Does the term “al-Mushrikoon” include the Ahl al-Kitaab? – Imam al-Shinqitee

During a lesson that sheikh Muhammad al-Ameen al-Shinqitee once gave in Jordan, he was asked a series of three questions from one of the students of knowledge present. The second of these questions was:

هل يشمل لفظ المشركين أهل الكتاب؟

Does the term “al-Mushrikoon” include the Ahl al-Kitaab?

In response to this question, the sheikh answered:

وأما الجواب عن المسالة الثانية , فهو أن ما ذكرتم من أن القرآن فرق بين المشركين وبين أهل الكتاب , واستشهدتم لذلك بآية المائدة لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آَمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آَمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى (82) الآية ، فهو كما ذكرتم, لأن العطف يقتضي بظاهره الفرق بين المعطوف والمعطوف عليه. ـ

As for the answer to the second question, then it is regarding what some have mentioned that the Qur’an makes a distinction between the Mushrikoon and the Ahl al-Kitaab, and as evidence they cite the ayah of surah al-Maa’idah:

لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَ‌كُوا ۖ وَلَتَجِدَنَّ أَقْرَ‌بَهُم مَّوَدَّةً لِّلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَ‌ىٰ

You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah; and you will find the nearest of them in affection to the believers those who say, “We are Christians.” [5:82]

And it is as they say, because mentioning two items of the same part-of-speech category together [i.e. “the Jews” and “those who associate others with Allah”] entails that there is some distinction between the two when taken at its apparent linguistic meaning. Continue reading

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Chapter on Fasting in the Qur’an – part 1: Imam al-Sa’di

In his book of thematic tafsir, Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di devoted a series of chapters to the acts of worship and interactions, as they are described throughout the Qur’an. These chapters would take representative ayaat discussing these acts and explain them in a holistic manner, including their benefits, underlying rationale, and fiqh. Imam al-Sa’di wrote the following section as the first part of his discussion on fasting:

فصل في الصيام وتوابعه
Chapter on Fasting and Related Matters

قال الله تعالى: {يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ} [البقرة: 183] إلى قوله: {وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ} [البقرة: 185] ـ

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ * أَيَّامًا مَّعْدُودَاتٍ ۚ فَمَن كَانَ مِنكُم مَّرِ‌يضًا أَوْ عَلَىٰ سَفَرٍ‌ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ خَيْرً‌ا فَهُوَ خَيْرٌ‌ لَّهُ ۚ وَأَن تَصُومُوا خَيْرٌ‌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ * شَهْرُ‌ رَ‌مَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْ‌آنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْ‌قَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ‌ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِ‌يضًا أَوْ عَلَىٰ سَفَرٍ‌ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ‌ ۗ يُرِ‌يدُ اللَّـهُ بِكُمُ الْيُسْرَ‌ وَلَا يُرِ‌يدُ بِكُمُ الْعُسْرَ‌ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُ‌وا اللَّـهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُ‌ونَ

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may exercise al-taqwa* [Fasting for] a limited number of days. So whoever among you is ill or on a journey – then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] – a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess – it is better for him. But to fast is best for you, if you only knew. * The month of Ramadan in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful. [2:183-185]

يخبر تعالى بمنته على عباده المؤمنين بفرضه عليهم الصيام كما فرضه على الأمم السابقة، لأنه من الشرائع الكبار التي هي مصلحة للخلق في كل زمان، وفي هذا حث للأمة أن ينافسوا الأمم في المسارعة إليه وتكميله، وبيان عموم مصلحته، وثمراته التي لا تستغني عنها جميع الأمم . ـ

Allah informs us of His blessing upon His believing slaves by mandating the fast upon them, just as He mandated it upon the previous nations, for it is one of the major legislated matters which is a source of rectification for the creation in every era. And this contains an incitement for this nation to compete with the previous nations in hastening to do this action and to enact it completely. And it also contains a clarification of the expansiveness of its rectifying effects, and of its benefits which no nation can do without.

ثم ذكر حكمته بقوله: {لَعَلَّكُمْ تَتَّقُونَ} [البقرة: 183] فإن الصيام من أكبر أسباب التقوى؛ لأن فيه امتثال أمر الله واجتناب نهيه. فالصيام هو الطريق الأعظم للوصول إلى هذه الغاية التي فيها سعادة العبد في دينه ودنياه وآخرته، فالصائم يتقرب إلى الله بترك المشتهيات؛ تقديما لمحبة ربه على محبة نفسه، ولهذا اختصه الله من بين الأعمال حيث أضافه إلى نفسه في الحديث الصحيح، وهو من أعظم أصول التقوى، فإن الإسلام والإيمان لا يتم بدونه. ـ

Then, Allah mentioned the underlying wisdom behind it with His statement:

Continue reading

The Deen is Built on Two Foundations: Dhikr and Shukr – Ibn al-Qayyim

al-‘Allaamah ibn al-Qayyim wrote the following beneficial words in his famous work, al-Fawaa’id:

مبنى الدين على قاعدتين: الذكر والشكر، ـ

The deen is built on two foundations: al-Dhikr and al-Shukr [remembrance and gratitude].

قال تعالى {فاذكروني أذكركم واشكروا لي ولا تكفرون} سورة البقرة، الآية: 152، ـ

Allah said:

فَاذْكُرُ‌ونِي أَذْكُرْ‌كُمْ وَاشْكُرُ‌وا لِي وَلَا تَكْفُرُ‌ونِ

So remember Me; I will remember you. And be grateful to Me and do not deny Me. [2:152].

وقال النبي صلى الله عليه وسلم لمعاذ: «والله إني لأحبك فلا تنس أن تقول دبر كل صلاة: اللهم أعنِّي على ذكرك وشكرك وحسن عبادتك»، ـ

And the Prophet said to Mu’adh, “By Allah, verily I love you, so do not forget to say at the end of every salaah, ‘O Allah, aid me in remembering You and gratitude to You and in excellent worship of You.”

وليس المراد بالذكر مجرد ذكر اللسان بل القلبي واللساني، وذكره يتضمن ذكر أسمائه وصفاته وذكر أمره ونهيه وذكره بكلامه، وذلك يستلزم معرفته والإيمان به وبصفات كماله ونعوت جلاله والثناء عليه بأنواع المدح. وذلك لا يتم إلا بتوحيده. ـ

And the intended meaning of al-dhikr is not merely dhikr of the the tongue – rather of both the heart and the tongue. And making dhikr of Him comprises dhikr of His names and attributes, of His commands and prohibitions, and making dhikr of Him with His Words. And that necessitates knowing Him and having al-eemaan in Him and in His perfect qualities and marvelous attributes and extolling Him with all sorts of praise. And this is not made completed except by singling Him out with tawheed.

فذكره الحقيقي يستلزم ذلك كله ويستلزم ذكر نعمه وآلائه وإحسانه إلى خلقه. ـ

And the true dhikr of Him requires all of that and requires remembering His blessings, favors and excellent treatments towards His creation.

وأما الشكر فهو القيام له بطاعته والتقرب إليه بأنواع محابه ظاهرا وباطنا، ـ

And as for al-shukr, then it is establishing obedience to Him and seeking nearness to Him through the various forms of those things which He loves – both outwardly and inwardly.

وهذان الأمران هما جماع الدين، فذكره مستلزم لمعرفته، وشكره متضمن لطاعته، ـ

And these two issues comprise the entire deen, for dhikr of Him requires knowing Him, and shukr of Him involves being obedient to Him. Continue reading

Khutbah on Welcoming Ramadan in the Proper Way: Imam al-Sa’di

The following khutbah was taken from a collection of the Friday sermons written and delivered by sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di:

خطبة في استقبال رمضان بما يُناسبه

Khutbah on Welcoming Ramadan in the Proper Way

الحمد لله الذي جعل مواسم الخيرات نُزُلاً لعباده الأبرار ـ وهيّأ لهم فيها من أصناف نعمه وفُنون كرمه كل خير غزير مدرار ، وجعلها تتكرّر كل عام ليوالي على عباده الفضل ويحُطَّ عنهم الذنوب والأوزار . ـ

All praise is due to Allah, the One who made the seasons of goodness as way-stations for His righteous slaves, and who amply prepared various forms of blessings, hospitality and every sort of good for them therein. He made these seasons such that they are repeated every year, so that bounty might be bestowed upon His slaves and they might be protected from sins and the burdens thereof.

أحمده أن جعل الليل والنهار خلفة لمن أراد التيقّظ والشكر والادّكار ، وأشكره أن جعل شهر رمضان أفضل المواسم الكريمة التي تضاعف فيها الأعمال وتربح بضائع التجار . ـ

I praise Him for making the the night and day in succession for whoever wants to be vigilant, grateful and mindful. And I thank Him for making the month of Ramadan the most virtuous of the noble seasons in which deeds are multiplied and workers make a profit on their goods.

وأشهد أن لا إله الله وحده لا شريك له العزيز الغفار . وأشهد أن محمد عبده ورسوله النبي المختار . اللهم صل عل محمد وعلى آله وأصحابه البررة الأطهار . ـ

I bear witness that there is no deity worthy of worship except Allah alone, with no partners; the Almighty, the Oft-Forgiving. And I bear witness that Muhammad is His slave and messenger; the chosen prophet. O Allah, bestow peace and blessings upon Muhammad, and upon his family and righteous purified companions.

أما بعد : أيها الناس ؛ اتقوا الله تعالى : { يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَلْتَنظُرْ‌ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّـهَ ۚ إِنَّ اللَّـهَ خَبِيرٌ‌ بِمَا تَعْمَلُونَ * وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّـهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَـٰئِكَ هُمُ الْفَاسِقُونَ } [الحشر 18-19] . ـ

To proceed: O People, Exercise taqwa of Allah:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَلْتَنظُرْ‌ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّـهَ ۚ إِنَّ اللَّـهَ خَبِيرٌ‌ بِمَا تَعْمَلُونَ * وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّـهَ فَأَنسَاهُمْ أَنفُسَهُمْ ۚ أُولَـٰئِكَ هُمُ الْفَاسِقُونَ

O you who have believed, have taqwa of Allah. And let every soul look to what it has put forth for tomorrow – and have taqwa of Allah. Indeed, Allah is Acquainted with what you do. * And do not be like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient. [59:18-19]

واعلموا أنه قد أظلّكم شهر عظيم ، وموسم مبارك كريم ، جعل الله صيامه أحد أركان الاسلام ، وندب إلى قيامه فمن أكملها إيماناً واحتساباً تمّ له دينه واستقم . ـ

Know that a great month and a blessed and noble season is almost upon you! Allah made its fasting one of the pillars of Islam and made its night prayers an encouraged action. So whoever perfects them with eemaan and the expectation of reward, then he has completed his deen and made it upright. Continue reading

“If you have taqwa of Allah, He will grant you a Furqan”: Tafsir al-Shinqitee

In surah al-Anfal, Allah addresses His believing servants by saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْ‌قَانًا وَيُكَفِّرْ‌ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ‌ لَكُمْ ۗ وَاللَّـهُ ذُو الْفَضْلِ الْعَظِيمِ

O you who have believed, if you have taqwa of Allah, He will grant you a furqan [criterion] and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty. [8:29]

Commenting on this ayah in his well-known book of tafsir, sheikh Muhammad al-Ameen al-Shinqitee wrote the following:

قال ابن عباس ، والسدي ، ومجاهد ، وعكرمة ، والضحاك ، وقتادة ، ومقاتل بن حيان ، وغير واحد : فرقانا : مخرجا ، زاد مجاهد : في الدنيا والآخرة ، وفي رواية عن ابن عباس : فرقانا : نجاة ، وفي رواية عنه : نصرا . وقال محمد بن إسحاق : فرقانا أي : فصلا بين الحق والباطل ، قاله ابن كثير . ـ

Ibn ‘Abbaas, al-Suddi, Mujaahid, ‘Ikrimah, al-Dhahhaak, Qataadah, Muqaatil ibn Hayyaan, and others all said: Furqan means, “a way out”. And Mujaahid added to this “in this worldly life and in the hereafter.”

And in what was narrated from ibn ‘Abbaas: Furqan means, “salvation”. And in another narration from him, “aid”.

And Muhammad ibn Ishaaq said: Furqan, meaning a means of distinguishing between the truth and falsehood.

All of the above is what ibn Kathir said [see Tafsir ibn Kathir 4/43-44].

قال مقيده عفا الله عنه : قول الجماعة المذكورة : إن المراد بالفرقان : المخرج يشهد له قوله تعالى : ومن يتق الله يجعل له مخرجا الآية [ 65 \ 2 ] ، والقول بأنه النجاة أو النصر ، راجع في المعنى إلى هذا ; لأن من جعل الله له مخرجا أنجاه ونصره ، لكن الذي يدل القرآن واللغة على صحته في تفسير الآية المذكورة هو قول ابن إسحاق ; لأن الفرقان مصدر زيدت فيه الألف والنون ، وأريد به الوصف أي الفارق بين الحق والباطل ، وذلك هو معناه في قوله : تبارك الذي نزل الفرقان [ 25 \ 1 ] ، أي الكتاب الفارق بين الحق والباطل ، وقوله : وأنزل الفرقان [ 3 \ 4 ] ، وقوله : وإذ آتينا موسى الكتاب والفرقان [ 2 \ 53 ] ، وقوله : ولقد آتينا موسى وهارون الفرقان [ 21 \ 48 ] ، ويدل على أن المراد بالفرقان هنا : العلم الفارق بين الحق والباطل ، قوله تعالى في الحديد : ياأيها الذين آمنوا اتقوا الله وآمنوا برسوله يؤتكم كفلين من رحمته ويجعل لكم نورا تمشون به ويغفر لكم الآية [ 57 \ 28 ] . ـ

And the following is my speech: Continue reading

The Qur’anic Ayaat on Love – Part 3: Those whom Allah does not Love

Sheikh Falaah ibn Ismaa’eel al-Mundakar, one of the Salafi shuyookh of Kuwait and a professor of ‘Aqeedah at Kuwait University, authored a book entitled “The Essential Beliefs Regarding Love: the Love of Allah – a Theological Study”. He devoted one of its chapters to the Qur’an ayaat regarding loving Allah. The first section of the chapter discussed the qualities of those who love Allah, and the second section listed the qualities of those whom Allah love. What follows in the third and final section of that chapter, dealing specifically with the qualities which Allah does not love:

وفي مقابل هذه الآيات وغيرها في ذكر ما يحبه الله تعالى ويرضاه قد جاءت آيات كثيرة في بيان ما لا يحبه الله تعالى ، تدعو المؤمن إلى أن يبتعد عنها ويتجنبها في حياته لأنها تضاد محبة الله تعالى ، فالمحبة الصادقة تستلزم كما سبق بيانه موافقته فيما يحب ويبغض ، فالمحب يحرص على ما يحبه محبوبه به فيحبه ويلتزمه ، كما يحرص على معرفة ما يبغضه محبوبه ليجتنبه ويبغضه . ـ

Opposite to these and other ayaat which mention what Allah loves and is pleased with, there are many other ayaat announcing what Allah does not love. These ayaat call the believer to distance himself from what Allah does not love and to avoid to those things during his life because they are in opposition to loving Allah. So, as has already been explained, sincere love towards Allah necessarily entails being in line with what He loves and what He hates. For a lover is keen to do what his beloved loves for him to do, so he loves that thing and clings to it. Likewise, a lover is keen to know what his beloved hates so that he can avoid it and hate it too.

فقد أخبر الله تعالى أنه لا يحب المعتدين فقال تعالى : {وَلَا تَعْتَدُوا ۚ إِنَّ اللَّـهَ لَا يُحِبُّ الْمُعْتَدِينَ} [البقرة 190] . ـ

○ So Allah has informed us that He does not love those who transgress, for He said:

وَلَا تَعْتَدُوا ۚ إِنَّ اللَّـهَ لَا يُحِبُّ الْمُعْتَدِينَ

and do not transgress. Indeed. Allah does not like transgressors. [2:190]

وأخبر أنه لا يحب الظالمين فقال : { وَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَ‌هُمْ ۗ وَاللَّـهُ لَا يُحِبُّ الظَّالِمِينَ} [آل عمران 57] . ـ

○ And He informed us that He does not love those who do wrong, for He said: Continue reading

“Are you recompensed except for what you used to do?”: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee wrote the following in his tafsir of surah al-Naml:

قوله تعالى : ومن جاء بالسيئة فكبت وجوههم في النار هل تجزون إلا ما كنتم تعملون . قال ابن كثير – رحمه الله – في تفسير هذه الآية : وقال ابن مسعود ، وابن عباس ، وأبو هريرة ، وأنس بن مالك – رضي الله عنهم – وعطاء ، وسعيد بن جبير ، وعكرمة ، ومجاهد ، وإبراهيم النخعي ، وأبو وائل ، وأبو صالح ، ومحمد بن كعب ، وزيد بن أسلم ، والزهري ، والسدي ، والضحاك ، والحسن ، وقتادة ، وابن زيد ، في قوله تعالى : ومن جاء بالسيئة ، يعني الشرك . ـ

Allah’s statement:

وَمَن جَاءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ‌ هَلْ تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

And whoever comes with an evil deed – their faces will be overturned into the Fire, [and it will be said], “Are you recompensed except for what you used to do?” [27:90]

Ibn Kathir (may Allah have mercy on him) said in his tafsir of this ayah:

Ibn Mas’ood, ibn ‘Abbaas, Abu Hurayrah, Anas ibn Maalik (may Allah be pleased with all of them), as well as ‘Ataa’, Sa’eed ibn Jubayr, ‘Ikrimah, Mujaahid, Ibrahim al-Naka’ee, Abu Waa’il, Abu Saalih, Muhammad ibn K’ab, Zayd ibn Aslam, al-Zuhri, al-Suddi, al-Dhihhaak, al-Hasan, Qataadah, and ibn Zayd all said regarding Allah’s statement, “And whoever comes with an evil deed” – meaning: al-shirk.

وهذه الآية الكريمة تضمنت أمرين : ـ

And this noble ayah includes two issues:

الأول : أن من جاء ربه يوم القيامة بالسيئة كالشرك يكب وجهه في النار . ـ

First: That whoever comes to his Lord of the Day of Judgement with an evil deed such as al-shirk then he will be cast down on his face into the Hell-fire.

والثاني : أن السيئة إنما تجزى بمثلها من غير زيادة ، وهذان الأمران جاءا موضحين في غير هذا الموضع ; كقوله تعالى في الأول منهما : إنه من يأت ربه مجرما فإن له جهنم لا يموت فيها ولا يحيا [ 20 \ 74 ] ، وكقوله تعالى في الثاني منهما : ومن جاء بالسيئة فلا يجزى إلا مثلها الآية [ 6 \ 160 ] ، وقوله تعالى : ومن جاء بالسيئة فلا يجزى الذين عملوا السيئات إلا ما كانوا يعملون [ 28 \ 84 ] ، وقوله تعالى : جزاء وفاقا [ 78 \ 26 ] . ـ

Second: That evil deeds are repaid with an equal amount without any addition.

These two issues come clearly in many places in the Qur’an, such as Allah’s statement regarding the first of these two points: Continue reading

The Qur’anic Ayaat on Love – Part 2: Those whom Allah Loves

Sheikh Falaah ibn Ismaa’eel al-Mundakar, one of the Salafi shuyookh of Kuwait and a professor of ‘Aqeedah at Kuwait University, authored a book entitled “The Essential Beliefs Regarding Love: the Love of Allah – a Theological Study”. He devoted one of its chapters to the Qur’an ayaat regarding loving Allah. In the first section of that chapter, he discussed some of the ayaat specifically dealing with love and the characteristics of the slaves who truly love Allah. What follows in the second section of that chapter, which deals with the qualities that Allah loves:

هذا وقد جاءت آيات كثيرة في كتاب الله تبين الصفات والأعمال التي يحبها الله تعالى ، وهي ترشد أهل الايمان إلى التحلي بها ، والتزامها في حياتهم لينالوا محبة الله تعالى التي هي أعظم غاية يسعى العبد في الحصول عليها في حياته في الدنيا . ـ

There are a number of ayaat in the Qur’an which explain the attributes and actions which Allah loves, and which guide the people of eemaan to adorn themselves with these things and to hold fast to them throughout their lives so that they may attain Allah’s love, which is the greatest goal which a slave can strive to attain in the life of this world.

فقد أخبر سبحانه وتعالى أنه يحب المحسنين فقال تعالى : {وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ} [آل عمران 134] وقال تعالى : {وَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِينَ} [البقرة 195] ففي هاتين الآيتين دعوة للصادقين المؤمنين أن يحسنوا إلى عباد الله إحساناً مادياً من مدّ يد المساعدة والعون ، وإحساناً معنويّاً في الأخلاق والمعاملات . ـ

○ And Allah has informed us that He loves the muhsinoon (doers of good), for He said:

وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّـهُ يُحِبُّ الْمُحْسِنِينَ

… and those who restrain anger and who pardon the people – and Allah loves the muhsinoon [3:134]

And He said:

وَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِينَ

And do good; indeed, Allah loves the doers of good [2:195]

So these two ayaat contain a call to the sincere believer for him to do good to the slaves of Allah in a literal sense by helping and assisting them, and in a figurative sense in terms of good manners and  conduct towards them.

كما أخبر سبحانه وتعالى في آيات كثيرة ، أنه يحب المتقين وقد أمر الناس بالتقوى وأوصاهم بها في آيات أخرى كثيرة من كتابه العزيز فقال تعالى : {بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّـهَ يُحِبُّ الْمُتَّقِينَ } [آل عمران 76]  ؛ وذلك لأن التقوى هي جماع كل خير ؛ فهي وسيلة لكل خير عاجل وآجل ، وهي حصن حصين وحرز منيع من كل شر وضرر ؛ ولذلك فقد أوصى الله تبارك وتعالى بها الأولين والآخرين بقوله : {وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّـهَ} [النساء 131] . ـ

○ Likewise, Allah has informed us in many ayaat that He loves the muttaqoon and He has commanded mankind to have taqwa and has enjoined it upon them in many other ayaat in His Mighty Book. For He said: Continue reading

Two Types of Rejoicing in the Qur’an: Imam al-Sa’di

Sheikh ‘Abd al-Rahman al-Sa’di mentions the following point of benefit in his thematic tafsir:

فائدة: الفرح ورد في القرآن محمودا مأمورا به في مثل قوله: { قُلْ بِفَضْلِ اللَّـهِ وَبِرَ‌حْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَ‌حُوا هُوَ خَيْرٌ‌ مِّمَّا يَجْمَعُونَ } [يونس: 58]. فهذا فرح بالعلم والعمل بالقرآن والإسلام، وكذلك قوله: { فَرِ‌حِينَ بِمَا آتَاهُمُ اللَّـهُ مِن فَضْلِهِ } [آل عمران: 170] فهذا فرح بثواب الله. ـ

A point of benefit: al-Farh (rejoicing/exultation) is mentioned is the Qur’an in a praise-worthy and commanded sense in the likes of Allah’s statement:

قُلْ بِفَضْلِ اللَّـهِ وَبِرَ‌حْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَ‌حُوا هُوَ خَيْرٌ‌ مِّمَّا يَجْمَعُونَ

Say, “In the bounty of Allah and in His mercy – in that let them rejoice; it is better than what they accumulate.”  [10:58]

That is joy due to knowledge and deeds in accordance with the Qur’an and Islam. And similarly His statement:

فَرِ‌حِينَ بِمَا آتَاهُمُ اللَّـهُ مِن فَضْلِهِ

Rejoicing in what Allah has bestowed upon them of His bounty [3:170]

And that is joy due to the rewards of Allah.

وورد منهيا عنه مذموما مثل الفرح بالباطل وبالرياسات والدنيا المشغلة عن الدين في مثل قوله تعالى: { إِنَّهُ لَفَرِ‌حٌ فَخُورٌ‌ } [ هود: 10 ]. وقوله عن قارون: { قَالَ لَهُ قَوْمُهُ لَا تَفْرَ‌حْ ۖ إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِ‌حِينَ } [ القصص: 76 ]. وما أشبه ذلك، فصار الفرح تبعا لما تعلق به؛ إن تعلق بالخير وثمراته فهو محمود، وإلا فهو مذموم. ـ

And al-Farh is (also) mentioned in a prohibited and blameworthy sense, such as rejoicing in falsehood and in rulerships and the worldly life which distracts one from the deen, such as in the likes of His statement: Continue reading