Allah, Mighty and Powerful, does not fail in His promise

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, Mighty and Powerful, does not fail in His promise.

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ وَإِنَّ يَوْماً عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ

(47. And they ask you to hasten on the torment! And Allah fails not His promise. And verily a day with your Lord is as a thousand years of what you reckon.)

 وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ

(48. And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).)

Surah 22 Hajj Verse 47-48

Tafsir Ibn Kathir

Allah tells His Prophet :

(And they ask you to hasten on the torment!) meaning, these disbelievers who disbelieve in Allah and His Book and His Messenger and the Last Day. This is like the Ayat:

(And (remember) when they said: “O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.”) (8:32)

(They say: “Our Lord! Hasten to us Qittana (our punishment) before the Day of Reckoning!”) (38:16).

(And Allah fails not His promise.) means, His promise to bring about the Hour and wreak vengeance upon His enemies, and to honor His close friends.

(And verily a day with your Lord is as a thousand years of what you reckon. ) means, He does not hasten, for what is counted as a thousand years with His creation is as one day with Him, and He knows that He is able to exact revenge and that He will not miss a thing, even if He delays and waits and postpones. Hence He then says:

(And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said:

(The poor among the Muslims will enter Paradise half a day before the rich — five hundred years.) This was recorded by At-Tirmidhi and An-Nasa’i from the Hadith of Ath-Thawri from Muhammad bin `Amr. At-Tirmidhi said, “Hasan Sahih.” Abu Dawud recorded at the end of Book of Al-Malahim in his Sunan from Sa`d bin Abi Waqqas that the Prophet said:

(I hope that it will not be too much for my Ummah if Allah delays them for half a day.) It was said to Sa`d, “What does half a day mean” He said, “Five hundred years.”

قُلْ يأَيُّهَا النَّاسُ إِنَّمَآ أَنَاْ لَكُمْ نَذِيرٌ مُّبِينٌ

(49. Say: “O mankind! I am (sent) to you only as a plain warner.”)

فَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ لَهُمْ مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ 

(50. So those who believe and do righteous good deeds, for them is forgiveness and Rizq Karim.)

وَالَّذِينَ سَعَوْاْ فِى ءَايَـتِنَا مُعَـجِزِينَ أُوْلَـئِكَ أَصْحَـبُ الْجَحِيمِ

 (51. But those who strive against Our Ayat to frustrate them, they will be dwellers of the Hellfire.)

Surah 22 Al Hajj Verse 49-51

Tafsir ibn Kathir

The Recompense of the Righteous and the Unrighteous,

Allah said to His Prophet , when the disbelievers asked him to hasten on the punishment for them:

(Say: “O mankind! I am (sent) to you only as a plain warner.”) meaning, `Allah has sent me to you to warn you ahead of the terrible punishment, but I have nothing to do with your reckoning. Your case rests with Allah: if He wills, He will hasten on the punishment for you; and if He wills, He will delay it for you. If He wills he will accept the repentance of those who repent to Him; and if He wills, He will send astray those who are decreed to be doomed. He is the One Who does whatsoever He wills and wants and chooses.

(There is none to put back His judgement and He is swift at reckoning.) (13:41)

II am (sent) to you only as a plain warner. So those who believe and do righteous good deeds,) means, whose hearts believe and whose actions confirm their faith.

(for them is forgiveness and Rizq Karim. ) means, forgiveness for their previous bad deeds, and a great reward in return for a few good deeds. Muhammad bin Ka`b Al-Qurazi said, “When you hear Allah’s saying:

(Rizq Karim) this means Paradise.”

(But those who strive against Our Ayat to frustrate them,) Mujahid said, “To discourage people from following the Prophet .” This was also the view of `Abdullah bin Az-Zubayr, “to discourage.” Ibn `Abbas said, “To frustrate them means to resist the believers stubbornly.”

(they will be dwellers of the Hellfire.) This refers to the agonizingly hot Fire with its severe punish- ment, may Allah save us from it. Allah says:

(Those who disbelieved and hinder (men) from the path of Allah, for them We will add torment to the torment because they used to spread corruption) (16:88)

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Allah, Loving and Generous, subjugates the mighty sea to mankind

 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.

Allah, Loving and Generous, subjugates the mighty sea to mankind.

وَمَا يَسْتَوِى الْبَحْرَانِ هَـذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُهُ وَهَـذَا مِلْحٌ أُجَاجٌ وَمِن كُلٍّ تَأْكُلُونَ لَحْماً طَرِيّاً وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُواْ مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

(12. And the two seas (kinds of water) are not alike: this is palatable, sweet and pleasant to drink, and that is salty and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear. And you see the ships cleaving, that you may seek of His bounty, and that you may give thanks.)

Surah 35 Al Fatir Verse 12

Tafsir Ibn Kathir

Allah says, pointing out His mighty power in creating different things, how He has created the two seas (kinds of water). The fresh, palatable sea (kind of water) refers to the rivers which flow among people, rivers great and small according to people’s needs in all regions and areas and lands. This water is sweet and palatable for whoever wants to drink it.

and that is salty and bitter. means, unpalatable. This is the ocean in which the big ships sail, and is salty and undrinkable. Allah says:

(and that is salty and bittery.) Then Allah says:

(And from them both you eat fresh tender meat,) meaning, fish.

(and derive the ornaments that you wear.) This is like the Ayah:

(Out of them both come out pearl and coral. Then which of the blessings of your Lord will you both (Jinn and men) deny) (55:22-23).

And you see the ships cleaving, means, they travel through it, plowing through the water with their beak-shaped bows. Mujahid said, The wind drives the ships, and the wind cannot drive any ships except the big ones.

that you may seek of His bounty, means, through your journeys to engage in trade from one land to another.

and that you may give thanks. means, that you may give thanks to your Lord for subjugating this mighty creation — the sea — to you, so that you can travel through it as you wish and go wherever you want, and nothing stops you؛ His power has subjugated for you whatever is in the heavens and on earth, and all of this is by His grace and mercy.

يُولِجُ الَّيْلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى الَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى لاًّجَلٍ مُّسَمًّى ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ

(13. He merges the night into the day, and He merges the day into the night. And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir.)

 إِن تَدْعُوهُمْ لاَ يَسْمَعُواْ دُعَآءَكُمْ وَلَوْ سَمِعُواْ مَا اسْتَجَابُواْ لَكُمْ وَيَوْمَ الْقِيَـمَةِ يَكْفُرُونَ بِشِرْكِـكُمْ وَلاَ يُنَبِّئُكَ مِثْلُ خَبِيرٍ

(14. If you invoke them, they hear your call; and if (in case) they were to hear, they could not grant it to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you like Him Who is the All-Knower.)

Surah 35 Fatir Verse 13-14

Tafsir Ibn Kathir

Another aspect of His perfect power and might is that He has subjugated the night with its darkness and the day with its light. He takes from the length of the one and adds it to the shortness of the other, until they become equal. Then He takes from the latter and adds to the former, so one becomes long and the other becomes short, so they take from one another in summer and in winter.

(And He has subjected the sun and the moon,) and the stars and planets, with their light. All of them run in their appointed courses and in the manner prescribed for them, as decreed by the Almighty, All-Knowing.

each runs its course for a term appointed. means, until the Day of Resurrection.

Such is Allah, your Lord means, the One Who has done all this is the Almighty Lord besides Whom there is no other true God.

(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods whom you claim to be in the form of angels who are close to Allah,’

own not even a Qitmir. Ibn Abba0s, may Allah be pleased with him, Mujahid, Ikrimah, Ata , Atiyah Al- Awfi, Al-Hasan, Qatadah and others said, This is the thread that is attached to the pit of a date. In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitmir. Then Allah says:

(If you invoke them, they hear not your call;) means, `the gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.’

(and if (in case) they were to hear, they could not grant it to you.) means, `they are not able to do any of the things that you ask them for.’

And on the Day of Resurrection, they will disown your worshipping them means, `they will disown you.’ This is like the Ayat:

(And who is more astray than one who calls on besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them And when mankind are gathered, they (false deities) will become their enemies and will deny their worshipping.) (46:5-6), and 

(And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them.) (19:81-82)

(And none can inform you like Him Who is the All-Knower.) means, no one can tell you about the consequences of things and how they will end like the One Who is the All-Knower of them. Qatadah said, “He is referring to Himself, may He be blessed and exalted, for He undoubtedly tells the truth.”

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Allah, Mighty and Majestic, swears by the sun, moon, night, day, heavens, and earth, to indicate the successful and the ruined.

 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.

Allah, Mighty and Majestic, swears by the sun, moon, night, day, heavens, and earth, to indicate the successful and the ruined.

وَالشَّمْسِ وَضُحَـهَا

(1. By the sun and Duhaha.)

وَالْقَمَرِ إِذَا تَلـهَا

(2. By the moon as it Talaha.)

 وَالنَّهَارِ إِذَا جَلَّـهَا

 (3. By the day as it Jallaha.)

وَالَّيْلِ إِذَا يَغْشَـهَا

(4. By the night as it Yaghshaha.)

وَالسَّمَآء وَمَا بَنَـهَا

(5. By the heaven and Ma Banaha.)

 وَالاْرْضِ وَمَا طَحَـهَا

 (6. By the earth and Ma Tahhaha.)

 وَنَفْسٍ وَمَا سَوَّاهَا

 (7. By Nafs, and Ma Sawwaha (Who apportioned it).)

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

(8. Then He showed it its Fujur and its Taqwa.)

 قَدْ أَفْلَحَ مَن زَكَّـهَا

(9. Indeed he succeeds who purifies it.)

وَقَدْ خَابَ مَن دَسَّـهَا

 (10. And indeed he fails who Dassaha.)

Surah 91 Ash Shams Verse 1-10

Tafsir Ibn Kathir

Mujahid said,

(By the sun and Duhaha.) “This means, by its light.” Qatadah said,

(wa Duhaha.) “The whole day.” Ibn Jarir said, “The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime.”’

(By the moon as it Talaha.) Mujahid said, “It follows it (the sun).” Al-`Awfi reported from Ibn `Abbas that he said,

(By the moon as it Talaha.) “It follows the day.” Qatadah said, “`as it Talaha (follows it)’ is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible.” Concerning Allah’s statement,

(By the day as it Jallaha.) Mujahid said, “When it illuminates.” Thus, Mujahid said,

(By the day as it Jallaha.) “This is similar to Allah’s statement,

(By the day as it Tajalla.) (92:2)” And they have said concerning Allah’s statement,

(By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah’s statement,

(By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning “By the heaven and its construction.” This was said by Qatadah. It could also mean “By the heaven and its Constructor.” This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says,

(With Hands did We construct the heaven.) (51:47) meaning, with strength.

(Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!) (51:47-48) This is also similar to Allah’s statement,

(By the earth and Ma Tahaha.) Mujahid said, “Tahaha means He spread it out.” Al-`Awfi reported from Ibn `Abbas that he said,

(and Ma Tahaha.) “This means what He created in it.” `Ali bin Abi Talhah reported from Ibn `Abbas that he said, “Tahaha means that He proportioned it.” Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that

(Tahaha) means, He spread it out. Allah then says,

(By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says,

(So set you your face towards the religion, Hanif. Allah’s Fitrah with which He has created mankind. No change let there be in the Khalqillah.) (30:30) The Messenger of Allah said,

(Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah said,

(Allah the Mighty and Majestic says, “Verily I created My servants Hunafa’ (as monotheists), but then the devils came to them and distracted them from their religion.)” Then Allah says,

(Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn `Abbas said,

(Then He showed it its Fujur and its Taqwa.) “He explained the good and the evil to it (the soul).” Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, “He gave him inspiration (to see what was) good and evil.” Ibn Zayd said, “He made its Fujur and its Taqwa inside of it.” Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, “`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them’ I said, `Rather it is something preordained upon them.’ Then he said, `Is that an injustice’ Then I became extremely frightened of him (due to what he was saying), and I said to him, `There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.’ He (`Imran) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah’s Messenger and asked him: “O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them” He (the Prophet ) replied:

(Rather it is something preordained for them.) So the man said, “Then what is the point of our actions” The Prophet replied,

(Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)” Ahmad and Muslim both recorded this Hadith. Allah then says,

(Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, “He cleanses it from the lowly and despicable characteristics.” Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.

(And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas. At-Tabarani recorded that Ibn `Abbas said, “The Messenger of Allah used to stop whenever he recited this Ayah,

(By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say,

(O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)” Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah said,

(O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, “The Messenger of Allah used to teach us these (words) and we now teach them to you.” Muslim also recorded this Hadith.

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Recompense 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.

Recompense on the Day of Resurrection.

إِذَا السَّمَآء انشَقَّتْ

(1. When the heaven is split asunder,)

وَأَذِنَتْ لِرَبّهَا وَحُقَّتْ

 (2. And listens to and obeys its Lord — and it must do so.)

 وَإِذَا الاْرْضُ مُدَّتْ

 (3. And when the earth is stretched forth,)

 وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ

(4. And has cast out all that was in it and became empty.)

 وَأَذِنَتْ لِرَبّهَا وَحُقَّتْ

(5. And listens to and obeys its Lord — and it must do so.)

 يأَيُّهَا الإِنسَـنُ إِنَّكَ كَادِحٌ إِلَى رَبّكَ كَدْحاً فَمُلَـقِيهِ

 (6. O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning, and you will meet.)

 فَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِيَمِينِهِ

 (7. Then as for him who will be given his Record in his right hand,)

فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً

(8. He surely will receive an easy reckoning,)

وَيَنقَلِبُ إِلَى أَهْلِهِ مَسْرُوراً

 (9. And will return to his family Masrur (in joy)!)

وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ وَرَآء ظَهْرِهِ

(10. But whosoever is given his Record behind his back,)

 فَسَوْفَ يَدْعُو ثُبُوراً

 (11. He will invoke destruction,)

وَيَصْلَى سَعِيراً

 (12. And he shall enter a blazing Fire, and made to taste its burning.)

 إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً

 (13. Verily, he was among his people in joy!)

 إِنَّهُ ظَنَّ أَن لَّن يَحُورَ

(14. Verily, he thought that he would never return!)

بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً

(15. Yes! Verily, his Lord has been ever beholding him!)

Surah 84 Al Inshiqaq Verse 1-15

Tafsir Ibn Kathir

Allah says,

(When the heaven is split asunder,) This refers to the Day of Judgement.

(And listens to and obeys its Lord) meaning, it listens to its Lord and obeys His command to split apart. This will occur on the Day of Judgement.

(and it must do so.) meaning, it is right for it to obey the command of its Lord, because it is great and cannot be rejected, nor overcome. Rather it overpowers everything and everything is submissive to it. Then Allah says,

(And when the earth is stretched forth,) meaning, when the earth is expanded, spread out and extended. Then He says,

(And has cast out all that was in it and became empty.) meaning, it throws out the dead inside of it, and it empties itself of them. This was said by Mujahid, Sa`id, and Qatadah.

(And listens to and obeys its Lord, and it must do so.) The explanation of this is the same as what has preceded.

Allah says,

(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) meaning, `verily you are hastening to your Lord and working deeds.’

(and you will meet.) `Then you will meet that which you did of good or evil.’ A proof for this is what Abu Dawud At-Tayalisi recorded from Jabir, that the Messenger of Allah said,

(Jibril said, “O Muhammad! Live how you wish, for verily you will die; love what you wish, for verily you will part with it; and do what you wish, for verily you will meet it (your deed).) There are some people who refer the pronoun back to the statement “your Lord.” Thus, they hold the Ayah to mean, “and you will meet your Lord.” This means that He will reward you for your work, and pay you for your efforts. Therefore, both of these two views are connected. Al-`Awfi recorded from Ibn `Abbas that he said explaining,

(O man! Verily, you are returning towards your Lord with your deeds and actions, a sure returning,) “Whatever deed you do, you will meet Allah with it, whether it is good or bad.”

Then Allah says,

(Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,) (84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed. Imam Ahmad recorded from `A’ishah that the Messenger of Allah said,

(Whoever is interrogated during the reckoning, then he will be punished.) `A’ishah then said, “But didn’t Allah say,

(He surely will receive an easy reckoning,)” The Prophet replied,

(That is not during to the Reckoning, rather it is referring to the presentation. Whoever is interrogated during the Reckoning on the Day of Judgement, then he will be punished.) This Hadith has also been recorded by Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa’i and Ibn Jarir. In reference to Allah’s statement,

(And will return to his family Masrur!) This means that he will return to his family in Paradise. This was said by Qatadah and Ad-Dahhak. They also said, “Masrur means happy and delighted by what Allah has given him.” Allah said;

(But whosoever is given his Record behind his back,) meaning, he will be given his Book in his left hand, behind his back, while his hand is bent behind him.

(He will invoke destruction,) meaning, loss and destruction.

(And he shall enter a blazing Fire, and made to taste its burning. Verily, he was among his people in joy!) meaning, happy. He did not think about the consequences, nor feared what (future) was in front of him. His light happiness will be followed by long grief.

(Verily, he thought that he would never return!) meaning, he used to believe that he would not return to Allah, nor would Allah bring him back (to life) after his death. This was said by Ibn `Abbas, Qatadah and others. Allah then says,

(Yes! Verily, his Lord has been ever beholding him!) meaning, certainly Allah will repeat his creation just as he began his creation, and He will reward him based upon his deeds, whether they were good or bad. He was ever watchful of him, meaning All-Knowing and All-Aware.

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The Earth and its People on the Day of Judgement

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

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

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

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

The Earth and its People on the Day of Judgement.

إِذَا زُلْزِلَتِ الاْرْضُ زِلْزَالَهَا

(1. When the earth quakes with its Zilzal.)

وَأَخْرَجَتِ الارْضُ أَثْقَالَهَا

(2. And when the earth throws out its burdens.)

 وَقَالَ الإِنسَـنُ مَا لَهَا

(3. And man will say: “What is the matter with it”)

يَوْمَئِذٍ تُحَدّثُ أَخْبَارَهَا

(4. That Day it will declare its information.)

 بِأَنَّ رَبَّكَ أَوْحَى لَهَا

 (5. Because your Lord will inspire it.)

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتاً لّيُرَوْاْ أَعْمَـلَهُمْ

 (6. That Day mankind will proceed in scattered groups that they may be shown their deeds.)

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ

(7. So, whosoever does good equal to the weight of a speck of dust shall see it.)

 وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ

 (8. And whosoever does evil equal to the weight of a speck of dust shall see it.)

Surah 99 Az Zalzala, Verse 1-8

Tafsir Ibn Kathir

Ibn `Abbas said,

(When the earth quakes with its Zilzal.) “This means that it will move from beneath it.”

  (And when the earth throws out its burdens.) meaning, it will throw forth that which is in it of the dead. More than one of the Salaf have said this and it is similar to Allah’s statement,

(O mankind! Have Taqwa of your Lord! Verily, the earthquake (Zalzalah) of the Hour is a terrible thing.) (22:1) This is also similar to His saying,

(And when the earth is stretched forth, and has cast out all that was in it and became empty.) (84:3-4) Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,

(The earth will throw out the pieces of its liver (its contents). Gold and silver will come out like columns. A murderer will come and say, `I killed for this’ The one who broke the ties of kinship will say, `For this I severed the ties of kinship’ The thief will say, `For this I got my hands amputated’ Then they will leave it there and no one will take anything from it.)” Then Allah says,

(And man will say: “What is the matter with it”) meaning, he will be baffled by its situation after it used to be stable, settled and firm, and he used to be settled upon its surface. This refers to the alteration of the state of things and the earth moving and shaking. There will come to it inescapable quaking that Allah prepared for it. Then it will throw out its dead people — from the first to the last generations. At that time the people will be baffled by the events and the earth changing into other than the earth, and the heavens as well. Then they will be presented before Allah, the One, the Irresistible. Concerning Allah’s statement,

(That Day it will declare its information.) meaning, it will speak of what the people did upon its surface. Imam Ahmad, At-Tirmidhi and Abu `Abdur-Rahman An-Nasa’i all recorded a Hadith from Abu Hurayrah — and in the wording of An-Nasa’i’s version it states — that he said, “The Messenger of Allah recited this Ayah,

(That Day it will declare its information.) Then he said,

(Do you know what is its information) They said, `Allah and His Messenger know best.’ He said,

(Verily, its information is that it will testify against every male and female servant, about what they did upon its surface. It will say that he did such and such on such and such day. So this is its information.)” Then At-Tirmidhi said, “This Hadith is Sahih Gharib.” Concerning Allah’s statement,

(Because your Lord will inspire it.) It is apparent that the implied meaning here is that He will permit it (the earth). Shabib bin Bishr narrated from `Ikrimah that Ibn `Abbas said,

(That Day it will declare its information.) “Its Lord will say to it, `Speak.’ So it will speak.” Mujahid commented (on “inspire it”), ” He commands it (i.e., to speak). ” Al-Qurazi said, “He will command it to separate from them.” Then Allah says,

(That Day mankind will proceed in scattered groups (Ashtat)) meaning, they will return from the station of the Judgement in separate groups. This means that they will be divided into types and categories: between those who are miserable and those who are happy, and those who are commanded to go to Paradise and those who are commanded to go to the Hellfire. As-Suddi said, “Ashtat means sects.” Allah said,

(that they may be shown their deeds.) meaning, so that they may act and be rewarded for what they did in this life of good and evil.

Allah goes on to say,

(So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.) Al-Bukhari recorded from Abu Hurayrah that the Messenger of Allah said,

(The horses are for three. For one man they are a reward, for another man they are a shield, and for another man they are a burden. In reference to the man for whom they are a reward, he is the man who keeps them to be used in the way of Allah. Thus, they spend their entire life grazing in the pasture or garden (waiting in preparation for Jihad). So whatever afflicts them during that lengthy period in the pasture or garden, it will be counted as good deeds for him. Then, if their lengthy period is ended and they are used for a noble battle or two, their hoof prints and their dung are counted as good deeds for him.

When they passed through a stream from which they did drink, though he (their owner) does not intend to quench their thirst, yet, it would be counted as good deeds, Therefore, they are a reward for that man. A man who keeps them to maintain himself and to be independent of others (i.e., begging, etc.), and he does not forget the right of Allah upon their necks and their backs (i.e., their Zakah), then they are a shield for him (from the Hellfire). A man who keeps them in order to boast, brag and show off, then they are a burden for him (on Judgement Day).) So the Messenger of Allah was then asked about the donkeys and he said,

(Allah has not revealed anything concerning them except this single, comprehensive Ayah: (So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of speck of dust shall see it.)) Muslim also recorded this Hadith. In Sahih Al-Bukhari, it is recorded from `Adi that the Prophet said,

(Fear (ward off) the Fire, even if by giving half a date in charity, and even by saying a single word of good.) In the Sahih as well, he (`Adi) narrated (from the Prophet ):

(Do not under rate any good act, even if it is offering drinking water from your bucket to one who is seeking a drink, or meeting your brother with a cheerful face.) It is also recorded in the Sahih that the Prophet said,

(O party of believing women! None of you should belittle a gift sent by your neighbor, even if it is a Firsan of a sheep.) The word Firsan in this Hadith means its hoof. In another Hadith he said,

(Give something to the beggar, even if it is a burnt hoof.) It has been reported from `A’ishah that she gave a single grape in charity and then she said, “To how much dust is it equivelent” Imam Ahmad recorded from `Awf bin Al-Harith bin At-Tufayl that `A’ishah told him that the Prophet used to say,

(O `A’ishah! Beware of the sins that are belittled, for indeed they will be taken account of by Allah.) This Hadith was recorded by An-Nasa’i and Ibn Majah.Imam Ahmad recorded from `Abdullah bin Mas`ud that the Messenger of Allah said,

(Beware of the sins that are belittled. For verily, they are gathered in a man until they destroy him.) And indeed the Messenger of Allah made an example of them (sins that are taken lightly) by saying that they are like a people who settle in barren land. Then their leader comes and orders the men to go out one at a time and each bring back a stick until they have gathered a large number of sticks. Then they kindled a fire and burned everything that they threw into it.This is the end of the Tafsir of Surat Idha Zulzilat (Az-Zalzalah) and all praise and thanks are due to Allah.

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The night and day are made to follow in succession for mankind to show gratitude

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

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

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

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

The night and day are made to follow in succession for mankind to show gratitude.

قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ الَّيْلَ سَرْمَداً إِلَى يَوْمِ الْقِيَـمَةِ مَنْ إِلَـهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَآءٍ أَفَلاَ تَسْمَعُونَ

(71. Say: “Tell me! If Allah made the night continuous for you till the Day of Resurrection, which god besides Allah could bring you light Will you not then hear”)

قُلْ أَرَءَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَداً إِلَى يَوْمِ الْقِيَـمَةِ مَنْ إِلَـهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفلاَ تُبْصِرُونَ

(72. Say: “Tell me! If Allah made the day continuous for you till the Day of Resurrection, which god besides Allah could bring you night wherein you rest Will you not then see”)

وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُواْ فِيهِ وَلِتَبتَغُواْ مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

(73. It is out of His mercy that He has made for you the night and the day that you may rest therein and that you may seek of His bounty — and in order that you may be grateful.)

Surah 28 Al Qasas Verse 71-73

Tafsir Ibn Kathir

Allah reminds His servants of His favors towards them by subjugating for them the night and day, without which they could not survive. He explains that if He made the night continuous, lasting until the Day of Resurrection, that would be harmful for them and would cause boredom and stress. So He says:

(which god besides Allah could bring you light) meaning, `with which you could see things and which would bring you relief’

(Will you not then hear) Then Allah tells us that if He had made the day continuous, lasting until the Day of Resurrection, that would also be harmful for them and their bodies would get tired from so much movement and activity. Allah says:

(which god besides Allah could bring you night wherein you rest) meaning, `to rest from your work and activity.’

(Will you not then see It is out of His mercy) towards you,

(that He has made for you the night and the day) He created both,

(that you may rest therein) during the night,

(and that you may seek of His bounty) during the day, by traveling, moving about and working.

(and in order that you may be grateful.) So that you may give thanks to Allah by performing all kinds of acts of worship at night and during the day. Whoever misses something during the night can make it up during the day, and vice versa. This is like the Ayah,

(And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude.) (25:62). And there are many similar Ayat.

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Allah, Glorified and Praised, has appointed the night and day as two signs

 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.

Allah, Glorified and Praised, has appointed the night and day as two signs.

وَجَعَلْنَا الَّيْلَ وَالنَّهَارَ ءَايَتَيْنِ فَمَحَوْنَآ ءَايَةَ الَّيْلِ وَجَعَلْنَآ ءَايَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَىْءٍ فَصَّلْنَاهُ تَفْصِيلاً

(12. And We have appointed the night and the day as two Ayat (signs). Then, We have obliterated the sign of the night (with darkness) while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and to count (periods of time). And We have explained everything (in detail) with full explanation.)

Surah 17 Al-Isra Verse 12

Tafsir Ibn Kathir

Allah reminds us of the great signs that He created, including the alternation of the night and day, so that people may rest at night, and go out and earn a living, do their work, and travel during the day, and so that they may know the number of days, weeks, months and years, so they will know the appointed times for paying debts, doing acts of worship, dealing with transactions, paying rents and so on. Allah says:

(that you may seek bounty from your Lord,) meaning, in your living and travels etc.

(and that you may know the number of the years and to count.) If time stood still and never changed, we would not know any of these things, as Allah says:

(Say: “Tell me! If Allah made the night continuous for you till the Day of Resurrection, which god besides Allah could bring you light Will you not then hear” Say: “Tell me! If Allah made the day continuous for you till the Day of Resurrection, which god besides Allah could bring you night wherein you rest Will you not then see” It is out of His mercy that He has made for you the night and the day that you may rest therein and that you may seek of His bounty – and in order that you may be grateful.) (28:71-73)

(Blessed be He Who has placed the big stars in the heaven, and has placed therein a great lamp (sun), and a moon giving light. And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude.) (25:61-62)

(and His is the alternation of night and day.) [23:80]

(He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving.) [39:5]

  ((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 All-Mighty, the All-Knowing.) (6:96),

(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 (appointed). That is the decree of the All-Mighty, the All-Knowing.) (36:37-38) Allah has made the night a sign having distinguishing features by which it is known. These features include the darkness and the appearance of the moon. The day also has distinguishing features by which it is known; the light and the appearance of the shining sun. He made a distinction between the light of the moon and the light of the sun, so that they may be distinguished from one another, as Allah says:

(It is He Who made the sun a shining thing and the moon a light and measured out for it stages that you might know the number of years and to count (periods of time). Allah did not create this but in truth.) [10:5] until,

(Ayat for those people who keep their duty to Allah, and fear Him much.) [10:6]

(They ask you about the crescent moons. Say: “These are signs to mark fixed periods of time for mankind and for the pilgrimage.”) [2:189]

(Then, We have obliterated the sign of the night (with darkness) while We have made the sign of the day illuminating,) Ibn Jurayj reported that `Abdullah bin Kathir commented on this Ayah: “[It means] the darkness of the night and the twilight of the day.” Ibn Jurayj reported that Mujahid said: “The sun is the sign of the day and the moon is the sign of the night.

(We have obliterated the sign of the night) this refers to the moon’s blackness, which is how Allah has created it.”

(And We have appointed the night and the day as two Ayat.) Ibn Abi Najih reported that Ibn `Abbas said: “By night and day, this is how Allah created them, may He be glorified.”

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By the Night and By the Day…diverse efforts

 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.

By the Night and By the Day…diverse efforts.

وَالَّيْلِ إِذَا يَغْشَى

( By the night as it envelops.)

وَالنَّهَارِ إِذَا تَجَلَّى

 (2. By the day as it appears.)

وَمَا خَلَقَ الذَّكَرَ وَالاٍّنثَى

(3. By Him Who created male and female.)

إِنَّ سَعْيَكُمْ لَشَتَّى

 (4. Certainly, your efforts and deeds are diverse.)

 فَأَمَّا مَنْ أَعْطَى وَاتَّقَى

 (5. As for him who gives and has Taqwa,)

 وَصَدَّقَ بِالْحُسْنَى

(6. And believes in Al-Husna.)

 فَسَنُيَسِّرُهُ لِلْيُسْرَى

 (7. We will make smooth for him the path of ease.)

وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى

(8. But he who is greedy and thinks himself self-sufficient,)

وَكَذَّبَ بِالْحُسْنَى

(9. And denies Al-Husna.)

 فَسَنُيَسِّرُهُ لِلْعُسْرَى

 (10. We will make smooth for him the path to evil.)

 وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى

(11. And what will his wealth avail him when he goes down (in destruction))

Surah 92 Al-Lail Verse 1-11

Tafsir Ibn Kathir

Allah swears by saying:

(By the night as it envelops.) meaning, when it covers the creation with its darkness.

(By the day as it appears.) meaning, with its light and its radiance.

(By Him Who created male and female.) This is similar to Allah’s saying,

(And We have created you in pairs.) (78:8) It is also similar to saying,

(And of everything We have created pairs.) (51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says,

(Certainly, your efforts and deeds are diverse. ) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says,

(As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs.

(And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, “In the reward.” Then Allah says,

(We will make smooth for him the path of ease.) Ibn `Abbas said, “Meaning for goodness.” Thus, Allah says,

(But he who is greedy) meaning, with that which he has.

(and thinks himself self-sufficient,) `Ikrimah reported that Ibn `Abbas said, “This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic.” This was recorded by Ibn Abi Hatim.

(And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter.

(We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says,

(And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.) (6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this.

Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah , “O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)” He replied,

(Indeed it is according to what has already been decided.) Then Abu Bakr said, “Then what (good) are deeds, O Messenger of Allah” He replied,

(Everyone will find it easy to do such deeds that will lead him to what he was created for.)

Al-Bukhari recorded from `Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah at the cemetery of Baqi` Al-Gharqad for a funeral, when the Prophet said,

(There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, “O Messenger of Allah! Should we depend on this” He replied,

(Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah

(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)” until the Ayah:

(the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from `Ali bin Abi Talib in which he said, “We were at a funeral in the cemetery of Baqi` Al-Gharqad when the Messenger of Allah came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said,

(There is not anyone among you — or is not a single soul (that has been created) — except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, “O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery.” The Prophet replied,

(Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah:

(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith.

Imam Ahmad recorded from Ibn `Umar that `Umar said, “O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new” The Prophet replied,

(It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)” This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said “Hasan Sahih.” Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin `Abdullah that he said, “O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)” The Prophet replied,

(It is a matter that has been predetermined.) Then Suraqah said, “Then what is the purpose of deeds” The Messenger of Allah then said,

(Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from `Amir bin `Abdullah bin Az-Zubayr that he said, “Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, `O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.’ Abu Bakr replied, `O my father! I only want — and I think he said — what is with Allah.’ Some people of my family have told me this Ayah was revealed about him:

(As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)” Then Allah says,

(And what will his wealth avail him when he goes down) Mujahid said, “This means when he dies.” Abu Salih and Malik said — narrating from Zayd bin Aslam, “When he goes down into the Fire.”

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The Origins of Night and Day

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

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

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

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

The Origins of Night and Day.

تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً وَجَعَلَ فِيهَا سِرَاجاً وَقَمَراً مُّنِيراً

(61. Blessed be He Who has placed in the heaven Al-Buruj, and has placed therein a great lamp, and a moon giving light.)

وَهُوَ الَّذِى جَعَلَ الَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً

(62. And He it is Who has put the night and the day in succession (Khilfatan), for such who desires to remember or desires to show his gratitude.)

Surah 25 Al-Furqan Verse 61-62

Tafsir Ibn Kathir

Here Allah glorifies Himself and praises the beauty He created in the heavens of Al-Buruj, the giant stars, according to the view of Mujahid, Sa`id bin Jubayr, Abu Salih, Al-Hasan and Qatadah. This is like the Ayah,

(And indeed We have adorned the nearest heaven with lamps) (67:5). Allah says:

(Blessed be He Who has placed in the heaven Al-Buruj, and has placed therein a great lamp,) which is the sun which shines like a lamp, as Allah says:

(And We have made (therein) a shining lamp) (78:13).

(and a moon giving light.) means, shining and illuminated by the light of something else, different from the light of the sun, as Allah says:

(It is He Who made the sun a shining thing and the moon as a light) (10:5). And Allah tells us that Nuh, peace be upon him, said to his people:

(See you not how Allah has created the seven heavens one above another And has made the moon a light therein, and made the sun a lamp) (71:15-16). Then Allah says:

(And He it is Who has put the night and the day in succession (Khilfatan),) meaning, each one comes after the other, in a never-ending alternation. When one goes the other comes, and vice versa, as Allah says:

(And He has made the sun and the moon, both constantly pursuing their courses) (14:33).

(He brings the night as a cover over the day, seeking it rapidly) (7:54).

(It is not for the sun to overtake the moon) (36:40).

(for such who desires to remember or desires to show his gratitude.) means, He has caused them both to follow one another to show the times when His servants should worship Him. So whoever misses an act of worship during the night can make it up during the day, and whoever misses an act of worship during the day can make it up during the night. It was recorded in a Sahih Hadith:

(Allah spreads forth His Hand at night for the one who has done evil during the day to repent, and He spreads forth His Hand during the day for the one who has done evil during the night to repent.) Mujahid and Qatadah said: “Khilfatan means different, i.e., because one is dark and the other is light.”

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The Night and Day, the Sun and Moon

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

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

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

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

The Night and Day, the Sun and Moon.

يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ

(30. Alas for mankind! There never came a Messenger to them but they used to mock at him.)

 أَلَمْ يَرَوْاْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لاَ يَرْجِعُونَ

(31. Do they not see how many of the generations We have destroyed before them Verily, they will not return to them.)

وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

 (32. And surely, all — everyone of them will be brought before Us.)

Surah 36 Yasin Verse 30-32

Tafsir Ibn Kathir

Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah:

(Alas for mankind!), this means, woe to mankind! Qatadah said:

(Alas for mankind!) means, “Alas for mankind, who have neglected the command of Allah.” The meaning is that they will feel regret and sorrow on the Day of Resurrection. When they see the punishment with their own eyes; they will regret how they disbelieved the Messengers of Allah and went against the commands of Allah, for they used to disbelieve in them in this world.

(There never came a Messenger to them but they used to mock at him.) means, they disbelieved him and made fun of him, and rejected the message of truth with which he had been sent.

Then Allah says:

(Do they not see how many of the generations We have destroyed before them Verily, they will not return to them.) meaning, `do you not learn a lesson from those whom Allah destroyed before you of those who disbelieved in the Messengers They came to this world only once, and will not return to it.’ It is not as many of those ignorant and immoral people claim that

(“There is nothing but our life of this world! We die and we live!”) (23:37). This was the belief in the cycle of reincarnation; in their ignorance they believed that they would come back to this world as they had been before. But Allah refuted their false belief and said:

(Do they not see how many of the generations We have destroyed before them Verily, they will not return to them.) Allah’s saying:

(And surely, all — everyone of them will be brought before Us.) means, all of the past nations and those that are yet to come, will be gathered and brought to account before Allah, may He be glorified and exalted, on the Day of Judgement, and they will be requitted according to their good and evil deeds. This is like the Ayah:

(And verily, to each of them your Lord will repay their works in full.) (11:111).

وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ

(33. And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.)

وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ

 (34. And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.)

لِيَأْكُلُواْ مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلاَ يَشْكُرُونَ

(35. So that they may eat of the fruit thereof — and their hands made it not. Will they not then give thanks)

 سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لاَ يَعْلَمُونَ

(36. Glory be to Him Who has created all the pairs of that which the earth produces, as well as of their own kind, and of that which they know not.)

Surah 36 Yasin Verse 33-36

Tafsir Ibn Kathir

Allah, may He be glorified and exalted, says:

(And a sign for them) means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead,

(is the dead land.) means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). Allah says:

(We give it life, and We bring forth from it grains, so that they eat thereof.) meaning, `We have made it a provision for them and their cattle.’

(And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.) means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.’ When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits. Allah says:

(and their hands made it not.) means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength. This was the view of Ibn `Abbas and Qatadah. Allah says:

(Will they not then give thanks) meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them. Ibn Jarir, however, understood the word Ma to mean Alladhi (i.e., a relative pronoun). In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah’s bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants. Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored. This interpretation also fits with the recitation of Ibn Mas`ud: (لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ) (So that they may eat of the fruit thereof — and from what their own hands have done.) Then Allah says:

(Glory be to Him Who has created all the pairs of that which the earth produces,) meaning, of crops and fruits and plants.

(as well as of their own (human) kind, ) means, He made them into male and female.

(and of that which they know not.) means, different kinds of creatures of which they know nothing. This is like the Ayah:

(And of everything We have created pairs, that you may remember.) (51:49)

وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ

(37. And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness.)

 وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

(38. And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing.)

 وَالْقَمَرَ قَدَّرْنَـهُ مَنَازِلَ حَتَّى عَادَ كَالعُرجُونِ الْقَدِيمِ

 (39. And the moon, We have decreed for it stages, till it returns like the old dried curved date stalk.)

لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

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

Surah 36 Yasin Verse 37-40

Tafsir Ibn Kathir

(He brings the night as a cover over the day, seeking it rapidly) (7:54). Allah says here:

(And a sign for them is the night. We withdraw therefrom the day,) meaning, `We take it away from it, so it goes away and the night comes.’ Allah says:

(and behold, they are in darkness.) As it says in the Hadith:

(When the night comes from here, and the day departs from here, and the sun has set, then the fasting person should break his fast.) This is the apparent meaning of the Ayah. Allah’s saying:

(And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing) There are two views over the meaning of the phrase

(on its fixed course for a term (appointed). ) (The first view) is that it refers to its fixed course of location, which is beneath the Throne, beyond the earth in that direction. Wherever it goes, it is beneath the Throne, it and all of creation, because the Throne is the roof of creation and it is not a sphere as many astronomers claim. Rather it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its fourth orbit at the opposite point to its zenith, at midnight, it is in its furthest position from the Throne. At that point it prostrates and asks for permission to rise, as mentioned in the Hadiths. Al-Bukhari recorded that Abu Dharr, may Allah be pleased with him, said, “I was with the Prophet in the Masjid at sunset, and he said: :

(O Abu Dharr! Do you know where the sun sets) I said, `Allah and His Messenger know best.’ He said:

(It goes and prostrates beneath the Throne, and that is what Allah says: (And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.))” It was also reported that Abu Dharr, may Allah be pleased with him, said, “I asked the Messenger of Allah about the Ayah:

(And the sun runs on its fixed course for a term. ) He said:

(Its fixed course is beneath the Throne.)” (The second view) is that this refers to when the sun’s appointed time comes to an end, which will be on the Day of Resurrection, when its fixed course will be abolished, it will come to a halt and it will be rolled up. This world will come to an end, and that will be the end of its appointed time. This is the fixed course of its time. Qatadah said:

(on its fixed course for a term (appointed).) means, “It has an appointed time and it will not go beyond that.” It was also said that this means, it keeps moving in its summer orbit for a certain time, and it does not exceed that, then it moves to its winter orbit for a certain time, and it does not exceed that. This was narrated from `Abdullah bin `Amr, may Allah be pleased with him. Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them, recited this Ayah as: (وَالشَّمْسُ تَجْرِي لَامُسْتَقَرَّ لَهَا) (And the sun runs with no fixed course for a term,) meaning that it has no destination and it does not settle in one place, rather it keeps moving night and day, never slowing down or stopping, as in the Ayah:

(And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you) (14:33). which means, they will never slow down or stop, until the Day of Resurrection.

(That is the decree of the Almighty, ) means, which none can oppose or prevent.

(the All-Knowing.) Who knows every movement and every cessation of movement, Who has decreed that and Who has set it in motion following a pattern in which there are no differences or inversions, as Allah says:

((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.) (6:96) And this is how this Ayah ends:

(That is the decree of the Almighty, the All-Knowing.) Then Allah says:

(And the moon, We have decreed for it stages,) meaning, `We have caused it to run in a different orbit, from which passing of the months can be deduced, just as night and day are known from the sun.’ This is like the Ayah:

(They ask you about the crescent moons. Say: “These are signs to mark fixed periods of time for mankind and for the pilgrimage (Hajj). ”) (2:189),

(It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning) (10:5), and

(And We have appointed the night and the day as two Ayat (signs). Then, We have obliterated the sign of the night while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything with full explanation.) (17:12) So, He has given the sun its own light, and the moon its (reflection of) light, and has given each its own orbit. So the sun rises each day and sets at the end of the day, giving one kind of light all the time, but it moves, rising and setting at different points in the summer and winter, thus making the days and nights longer or shorter alternatively according to the season. Its authority is in the daytime, for it is the heavenly body that dominates the day. As for the moon, Allah has decreed that it should pass through different phases. At the beginning of the month, the moon appears small when it rises. It gives off little light, then on the second night its light increases and it rises to a higher position, and the higher it rises the more light it gives — even though it is reflected from the sun — until it becomes full on the fourteenth night of the month. Then it starts to wane until the end of the month, until it appears like the old dried curved date stalk. Ibn `Abbas, may Allah be pleased with him, said, “This is the original stem (which connects the bunch of dates to the tree).” The Arabs have a name for each set of three nights in a month, according to the phases of the moon. They call the first three nights Ghurar; the next three nights Nufal; the next three nights Tusa` (nine) — because the last of them is the ninth. The next three nights are called `Ushar (ten) — because the first of them is the tenth. The next three nights are called Al-Bid (white) — because of the light of the moon which shines brightly throughout these three nights. The next three nights are called Dura`, the plural of Dar`a’, because on the first of them the night is dark from the moon rising late. Dar`a’ refers to the black sheep, i.e., the one whose head is black; the next three nights Zulam; then Hanadis, then Da’adi; then Mihaq, because of the absence of moonlight at the beginning of the month. Abu `Ubayd did not recognize the names Tusa` and `Ushar, in the book Gharib Al-Musannaf.

(It is not for the sun to overtake the moon,) Mujahid said, “Each of them has a limit which it does not transgress or fall short of. When the time of one comes, the other goes away, and when the time for one to prevail comes, the time of the other ceases.” `Ikrimah said concerning the Ayah,

(It is not for the sun to overtake the moon,) this means that each of them has its time when it prevails. So it is not appropriate for the sun to rise at night.

(nor does the night outstrip the day.) means, after night has passed, it is not right for another night to come until it has been day. The authority of the sun is during the day and the authority of the moon is at night. Ad-Dahhak said, “The night does not depart from here until the day comes from here — and he pointed to the east.” Mujahid said:

(nor does the night outstrip the day.) “They seek one another rapidly.” The meaning is that there is no gap between night and day; each of them follows the other with no interval, because they have been subjugated and are both constantly pursuing one another.

(They all float, each in an orbit.) means, night and day, the sun and the moon, all of them are floating, i.e., revolving, in their orbits in the heaven. This was the view of Ibn `Abbas, `Ikrimah, Ad-Dahhak, Al-Hasan, Qatadah and `Ata’ Al-Khurasani. Ibn `Abbas, may Allah be pleased with him, and others among the Salaf said, “In an orbit like the arc of a spinning wheel.”

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