyness. The Prophet liked what she did. `A’ishah said, `O woman! Accept the pledge, because by Allah, we all gave the pledge to the same.’ She said, `Yes then,’ and she gave her pledge to the same things mentioned in the Ayah.”’ Allah’s statement,

(that they will not kill their children,) includes killing children after they are born. The people of Jahiliyyah used to kill their children because they feared poverty. The Ayah includes killing the fetus, just as some ignorant women do for various evil reasons. Allah’s statement,

(and that they will not utter slander, fabricating from between their hands and their feet,) Ibn `Abbas said, “It means that they not to attribute to their husbands other than their legitimate children.” Muqatil said similarly. Allah’s statement,

(and that they will not disobey you in Ma`ruf (good),) means, `that they will obey you when you order them to do good and forbid them from evil.’ Al-Bukhari recorded that Ibn `Abbas said about Allah’s statement,

(and that they will not disobey you in any Ma`ruf (good), ) “This was one of the conditions which Allah imposed on the women.” Maymun bin Mihran said, “Allah did not order obedience to His Prophet for other than Ma`ruf, and Ma`ruf is itself obedience.” Ibn Zayd said, “Allah commanded that His Messenger, the best of His creation, be obeyed in that which is Ma`ruf.” Ibn Jarir recorded that Umm `Atiyah Al-Ansariyah said, “Among the conditions included in our pledge to Allah’s Messenger to good was not to wail. A woman said, `So-and-so family brought comfort to me (by wailing over my dead relative), so I will first pay them back.’ So she went and paid them back in the same (wailed for their dead), and then came and gave her pledge. Only she and Umm Sulaym bint Milhan, the mother of Anas bin Malik, did so.” Al-Bukhari collected this Hadith from the way of Hafsah bint Sirin from Umm `Atiyah Nusaybah Al-Ansariyah, may Allah be pleased with her. Ibn Abi Hatim recorded that Asid bin Abi Asid Al-Barrad said that one of the women who gave the pledge to Allah’s Messenger said, “Among the conditions included in the pledge that the Messenger took from us, is that we do not disobey any act of Ma`ruf (good) that he ordains. We should neither scratch our faces, pull our hair (in grief), tear our clothes nor wail.”

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No wealth or offspring shall avail on the Day of Resurrection

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.

No wealth or offspring shall avail on the Day of Resurrection.

إِنَّ الَّذِينَ كَفَرُواْ لَن تُغْنِىَ عَنْهُمْ أَمْوَلُهُمْ وَلاَ أَوْلـدُهُم مِّنَ اللَّهِ شَيْئًا وَأُولَـئِكَ هُمْ وَقُودُ النَّارِ

(10. Verily, those who disbelieve, neither their properties nor their offspring will avail them whatsoever against Allah; and it is they who will be fuel of the Fire.)

كَدَأْبِ ءَالِ فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ كَذَّبُواْ بِأَيَـتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ وَاللَّهُ شَدِيدُ الْعِقَابِ

(11. Like the behavior of the people of Fir`awn and those before them; they belied Our Ayat. So Allah punished them for their sins. And Allah is severe in punishment.)

Surah 3 ala Imran Verse 10-11

Tafsir Ibn Kathir

Allah states that the disbelievers shall be fuel for the Fire,

(The Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire).) (40:52).

Further, what they were granted in this life of wealth and offspring shall not avail them with Allah, or save them from His punishment and severe torment. Similarly, Allah said,

(So let not their wealth nor their children amaze you; in reality Allah’s plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.) (9:55), and,

(Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you. A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest.) (3:196, 197).

Allah said in this Ayah (3:10),

(Verily, those who disbelieve) meaning, disbelieved in Allah’s Ayat, denied His Messengers, defied His Books and did not benefit from His revelation to His Prophets,

(Neither their properties nor their offspring will avail them whatsoever against Allah; and it is they who will be fuel of the Fire.) meaning, they will be the wood with which the Fire is kindled and fed. Similarly, Allah said,

(Certainly you (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98).

Allah said next,

(Like the Da’b of the people of Fira`wn.) Ad-Dahhak said that Ibn `Abbas said that the Ayah means, “Like the behavior of the people of Fir`awn.” This is the same Tafsir of `Ikrimah, Mujahid, Abu Malik, Ad-Dahhak, and others. Other scholars said that the Ayah means, “Like the practice, conduct, likeness of the people of Fir`awn.” These meanings are all plausible, for the Da’b means practice, behavior, tradition and habit. The Ayah indicates that the disbelievers will not benefit from their wealth or offspring. Rather, they will perish and be punished. This is the same end the people of Fir`awn and the previous nations met, those who rejected the Messengers, the Ayat, and proofs of Allah that they were sent with.

(And Allah is severe in punishment.) meaning, His punishment is severe and His torment is painful. None can escape Allah’s grasp, nor does anything escape His knowledge. Allah does what He wills and prevails over all things, it is He to Whom everything is humbled and there is no deity worthy of worship, nor any Lord except Him.

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Eating from one’s relatives’ houses.

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.

Eating from one’s relatives’ houses.

لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ وَلاَ عَلَى الاٌّعْرَجِ حَرَجٌ وَلاَ عَلَى الْمَرِيضِ حَرَجٌ وَلاَ عَلَى أَنفُسِكُمْ أَن تَأْكُلُواْ مِن بُيُوتِكُمْ أَوْ بُيُوتِ ءَابَآئِكُمْ أَوْ بُيُوتِ أُمَّهَـتِكُمْ أَوْ بُيُوتِ إِخْوَنِكُمْ أَوْ بُيُوتِ أَخَوَتِكُمْ أَوْ بُيُوتِ أَعْمَـمِكُمْ أَوْ بُيُوتِ عَمَّـتِكُمْ أَوْ بُيُوتِ أَخْوَلِكُمْ أَوْ بُيُوتِ خَـلَـتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُواْ جَمِيعاً أَوْ أَشْتَاتاً فَإِذَا دَخَلْتُمْ بُيُوتاً فَسَلِّمُواْ عَلَى أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَـرَكَةً طَيِّبَةً كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ

(61. There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father’s brothers, or the houses of your father’s sisters, or the houses of your mother’s brothers, or the houses of your mother’s sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah, blessed and good. Thus Allah makes clear the Ayat to you that you may understand.)

Surah 24 An Noor Verse 61

Tafsir Ibn Kathir

What is referred to here is the fact that they used to feel too embarrassed to eat with the blind, because they could not see the food or where the best morsels were, so others might take the best pieces before they could. They felt too embarrassed to eat with the lame because they could not sit comfortably, and their companions might take advantage of them, and they felt embarrassed to eat with the sick because they might not eat as much as others. So they were afraid to eat with them lest they were unfair to them in some way. Then Allah revealed this Ayah, granting them a dispensation in this matter. This was the view of Sa`id bin Jubayr and Miqsam. Ad-Dahhak said: “Before the Prophet’s Mission, they used to feel too embarrassed and too proud to eat with these people, lest they might have to help them. So Allah revealed this Ayah.”

(nor any restriction on the lame,) `Abdur-Razzaq recorded that Mujahid said: “A man would take a blind, lame or sick person to the house of his brother or sister or aunt, and those disabled people would feel ashamed of that and say, `they are taking us to other people’s houses.’ So this Ayah was revealed granting permission for that.” As-Suddi said: “A man would enter the house of his father or brother or son, and the lady of the house would bring him some food, but he would refrain from eating because the master of the house was not there, so Allah revealed:

(There is no restriction on the blind. ..)

(nor on yourselves, if you eat from your houses,) This is stated here although it is obvious, so that from this starting point the houses of others may be mentioned, and to make it clear that the ruling applies equally to what comes after. Sons’ houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son’s wealth as being like the father’s wealth. In the Musnad and the Sunan, it is reported through several routes that the Messenger of Allah said:

(You and your wealth belong to your father.)

(or the houses of your fathers, or the houses of your mothers,) until His statement;

(or (from that) whereof you hold keys,) This is obvious, and this is used as evidence by those who think that it is obligatory for relatives to spend on one another.

(or (from that) whereof you hold keys,) Sa`id bin Jubayr and As-Suddi said, “This refers to a people’s servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason.” Az-Zuhri narrated from `Urwah that `A’isha, may Allah be pleased with her, said, “The Muslims used to go out on military campaigns with the Messenger of Allah and they would give their keys to people they trusted and say, `We permit you to eat whatever you need.’ But they would say, `It is not permissible for us to eat, they have given us permission reluctantly and we are only trustees.’ Then Allah revealed:

(or (from that) whereof you hold keys).”

(or (from the house) of a friend.) means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it.

(No sin on you whether you eat together or apart.) `Ali bin Abi Talhah reported from Ibn `Abbas concerning this Ayah, “When Allah revealed the Ayah:

(O you who believe! Eat not up your property among yourselves unjustly) (4: 29), the Muslims said, `Allah has forbidden us to eat up our property among ourselves unjustly, and food is the best of property, so it is not permissible for anyone among us to eat at the house of anyone else.’ So the people stopped doing that. Then Allah revealed:

(There is no restriction on the blind,) until His statement;

(or (from the house) of a friend.) A man would also feel embarrassed and would refrain from eating alone until someone else came along, but Allah made the matter easier for them and said:

(No sin on you whether you eat together or apart.)” Qatadah said, “This was a clan of Banu Kinanah who during the Jahiliyyah thought that it was a source of shame for one of them to eat alone, to such an extent that a man might keep on driving his laden camel even though he was hungry, until he could find someone to eat and drink with him. Then Allah revealed:

(No sin on you whether you eat together or apart.) So this was a dispensation from Allah, allowing people to eat either alone or with others, even though eating with others is more blessed and is better. Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet , “We eat but we do not feel satisfied.” He said:

(Perhaps you are eating separately. Eat together and mention the Name of Allah, and He will bless the food for you.) It was also recorded by Abu Dawud and Ibn Majah. Ibn Majah also recorded that Salim reported from his father from `Umar, may Allah be pleased with him, that the Messenger of Allah said:

(Eat together and not separately, for the blessing is in being together.)

(But when you enter the houses, greet one another) Sa`id bin Jubayr, Al-Hasan Al-Basri, Qatadah and Az-Zuhri said, “This means greet one another with Salam.” Ibn Jurayj said: Abu Az-Zubayr said, “I heard Jabir bin `Abdullah say, `When you enter upon your family, greet them with a greeting from Allah, blessed and good.’ He said, `I do not think it is anything but obligatory.”’ Ibn Jurayj said: “And Ziyad said that Ibn Tawus used to say: `When any one of you enters his house, let him say Salam.”’ Mujahid said: “And when you enter the Masjid, say: `Peace be upon the Messenger of Allah’; when you enter upon your families, greet them with Salam; and when you enter a house in which there is nobody, say: `As-Salamu `Alayna wa `Ala `Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah).’ This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting.”

(Thus Allah makes clear the Ayat to you that you may understand.) When Allah mentioned what wise rulings and reasonable, well-constructed laws are contained in this Surah, He points out to His servants that He explains the Ayat to them clearly so that they may ponder them and understand their meanings.

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The rights the spouses have over each other

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 rights the spouses have over each other.

وَالْمُطَلَّقَـتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَـثَةَ قُرُوءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلَـحاً وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ وَاللَّهُ عَزِيزٌ حَكُيمٌ

(228. And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.)

Surah 2 al Baqarah Verse 228

Tafsir Ibn Kathir

The `Iddah (Waiting Period) of the Divorced Woman.

This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three (menstrual) periods (Quru’) after the divorce and then remarry if she wishes.

The Meaning of Al-Quru.

Ibn Jarir related that `Alqamah said: We were with `Umar bin Al-Khattab when a woman came and said, “My husband divorced me one or two periods ago. He then came back to me while I had prepared my water (for taking a bath), took off my clothes and closed my door.” `Umar asked `Abdullah bin Mas`ud, “What do you think” He said, “I think that she is still his wife, as long as she is not allowed to resume praying (i.e., until the third period ends before he takes her back).” `Umar said, “This is my opinion too.” This is also the opinion of Abu Bakr As-Siddiq, `Umar, `Uthman, `Ali, Abu Ad-Darda’, `Ubadah bin As-Samit, Anas bin Malik, Ibn Mas`ud, Mu`adh, Ubayy bin Ka`b, Abu Musa Al-Ash`ari and Ibn `Abbas. Furthermore, this is the opinion of Sa`id bin Musayyib, `Alqamah, Aswad, Ibrahim, Mujahid, `Ata’, Tawus, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah, Ash-Sha`bi, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi, Makhul, Ad-Dahhak and `Ata’ Al-Khurasani. They all stated that the Quru’ is the menstruation period. What testifies to this is the Hadith that Abu Dawud and An-Nasa’i reported that Fatimah bint Abu Hubaiysh said that Allah’s Messenger said to her:

(Do not pray during your Aqra’ (pl. for Quru’, the menstruation period).)

If this Hadith was authentic, it would have been a clear proof that the Quru’ is the menstruation period. However, one of the narrators of this Hadith, Al-Mundhir, is an unknown person (in Hadith terminology), as Abu Hatim has stated, although Ibn Hibban has mentioned Al-Mundhir in his book Ath-Thiqat.

A Woman’s Statement about Menses and Purity is to be accepted.

Allah said:

(…and it is not lawful for them to conceal what Allah has created in their wombs,) meaning, of pregnancy or menstruation periods. This is the Tafsir of Ibn `Abbas, Ibn `Umar, Mujahid, Ash-Sha`bi, Al-Hakam bin `Utaybah, Ar-Rabi` bin Anas, Ad-Dahhak and others.

Allah then said:

(…if they believe in Allah and the Last Day.)

This Ayah warns women against hiding the truth (if they were pregnant or on their menses), indicating that they are the authority in such matters as they alone know such facts about themselves. Since verifying such matters is difficult, Allah left this decision with them. Yet, women were warned not to hide the truth in case they wish to end the `Iddah sooner, or later, according to their desires. Women were thus commanded to say the truth (if they were pregnant or on their menses), no more and no less.

The Husband has the Right to take back his Divorced Wife during the `Iddah (Waiting Period).

Allah said:

(And their husbands have the better right to take them back in that period, if they wish for reconciliation.)

Hence, the husband who divorces his wife can take her back, providing she is still in her `Iddah (time spent before a divorced woman or a widow can remarry) and that his aim, by taking her back, is righteous and for the purpose of bringing things back to normal. However, this ruling applies where the husband is eligible to take his divorced wife back. We should mention that (when this Ayah 2:228 was revealed), the ruling that made the divorce thrice and specified when the husband is ineligible to take his divorced wife back, had not been revealed yet. Previously, the man used to divorce his wife and then take her back even if he had divorced her a hundred separate times. Thereafter, Allah revealed the following Ayah (2:229) that made the divorce only thrice. So there was now a reversible divorce and an irreversible final divorce.

The Rights the Spouses have over Each Other.

Allah said:

(And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable,)

This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights. Muslim reported that Jabir said that Allah’s Messenger said:

(Fear Allah regarding your women, for you have taken them by Allah’s covenant and were allowed to enjoy with them sexually by Allah’s Words. You have the right on them that they do not allow anyone you dislike to sit on your mat. If they do that, then discipline them leniently. They have the right to be spent on and to be bought clothes in what is reasonable.)

Bahz bin Hakim said that Mu`awiyah bin Haydah Al-Qushayri related that his grandfather said, “O Messenger of Allah! What is the right the wife of one of us has” The Prophet said:

(To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house.)

Waki` related that Ibn `Abbas said, “I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me. This is because Allah says:

(And they (women) have rights similar (to those of their husbands) over them to what is reasonable.)” This statement is reported by Ibn Jarir and Ibn Abu Hatim.

The Virtue Men have over Women.

Allah said:

(but men have a degree (of responsibility) over them.)

This Ayah indicates that men are in a more advantageous position than women physically as well as in their mannerism, status, obedience (of women to them), spending, taking care of the affairs and in general, in this life and in the Hereafter. Allah said (in another Ayah):

(Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means.) (4:34)

Allah’s statement:

(And Allah is All-Mighty, All-Wise) means, He is Mighty in His punishment of those who disobey and defy His commands. He is Wise in what He commands, destines and legislates.

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The vow of Ila and its rulings

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 vow of Ila and its rulings.

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِن فَآءُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

(226. Those who take an oath not to have sexual relation with their wives must wait for four months, then if they return, verily, Allah is Oft-Forgiving, Most Merciful.)

وَإِنْ عَزَمُواْ الطَّلَـقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

(227. And if they decide upon divorce, then Allah is All-Hearer, All-Knower.)

Surah 2 Al Baqarah Verse 226-227

Tafsir Ibn Kathir

The Ila’ and its Rulings.

Ila’ is a type of vow where a man swears not to sleep with his wife for a certain period, whether less or more than four months. If the vow of Ila’ was for less than four months, the man has to wait for the vow’s period to end and then is allowed to have sexual intercourse with his wife. She has to be patient and she cannot ask her husband, in this case, to end his vow before the end of its term. It is reported in the Two Sahihs that `A’ishah said that Allah’s Messenger swore he would stay away from with his wives for a month. He then came down after twenty-nine days saying:

(The (lunar) month is twenty-nine days.)

Similar was narrated by `Umar bin Al-Khattab and reported in the Two Sahihs. If the period of Ila’ is for more than four months, the wife is allowed in this case to ask her husband, upon the end of the four months, to end the Ila’ and have sexual relations with her. Otherwise, he should divorce her, by being forced to do so by the authorities if necessary, so that the wife is not harmed. Allah said:

(Those who take an oath not to have sexual relations with their wives) meaning, swear not to have sexual relations with the wife. This Ayah indicates that the Ila’ involves the wife and not a slave-women, as the majority of the scholars have agreed,

(…must wait for four months,) meaning, the husband waits for four months from the time of the vow and then ends the Ila’ (if the vow was for four or more months) and is required to either return to his wife or divorce her. This is why Allah said next:

(…then if they return,) meaning, to a normal relationship, having sexual intercourse with the wife. This is the Tafsir of Ibn `Abbas, Masruq, Ash-Sha`bi, Sa`id bin Jubayr and Ibn Jarir.

(…verily, Allah is Oft-Forgiving, Most Merciful.) with any shortcomings that occurred in the rights of the wife because of the vow of Ila’.

Allah said:

(And if they decide upon divorce,) indicating that divorce does not occur by merely passing the four month mark (during the Ila’). Malik reported from Nafi` that `Abdullah bin `Umar said, “If the man swears to Ila’ from his wife, then divorce does not occur automatically even after the four months have passed. When he stops at the four months mark, he should either divorce or return.” Al-Bukhari also reported this Hadith. Ibn Jarir reported that Suhayl bin Abu Salih said that his father said, “I asked twelve Companions about the man who does Ila’ with his wife. They all stated that he does not have to do anything until the four months have passed and then has to either retain or divorce her.” Ad-Daraqutni also reported this from Suhayl.

It is also reported from `Umar, `Uthman, `Ali, Abu Ad-Darda’, `A’ishah, Ibn `Umar and Ibn `Abbas. This is also the opinion of Sa`id bin Musayyib, `Umar bin `Abdul-`Aziz, Mujahid, Tawus, Muhammad bin Ka`b and Al-Qasim.

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Allah, Exalted and Praised, enjoins man to be dutiful and kind to parents

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, Exalted and Praised, enjoins man to be dutiful and kind to parents.

وَوَصَّيْنَا الإِنسَـنَ بِوَلِدَيْهِ إِحْسَـناً حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً حَتَّى إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِى أَنْ أَشكُرَ نِعْمَتَكَ الَّتِى أَنْعَمْتَ عَلَىَّ وَعَلَى وَلِدَىَّ وَأَنْ أَعْمَلَ صَـلِحاً تَرْضَـهُ وَأَصْلِحْ لِى فِى ذُرِّيَّتِى إِنَّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ الْمُسْلِمِينَ

(15. And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship. And she delivers him with hardship. And (the period of) his gestation and the weaning of him is thirty months, till when he attains full strength and reaches forty years, he says: “My Lord! Grant me the power and ability that I may be grateful for Your favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my offspring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims.”)

أُوْلَـئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُواْ وَنَتَجَاوَزُ عَن سَيْئَـتِهِمْ فِى أَصْحَـبِ الْجَنَّةِ وَعْدَ الصِّدْقِ الَّذِى كَانُواْ يُوعَدُونَ

(16. They are those from whom We shall accept the best of their deeds and overlook their evil deeds. (They shall be) among the dwellers of Paradise. That is a promise of truth that they had been promised.)

Surah 46 Al Ahqaf Verse 15-16

Tafsir Ibn Kathir

After mentioning that one must confess His Oneness, worship Him with sincerity, and remain upright in obeying Him, Allah follows that by giving instructions regarding the parents. These appear together in many places of the Qur’an, such as Allah’s saying,

(Your Lord has decreed that you worship none but Him, and that you be dutiful to your parents.) (17:23) Allah says,

(Be grateful to Me and to your parents. Unto Me is the final destination.) (31:14) There are many other Ayat like this as well. Here Allah says,

(And We have enjoined on man to be dutiful and kind to his parents.) (46:15) meaning, `We have commanded him to treat them well and show compassion towards them. Abu Dawud At-Tayalisi recorded from Sa`d bin Abi Waqqas, may Allah be pleased with him, that his mother said to him: “Hasn’t Allah commanded that you obey your parents Then I will not eat any food or drink any drink until you disbelieve in Allah.” Thus she stubbornly abstained from eating and drinking, until they had to open her mouth with a stick. Then this Ayah was revealed,

(And We have enjoined on man to be dutiful and kind to his parents. ) This was also recorded by Muslim and the Sunan compilers, except for Ibn Majah. Allah continues,

(His mother bears him with hardship.) which means that the mother suffers hardship because of her child, such as fatigue, sickness, vomiting, heaviness, distress, and other forms of hardship that the pregnant women suffer.

(And she delivers him with hardship.) meaning, she also delivers him with hardship, suffering the pains of labor and their severity.

(And (the period of) his gestation and weaning is thirty months,) `Ali, may Allah be pleased with him, used this Ayah along with the following two Ayat to prove that the minimum period of pregnancy (gestation) is six months:

(And his weaning is in two years.) (31:14) and

(The mothers suckle their children two complete years — for those who desire to complete the term of suckling. ) (2:233) This is a strong and valid conclusion, and it was approved by `Uthman and a number of the Companions. Muhammad bin Ishaq bin Yasar narrated from Ba`jah bin `Abdullah Al-Juhani that a man from his tribe (Juhaynah) married a woman from Juhaynah. She delivered a baby after six months. So her husband went to `Uthman, may Allah be pleased with him, and told him about that. Thus, `Uthman summoned her. When she was getting dressed, her sister started crying. She asked her: “Why do you cry By Allah, no one has ever approached me (for sexual relations) of Allah’s creation except him (my husband). So let Allah decree (for me) as He wills.” When she was brought before `Uthman, he commanded that she be stoned to death (for adultery). `Ali heard of this, came to `Uthman, and said: “What are you doing” He (`Uthman) said: “She delivered after six months! Can this ever happen” `Ali, may Allah be pleased with him, said: “Don’t you read the Qur’an” He said: “Yes, of course!” He (`Ali) then said: `Haven’t you heard Allah’s saying,

(and his gestation and weaning is thirty months), and;

( two complete years) (2:233) (Subtracting the two numbers) we are only left with six months.” `Uthman, may Allah be pleased with him, said: “By Allah, I did not see that! Bring the woman back.” But they found that she had already been killed. Ba`jah continued: “By Allah, no two crows and no two eggs are more similar than that child turned out to be to his father! When his father saw that he said, `By Allah! This is my son without any doubt.’ Later on, Allah afflicted him with a skin abscess in his face (because of his false accusation to his wife). It kept eating him up until he died.” Ibn Abi Hatim related from his father that Farwah bin Abi Al-Maghra’ told them that `Ali bin Mushir narrated to them from Dawud bin Abi Hind, who narrated from `Ikrimah that Ibn `Abbas, may Allah be pleased with him, said, “When a woman delivers after nine months, the baby will only need twenty-one months of suckling. When she delivers after seven months, the baby will need twenty-three months of suckling. When she delivers after six months, the baby will need two full years of suckling, because Allah says,

(and his gestation and weaning is thirty months, till when he attains full strength).” meaning, he becomes strong, youthful, and attains full ability.

(and reaches forty years,) meaning, his complete intellect, understanding, and patience reach the level of maturity. It has also been said that usually one will not change his ways once he reaches the age of forty.

(he says: “My Lord! Grant me the power and ability) meaning, `inspire me.’

(that I may be grateful for Your favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You,) meaning, in the future.

(and make my offspring good.) meaning, my offspring and descendants.

(Truly, I have turned to You in repentance, and truly, I am one of the Muslims.) This contains an instruction for anyone who reaches forty years of age to renew his repentance and turn to Allah with strong resolution. Allah then says,

(among the dwellers of Paradise.) which means that they will be among the dwellers of Paradise. That is Allah’s ruling concerning them, as He has promised for those who repent and turn to Him. Thus, He says,

(That is the promise of truth that they had been promised.)

(Those are the ones from whom We shall accept the best of what they did and overlook their evil deeds. (They shall be) among the dwellers of Paradise.) meaning, those to whom applies the above description — those who repent to Allah, turn back to Him, and rectify their shortcomings through repentance and seeking forgiveness – those are the ones from whom We will accept the best of what they did and overlook their evil deeds. Many of their errors will be forgiven and Allah will accept from them a modest amount of deeds.

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The Prophet Muhammed, peace and blessings be upon him, was sent as a warner

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 Prophet Muhammed, peace and blessings be upon him, was sent as a warner

هَـذَا نَذِيرٌ مِّنَ النُّذُرِ الاٍّوْلَى

(56. This is a warner from the warners of old.)

أَزِفَتِ الاٌّزِفَةُ

(57. The Azifah draws near.)

لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ

(58. None besides Allah can avert it.)

أَفَمِنْ هَـذَا الْحَدِيثِ تَعْجَبُونَ

(59. Do you then wonder at this recitation)

وَتَضْحَكُونَ وَلاَ تَبْكُونَ

(60. And you laugh at it and weep not,)

وَأَنتُمْ سَـمِدُونَ

(61. While you are Samidun.)

فَاسْجُدُواْ لِلَّهِ وَاعْبُدُوا

(62. So fall you down in prostration to Allah and worship Him.)

Surah 53 An Najm Verse 56-62

Tafsir Ibn Kathir

Allah said,

(This is a warner) in reference to Muhammad ,

(from the warners of old.) means, just like the warners of old, he was sent as a Messenger as they were sent as Messengers. Allah the Exalted said,

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

(The Azifah draws near.) that which is near, the Day of Resurrection, has drawn nearer,

(None besides Allah can avert it.) no one besides Allah can prevent it from coming, nor does anyone know when it will come, except Him. The warner is eager to convey his knowledge of the imminence of a calamity, so that it does not befall those to whom he is a warner. As He said;

(He is only a warner to you in face of a severe torment.) (34:46) And in the Hadith:

(I am the naked warner,) meaning, I was in such a hurry to warn against the evil I saw coming, that I did not wear anything. In this case, one rushes to warn his people in such haste that he will be naked. This meaning befits the meaning of the Ayah,

(the Azifah draws near.), in reference to the nearing Day of Resurrection. Allah said in the beginning of the Surah:

(The Hour has drawn near.)(54:1) Imam Ahmad recorded that Sahl bin Sa`d said that the Messenger of Allah said,

(Beware of small sins! The example of the effect of small sin is that of people who settled near the bottom of a valley. One of them brought a piece of wood, and another brought another piece of wood, until they cooked their bread! Verily, small sins will destroy its companion, if one is held accountable for them.) Allah the Exalted admonishes the idolators because they hear the Qur’an, yet they turn away from it in heedless play,

(wonder) doubting that it is true.

(And you laugh) in jest and mock at it,

(and weep not,) just as those who believe in it weep,

(And they fall down on their faces weeping and it increases their humility.)(17:109)  Allah said;

(While you are Samidun.) Sufyan Ath-Thawri reported that his father narrated that Ibn `Abbas said about Samidun, “Singing; in Yemenite dialect `Ismid for us’ means `Sing for us.”’ `Ikrimah said something similar. In another narration from Ibn `Abbas, he said that,

(Samidun) means, “Turning away.” Similar was reported from Mujahid and `Ikrimah. Allah the Exalted ordered His servants to prostrate to Him, worship Him according to the way of His Messenger, and to fulfill the requirement of Tawhid and sincerity,

(So fall you down in prostration to Allah and worship Him.) meaning, with submission, sincerity, and Tawhid. Al-Bukhari recorded that Abu Ma`mar said that `Abdul-Warith said that Ayyub said that `Ikrimah said that, Ibn `Abbas said, “The Prophet prostrated upon reciting An-Najm and the Muslims, idolators, Jinns and mankind who were present prostrated along with him.” Only Muslim collected this Hadith. Imam Ahmad recorded that Al-Muttalib bin Abi Wada`ah said, “While in Makkah, the Messenger of Allah once recited Surat An-Najm, then prostrated along with all those who were with him at the time. I raised my head, however, and I refused to prostrate.” Al-Muttalib had not embraced Islam yet, but ever since he became Muslim, he would never hear anyone recite this Surah until the end, without prostrating with whomever was prostrating after reciting it. An-Nasa’i also collected this Hadith in the Book of Al-Bukhari, excluding prayer in his Sunan. This is the end of the Tafsir of Surat An-Najm. All praise and thanks are due to Allah.

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None shall carry the burden of any other on the Day of Resurrection

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.

None shall carry the burden of any other on the Day of Resurrection.

أَفَرَأَيْتَ الَّذِى تَوَلَّى

(33. Did you observe him who turned away (from Islam).)

وَأَعْطَى قَلِيلاً وَأَكْدَى

(34. And gave a little, then stopped)

فأَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى

(35. Is with him the knowledge of the Unseen so that he sees)

أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَى

(36. Or is he not informed with what is in the Suhuf of Musa,)

وَإِبْرَهِيمَ الَّذِى وَفَّى

(37. And of Ibrahim who fulfilled all that:)

– أَلاَّ تَزِرُ وَزِرَةٌ وِزْرَ أُخْرَى

(38. That no burdened person (with sins) shall bear the burden (sins) of another.)

وَأَن لَّيْسَ لِلإِنسَـنِ إِلاَّ مَا سَعَى

(39. And that man can have nothing but what he does.)

وَأَنَّ سَعْيَهُ سَوْفَ يُرَى

(40. And that his deeds will be seen.)

ثُمَّ يُجْزَاهُ الْجَزَآءَ الأَوْفَى

(41. Then he will be recompensed with a full and the best recompense.)

Surah 53 An Najm Verse 33-41

Tafsir Ibn Kathir

Allah the Exalted chastises those who turn away from His obedience,

(So he (the disbeliever) neither believed nor prayed! But on the contrary, he belied and turned away!)(75:31-32),

(And gave a little, then stopped) Ibn `Abbas said, “Gave a little, then stopped giving.” Similar was said by Mujahid, Sa`id bin Jubayr, `Ikrimah, Qatadah and several others. `Ikrimah and Sa`id said: “Like the case of a people who dig a well, during the course of which they find a rock preventing them from completing their work. So they say, `We are finished’ and they abandon the work.” Allah’s statement,

(Is with him the knowledge of the Unseen so that he sees) means, does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop giving, his wealth will go away No. Such a person has stopped giving in charity for righteous causes and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Prophet said in a Hadith,

(O Bilal, spend and fear not less provisions from the Owner of the Thone.) Allah the Exalted and Most honored said,

(And whatsoever you spend of anything (in Allah’s cause), He will replace it. And He is the Best of providers.)(34:39)

The Meaning of `fulfilled.

Allah the Exalted said,

(Or is he not informed with what is in the Suhuf of Musa. And of Ibrahim who fulfilled), Sa`id bin Jubayr and Ath-Thawri said it means: “Conveyed all that he was ordered to convey.” Ibn `Abbas said about:

(fulfilled) “He delivered all that Allah ordered him to deliver.” Sa`id bin Jubayr said about:

(fulfilled), “What he was ordered.” Qatadah said about:

(fulfilled), “He obeyed Allah and delivered His Message to His creatures.” This is the view preferred by Ibn Jarir because it includes the statement before it and supports it. Allah said,

(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He said: “Verily, I am going to make you an Imam (a leader) for mankind.”)(2:124) Therefore, Ibrahim fulfilled all the commands of his Lord, stayed away from all the prohibitions, and conveyed Allah’s Message in its entirety. Therefore, he is worthy of being made a leader for mankind in all of his affairs, statements and actions. Allah the Exalted said,

(Then, We have sent the revelation to you (saying): “Follow the religion of Ibrahim, a Hanif, and he was not of the idolators.”)(16:123)

None shall carry the Burden of Any Other on the Day of Resurrection.

Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,

(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states

(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,

(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,

(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one’s own deeds, efforts and actions. For example, a Hadith states,

(Verily, the best type of provision that one consumes is from what he himself has earned, and one’s offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,

(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,

(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,

(And that his deeds will be seen.) meaning, on the Day of Resurrection,

(And say: “Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.”)(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah’s statement here,

(Then he will be recompensed with a full and the best recompense.)

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The story of Prophet Ibrahim, peace and blessings be upon him: Part 2

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 story of Prophet Ibrahim, peace and blessings be upon him: Part 2

فَنَظَرَ نَظْرَةً فِى النُّجُومِ

(88. Then he cast a glance at the stars,)

فَقَالَ إِنِّى سَقِيمٌ

(89. And he said: “Verily, I am sick.”)

– فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ

(90. So they turned away from him and departed.)

– فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ

(91. Then he turned to their gods and said: “Will you not eat”)

مَا لَكُمْ لاَ تَنطِقُونَ

(92. “What is the matter with you that you speak not”)

فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ

(93. Then he turned upon them, striking (them) with (his) right hand.)

– فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ

(94. Then they came hastily towards him.)

– قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ

(95. He said: “Worship you that which you (yourselves) carve”)

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

(96. “While Allah has created you and what you make!”)

– قَالُواْ ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ

(97. They said: “Build for him a building and throw him into the blazing fire!”)

فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ

(98. So, they plotted a plot against him, but We made them the lowest.)

Surah 37 As Saafat Verse 88-98

Tafsir Ibn Kathir

Ibrahim, peace be upon him, said this to his people so that he could stay behind in the city when they went out for their festival. The time was approaching for them to go out to celebrate a festival of theirs, and he wanted to be alone with their gods so that he could break them, so he told them something that was true, for he was indeed sick of the implications of what they believed in.

(So they turned away from him and departed.) Qatadah said, “The Arabs say of one who thinks deeply that he is looking at the stars.” What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,

(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah said:

(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, “She is my sister.”) This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned — Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,

(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.’ Al-Hasan Al-Basri said, “The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,

(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them.” This was recorded by Ibn Abi Hatim. Allah said:

(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.

(and said: “Will you not eat”) They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:

(Will you not eat What is the matter with you that you speak not)

(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra’ said, “This means, he started to hit them with his right hand.” Qatadah and Al-Jawhari said, “He turned to them, hitting them with his right hand.” He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya’.

(Then they came hastily towards him.) Mujahid and others said, “This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya’, it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:

(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands’

(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;’ or it may mean, `Allah has created you and what you make.’ Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :

(Allah has created every doer of deeds and what he does.) Thereupon he recited:

(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:

(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya’, (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:

(So, they plotted a plot against him, but We made them the lowest.)

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The Messenger cannot benefit or harm even himself

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 Messenger, may the peace and blessings of Allah be upon him, cannot benefit or harm even himself.

قُل لاَ أَمْلِكُ لِنَفْسِى نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَآءَ اللَّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِىَ السُّوءُ إِنْ أَنَاْ إِلاَّ نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ

(188. Say : “I possess no power over benefit or harm to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”)

Surah 7 Al Araf Verse 188

Tafsir Ibn Kathir

Allah commanded His Prophet to entrust all matters to Him and to inform, about himself, that he does not know the unseen future, but he knows of it only what Allah informs him. Allah said in another Ayah,

((He Alone is) the All-Knower of the Ghayb (Unseen), and He reveals to none His Ghayb.) (72:26) Ad-Dahhak reported that Ibn `Abbas said that,

(If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth.) refers to money. In another narration, Ibn `Abbas commented, “I would have knowledge of how much profit I would make with what I buy, and I would always sell what I would make profit from,

(“and no evil should have touched me.”) and poverty would never touch me.” Ibn Jarir said, “And others said, `This means that if I know the Unseen then I would prepare for the years of famine during the prosperous years, and in the time of high cost, I would have prepared for it.”’ `Abdur-Rahman bin Zayd bin Aslam also commented on this Ayah;

(“and no evil should have touched me. ”), “I would have avoided and saved myself from any type of harm before it comes.” Allah then stated that the Prophet is a warner and bearer of good news. He warns against the torment and brings good news of Paradise for the believers,

(So We have made this (the Qur’an) easy on your tongue, only that you may give glad tidings to the pious, and warn with it the most quarrelsome of people.) (19:97)

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