♦ Fearing Allah is a Part of Eeemaan
Allah says to the believers in surah Aal ‘Imraan:
إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ
It is only the Shaytan that suggests to you to fear his allies; so fear them not, but fear Me, if you are indeed believers. (3:175)
In part of his commentary on this ayah, Sheikh ‘Abd al-Rahman al-Sa’di wrote:
وفي هذه الآية وجوب الخوف من الله وحده، وأنه من لوازم الإيمان، فعلى قدر إيمان العبد يكون خوفه من الله، والخوف المحمود: ما حجز العبد عن محارم الله
This ayah shows the obligation of fearing of Allah alone and that this is a necessary part of al-eemaan. For a slave’s fear of Allah is in accordance with his eemaan. And the praiseworthy type of fear is that which restrains the slave from what Allah had made forbidden.
[Taysir al-Kareem al-Rahman pg. 168]
♦ The Great Value of al-Hamdulillaah
Abu’l-Fidaa’ Ismaa’eel ibn Kathir wrote the following in his tafsir of surah al-Fatihah:
وقال القرطبي في تفسيره ، وفي نوادر الأصول عن أنس عن النبي صلى الله عليه وسلم قال : لو أن الدنيا بحذافيرها في يد رجل من أمتي ثم قال : الحمد لله ، لكان الحمد لله أفضل من ذلك . قال القرطبي وغيره : أي لكان إلهامه الحمد لله أكبر نعمة عليه من نعم الدنيا ؛ لأن ثواب الحمد لا يفنى ونعيم الدنيا لا يبقى ، قال الله تعالى : المال والبنون زينة الحياة الدنيا والباقيات الصالحات خير عند ربك ثوابا وخير أملا [ الكهف : 46 ] .ـ
al-Qurtubi said in his tafsir: In the book Nawaadir al-Usool, it is reported that Anas narrated that the Prophet said, “If the entire dunya were to be in the hands of a man from among my ummah and then he were to say, ‘alhamdulillaah‘, that alhamdulillaah would be better for him than all of that.”
al-Qurtubi and others commented, “Meaning: his being inspired to say alhamdulillaah is a greater blessing for him than the pleasures of this worldly life because the reward of praising Allah does not perish while the pleasures of this life do not last.”
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
Wealth and children are but adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for one’s hope. (18:46)
[Tafsir ibn Kathir 1/131]
♦ A Linguistic Point from Surah al-Mu’minoon
Allah recounts part of the story of Moosaa in surah al-Mu’minoon and mentions one of the objections that Fir’awn and his chiefs leveled against Moosaa and Haaroon when they said:
فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ
They said, “Should we believe two men like ourselves, while their people are ‘aabidoon to us?” (23:47)
The word ‘aabid or ‘aabidoon can mean either “servant/slave” or “worshiper”. Commenting on this word choice in his book of tafsir, Imam al-Baghawi brought the following explanation:
ـ ( وقومهما لنا عابدون ) مطيعون متذللون ، والعرب تسمي كل من دان للملك : عابدا له . ـ
“…and their people are ‘aabidoon to us” – meaning, obedient and subservient, and the Arabs called everyone who is subject under the power of a master an ‘aabid to him.
[Tafsir al-Baghawi 5/420. Imam al-Shawkaani also brought this in his tafsir, see Fath al-Qadeer 1/985]
♦ The Definition of Major Sins
Sheikh ‘Abd al-Rahman al-Sa’di mentioned the following point in his tafsir of surah al-Nisaa’:
وأحسن ما حُدت به الكبائر، أن الكبيرة ما فيه حد في الدنيا، أو وعيد في الآخرة، أو نفي إيمان، أو ترتيب لعنة، أو غضب عليه.ـ
The best of what has been said regarding the kabaa’ir – major sins – is that a major sin is one for which there is a prescribed punishment in this life, or a threat in the hereafter, or a negation of eemaan, or it results in a curse or Allah’s anger upon the one who does it.
[Taysir al-Kareem al-Rahman pg. 189]
♦ Perfecting All the Levels of the Religion
Allah says emphatically in surah a-Nisaa’:
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا
But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission. (4:65)
In part of his commentary on this ayah, sheikh ‘Abd al-Rahman al-Sa’di wrote the following:
فالتحكيم في مقام الإسلام، وانتفاء الحرج في مقام الإيمان، والتسليم في مقام الإحسان. فمَن استكمل هذه المراتب وكملها، فقد استكمل مراتب الدين كلها
So making the judgement for him holds the station of al-islaam, and the absence of any resistance holds the station of al-eemaan, and full submission holds the station of al-ihsaan. So whoever achieves these levels and perfects them, then he has completed all the levels of the deen.
[Taysir al-Kareem al-Rahman pg. 199-200]
♦ The Great Weight of Intentions
In his khutbah regarding the statement, “actions are according to their intentions”, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di concluded by saying:
فطوبى لأهل الهمم العالية لقد انقلبت عاداتهم بالنية الصالحة عبادات ، ويا ويح أهل الجهل والهمم الدنية لقد كادت عباداتهم لضعف النية تكون عادات . ـ
Glad tidings to the people of lofty concerns, for their routine actions carried out with righteous intentions have been turned into acts of worship.
And woe to the people of ignorance and lowly concerns, for their acts of worship have almost become mere habits [i.e. not worship] due to the weakness of their intentions.
[Majmoo’ al-Khutab al-Sa’di pg. 240]
♦ We Sent A Messenger From Among Themselves
In surah al-Mu’minoon, Allah brings the story of Nuh. He concludes it by saying that He brought another generation forth from those believers whom He saved, and then informs us:
فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِّنْهُمْ
And We sent in their midst a Messenger from among themselves… (23:32)
Imam Muhammad al-Shawkaani commented on this word choice in his tafsir by writing:
فأرسلنا فيهم رسولا عدي فعل الإرسال بفي مع أنه يتعدى بإلى ، للدلالة على أن هذا الرسول المرسل إليهم نشأ فيهم بين أظهرهم ، يعرفون مكانه ومولده ؛ ليكون سكونهم إلى قوله أكثر من سكونهم إلى من يأتيهم من غير مكانهم . ـ
“And We sent in their midst a Messenger from among themselves” – here the verb of sending is followed by the preposition fee – “in” – although it is usually followed up by the preposition of ilaa – “to”. This is done as an indication that this messenger who was sent to them was born from among their own ranks – with them knowing his status and his heritage – so that they might be more at peace with his words than they would be with someone who had come to them from outside their place.
[Fath al-Qadeer 1/983-984]
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