The good end is for those of piety

 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 good end is for those of piety.

وَلاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَجاً مِّنْهُمْ زَهْرَةَ الْحَيَوةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى

(131. And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendor of the life of this world, that We may test them thereby. But the provision of your Lord is better and more lasting.)

 وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ وَالْعَـقِبَةُ لِلتَّقْوَى

(132. And enjoin Salah on your family, and be patient in offering them. We ask not of you a provision: We provide for you. And the good end is for those who have Taqwa.)

Surah 20 Ta Ha Verse 131-132

Tafsir Ibn Kathir

Allah, the Exalted, says to His Prophet Muhammad , “Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful.” Mujahid said,

(various groups of them,) “This means the wealthy people.” This means, “Verily, We have given you (O Muhammad) better than that which We have given them.” This is just as Allah says in another Ayah,

(And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur’an. Look not with your eyes ambitiously.) [15:87-88] Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says,

(And verily, your Lord will give you so that you shall be well-pleased.) [93:5] For this reason, Allah says,

(But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar’s eyes filled with tears (upon seeing this), so the Messenger of Allah said to him,

(What makes you cry, O Umar) He replied, “O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation” The Prophet said,

(Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah said,

(Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, “What is the splendor of this world, O Messenger of Allah” He said,

(The blessings of the earth.) Qatadah and As-Suddi said, “The splendor of this worldly life means the beautiful adornments of the life of this world.” Qatadah said,

(that We may test them thereby.) “So that We may put them to trial.” Concerning Allah’s statement,

(And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says,

(O you who believe! Ward off yourselves and your families against a Fire (Hell).) [66:6] Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa’ would sometimes spend the night at `Umar bin Al-Khattab’s. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, “He is not going to get up like he usually does.” When he would awaken, he would make his family get up as well. He would say,

(And enjoin the Salah on your family, and be patient in offering them.)” Allah said;

(We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says,

(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.) [65:2-3] Allah also says,

(And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until,

(Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) [51:56-58] Thus, Allah says,

(We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah, the Exalted, says, “O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.”) It is also reported from Zayd bin Thabit that he heard the Messenger of Allah saying,

(Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it).) Concerning Allah’s statement,

(And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah.

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The People of Taqwa (Piety)

 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 People of Taqwa (Piety).

إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَعُيُونٍ

(15. Verily, those who have Taqwa will be in the midst of Gardens and Springs,)

ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُحْسِنِينَ

(16. Taking joy in the things which their Lord has given them. Verily, they were before this doers of good.)

كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ

 (17. They used to sleep but little by night.)

وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ

(18. And in the hours before dawn, they were asking for forgiveness.)

وَفِى أَمْوَلِهِمْ حَقٌّ لَّلسَّآئِلِ وَالْمَحْرُومِ

(19. And in their wealth there was the right of the Sa’il and the Mahrum.)

وَفِى الاٌّرْضِ ءَايَـتٌ لِّلْمُوقِنِينَ

 (20. And on the earth are signs for those who have faith with certainty.)

وَفِى أَنفُسِكُمْ أَفَلاَ تُبْصِرُونَ

 (21. And also in yourselves. Will you not then see )

وَفِى السَّمَآءِ رِزْقُكُمْ وَمَا تُوعَدُونَ

(22. And in the heaven is your provision, and that which you are promised.)

 فَوَرَبِّ السَّمَآءِ وَالاٌّرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ

 (23. Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) 

Surah 51 Ad-Dhariyat Verse 15 -23

Tasir Ibn Kathir

Allah the Exalted informs about those who have Taqwa, that on the Day of their Return they will be amidst gardens and springs. To the contrary the miserable ones will be amidst torment, punishment, fire and chains. Allah said,

(Taking joy in the things which their Lord has given them.) His statement;

(Taking) describes the state of the people of Taqwa in the midst of gardens and springs. They will receive what their Lord gives them, meaning, delight, happiness and favors. Allah the Exalted and Most Honored said,

(Verily, they were before that), in the life of the world,

(gooddoers) As He said:

(Eat and drink at ease for that which you have sent on before you in days past!)(69:24) Allah the Exalted described the good acts that they performed,

(They used to sleep but little at night.) The scholars of Tafsir have two opinions about this:

The first is that, they used to spend a little part of every night awake. Ibn `Abbas said, “Every night, they would worship Allah, even during a little part of the night.” Qatadah narrated that Mutarrif bin `Abdullah said, “Hardly a night would pass by them that they did not pray to Allah the Exalted and Most Honored, either in the beginning, or the middle of it.” Mujahid said, “Only a few nights, if any, would they sleep through the night until the morning without praying Tahajjud.” Qatadah said similarly. Anas bin Malik and Abu Al-`Aliyah said, “They used to pray between Al-Maghrib and Al-`Isha’.” The Second Opinion They used to spend a little part of the night in sleep. This was preferred by Ibn Jarir. Al-Hasan Al-Basri said:

(They used to sleep but little by night), “They performed voluntary night prayer and would not sleep during the night except a little. They were active and would continue until they were seeking forgiveness right before dawn.” `Abdullah bin Salam said, “When the Messenger of Allah arrived at Al-Madinah, people quickly gathered around him and I was among them. When I saw his face, I knew that it was not the face of a liar. The first statement I heard from him was,

(O people! Feed with food, keep relations to kith and kin, spread the Salam, pray at night while people are asleep, and you will enter Paradise in peace.)” Imam Ahmad recorded that `Abdullah bin `Umar said that the Messenger of Allah said,

(Verily, there are lofty rooms in Paradise in which their outside can be seen from inside and their inside from the outside.) Abu Musa Al-Ash`ari said, “Who are they for, O Allah’s Messenger” He said,

(For those who use soft speech, feed food and spend the night in voluntary prayer while people are asleep.) Allah said:

(And in the hours before dawn, they were asking for forgiveness.) Mujahid and several others said: “They were performing Salah.” Others said that they would stand in prayer during the night and delayed asking Allah for forgiveness until the latter hours before dawn. As Allah, the Exalted the Blessed, said;

(And those who seek forgiveness during the last hours of the night.)(3:17); This is because it is better if asking for forgiveness is done while praying. It is confirmed in the Sahih collections as well as others, from several Companions, that the Messenger of Allah said,

(Allah, the Most High, descends each night to the lowest heaven when the last third of the night remains. He says, “Is there anyone who is repenting so that I may accept his repentance Is there anyone seeking forgiveness, so that I may forgive him Is there anyone asking of Me, so that I may grant him his request” until Fajr begins.) Many of the scholars of Tafsir said that when the Prophet Ya`qub said to his sons:

(I will ask my Lord for forgiveness for you)(12:98), he delayed doing so until the hours before dawn. Allah the Exalted and Most Honored said,

(And in their wealth there was the right of the Sa’il and the Mahrum.) After Allah mentioned their quality of performing prayer, He then mentioned their quality of spending in charity and acts of compassion and kindness,

(And in their wealth there was the right), a designated part which they dedicated to the Sa’il and Mahrum. The Sa’il is the poor who begs others, and he has a due right. As for the Mahrum, Ibn `Abbas and Mujahid said, “He is the poor person who does not receive a stipend.” Meaning he does not receive a stipend from the Muslim treasury, nor does he have a means of income, nor a profession. The Mother of the faithful, `A’ishah may Allah be pleased with her, said about the Mahrum, “He is the displaced, the one who does not have a profession to easily earn an income from.” Qatadah and Az-Zuhri: “The Mahrum is the one who does not ask the people for anything.” Az-Zuhri added that the Messenger of Allah said,

(The poor (Miskin) is not the one who goes round to the people and asks them for a mouthful or two or a date or two. But the poor is the one who does not have enough to satisfy his needs and whose condition is not known to others, so that others may give him something in charity.) This Hadith is recorded in the Two Sahihs using another chain of narration.

Allah the Exalted and the Blessed said next,

(And on the earth are signs for those who have faith with certainty.) Allah says that there are signs on earth that testify to the might of the Creator and His boundless ability. These signs include what Allah placed on the earth, the various plants, animals, valleys, mountains, deserts, rivers and oceans. He also created mankind with different languages, colors, intentions and abilities, and a variety among them, differences in the power of understanding and comprehension, their deeds, and ultimately earning happiness or misery. Allah put every organ in their bodies in its rightful place where they most need it to be. So He said؛

(And also in yourselves. Will you not then see) Qatadah commented, “He who thinks about his own creation will realize that he was created with flexible joints so that it is easy for him to perform acts of worship.” Allah the Exalted said next,

(And in the heaven is your provision,) meaning, rain,

(and that which you are promised.) meaning Paradise. This was said by Ibn `Abbas, Mujahid and several others. Allah said:

(Then by the Lord of the heaven and the earth, it is the truth, just as you can speak.) Allah is swearing by His honorable Self, all of the matters of the Judgement, Resurrection, and Recompense that they have been promised shall certainly occur. Therefore, it is the truth, there being no doubt about it, so do not doubt its coming, just as you do not doubt that you can speak When he would talk to one of his friends, Mu`adh used to say: “What I am saying is as true as your being here.” 

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Allah, Glorified and Praised, bestows bounties on Dawood (David), peace be upon him

 

I take refuge with Allaah from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

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

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

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

Allah, Glorified and Praised, Bestows Bounties on Dawood (David) Alaihi Salaam.

وَلَقَدْ ءَاتَيْنَا دَاوُودَ مِنَّا فَضْلاً يَجِبَالُ أَوِّبِى مَعَهُ وَالطَّيْرَ وَأَلَنَّا لَهُ الْحَدِيدَ

(10. And indeed We bestowed grace on Dawud from Us (saying): “O you mountains! Glorify with him! And you birds (also)! And We made the iron soft for him.”)

 أَنِ اعْمَلْ سَـبِغَـتٍ وَقَدِّرْ فِى السَّرْدِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌ

(11. Saying: “Make you perfect coats of mail, and balance well the rings of chain armor [Sard], and work you (men) righteousness. Truly, I am All-Seer of what you do.”)

Surah 34 Saba, Verse 10-11

Tafsir Ibn Kathir

Here Allah tells us how He blessed His servant and Messenger Dawud (David), peace be upon him, and what He gave him of His great bounty, giving him both prophethood and kingship, and huge numbers of troops. And He blessed him with a mighty voice. Such that when he glorified Allah, the firm, solid, high mountains joined him in glorifying Allah, and the free-roaming birds, who go out in the morning and come back in the evening, stopped for him, and he was able to speak all languages. In the Sahih it is recorded that the Messenger of Allah heard the voice of Abu Musa Al-Ash`ari, may Allah be pleased with him, reciting at night, and he stopped and listened to his recitation, then he said:

(This man has been given one of the sweet melodious voices of the Prophet Dawud.) Abu `Uthman An-Nahdi said, “I never heard any cymbal, stringed instrument or chord that was more beautiful than the voice of Abu Musa Al-Ash`ari, may Allah be pleased with him.”

(Glorify) means, glorify Allah. This was the view of Ibn `Abbas, Mujahid and others. The root of this word [Ta’wib] means to repeat or respond, so the mountains and birds were commanded to repeat after him.

And We made the iron soft for him. Al-Hلasan Al-Basلri, Qata0dah, Al-A mash and others said, He did not need to heat it in the fire or beat it with a hammer؛ he could simply twist it in his hands, like a thread. Allah said:

Saying: Make you perfect coats of mail… , which means chain mail. Qatadah said, He was the first person ever to make chain mail؛ before that, they used to wear plated armor.

(and balance well the rings of chain armor [Sard],) This is how Allah taught His Prophet Dawud, peace be upon him, to make coats of mail. Mujahid said concerning the Ayah:

(and balance well the rings of chain armor [Sard],) “Do not make the rivets too loose that the rings (of chain mail) will shake, or make them too tight that they will not be able to move at all, but make it just right.” `Ali bin Abi Talhah reported that `Ibn `Abbas said, “Sard refers to a ring of iron.” Some of them said, “Chain mail is called Masrud if it is held together with rivets.”

and work you (men) righteousness. means, with regard to what Allah has given you of blessings.

Truly, I am All-Seer of what you do. means, watching you and seeing all that you do and say؛ nothing of that is hidden at all.

 وَرَبُّكَ أَعْلَمُ بِمَنْ فِى السَّمَـوَتِ وَالاٌّرْضِ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَءَاتَيْنَا دَاوُودَ زَبُورًا

(55. And your Lord knows best all who are in the heavens and the earth. And indeed, We have preferred some of the Prophets above others, and to Dawud We gave the Zabur.)

Surah 17 Al-Isra, Verse 55

Tafsir Ibn Kathir

(and to Dawud We gave the Zabur.) is an indication of his virtue and honor. Al-Bukhari recorded from Abu Hurayrah that the Prophet said:

(The Qur’an (i.e. revea- led Scripture of Zabur) was made easy for Dawud, so he would call for his mounts to be saddled, and he would finish reciting it (i.e., the Zabur) be- fore the job was done.)

وَلَقَدْ كَتَبْنَا فِى الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الاٌّرْضَ يَرِثُهَا عِبَادِىَ الصَّـلِحُونَ

(105. And indeed We have written in Az-Zabur after Adh-Dhikr that My righteous servants shall inherit the land.)

 إِنَّ فِى هَـذَا لَبَلَـغاً لِّقَوْمٍ عَـبِدِينَ

(106. Verily, in this there is a plain Message for people who worship Allah.)

 وَمَآ أَرْسَلْنَـكَ إِلاَّ رَحْمَةً لِّلْعَـلَمِينَ

(107. And We have sent you (O Muhammad ) not but as a mercy for the `Alamin.)

Surah 21 Al Anbiya, Verse 105-107

Tafsir Ibn Kathir

Allah tells us of His decree for His righteous servants who are the blessed in this world and in the Hereafter, those who will inherit the earth in this world and in the Hereafter. As Allah says:

(Verily, the earth is Allah’s. He gives it as a heritage to whom He wills of His servants; and the (blessed) end is for those who have Taqwa.) [7:128]

(Verily, We will indeed make victorious Our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth.) [40:51]

(Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them) [24:55]. Allah tells us that this is recorded in the Books of Divine Laws and Decrees, and that it will inevitably come to pass. Allah says:

(And indeed We have written in Az-Zabur after Adh-Dhikr) Al-A`mash said: “I asked Sa`id bin Jubayr about the Ayah:

(And indeed We have written in Az-Zabur after Adh-Dhikr). He said: `Az-Zabur means the Tawrah, the Injil and the Qur’an.”’ Mujahid said, “Az-Zabur means the Book.” Ibn `Abbas, Ash-Sha`bi, Al-Hasan, Qatadah and others said, “Az-Zabur is that which was revealed to Dawud, and Adh-Dhikr is the Tawrah.” Mujahid said: “Az-Zabur means the Books which came after Adh-Dhikr, and Adh-Dhikr is the Mother of the Book (Umm Al-Kitab) which is with Allah.” This was also the view of Zayd bin Aslam: “It is the First Book.” Ath-Thawri said: “It is Al-Lawh Al-Mahfuz.”

(that My righteous servants shall inherit the land.) Mujahid said, narrating from Ibn `Abbas, “This means, the land of Paradise.” This was also the view of Abu `Aliyah, Mujahid, Sa`id bin Jubayr, Ash-Sha`bi, Qatadah, As-Suddi, Abu Salih, Ar-Rabi` bin Anas and Ath-Thawri (may Allah have mercy on them).

(Verily, in this (the Qur’an) there is a plain Message for people who worship Allah.) means, `in this Qur’an which We have revealed to Our servant Muhammad , there is a plain Message which is beneficial and is sufficient for a people who worship Allah.’ This refers to those who worship Allah in the manner which He has prescribed and which He loves and is pleased with, and they would rather obey Allah than follow the Shaytan or their own desires.

(And We have sent you not but as a mercy for the `Alamin.) Here Allah tells us that He has made Muhammad a mercy to the `Alamin, i.e., He sent him as a mercy for all of them [peoples], so whoever accepts this mercy and gives thanks for this blessing, will be happy in this world and in the Hereafter. But whoever rejects it and denies it, will lose out in this world and in the Hereafter, as Allah says:

(Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction Hell, in which they will burn, — and what an evil place to settle in!) [14:28-29] And Allah says, describing the Qur’an:

(Say: “It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them. They are those who are called from a place far away.”) [41:44] Muslim reports in his Sahih: Ibn Abi `Umar told us, Marwan Al-Fazari told us, from Yazid bin Kisan, from Ibn Abi Hazim that Abu Hurayrah said that it was said, “O Messenger of Allah, pray against the idolators.” He said:

(I was not sent as a curse, rather I was sent as a mercy.) This was recorded by Muslim. Imam Ahmad recorded that `Amr bin Abi Qurrah Al-Kindi said: “Hudhayfah was in Al-Mada’in and he was mentioning things that the Messenger of Allah had said. Hudhayfah came to Salman and Salman said: `O Hudhayfah, the Messenger of Allah [would sometimes be angry and would speak accordingly, and would sometimes be pleased and would speak accordingly. I know that the Messenger of Allah ] addressed us and said:

(Any man of my Ummah whom I have insulted or cursed when I was angry — for I am a man from among the sons of Adam, and I get angry just as you do. But Allah has sent me as a Mercy to the Worlds, so I will make that [my anger] into blessings for him on the Day of Resurrection.”) This was also recorded by Abu Dawud from Ahmad bin Yunus from Za’idah. It may be asked: what kind of mercy do those who disbelieve in him get The answer is what Abu Ja`far bin Jarir recorded from Ibn `Abbas concerning the Ayah:

(And We have sent you not but as a mercy for the `Alamin. ) He said, “Whoever believes in Allah and the Last Day, mercy will be decreed for him in this world and in the Hereafter; whoever does not believe in Allah and His Messenger, will be protected from that which happened to the nations of earthquakes and stoning.”

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