Everything glorifies Allah, glorified and praised

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.

 Everything Glorifies Allah, Glorified and Praised.

تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

(44. 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.)

Surah 17 Al-Isra, Verse 44

 Tafsir Ibn Kathir

Allah says: the seven heavens and the earth and all that is therein, meaning the creatures that dwell therein, sanctify Him, exalt Him, venerate Him, glorify Him and magnify Him far above what these idolators say, and they bear witness that He is One in His Lordship and Divinity. In everything there is a sign of Allah indicating that He is One.

(and there is not a thing but glorifies His praise.) there is no created being that does not celebrate the praises of Allah.

(But you understand not their glorification.) means, `You do not understand them, O mankind, because it is not like your languages.’ This applies to all creatures generally, animal, inanimate and botanical. This is the better known of the two opinions according to the most reliable of two opinions. It was reported in Sahih Al-Bukhari that Ibn Mas`ud said: “We used to hear the Tasbih of the food as it was being eaten. ” Imam Ahmad recorded that [Mu`adh bin Anas said that] the Messenger of Allah came upon some people who were sitting on their mounts and talking to one another. He said to them:

(Ride them safely then leave them safely. Do not use them as chairs for you to have conversations in the streets and marketplaces, because the one that is ridden may be better than the one who rides it, and may remember Allah more than he does.) An-Nasa’i recorded in his Sunan that `Abdullah bin `Amr said: “The Messenger of Allah forbade us from killing frogs.”

(Truly, He is Ever Forbearing, Oft-Forgiving.) means, He does not hasten to punish those who disobey Him, rather He gives them time and waits, then if they persist in their stubborn Kufr, He seizes them with a punishment of the All-Mighty, All-Capable. It was recorded in the Two Sahihs that:

(Allah will let the wrongdoer carry on until, when He does seize him, He will never let him go.) Then the Messenger of Allah recited:

(Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. ) [11:02] Allah says:

(And many a township did I give respite while it was given to wrongdoing.) [22:45] until the end of two Ayat.

And many a township did We destroy while they were given to wrongdoing.) [22:48] Whoever gives up his disbelief and disobedience, and turns back to Allah in repentance, Allah will accept his repentance, as He says:

(And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness) [4:110] Here, Allah says:

(Truly, He is Ever Forbearing, Oft-Forgiving.) At the end of Surah Fatir, He says:

(Verily, Allah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving…) until His saying;

(And if Allah were to punish men)(35:41-45)

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Supplication at the start of the prayer (after takbeer)
The Prophet (S) would say (as an opening supplication in prayer) when rising from sleep to perform prayers during the night:

‘O Allaah, to You belongs all praise, You are the Light of the heavens and the Earth and all that is within them. To You belongs all praise, You are the Sustainer of the heavens and the Earth and all that is within them. To You belongs all praise. You are Lord of the heavens and the Earth and all that is within them. To You belongs all praise and the kingdom of the heavens and the Earth and all that is within them. To You belongs all praise, You are the King of the heavens and the Earth and to You belongs all praise. You are The Truth, Your promise is true, Your Word is true, and the Day in which we will encounter You is true, the Garden of Paradise is true and the Fire is true, and the Prophets are true, Muhammad (S) is true and the Final Hour is true. O Allaah, unto You I have submitted, and upon You I have relied, and in you I have believed, and to You I have turned in repentance, and over You I have disputed, and to You I have turned for judgment. So forgive me for what has come to pass, and what I have hidden and what I have made public. You are Al-Muqaddim and Al-Mu’akhhir. None has the right to be worshipped except You, You are my Deity, none has the right to be worshipped except You.’

 

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The forgetfulness of Adam, may peace be upon him

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 Forgetfulness of Adam Alaihi Salaam.

وَلَقَدْ عَهِدْنَآ إِلَى ءَادَمَ مِن قَبْلُ فَنَسِىَ وَلَمْ نَجِدْ لَهُ عَزْماً

(115. And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm willpower.)

وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لأَدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى

(116. And (remember) when We said to the angels: “Prostrate yourselves to Adam.” They prostrated themselves (all) except Iblis; he refused.)

 فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى

(117. Then We said: “O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you will be distressed.”)

إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى

 (118. “You will never be hungry therein nor naked.”)

وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى

 (119. “And you (will) suffer not from thirst therein nor from the sun’s heat.”)

فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى

(120. Then Shaytan whispered to him, saying: “O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away”)

فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى

(121. Then they both ate of the Tree, and so their private parts became manifest to them, and they began to cover themselves with the leaves of the Paradise for their covering. Thus Adam disobeyd his Lord, so he went astray.)

 ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى

(122. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.)

Surah 20 Ta Ha, Verse 115-120

Tafsir Ibn Kathir

Ibn Abi Hatim recorded that Ibn `Abbas said, “Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya).” `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, “He abandoned it.” Concerning Allah’s statement,

(And when We said to the angels: “Prostrate yourselves to Adam.”) He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says,

(They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant.

(Then We said: “O Adam! Verily, this is an enemy to you and to your wife…”) here wife refers to Hawwa’.

(So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.’

(Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation.

(And you (will) suffer not from thirst therein nor from the sun’s heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat.

(Then Shaytan whispered to him, saying: “O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away”) It has already been mentioned that he caused them to fall through deception.

(And he swore by Allah to them both: “Verily, I am one of the sincere well-wishers for you both.”) [7:21] It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said,

(Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah’s statement,

(Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah said,

(Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, “O Adam, are you fleeing from me” When he heard the Words of the Most Beneficent, he said, “No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise” Allah replied, “Yes.”) This is the meaning of Allah’s statement,

(Then Adam received from his Lord Words. And his Lord pardoned him.) [2:37] However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said,

(And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, “They patched the leaves on themselves in the form of a garment.” Qatadah and As-Suddi both said the same. Concerning Allah’s statement,

(Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said,

(Musa argued with Adam and he said to him, “Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!” Adam replied, “Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me”) Then, the Messenger of Allah said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.

قَالَ اهْبِطَا مِنْهَا جَمِيعاً بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى

(123. He (Allah) said: “Get you down, both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My guidance he shall neither go astray nor shall be distressed.)

وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُ مَعِيشَةً ضَنكاً وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى

 (124. But whosoever turns away from My Reminder, verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.”)

قَالَ رَبِّ لِمَ حَشَرْتَنِى أَعْمَى وَقَدْ كُنتُ بَصِيراً

 (125. He will say: “O my Lord! Why have you raised me up blind, while I had sight (before).”)

قَالَ كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى

 (126. (Allah) will say: “Like this Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected.”)

Surah 20 Ta Ha Verse 23-26

Tafsir Ibn Kathir

Allah says to Adam, Hawwa’ and Iblis, “Get down from here, all of you.” This means each of you should get out of Paradise. We expounded upon this in Surah Al-Baqarah.

(Some of you as enemies to others.) [2:36] He (Allah) was saying this to Adam and his progeny and Iblis and his progeny. Concerning Allah’s statement,

(Then if there comes to you guidance from Me,) Abu Al-`Aliyyah said, “This (guidance) means the Prophets, the Messengers and the evidence.”

(Then whoever follows My guidance he shall neither go astray nor shall be distressed.) Ibn `Abbas said, “He will not be misguided in this life and he will not be distressed in the Hereafter.”

(But whosoever turns away from My Reminder,) This means, “Whoever opposes my command and what I have revealed to My Messenger, then he has turned away from it, neglected it and taken his guidance from other than it.”

(verily, for him is a life of hardship,) meaning, his life will be hard in this world. He will have no tranquillity and no expanding of his breast (ease). Rather, his chest will be constrained and in difficulty due to his misguidance. Even if he appears to be in comfort outwardly and he wears whatever he likes, eats whatever he likes and lives wherever he wants, he will not be happy. For verily, his heart will not have pure certainty and guidance. He will be in agitation, bewilderment and doubt. He will always be in confusion and a state of uncertainty. This is from the hardship of life. Concerning His statement,

(and We shall raise him up blind on the Day of Resurrection.) Mujahid, Abu Salih and As-Suddi said, “This means he will have no proof.” `Ikrimah said, “He will be made blind to everything except Hell.” This is as Allah says,

(And We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell.) [17:97] This is why Allah says,

(O my Lord! Why have you raised me up blind, while I had sight (before).) This means in the life of this world.

((Allah) will say: “Like this Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected.) Meaning, “When you turned away from the signs of Allah and dealt with them in the manner of one who does not remember them after they were conveyed to you. You neglected them, turned away from them and were heedless of them. Therefore, today We will treat you in the manner of one who has forgotten you.”

(So this Day We shall forget them as they forgot their meeting of this Day.) [7:51] For verily, the punishment will be a retribution that is based upon the type of deed that was done. However, forgetting the words of the Qur’an, while understanding its meaning and acting upon its legislation, is not included in the meaning of this specific threat. Yet, forgetting the words of the Qur’an has been warned against from a different aspect. It has been reported in the Sunnah that it is absolutely forbidden and there is a serious threat against one who forgets Qur’an (that he previously memorized).

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The Honoring of Adam, may peace be upon him

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 Honoring of Adam Alaihi Salaam.

وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَـفِرِينَ

(34. And (remember) when We said to the angels: “Prostrate yourselves before Adam.” And they prostrated except Iblis (Shaytan), he refused and was proud and was one of the disbelievers (disobedient to Allah).)

Surah 2 Al Baqarah, Verse 34

Tafsir Ibn Kathir

This Ayah mentions the great honor that Allah granted Adam, and Allah reminded Adam’s offspring of this fact. Allah commanded the angels to prostrate before Adam, as this Ayah and many Hadiths testify, such as the Hadith about the intercession that we discussed. There is a Hadith about the supplication of Musa, “O my Lord! Show me Adam who caused us and himself to be thrown out of Paradise.” When Musa met Adam, he said to him, “Are you Adam whom Allah created with His Own Hands, blew life into and commanded the angels to prostrate before” Iblis was among Those ordered to prostrate before Adam, although He was not an Angel.

When Allah commanded the angels to prostrate before Adam, Iblis was included in this command. Although Iblis was not an angel, he was trying – and pretending – to imitate the angels’ behavior and deeds, and this is why he was also included in the command to the angels to prostrate before Adam. Satan was criticized for defying that command.

Similarly, Muhammad bin Ishaq reported that Ibn `Abbas said, “Before he undertook the path of sin, Iblis was with the angels and was called `Azazil.’ He was among the residents of the earth and was one of the most active worshippers and knowledgeable persons among the angels. This fact caused him to be arrogant. Iblis was from a genus called Jinn.”

Qatadah commented on Allah’s statement,

(And (remember) when We said to the angels: “Prostrate yourselves before Adam.”)

“The obedience was for Allah and the prostration was before Adam. Allah honored Adam and commanded the angels to prostrate before him.” Some people said that this prostration was just a prostration of greeting, peace and honor, hence Allah’s statement,

(And he (Prophet Yusuf) raised his parents to the throne and they fell down before him prostrate. And he said: “O my father! This is the interpretation of my dream aforetime! My Lord has made it come true!”) (12:100)

The practice of prostrating was allowed for previous nations, but was repealed for ours. Mu`adh said to the Prophet , “I visited Ash-Sham and found that they used to prostate before their priests and scholars. You, O Messenger of Allah, are more deserving of prostration.” The Prophet said,

(No. If I was to command any human to prostrate before another human, I would command the wife to prostrate before her husband because of the enormity of his right on her.)

Ar-Razi agreed with this view. Also, Qatadah said about Allah’s statement,

(And they prostrated except Iblis (Shaytan), he refused and was proud and was one of the disbelievers (disobedient to Allah).)

“Iblis, the enemy of Allah, envied Adam because Allah honored Adam. He said, `I was created from fire, and he was created from clay.’ Therefore, the first error ever committed was arrogance, for the enemy of Allah was too arrogant to prostrate before Adam.” I – Ibn Kathir – say, the following is recorded in the Sahih,

(No person who has the weight of a mustard seed of arrogance in his heart shall enter Paradise.)

Iblis had disbelief, arrogance, and rebellion, all of which caused him to be expelled from the holy presence of Allah, and His mercy. 

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Adam, may peace be on him, learns the names of everything

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.

Adam, Alaihi Salaam, Learns the Names of Everything.

وَعَلَّمَ ءَادَمَ الأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَـئِكَةِ فَقَالَ أَنبِئُونِى بِأَسْمَآءِ هَـؤُلاَءِ إِن كُنتُمْ صَـدِقِينَ

(31. And He taught Adam all the names (of everything), then He showed them to the angels and said, “Tell Me the names of these if you are truthful.”)

 قَالُواْ سُبْحَـنَكَ لاَ عِلْمَ لَنَآ إِلاَّ مَا عَلَّمْتَنَآ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

(32. They (angels) said: “Glory is to You, we have no knowledge except what you have taught us. Verily, You are the Knower, the Wise.”)

قَالَ يَـاءَادَمُ أَنبِئْهُم بِأَسْمَآئِهِمْ فَلَمَّآ أَنبَأَهُم بِأَسْمَآئِهِم قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَـوَاتِ وَالاٌّرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

(33. He said: “O Adam! Inform them of their names,” and when he had informed them of their names, He said: “Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing”)

Surah 2 al Baqarah, Verse 31-33

Tafsir Ibn Kathir

Allah stated the virtue of Adam above the angels, because He taught Adam, rather than them, the names of everything. This occurred after they prostrated to him. This discussion precedes that event here, only to show the importance of his position, and the absence of the angels’ knowledge about creating the Khalifah when they asked about it. So Allah informed the angels that He knows what they do not know, and then He mentioned this to show them Adam’s superiority over them in knowledge. Allah said,

(And He taught Adam all the names (of everything)).

Ad-Dahhak said that Ibn `Abbas commented on the Ayah;

(And He taught Adam all the names (of everything)) “Meaning, the names that people use, such as human, animal, sky, earth, land, sea, horse, donkey, and so forth, including the names of the other species.” Ibn Abi Hatim and Ibn Jarir reported that `Asim bin Kulayb narrated from Sa`id bin Ma`bad that Ibn `Abbas was questioned,

(And He taught Adam all the names (of everything)) “Did Allah teach him the names of the plate and the pot” He said, “Yes, and even the terms for breaking wind!”

Allah taught Adam the names of everything, their proper names, the names of their characteristics, and what they do, just as Ibn `Abbas stated about the terms for passing gas.

In his Sahih, Al-Bukhari explained this Ayah in the Book of Tafsir with a report from Anas bin Malik who said that the Messenger of Allah said,

(The believers will gather on the Day of Resurrection and will say, `We should seek a means of intercession with our Lord’ They will go to Adam and say, `O Adam! You are the father of all mankind, Allah created you with His Own Hand, ordered the angels to prostrate for you and taught you the names of everything. Will you not intercede for us with your Lord, so that he relieve us from this gathering place’ On that Adam will reply, `I cannot do what you have asked’. He will have remembered his error and will be embarrassed, saying, `Go to Nuh, for he is the first of Allah’s Messengers whom Allah sent to the people of the earth.’

They will go to Nuh and ask him. He will say, `I cannot do what you have asked.’ He will recall asking Allah what he was not to know, and will also be embarrassed. He will say, `Go to Khalil Ar-Rahman.’

They will go to Ibrahim and he will also say, `I cannot do what you have asked.’ He will say, `Go to Musa, a servant to whom Allah spoke directly and gave the Tawrah.’

Musa will say, `I cannot do what you have asked.’ He will remember that he killed a person without justification and will be embarrassed before his Lord. He will say, `Go to `Isa, Allah’s servant and Messenger and His Word and a spirit of His.’ They will go to `Isa and he will say, `I will not do what you asked.

Go to Muhammad, a servant whose previous and latter errors were forgiven.’

They will come to me, and I will go to Allah and seek His permission and He will give me His permission. When I gaze at my Lord, I will prostrate myself and Allah will allow me to remain like that as much as He will. Then I will be addressed, `O Muhammad! Raise your head; ask, for you will be given what you ask, and intercede, for your intercession will be accepted.’ I will raise my head and thank and praise Allah with such praise as He will inspire me. I will intercede and He will grant me a quantity of people that He will admit into Paradise. I will go back to Him, and when I see my Lord, I will intercede and He will allow me a quantity that He will admit into Paradise. I will do that for a third and then a fourth time. I will say, `There are no more people left in Hell except those whom the Qur’an has incarcerated and have thus acquired eternity in Hell.’) This Hadith was collected by Muslim, An-Nasa’i and Ibn Majah. The reason why we mentioned this Hadith here is the Prophet’s statement,

(They will go to Adam and say, `O Adam! You are the father of all mankind, and Allah created you with His Own Hand, ordered the angels to prostrate for you, and taught you the names of everything). This part of the Hadith testifies to the fact that Allah taught Adam the names of all creatures.

This is why Allah said,

(Then He showed them to the angels) meaning, the objects or creations. `Abdur-Razzaq narrated that Ma`mar said that Qatadah said, “Allah paraded the objects before the angels,

(And said, “Tell Me the names of these if you are truthful”).”

Allah’s statement means, “Tell Me the names of what I paraded before you, O angels who said,

(Will You place therein those who will make mischief therein and shed blood).

You asked, `Are You appointing a Khalifah from us or from other creations We praise and glorify You.

Therefore, Allah said, “If you say the truth, that if I appoint a non-angel Khalifah on the earth, he and his offspring will disobey Me, commit mischief and shed blood, but if I designate you the Khalifahs you will obey Me, follow My command and honor and glorify Me. However, since you do not know the names of the objects I paraded before you, then you have even less knowledge of what will occur on the earth that does not exist yet.”

(They (angels) said: “Glory is to You, we have no knowledge except what you have taught us. Verily, it is You, the Knower, the Wise.”).

Here the angels are praising Allah’s holiness, and perfection above every kind of deficiency, affirming that no creature could ever acquire any part of Allah’s knowledge, except by His permission, nor could anyone know anything except what Allah teaches them. This is why they said,

(“Glory is to You, we have no knowledge except what you have taught us. Verily You are the Knower, the Wise) meaning, Allah is knowledgeable of everything, Most Wise about His creation, and He makes the wisest decisions, and He teaches and deprives whom He wills from knowledge. Verily, Allah’s wisdom and justice in all matters is perfect.

Allah said,

(He said: “O Adam! Inform them of their names,” and when he had informed them of their names, He said: “Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing”)

Zayd bin Aslam said, “You are Jibril, you are Mika’il, you are Israfil, until he mentioned the name of the crow.” Mujahid said that Allah’s statement,

(He said: “O Adam! Inform them of their names,”) “The name of the pigeon, the crow and everything.” Statements of a similar meaning were reported from Sa`id bin Jubayr, Al-Hasan, and Qatadah. When Adam’s virtue over the angels became apparent, as he mentioned the names that Allah taught him, Allah said to the angels,

(Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing)

This means, “Did I not state that I know the seen and unseen matters. ” Similarly, Allah said,

(And I know what you reveal and what you have been concealing).

It is reported from Ad-Dahhak that Ibn `Abbas said that,

(And I know what you reveal and what you have been concealing) means, “`I know the secrets, just as I know the apparent things, such as, what Iblis concealed in his heart of arrogance and pride.” Abu Ja`far Ar-Razi narrated that Ar-Rabi` bin Anas said that,

(And I know what you reveal and what you have been concealing) means, “The apparent part of what they said was: `Do you create in it that which would commit mischief and shed blood’ The hidden meaning was: `We have more knowledge and honor than any creation our Lord would create.’ But they came to know that Allah favored Adam above them regarding knowledge and honor.”

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Allah, Glorified and Praised, is the Light of the Heavens and the Earth

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.

Allah, Glorified and Praised, is the Light of the Heavens and the Earth.

اللَّهُ نُورُ السَّمَـوَتِ وَالاٌّرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِى زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَـرَكَةٍ زَيْتُونَةٍ لاَّ شَرْقِيَّةٍ وَلاَ غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِى اللَّهُ لِنُورِهِ مَن يَشَآءُ وَيَضْرِبُ اللَّهُ الاٌّمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَىْءٍ عَلَيِمٌ

(35. Allah is the Light of the heavens and the earth. The parable of His Light is as a niche and within it a lamp: the lamp is in a glass, the glass as it were a star Durriyyun, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil would almost glow forth, though no fire touched it. Light upon Light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything.)

Surah 24 An-Noor, Verse 35

Tafsir Ibn Kathir

`Ali bin Abi Talhah reported that Ibn `Abbas said:

(Allah is the Light of the heavens and the earth.) means, the Guide of the inhabitants of the heavens and the earth. Ibn Jurayj said: “Mujahid and Ibn `Abbas said concerning the Ayah:

(Allah is the Light of the heavens and the earth.) He is controlling their affairs and their stars and sun and moon.” As-Suddi said concerning the Ayah:

(Allah is the Light of the heavens and the earth.) by His Light the heavens and earth are illuminated. In the Two Sahihs, it is recorded that Ibn `Abbas, may Allah be pleased with him, said: “When the Messenger of Allah got up to pray at night, he would say:

(O Allah, to You be praise, You are the Sustainer of heaven and earth and whoever is in them. To You be praise, You are the Light of the heavens and the earth and whoever is in them. ) It was narrated that Ibn Mas`ud said, “There is no night or day with your Lord; the Light of the Throne comes from the Light of His Face.”

(The parable of His Light) There are two views concerning the meaning of the pronoun (His). The first is that it refers to Allah, may He be glorified and exalted, meaning that the parable of His guidance in the heart of the believer is

(as a niche) This was the view of Ibn `Abbas. The second view is that the pronoun refers to the believer, which is indicated by the context of the words and implies that the parable of the light in the heart of the believer is as a niche. So the heart of the believer and what he is naturally inclined to of guidance and what he learns of the Qur’an which is in accordance with his natural inclinations are, as Allah says:

(Can they who rely on a clear proof from their Lord, and whom a witness from Him recites it (can they be equal with the disbelievers)) [11:17]. The heart of the believer in its purity and clarity is likened to a lamp in transparent and jewel-like glass, and the Qur’an and Shari`ah by which it is guided are likened to good, pure, shining oil in which there is no impurity or deviation.

(as (if there were) a niche) Ibn `Abbas, Mujahid, Muhammad bin Ka`b and others said, “This refers to the position of the wick in the lamp.” This is well-known, and hence Allah then says:

(and within it a lamp.) This is the flame that burns brightly. Or it was said that the niche is a niche in the house. This is the parable given by Allah of obedience towards Him. Allah calls obedience to Him as light, then He calls it by other numerous names as well. Ubayy bin Ka`b said, “The lamp is the light, and this refers to the Qur’an and the faith that is in his heart.” As-Suddi said, “It is the lamp.”

(the lamp is in a glass,) means, this light is shining in a clear glass. Ubayy bin Ka`b and others said, “This is the likeness of the heart of the believer.”

(the glass as it were a star Durriyyun,) Some authorities recite the word Durriyyun with a Dammah on the Dal and without a Hamzah, which means pearls, i.e., as if it were a star made of pearls (Durr). Others recite it as Dirri’un or Durri’un, with a Kasrah on the Dal, or Dammah on the Dal, and with a Hamzah at the end, which means reflection (Dir’), because if something is shone on the star it becomes brighter than at any other time. The Arabs call the stars they do not know Darari. Ubayy bin Ka`b said: a shining star. Qatadah said: “Huge, bright and clear.”

(lit from a blessed tree,) means, it is derived from olive oil, from a blessed tree.

(an olive,) This refers to the blessed tree mentioned previously.

(neither of the east nor of the west,) means, it is not in the eastern part of the land so that it does not get any sun in the first part of the day, nor is it in the western part of the land so that it is shaded from the sun before sunset, but it is in a central position where it gets sun from the beginning of the day until the end, so its oil is good and pure and shining. Ibn Abi Hatim recorded that Ibn `Abbas commented on:

(an olive, neither of the east nor of the west,) “This is a tree in the desert which is not shaded by any other tree or mountain or cave, nothing covers it, and this is best for its oil.” Mujahid commented on:

(neither of the east nor of the west, ) saying; “It is not in the east where it will get no sun when the sun sets, nor is it in the west where it will get no sun when the sun rises, but it is in a position where it will get sun both at sunrise and sunset.” Sa`id bin Jubayr commented:

(an olive, neither of the east nor of the west, whose oil would almost glow forth (of itself)) “This is the best kind of oil. When the sun rises it reaches the tree from the east and when it sets it reaches it from the west, so the sun reaches it morning and evening, so it is not counted as being in the east or in the west.”

(whose oil would almost glow forth (of itself), though no fire touched it.) `Abdur-Rahman bin Zayd bin Aslam said (this means) because the oil itself is shining.

(Light upon Light!) Al-`Awfi narrated from Ibn `Abbas that this meant the faith and deeds of a person. As-Suddi said:

(Light upon Light!) “Light of the fire and the light of the oil: when they are combined they give light, and neither of them can give light without the other. Similarly the light of the Qur’an and the light of faith give light when they are combined, and neither can do so without the other.”

(Allah guides to His Light whom He wills.) means, Allah shows the way to the ones whom He chooses, as it says in the Hadith recorded by Imam Ahmad from `Abdullah bin `Amr, who said, “I heard the Messenger of Allah say:

(Allah created His creation in darkness, then on the same day He sent His Light upon them. Whoever was touched by His Light on that day will be guided and whoever was missed will be led astray. Hence I say: the pens have dried in accordance with the knowledge of Allah, may He be glorified.)”

(And Allah sets forth parables for mankind, and Allah is All-Knower of everything.) Having mentioned this parable of the Light of His guidance in the heart of the believer, Allah ends this Ayah with the words:

(And Allah sets forth parables for mankind, and Allah is All-Knower of everything.) meaning, He knows best who deserves to be guided and who deserves to be led astray. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, “The Messenger of Allah said:

(Hearts are of four kinds: the heart that is clear like a shining lamp; the heart that is covered and tied up; the heart that is upside-down; and the heart that is clad in armor. As for the clear heart, it is the heart of the believer in which is a lamp filled with light; as for the covered heart, this is the heart of the disbeliever; as for the upside-down heart, this is the heart of the hypocrite, who recognizes then denies; as for the armor-clad heart, this is the heart in which there is both faith and hypocrisy. The parable of the faith in it is that of legume, a sprout that is irrigated with good water, and the likeness of the hypocrisy in it is that of sores that are fed by blood and pus. Whichever of the two prevails is the characteristic that will dominate.) Its chain of narrators is good (Jayyid) although they (Al-Bukhari and Muslim) did not record it.

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Supplication when going to the mosque

‘O Allaah, place within my heart light, and upon my tongue light, and within my ears light, and within my eyes light, and place behind me light and in front of me light and above me light and beneath me light. O Allaah, bestow upon me light.’

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The Quran cannot be imitated.

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 Quran cannot be Imitated.

وَمَا كَانَ هَـذَا الْقُرْءَانُ أَن يُفْتَرَى مِن دُونِ اللَّهِ وَلَـكِن تَصْدِيقَ الَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لاَ رَيْبَ فِيهِ مِن رَّبِّ الْعَـلَمِينَ

(37. And this Qur’an is not such as could ever be produced by other than Allah but it is a confirmation of (the revelation) which was before it, and a full explanation of the Book — wherein there is no doubt — from the Lord of all that exists.)

أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُواْ بِسُورَةٍ مِّثْلِهِ وَادْعُواْ مَنِ اسْتَطَعْتُمْ مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ

(38. Or do they say: “He has forged it” Say: “Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!”)

Surah 10 Yunus, Verse 37-38

Tafsir Ibn Kathir

The Qur’an has a miraculous nature that cannot be imitated. No one can produce anything similar to the Qur’an, nor ten Surahs or even one Surah like it. The eloquence, clarity, precision and grace of the Qur’an cannot be but from Allah. The great and abundant principles and meanings within the Qur’an — which are of great benefit in this world and for the Hereafter — cannot be but from Allah. There is nothing like His High Self and Attributes or like His sayings and actions. Therefore His Words are not like the words of His creatures. This is why Allah said:

(And this Qur’an is not such as could ever be produced by other than Allah) meaning, a book like this cannot be but from Allah. This is not similar to the speech uttered by humans.

(but it is a confirmation of (the revelation) which was before it,) Such as previous revelations and Books. The Qur’an confirms these books and is a witness to them. It shows the changes, perversions and corruption that have taken place within these Books. Then Allah said,

(and a full explanation of the Book — wherein there is no doubt — from the Lord of all that exists.) That is, fully and truly explaining and detailing the rules and the lawful and the unlawful. With this complete and more than sufficient explanation, the Qur’an leaves no doubt that it is from Allah, the Lord of all that exists. Allah says,

(Or do they say: “He has forged it” Say: “Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!”) If you argue, claim and doubt whether this is from Allah then you uttered a lie and blasphemy, and you say it is from Muhammad — Muhammad , however is a man like you, and since he came as you claim with this Qur’an — then you produce a Surah like one of its Surahs. Produce something of the same nature and seek help and support with all the power you have from humans and Jinns. This is the third stage, Allah challenged them and called them to produce a counterpart of the Qur’an if they were truthful in their claim that it was simply from Muhammad . Allah even suggested that they seek help from anyone they chose. But He told them that they would not be able to do it. They would have no way of doing so. Allah said:

(Say: “If the mankind and the Jinn were together to produce the like of this Qur’an, they could not produce the like thereof, even if they helped one another.”) [17:88] Then He reduced the number for them to ten Surahs (verses) similar to it, in the beginning of Surah Hud, Allah said:

(Or they say, “He forged it.” Say: “Bring you then ten forged Surah like unto it, and call whomsoever you can, other than Allah, if you speak the truth!”)[11:13] In this Surah He went even further to challenge them to produce only one Surah (verse) like unto the Qur’an. So He said:

(Or do they say: “He has forged it” Say: “Bring then a Surah like unto it, and call upon whomsoever you can besides Allah, if you are truthful!”) [10:38] He also challenged them in Surat Al-Baqarah, a Madinite Surah, to produce one Surah similar to it. He stated in that Surah that they would never be capable of doing so, saying:

(But if you do it not, and you can never do it, then fear the Fire (Hell).)[2:24] It should be noted here that eloquence was a part of the nature and character of the Arabs. Arabic poetry including Al-Mu`allaqat — the oldest complete collection of the most eloquent ancient Arabic poems — was considered to be the best in the literary arts. However Allah sent down to them something whose style none were familiar with, and no one is equal in stature to imitate. So those who believed among them, believed because of what they knew and felt in the Book, including its beauty, elegance, benefit, and fluency. They became the most knowledgeable of the Qur’an and its best in adhering to it.

 The same thing happened to the magicians during Fir`awn’s time. They were knowledgeable of the arts of sorcery, however, when Musa performed his miracles, they knew that it must have come through someone that was supported and guided by Allah. They knew that no human could perform such acts without the permission of Allah.

Similarly, `Isa (Jesus) was sent at the time of scholarly medicine and during the advancement in the treatment of patients. He healed the blind, lepers and raised the dead to life by Allah’s leave. What `Isa was able to do was such that no form of treatment or medicine could reproduce. As a result, those who believed in him knew that he was Allah’s servant and His Messenger. Similarly, in the Sahih, Allah’s Messenger said,

(There was never a Prophet but he was given signs by which the people would recognize him, and that which I was given is revelation that Allah revealed, so I hope that I will have the most followers among them.)

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The Quran is a clarification of everything

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 Quran is a Clarification of Everything.

وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِّنْ أَنفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَى هَـؤُلآءِ وَنَزَّلْنَا عَلَيْكَ الْكِتَـبَ تِبْيَانًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ

(89. And on the Day when We resurrect a witness from each nation from among themselves, and We bring you (O Muhammad) as a witness against these. And We have revealed the Book (the Qur’an) to you as an explanation of everything, a guidance, a mercy, and good news for the Muslims.)

Surah 16 An Nahl, Verse 89

Tafsir Ibn Kathir

Allah addressed His servant and Messenger Muhammad , saying:

(And on the Day when We resurrect a witness from each nation from among themselves, and We bring you (O Muhammad) as a witness against these.), meaning, your Ummah (Community). The Ayah means: remember that Day and its terrors, and the great honor and high position that Allah has bestowed upon you. This Ayah is like the Ayah with which `Abdullah bin Mas`ud ended when he recited to the Messenger of Allah from the beginning of Surat An-Nisa’. When he reached the Ayah:

(How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these) [4:41] the Messenger of Allah said to him:

(Enough.) Ibn Mas`ud said: “I turned to him and saw his eyes streaming with tears.”

(And We revealed the Book (the Qur’an) to you as an explanation of everything,) Ibn Mas`ud said: “[Allah] made it clear that in this Qur’an there is complete knowledge and about everything.” The Qur’an contains all kinds of beneficial knowledge, such as reports of what happened in the past, information about what is yet to come, what is lawful and unlawful, and what people need to know about their worldly affairs, their religion, their livelihood in this world, and their destiny in the Hereafter.

(a guidance) means, for their hearts.

(a mercy, and good news for the Muslims. (believers)) Al-Awza`i said:

(And We have revealed the Book (the Qur’an) as an explanation of everything,) meaning, with the Sunnah. The is the reason why the phrase,

(And We have revealed the Book to you) is mentioned immediately after the phrase,

(And We shall bring you (O Muhammad) as a witness against these. ) the meaning – and Allah knows best – is that the One Who obligated you to convey the Book which He revealed to you, will also ask you about that on the Day of Resurrection.

(Then We shall indeed question those (people) to whom it (the Book) was sent and We shall indeed question the Messengers.) (7:6)

(So by your Lord We question them all about what they did.) (15:92-92)

(On the Day when Allah gathers the Messengers together and says to them: “What was the response you received (to your Message)” They will say: “We have no knowledge, indeed only You are the Knower of all that is hidden.”) (5:109) And Allah says:

(Verily, He Who obligated the Qur’an upon you (O Muhammad) will surely bring you back to the return.) [28:85] meaning, the One Who gave you the obligation of conveying the Qur’an will bring you back to Him, and your return will be on the Day of Resurrection, and He will question you about you commission of the duty He gave you. This is one of the opinions, and it presents a good understanding of it.

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All Praise belongs to Allah, Glorified and Praised.

The Quran conveys glad tidings and warnings

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 Qurah Conveys Glad Tidings and Warnings.

 إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخشِىَ الرَّحْمـنَ بِالْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

 (11. You can only warn him who follows the Reminder, and fears the Most Gracious unseen. Bear you to such one the glad tidings of forgiveness, and a generous reward.)

Surah 36 Yasin , Verse 11

Tafsir Ibn Kathir

(You can only warn him who follows the Reminder,) means, `only the believers will benefit from your warning, those who follow the Reminder,’ which is the Qur’an.

(and fears the Most Gracious unseen.) means, even when no one sees him except Allah, may He be blessed and exalted, he knows that Allah is watching him and sees what he does.

(Bear you to such one the glad tidings of forgiveness,) i.e., of his sins,

(and a generous reward.) means, one that is vast and great and beautiful. This is like the Ayah:

(Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.) (67:12).

وَكَذلِكَ أَنزَلْنَـهُ قُرْءَاناً عَرَبِيّاً وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْراً

(113. And thus We have sent it down as a Qur’an in Arabic, and have explained therein in detail the warnings, in order that they may have Taqwa, or that it may cause them to have a lesson from it.)

فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً

(114. Then High above all be Allah, the True King. And be not in haste with the Qur’an before its revelation is completed to you, and say: “My Lord! Increase me in knowledge.”)

Surah 20 Taha, Verse 113-114

Tafsir Ibn Kathir

After Allah, the Exalted, mentions that on the Day of Judgement both the good and the evil will be recompensed and there is no avoiding it, He then explains that the Qur’an was revealed as a bringer of glad tidings and a warner in the clear and eloquent Arabic language. There is no confusion or deficiency in it.

(And thus We have sent it down as a Qur’an in Arabic, and have explained therein in detail the warnings, in order that they may have Taqwa of,) This means: so that they will leave off sins, forbidden things and lewd abominations.

(or that it may cause them to have a lesson from it.) This means: to produce acts of obedience and deeds that will bring one closer to Allah.

(Then High above all be Allah, the True King.) This means: Most Holy and Majestic is He, the True King, Who is Himself the Truth and His promise is true. Likewise, His threat is true, His Messengers are true, the Paradise is true, the Hellfire is true and everything from Him is true. His justice is that He does not punish anyone before warning them, sending Messengers to them and granting excuses to His creatures, so that no one will have any argument or doubt (on Judgment Day).

Concerning Allah’s statement,

(And be not in haste with the Qur’an before its revelation is completed to you,) This is similar to Allah’s statement,

(Move not your tongue to make haste therewith. It is for Us to collect it and to give you the ability to recite it. And when We have recited it to you, then follow its recital. Then it is for Us to made it clear (to you).) [75:16-19] It is confirmed in the Sahih on the authority of Ibn `Abbas, who said that the Messenger of Allah used to go through great pains to retain the revelation. In doing so he used to move his tongue rapidly with its recital. Then, Allah revealed this Ayah. This means that whenever Jibril would say an Ayah, the Prophet would say it with him due to his eagerness to memorize it. Then, Allah guided him to that which was easier and lighter in this matter, to relieve him of this difficulty. Allah said,

(Move not your tongue to make haste therewith. It is for Us to collect it and to give you the ability to recite it.) [75:16-17] Meaning, “We will gather it in your chest, then you will recite it to the people without forgetting anything of it.”

(And when We have recited it to you, then follow its recital. Then it is for Us to made it clear (to you).) [75:18-19] And He said in this Ayah,

(And be not in haste with the Qur’an before its revelation is completed to you,) This is a command to the Prophet to listen quietly: `Then, when the angel (Jibril) completes reciting to you, you recite it after him.’

(and say: “My Lord! Increase me in knowledge.”) meaning, “Give me more knowledge from You.” Ibn `Uyaynah said, “The Prophet did not cease increasing (in knowledge) until Allah, the Mighty and Sublime, took him (i.e. he died).”

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The Quranic verses are explained in detail

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 Quran in which the Verses are Explained in Detail.

إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى يُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَىِّ ذلِكُمُ اللَّهُ فَأَنَّى تُؤْفَكُونَ

(95. Verily! It is Allah Who causes the seed grain and the fruit stone to split and sprout. He brings forth the living from the dead, and it is He Who brings forth the dead from the living. Such is Allah, then how are you deluded away from the truth)

 فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

(96. (He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)

 وَهُوَ الَّذِى جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُواْ بِهَا فِى ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ قَدْ فَصَّلْنَا الاٌّيَـتِ لِقَوْمٍ يَعْلَمُونَ

(97. It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea. We have (indeed) explained in detail Our Ayat for people who know.)

Surah 6 Al-Anaam, Verse 95-97

Tafsir Ibn Kathir

Allah states that He causes the seed grain and the fruit stone to split and sprout in the ground, producing various types, colors, shapes, and tastes of grains and produce. The Ayah,

(Who causes the seed grain and the fruit stone to split and sprout.) is explained by the next statement,

(He brings forth the living from the dead, and it is He Who brings forth the deed from the living.) meaning, He brings the living plant from the seed grain and the fruit stone, which is a lifless and inanimate object. Allah said,

(And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.) [36:33] until,

(as well as of their own (human) kind (male and female), and of that which they know not.) [36:36] Allah’s statement

(and it is He Who brings forth the dead from the living. ) There are similar expressions in meaning such as, He brings the egg from the chicken, and the opposite. Others said that it means, He brings the wicked offspring from the righteous parent and the opposite, and there are other possible meanings for the Ayah. Allah said,

(Such is Allah,) meaning, He Who does all this, is Allah, the One and Only without partners,

(then how are you deluded away from the truth) meaning, look how you are deluded from Truth to the falsehood of worshipping others besides Allah. Allah’s statement,

((He is the) Cleaver of the daybreak. He has appointed the night for resting,) means, He is the Creator of light and darkness. Allah said in the beginning of the Surah,

(And originated the darkness and the light.) Indeed, Allah causes the darkness of the night to disappear and brings forth the day, thus bringing brighteness to the world and light to the horizon, while dissipating darkness and ending the night with its depth of darkness and starting the day with its brightness and light. Allah said,

(He brings the night as a cover over the day, seeking it rapidly.) [7:54] In this Ayah, Allah reminds of His ability to create diversified things in opposites, testifying to His perfect greatness and supreme power. Allah states that He is the Cleaver of the daybreak and mentioned its opposite, when He said,

(He has appointed the night for resting,) meaning, created darkness, in order for the creation to become halt and rest during it. Allah said in other Ayat,

(By the forenoon. And by the night when it is still.) [93:1-2],

(By the night as it envelops. And by the day as it appears in brightness.) [92:1,2] and,

(And by the day as it shows up (the sun’s) brightness. And by the night as it conceals it.) [91:3-4] Allah’s statement,

(…And the sun and the moon for reckoning.) means, the sun and the moon have specific orbits, according to a term appointed with magnificent precision that never changes or alters. Both the sun and the moon have distinct positions that they assume in summer and winter, effecting changes in the length of night and day. Allah said in other Ayat,

(It is He Who made the sun a shining thing and the Moon as a light and measured out stages for it.) [10:5],

(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) [36:40], And,

(The sun and the moon; and the stars are subjected by His command.) [16:12] Allah’s statement,

(Such is the measuring of the Almighty, the All-Knowing.) means, all of this occurs according to the decree and due measurement of the Almighty Who is never resisted or contradicted. He is the Knower of all things and nothing ever escapes His knowledge, not even the weight of an atom on earth or in heavens. Allah often mentions the creation of the night, the day, the sun and the moon and then ends His Speech by mentioning His attributes of power and knowledge, as in this Ayah above [6:96], and in His statement,

(And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.) [36:37-38] In the beginning of Surat Ha-Mim As-Sajdah, after mentioning the creation of the heavens and earth and all that is in them, Allah said:

(And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard. Such is the decree of Him, the Almighty, the All-Knower.) [41:12] Allah said next,

(It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea.) Some of the Salaf said; Whoever believes in other than three things about these stars, then he has made a mistake, and lied against Allah. Indeed Allah made them as decorations for the heavens, and to shoot at the Shayatin, and for directions in the dark recesses of the land and sea. Then, Allah said,

(We have explained in detail Our Ayat.) meaning, We made them clear and plain,

(for people who know. ) who have sound minds and are able to recognize the truth and avoid falsehood.

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All Praise be to Allah, Glorified and Praised, the Creator of All Things.

The Quran is from Allah, Glorified and Praised

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.

A Book of Glad Tidings for the Believer.

طس تِلْكَ ءَايَـتُ الْقُرْءَانِ وَكِتَـبٍ مُّبِينٍ

(1.Ta Sin. These are the Ayat of the Qur’an, and (it is) a Book (that is) clear.)

هُدًى وَبُشْرَى لِلْمُؤْمِنِينَ

 (2. A guide and glad tidings for the believers.)

الَّذِينَ يُقِيمُونَ الصَّلَوةَ وَيُؤْتُونَ الزَّكَوةَ وَهُم بِالاٌّخِرَةِ هُمْ يُوقِنُونَ

(3. Those who perform the Salah and give the Zakah and they believe with certainty in the Hereafter.)

إِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ زَيَّنَّا لَهُمْ أَعْمَـلَهُمْ فَهُمْ يَعْمَهُونَ

(4. Verily, those who believe not in the Hereafter, We have made their deeds fair seeming to them, so that they wander about blindly.)

 أُوْلَـئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِى الاٌّخِرَةِ هُمُ الاٌّخْسَرُونَ

 (5. They are those for whom there will be an evil torment. And in the Hereafter they will be the greatest losers.)

وَإِنَّكَ لَتُلَقَّى الْقُرْءَانَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ

(6. And verily, you are being taught the Qur’an from One, All-Wise, All-Knowing.)

Surah 27 An Naml,  Ayah 1-6

Tafsir Ibn Kathir

These are the Ayat of the Qur’an, and (it is) a Book (that is) clear.) It is plain and evident.

(A guide and glad tidings for the believers.) meaning, guidance and good news may be attained from the Qur’an for those who believe in it, follow it and put it into practice.

They establish obligatory prayers, pay Zakah and believe with certain faith in the Hereafter, the resurrection after death, reward and punishment for all deeds, good and bad, and Paradise and Hell. This is like the Ayat:

(Say: “It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears…”) (41:44).

(that you may give glad tidings to those who have Taqwa, and warn with it the Ludd (most quarrelsome) people) (19: 97). Allah says here:

(Verily, those who believe not in the Hereafter,) meaning, those who deny it and think that it will never happen,

(We have made their deeds fair seeming to them, so that they wander about blindly.) means, `We have made what they are doing seem good to them, and We have left them to continue in their misguidance, so they are lost and confused.’ This is their recompense for their disbelief in the Hereafter.

(They are those for whom there will be an evil torment.) in this world and the Hereafter.

(And in the Hereafter they will be the greatest losers.) means, no one but they, among all the people who will be gathered, will lose their souls and their wealth.

(And verily, you are being taught the Qur’an from One, All-Wise, All-Knowing.)

(And verily, you) O Muhammad. Qatadah said:

(are being taught) “Are receiving.”

(the Qur’an from One, All-Wise, All-Knowing.) from One Who is Wise in His commands and prohibitions, and Who knows all things, major and minor. Whatever He says is absolute Truth, and His rulings are entirely fair and just, as Allah says:

(And the Word of your Lord has been fulfilled in truth and in justice) (6:115).

إِنَّ هَـذَا الْقُرْءَانَ يِهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّـلِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

(9. Verily, this Qur’an guides to that which is most just and right and gives good news to those who believe, those who do righteous deeds, that they will have a great reward (Paradise).)

Surah 17 Al-Isra, Verse 9

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Remembrance said in the morning and evening
‘I am pleased with Allaah as a Lord, and Islaam as a religion and Muhammad as a Prophet.’ (three times)

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