Those who say “our Lord is Allah” and then have al-Istiqaamah: Tafsir al-Baghawi

In part of surah Fussilat, Allah praises:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ

Those who say “our Lord is Allah” and then have al-Istiqaamah, then the angels will descend on them: “Do not fear and do not grieve! And have glad tidings of al-Jannah which you have been promised!” [41:30]

In his tafsir of this ayah, Imam Husayn al-Baghawi mentioned the following narrations:

 قوله عز وجل : ( إن الذين قالوا ربنا الله ثم استقاموا ) سئل أبو بكر الصديق – رضي الله تعالى عنه – عن الاستقامة فقال : أن لا تشرك بالله شيئا . وقال عمر بن الخطاب – رضي الله عنه – : ” الاستقامة ” أن تستقيم على الأمر والنهي ، ولا تروغ روغان الثعلب . وقال عثمان بن عفان – رضي الله عنه – : أخلصوا العمل لله . وقال علي – رضي الله عنه – : أدوا الفرائض . وقال ابن عباس : استقاموا على أداء الفرائض . ـ وقال الحسن : استقاموا على أمر الله تعالى فعملوا بطاعته ، واجتنبوا معصيته . ـ وقال مجاهد وعكرمة : استقاموا على شهادة أن لا إله إلا الله حتى لحقوا بالله . ـ وقال مقاتل : استقاموا على المعرفة ولم يرتدوا . وقال قتادة : كان الحسن إذا تلا هذه الآية قال : اللهم أنت ربنا فارزقنا الاستقامة . ـ

Allah’s statement:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّـهُ ثُمَّ اسْتَقَامُوا

Those who say “our Lord is Allah” and then have al-Istiqaamah

Abu Bakr al-Siddiq was asked about al-Istiqaamah and he replied by saying, “It is that you do not associate any partners with Allah at all.”

‘Umar ibn al-Khattab said, “al-Istiqaamah is that you steadfastly observe the commands and prohibitions, and that you do not swerve off into falsehood and deceit.”

‘Uthman ibn ‘Affaan said, “They make their deeds sincerely for the sake of Allah.”

‘Ali ibn Abi Taalib said, “They perform the obligatory duties.” Continue reading


Assorted Qur’an Benefits #1

What follows are a collection of assorted benefits and short quotes originally posted on our Facebook page in the months of May and June of 2014:

Three Great Sins

Muhammad ibn Ka’b al-Qarthi said:

 الكبائر ثلاثة: أن تأمن مكر الله، وأن تقنط من رحمة الله، وأن تيأس من روح الله . ـ

There are three great sins: 1) feeling secure from the plan of Allah, 2) despairing of the Rahmah of Allah, and 3) giving up hope in the relief from Allah.

[al-Bidayah w’al-Nihayah 9/286]

Muhammad ibn Ka’b al-Qarthi (d. 108 AH) was a scholar of Tafsir among the Taabi’oon, and the three issues that he mentioned are similar to these statements of Allah:

 أَفَأَمِنُوا مَكْرَ‌ اللَّـهِ ۚ فَلَا ‏يَأْمَنُ مَكْرَ‌ اللَّـهِ إِلَّا الْقَوْمُ الْخَاسِرُ‌ونَ

Then did they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except the losing people. [7:99]

 قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

He said, “And who despairs of the Rahmah of his Lord except for those astray?” [15:56]

وَلَا تَيْأَسُوا مِن رَّ‌وْحِ اللَّـهِ ۖ إِنَّهُ لَا يَيْأَسُ مِن رَّ‌وْحِ اللَّـهِ إِلَّا الْقَوْمُ الْكَافِرُ‌ونَ

And despair not of relief from Allah. Indeed, no one gives up hope in relief from Allah except the disbelieving people. [12:87]

The Meanings of Hopelessness and Despair

Allah says in surah al-Fussilat:

 لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَاءِ الْخَيْرِ وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ

“Man does not get tired of praying for good, but if an evil touches him, then he gives up all hope and is in despair. ” [41:49]

In part of his commentary on this ayah, Imam al-Qurtubi wrote: Continue reading

Follow Allah’s Path, and Do Not Follow Other Paths: Sheikh Saalih al-Fawzan

Sheikh Saalih al-Fawzan was asked the following question:

السؤال: ما تفسير قوله -تعالى-: (وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيماً فَاتَّبِعُوهُ وَلا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ)؟ ـ

Question: What is the explanation of Allah’s statement:

وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيماً فَاتَّبِعُوهُ وَلا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ

And this is My path, which is straight, so follow it; and do not follow other ways, for you will be separated from His way. This has He instructed you in order that you may exercise al-taqwa. [6:153]

الجواب: بسم الله الرحمن الرحيم، الحمدُ لله ربِّ العالمين، وصلَّى الله على نبينا محمد وعلى آله وأصحابه أجمعين. ـ

Response: In the name of Allah, al-Rahman al-Raheem. All praise belongs of Allah, Lord of all creation. May Allah’s salutations be upon our Prophet, Muhammad, and upon his family and all of his companions.

ذَكَرَ اللهُ -جلَّ وعلا- في هذه الآية الوصيةَ العاشرة مِنَ الوصايا العشر التي جاءت في سورة الأنعام؛ حينما قال – تعالى-: (قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُوا بِهِ شَيْئاً) هذه الأولى، وهي النهي عن الشرك، والعاشرة هذه الآية: (وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيماً). ـ

In this ayah, Allah mentions the tenth of ten commandments which come in surah al-An’aam, beginning with Him saying:

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُوا بِهِ شَيْئاً

Say, “Come, I will recite what your Lord has prohibited to you. That you not associate anything in worship or divinity with Him … [6:151]

That is the first of them, which is a prohibition of al-shirk, and the tenth is this ayah: Continue reading

The Themes and Contents of Surah Maryam: ibn Taymiyah

Sheikh al-Islaam ibn Taymiyah wrote the following words discussing the major themes of surah Maryam and outlining its contents. We would recommend reading this article with a Qur’an close by in order to better follow the different themes and topics mentioned:

سورة مريم قال شيخ الإسلام رحمه الله فصل ” سورة مريم ” مضمونها : تحقيق عبادة الله وحده وأن خواص الخلق هم عباده فكل كرامة ودرجة رفيعة في هذه الإضافة وتضمنت الرد على الغالين الذين زادوا في النسبة إلى الله حتى نسبوا إليه عيسى بطريق الولادة والرد على المفرطين في تحقيق العبادة وما فيها من الكرامة وجحدوا نعم الله التي أنعم بها على عباده المصطفين . ـ

Surah Maryam includes the following topics:

Affirming worship for Allah alone, and that the best of creation were those who devotedly worshiped Him. For every honor and elevated station lies in this relationship of the creation worshiping the Creator.

This surah also includes a rebuttal of those fanatical people who claim various additional and higher forms of relationship with Allah, to such an extent that they link ‘Eesaa (Jesus) directly to Him as an offspring.

It also includes a refutation of those who go to extremes in their affirmation of sevanthood and who deny the various blessings – such as the miracles given to righteous people – which Allah has bestowed upon His chosen servants.

افتتحها بقوله : { ذكر رحمة ربك عبده زكريا } وندائه ربه نداء خفيا وموهبته له يحيى ثم قصة مريم وابنها وقوله : { إني عبد الله } . . إلخ بين فيها الرد على الغلاة في المسيح وعلى الجفاة النافين عنه ما أنعم الله به عليه ; ثم أمر نبيه بذكر إبراهيم وما دعا إليه من عبادة الله وحده ونهيه إياه عن عبادة الشيطان وموهبته له إسحاق ويعقوب وأنه جعل له لسان صدق عليا وهو الثناء الحسن وأخبر عن يحيى وعيسى وإبراهيم ببر الوالدين مع التوحيد وذكر موسى وموهبته له أخاه هارون نبيا كما وهب يحيى لزكريا وعيسى لمريم وإسحاق لإبراهيم . ـ

Allah begins this surah by saying:

ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا

a mention of the mercy of your Lord to His servant Zakariyyah [19:2]

and his calling His Lord with a private supplication, and Allah’s granting him Yahya, and then the story of Maryam and her son, and that son’s statement:

إِنِّي عَبْدُ اللَّـهِ

Indeed, I am a servant of Allah… [19:30]

until the end of the story. In this part of the surah, Allah makes a clear refutation against those who go to extremes regarding the Messiah, as well as rebutting those ill-mannered ones who deny the various blessings which Allah did bestow upon him. Continue reading

Investigate and Verify: Tafsir al-Sa’di

Allah commands the believers in surah al-Nisaa’ by saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّـهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّـهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّـهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّـهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who have believed, when you go forth in the cause of Allah, investigate; and do not say to one who gives you a greeting of peace “You are not a believer,” seeking the goods of worldly life; for with Allah are many bounties. You yourselves were like that before before Allah conferred His favor upon you, so investigate. Indeed Allah is ever acquainted with what you do. [4:94]

Commenting on this in his famous book of tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

يأمر تعالى عباده المؤمنين إذا خرجوا جهادا في سبيله وابتغاء مرضاته أن يتبينوا ويتثبتوا في جميع أمورهم المشتبهة. فإن الأمور قسمان: واضحة وغير واضحة. فالواضحة البينة لا تحتاج إلى تثبت وتبين، لأن ذلك تحصيل حاصل. وأما الأمور المشكلة غير الواضحة فإن الإنسان يحتاج إلى التثبت فيها والتبين، ليعرف هل يقدم عليها أم لا؟ ـ

Allah is commanding His believing slaves to investigate and verify the facts in any and all situations which are not completely clear whenever they go out for jihaad in His path and seeking His pleasure.

And things can fall into one of two categories: either they are clear or unclear. Those things which are plain and clear do not require any extra verification or investigation, because clarity has already been achieved. But as for those matters which are not entirely clear and somewhat thorny, then a person must seek to ascertain what is really the case and seek clarity so that he can known whether he should proceed with his plan or not. Continue reading

“…Until they change what is within themselves”: Tafsir al-Shinqitee

In surah al-Anfaal, Allah informs us that:

ذَٰلِكَ بِأَنَّ اللَّـهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ ۙ وَأَنَّ اللَّـهَ سَمِيعٌ عَلِيمٌ

That is because Allah would not change a favor which He had bestowed upon a people until they change what is within themselves. And indeed, Allah is Hearing and Knowing. [8:53]

Sheikh Muhammad al-Ameen al-Shinqitee commented on this in his tafsir by writing:

ذكر تعالى في هذه الآية الكريمة أنه لا يغير نعمة أنعمها على أحد إلا بسبب ذنب ارتكبه ، وأوضح هذا المعنى في آيات أخر كقوله : إن الله لا يغير ما بقوم حتى يغيروا ما بأنفسهم وإذا أراد الله بقوم سوءا فلا مرد له وما لهم من دونه من وال [ 13 \ 11 ] ، وقوله : وما أصابكم من مصيبة فبما كسبت أيديكم ويعفو عن كثير [ 42 \ 30 ] ، وقوله : ما أصابك من حسنة فمن الله وما أصابك من سيئة فمن نفسك [ 4 \ 79 ] إلى غير ذلك من الآيات

In this noble ayah, Allah mentioned that He will not change a blessing which He has bestowed upon someone except due to a sin which that person has committed.

And Allah has made this meaning clear in a number of other verses, such as His statement: Continue reading

The Best Methods of Explaining the Qur’an: Sheikh Muhammad Bazmool

Sheikh Muhammad Bazmool, a professor at Umm al-Qura University in Mecca, wrote the following in a series of social media posts dealing with the fundamentals of al-tafsir:

افضل طرق التفسير ؛ ـ
The Best Methods of Explaining the Qur’an

ـ = تفسير القرآن بالقرآن وقد علمنا الرسول صلى الله عليه وسلم هذه الطريقة كما مر في حديث استشكال الصحابة لقوله تعالى : (الذين ٱمنوا ولم يلبسوا إيمانهم بظلم) . فما أجمل في مكان فصل في آخر . ـ

Explaining the Qur’an by means of the Qur’an itself. Allah’s Messenger (ﷺ) taught us this method, as comes in the hadeeth where the Companions were confused by Allah’s statement:

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ

They who believe and do not mix their belief with thulm [6:82]

For whatever is left general in one place is explained in further detail in another.

ـ = تفسير القرآن بالسنة . فإن من وظيفة الرسول بيان معاني ما نزل إليه. وما مات الرسول صلى الله عليه وسلم إلا وبين جميع ما نزل بطريق البيان النبوي وقد سبقت الإشارة إليها. ـ

Explaining the Qur’an by means of the Sunnah. One of the tasks of the Messenger was to explain the meanings of what was revealed to him, and the Messenger did not die until after he had explained all of what had been revealed to him through some method of Prophetic explanation which we have discussed elsewhere. Continue reading

Clarifying some Misconceptions about the Seven Qiraa’aat: Ibn Taymiyah

Sheikh al-Islaam ibn Taymiyah once received a letter with a series of questions regarding the different huroof/ahruf (dialects) and various qiraa’aat (modes of recitation) of the Qur’an. One part of this question read:

وسئل عن قول النبي صلى الله عليه وسلم ” { أنزل القرآن على سبعة أحرف } ” ما المراد بهذه السبعة ؟ وهل هذه القراءات المنسوبة إلى نافع وعاصم وغيرهما هي الأحرف السبعة أو واحد منها ؟ ـ

The sheikh was asked about the statement of the Prophet (ﷺ), “The Qur’an was revealed in seven ahruf” – what is meant by these seven? And are the qiraa’aat which are attributed to Naafi’, ‘Aasim and others these seven ahruf, or only one of them?

So the sheikh responded to this question by writing:

فنقول : لا نزاع بين العلماء المعتبرين أن ” الأحرف السبعة ” التي ذكر النبي صلى الله عليه وسلم أن القرآن أنزل عليها ليست هي ” قراءات القراء السبعة المشهورة ” بل أول من جمع قراءات هؤلاء هو الإمام أبو بكر بن مجاهد وكان على رأس المائة الثالثة ببغداد فإنه أحب أن يجمع المشهور من قراءات الحرمين والعراقين والشام ; إذ هذه الأمصار الخمسة هي التي خرج منها علم النبوة من القرآن وتفسيره والحديث والفقه من الأعمال الباطنة والظاهرة وسائر العلوم الدينية فلما أراد ذلك جمع قراءات سبعة مشاهير من أئمة قراء هذه الأمصار ; ليكون ذلك موافقا لعدد الحروف التي أنزل عليها القرآن لا لاعتقاده أو اعتقاد غيره من العلماء أن القراءات السبعة هي الحروف السبعة أو أن هؤلاء السبعة المعينين هم الذين لا يجوز أن يقرأ بغير قراءتهم . ـ

I say: Among the scholars whose views are given weight, there is no disagreement that the seven ahruf which the Prophet (ﷺ) said the Qur’an was sent down in are not the same thing as the qiraa’aat of the seven well-known reciters.

To the contrary, the first person who grouped these qiraa’aat together was Imam Abu Bakr ibn Mujahid, who lived in Baghdad at the beginning of the third century. He did this because he wanted to compile the well-known qiraa’aat of Mecca, Madinah, Kufah, Basrah, and Syria, as these were the five cities from which the Prophetic knowledge of the Qur’an, its tafsir, hadeeth, fiqh of both the outward and internal actions, and all other religious sciences spread. Continue reading