Allah is Not Shy to Strike a Parable of a Mosquito: Tafsir al-Sa’di

In the early part of surah al-Baqarah, Allah says:

إِنَّ اللَّـهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّـهُ بِهَـٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ * الَّذِينَ يَنقُضُونَ عَهْدَ اللَّـهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّـهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَـٰئِكَ هُمُ الْخَاسِرُونَ

Allah is not shy to strike a parable of a mosquito or something even less than that. As for those who have eemaan, they know that it is the truth from their Lord. But as for those who disbelieve, then they say, “What does Allah intend by this parable?” He misguides many with it and guides many with it. And He does not misguide any except for the faasiqoon. * Those who break the covenant of Allah after having taken it, and who sever what Allah has commanded to be connected, and who bring about corruption on the earth. It is they who are the losers. [2:26-27]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following commentary on these ayaat:

يقول تعالى: إن الله لا يستحيي أن يضرب مثلا ما أي: أي مثل كان بعوضة فما فوقها لاشتمال الأمثال على الحكمة، وإيضاح الحق، والله لا يستحيي من الحق، وكأن في هذا، جوابا لمن أنكر ضرب الأمثال في الأشياء الحقيرة ، واعترض على الله في ذلك. فليس في ذلك محل اعتراض. بل هو من تعليم الله لعباده ورحمته بهم. فيجب أن تتلقى بالقبول والشكر. ولهذا قال: فأما الذين آمنوا فيعلمون أنه الحق من ربهم فيتفهمونها، ويتفكرون فيها. ـ

Allah says:

إِنَّ اللَّـهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلًا مَّا

Allah is not shy to strike a parable …

meaning: of any sort, whether

بَعُوضَةً فَمَا فَوْقَهَا

… of a mosquito or something even less than that

because these parables contain wisdom and provide clarification of the truth, and Allah is not shy of the truth. And it is as if this is a response to whose who disapproved of Allah striking parables of lowly things and objected to Allah having done that. However they had no place to object to that. On the contrary, this is an example of Allah teaching His slaves and showing mercy to them, so it must be received with acceptance and gratitude. That is why Allah said:

The Story of Yunus: Tafsir al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di detailed a number of the stories of the Prophets along with mentioning various benefits derived from each of them. He would compile the details as they appeared in various places in the Qur’an to provide a straight-forward narrative of each story, and then list some extracted benefits from the story. What follows is his brief explanation of the story of the Prophet Yunus:

قصة يونس صلى الله عليه وسلم وهو من أنبياء بني إسرائيل العظام، بعثه الله إلى أهل نينوى – من أرض الموصل – فدعاهم إلى الله تعالى فأبوا عليه، ثم كرر عليهم الدعوة فأبوا، فوعدهم العذاب وخرج من بين أظهرهم، ولم يصبر الصبر الذي ينبغي، ولكنه أَبَقَ مغاضبا لهم، وهم لما ذهب نبيهم ألقي في قلوبهم التوبة إلى الله والإنابة بعدما شاهدوا مقدمات العذاب، فكشف الله عنهم العذاب. ـ

This is the story of Yunus (ﷺ), who was one of the great prophets of the Banu Israa’eel. Allah sent him to the people of Nineveh – in the area of Mosul [Iraq] – and he called them to Allah but they refused his call. He then repeated his call to them but they refused, so he promised them an impending punishment and left from their midst, and he did not exercise the steadfast patience which he ought to have exercised. On the contrary, he fled from them while in a state of anger. But after their prophet had left them, repentance and returning to Allah were placed in their hearts after witnessing an approaching punishment, and so Allah removed the punishment from them.

والظاهر أن يونس علم انكشاف العذاب عنهم، واستمر في ذهابه عنهم، ولهذا قال تعالى: {وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا} [الأنبياء: 87] وقال تعالى: {إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ} [الصافات: 140] ـ

It appears that Yunus knew that the punishment would be lifted from them but still decided to leave them. This is according to Allah’s statement:

وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا

And mention Dhu’l-noon, when he went off in anger… [21:87]

as well as His statement:

Introduction to the Thematic Tafsir of Imam al-Sa’di

Sheikh ‘Abd al-Rahman al-Sa’di (1307-1376AH) was one of the great scholars of Saudi Arabia in the past century. He authored many valuable works in the fields of tafsir, fiqh, hadeeth, ‘aqeedah and usool which remain in wide circulation today due to their great benefit. He combined many of these knowledge areas in his works explaining the Qur’an, both his complete tafsir and later in another two other summarized works of tafsir. What follows is the sheikh’s introduction to his summarized work of thematic tafsir, entitled Taysir al-Lateef al-Mannaan:

بسم الله الرحمن الرحيم ، الحمد لله، نحمده ونستعينه ونستغفره ونتوب إليه، ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا، من يهد الله فلا مضل له، ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله صلى الله عليه وسلم تسليما كثيرا. ـ

In the Name of Allah, al-Rahman, al-Raheem.

All praise is due to Allah. We praise him, seek His assistance, ask for His forgiveness and repent to Him. And we seek refuge in Allah from the evil of our own selves and the evil of our deeds. Whomever Allah guides, none can misguide him, and whomever Allah leads astray, none can guide him. I bear witness that there is no deity worthy of worship except Allah alone with no partners, and I bear witness that Muhammad is His slave and messenger, may Allah’s peace and abundant blessings be upon him.

أما بعد، فقد كنت كتبت كتابا في تفسير القرآن مبسوطا مطولا، يمنع القراء من الاستمرار بقراءته، ويفتر العزم عن نشره، فأشار علي بعض العارفين الناصحين أن أكتب كتابا غير مطول، يحتوي على خلاصة ذلك التفسير، ونقتصر فيه على الكلام على بعض الآيات التي نختارها وننتقيها من جميع مواضيع علوم القرآن ومقاصده، فاستعنت الله على العمل على هذا الرأي الميمون، لأمور كثيرة منها: أنه بذلك يكون متيسرا على المشتغلين، معينا للقارئين، ومنها: أن القرآن العظيم ليس كغيره من الكتب في الترتيب والتبويب، لأنه بلغ في البلاغة نهايتها، وفي الحسن غايته، وفي الأسلوب البديع، والتأثير العجيب ما هو أكبر الأدلة على أنه كلام الله، وتنزيل من حكيم حميد، فتجده في آية واحدة يجمع بين الوسائل والمقاصد، وبين الدليل والمدلول، وبين الترغيب والترهيب، وبين العلوم الأصولية والفروعية، وبين العلوم الدينية والدنيوية والأخروية، وبين الأغراض المتعددة والمقاصد النافعة، ويعيد المعاني النافعة على العباد، ليتم علمهم، وتكمل هدايتهم، ويستقيم سيرهم على الصراط المستقيم، علما وعملا. ـ

To proceed: I had previously authored a lengthy book on the explanations of the Qur’an, one whose length prevented readers from continuing with it and broke their resolve to finish it. Some sincere and insightful people encouraged me to author another book on a smaller scale which would contain a summary of that tafsir, and that I should limit the scope of this work to certain ayaat which I would select to cover the various topics and themes of the contents of the Qur’an. So I sought Allah’s aid to follow through on this valuable advice for a number of reasons, one being that it would make things easier for those who are busy with other pursuits and would facilitate its reading.

Explanation of Ayah al-Kursi: Imam al-Sa’di

In addition to his famous complete tafsir of the entire Qur’an, sheikh ‘Abd al-Rahman al-Sa’di also authored a more condensed and thematic work of tafsir entitled Taysir al-Lateef al-Mannaan. Rather than going through the Qur’an ayah by ayah, in this work he selected certain ayaat which could serve to discuss important topics. Although this work is much shorted than his complete tafsir, the ayaat that al-Sa’di does explain are often discussed in greater detail. What follows is the sheikh’s explanation of Ayah al-Kursi from this work:

ـ {اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ} [البقرة: 255] ـ

اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

Allah – none has the right be worshiped except Him, al-Hayy al-Qayyoom. Neither tiredness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is in the earth. Who can intercede with Him except by His permission? He knows what is ahead of you and what is behind you, and they grasp nothing of His knowledge except what He wills. His foot-stool extends over the heavens and the earth, and He feels no fatigue in guarding them. And He is al-‘Alee al-‘Atheem. [2:255]

أخبر النبي صلى الله عليه وسلم أن هذه الآية أعظم آيات القرآن على الإطلاق، وأنها تحفظ قارئها من الشياطين والشرور كلها، لما احتوت عليه من معاني التوحيد والعظمة، وسعة صفات الكمال لله تعالى . ـ

The Prophet informed us that this ayah is absolutely the greatest ayah in the Qur’an and that it protects one who recites it from the shaytaans and all evils. That is due to the messages of al-tawheed, greatness and the great and perfect attributes of Allah that it contains.

فأخبر أنه الله الذي له جميع معاني الألوهية، وأنه لا يستحق الألوهية غيره، فألوهية غيره وعبادة غيره باطلة ضارة في الحال والمآل؛ وعبادته وحده لا شريك له هي الحق الموصلة إلى كل كمال؛ وأنه الحي كامل الحياة . ـ

Allah informs us that He is Allah, the One who possesses all the meanings of divinity and that there are no others who deserve to be deified besides Him. Any deification or worship of others is groundless and harmful both in the short term and in the long run. Worshiping Him alone without any partners is the truth which leads to every type of completeness, and He is al-Hayy – the One with the Utmost Complete Aliveness.

 فمن كمال حياته أنه السميع البصير القدير، المحيط علمه بكل شيء، الكامل من كل وجه ، ف {الْحَيُّ} [البقرة: 255] يتضمن جميع الصفات الذاتية، و {الْقَيُّومُ} [البقرة: 255] الذي قام بنفسه، واستغنى عن جميع المخلوقات، وقام بها فأوجدها وأبقاها، وأمدها بكل ما تحتاج إليه في بقائها . ـ

One part of His Utmost Aliveness is that He is the al-Samee’ – the One who hears -, al-Baseer – the One who sees -, al-Qadeer – the Omnipotent One. His knowledge encompasses everything and He is perfect in every way. So

الْحَيُّ

al-Hayy

encompasses all of the attributes of Allah’s being.

Two Types of Allah’s “With-ness” in Context: Imam al-Sa’di

One of the many beneficial books authored by Sheikh ‘Abd al-Rahman al-Sa’di is Tanbeehaat al-Lateefah, an explanation of ibn Taymiyah’s famous al-‘Aqeedah al-Waasitiyyah. The following is a brief excerpt from that work dealing with better understanding the places in the Qur’an where Allah mentions His “with-ness”:

وإذا أردت أن تعرف هل المراد المعية العامة أو الخاصة، فانظر إلى سياق الآيات: فإن كان المقام مقام تخويف ومحاسبة للعباد على أعمالهم، وحث على المراقبة، فإن المعية عامة، مثل قوله: {مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ} [المجادلة: 7] الآية، وإن كان المقام مقام لطف وعناية من الله بأنبيائه وأصفيائه، وقد رتبت المعية على الاتصاف بالأوصاف الحميدة، فإن المعية معية خاصة، وهو أغلب إطلاقاتها في القرآن، مثل: {أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ} [التوبة: 123] {إِنَّ اللَّهَ مَعَ الصَّابِرِينَ} [البقرة: 153] {لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا} [التوبة: 40] ونحوها.ـ

If you want to know whether the intended meaning of Allah’s with-ness in an ayah is general or specific, then look at the context of the ayah. If it comes in a place of intimidation and taking the slave to account for his actions or inciting him to take himself to account then it is a general with-ness, such as His statement:

مَا يَكُونُ مِن نَّجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّـهَ بِكُلِّ شَيْءٍ عَلِيمٌ

There is no private conversation of three except that He is the fourth of them, nor of five except that He is the sixth of them – and no less than that nor more except that He is with them wherever they are. Then on the Day of Resurrection He will inform them of what they did. Indeed Allah is all knowing of all things. [58:7]

But if it comes in a place of gentleness and care from Allah towards His prophets and chosen ones and the with-ness is stipulated by some praiseworthy quality, then this is the specific type of with-ness, which is the more commonly-found type in the Qur’an. Examples include:

Hajj is During Well-Known Months: Tafsir al-Sa’di

While discussing some of the rulings related to Hajj in surah al-Baqarah, Allah informs us that:

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّـهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ

Hajj is during well-known months. So whoever has made Hajj obligatory upon himself therein, there is no rafath and no fusooq and no jidal during Hajj. And whatever you do of good good – Allah knows it. And take provisions, but indeed, the best provision is taqwa. So have taqwa, O you of understanding. [2:197]

Sheikh ‘Abd al-Rahman al-Sa’di explained this ayah in his tafsir by writing:

يخبر تعالى أن { الْحَجَّ } واقع في { أَشْهُرٌ مَعْلُومَاتٌ } عند المخاطبين, مشهورات, بحيث لا تحتاج إلى تخصيص، كما احتاج الصيام إلى تعيين شهره, وكما بين تعالى أوقات الصلوات الخمس. وأما الحج فقد كان من ملة إبراهيم, التي لم تزل مستمرة في ذريته معروفة بينهم. والمراد بالأشهر المعلومات عند جمهور العلماء: شوال, وذو القعدة, وعشر من ذي الحجة, فهي التي يقع فيها الإحرام بالحج غالبا.ـ

Allah informs us that

الْحَجَّ

Hajj …

takes place during

أَشْهُرٌ مَعْلُومَاتٌ

… well-known months

i.e. well-known to those to whom this revelation was originally addressed. Well-known such that there was no need to specify it as had been the case which explicitly naming the month of fasting or how Allah had clarified the times of the five daily prayers. But the Hajj had been part of the religion of Ibrahim which had continued to be practiced among his descendants and was known to them. According to the majority of scholars, the intended meaning of the well-known months is Shawwaal, Dhu’l-Qa’dah, and Dhu’l-Hijjah because these are the months in which people enter in a state of ihram for Hajj for the most part.

ـ { فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ } أي: أحرم به, لأن الشروع فيه يصيره فرضا, ولو كان نفلا. واستدل بهذه الآية الشافعي ومن تابعه, على أنه لا يجوز الإحرام بالحج قبل أشهره، قلت لو قيل: إن فيها دلالة لقول الجمهور, بصحة الإحرام [بالحج] قبل أشهره لكان قريبا، فإن قوله: { فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ } دليل على أن الفرض قد يقع في الأشهر المذكورة وقد لا يقع فيها, وإلا لم يقيده. ـ

فَمَن فَرَضَ فِيهِنَّ الْحَجَّ

So whoever has made Hajj obligatory upon himself therein …

The Duty of the Scholars to Prohibit and Warn Against Evil: al-Shawkaani & al-Sa’di

In part of surah al-Maa’idah Allah criticizes a number of characteristics of the Jews, and then says:

لَوْلَا يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبَارُ عَن قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا كَانُوا يَصْنَعُونَ

Why don’t the rabbis and religious scholars forbid them from saying what is sinful and devouring what is unlawful? How wretched is what they have been making. [5:63]

Sheikh Muhammad al-Shawkaani comments on this in his tafsir by writing:

 ثم وبخ علماءهم في تركهم لنهيهم فقال : لبئس ما كانوا يصنعون وهذا فيه زيادة على قوله : ( لبئس ما كانوا يعملون ) ؛ لأن العمل لا يبلغ درجة الصنع حتى يتدرب فيه صاحبه ، ولهذا تقول العرب : سيف صنيع إذا جود عامله عمله ، فالصنع هو العمل الجيد لا مطلق العمل  ـ

So Allah rebukes their scholars for neglecting their duty to forbid their people from sins.

Then Allah says:

لَبِئْسَ مَا كَانُوا يَصْنَعُونَ

How wretched is what they have been yasna’oon [making]

and this is something more emphatic than if He had said

لبئس ما كان يعملون

How wretched is what they have been y’amaloon [doing]

because mere “doing” does not reach the level of “making” until the person involved has received a sufficient level of training and expertise. This is why in the Arabic language, one says

سيف صنيع

a sanee’ [finely-crafted] sword

when its maker has embellished his work. So the word sana’ [making] is well-done work; it cannot be used to describe just any work.

فوبخ سبحانه الخاصة ، وهم العلماء التاركون للأمر بالمعروف والنهي عن المنكر بما هو أغلظ وأشد من توبيخ فاعل المعاصي

So Allah is reprimanding one group in particular – that is, the scholars who have abandoned their duty to command the good and forbid evil. And here Allah is reprimanding them in a harsher and more severe manner than the reprimand given to one who commits acts of disobedience himself.

Cutting Off Shirk at its Very Roots: Tafsir al-Sa’di

Allah says in surah Saba’:

قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِ اللَّـهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُ مِنْهُم مِّن ظَهِيرٍ * وَلَا تَنفَعُ الشَّفَاعَةُ عِندَهُ إِلَّا لِمَنْ أَذِنَ لَهُ ۚ حَتَّىٰ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا الْحَقَّ ۖ وَهُوَ الْعَلِيُّ الْكَبِيرُ

Say, “Invoke those you claim as deities besides Allah.” They do not possess an ant’s weight in the heavens or on the earth, nor do they have any share in ownership of either realm, nor are any of them an assistant to Him. * And intercession does not hold any avail with Him except from those whom He permits. When terror is removed from their hearts, they will say, “What has your Lord said?” They will say, “The truth.” And He is the Most High, the Grand. [34:22-23]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di explained these ayaat by saying:

أي: قل يا أيها الرسول للمشركين بالله غيره من المخلوقات، التي لا تنفع ولا تضر، ملزما لهم بعجزها، ومبينا بطلان عبادتها: ادعوا الذين زعمتم من دون الله أي: زعمتموهم شركاء لله، إن كان دعاؤكم ينفع، فإنهم قد توفرت فيهم أسباب العجز، وعدم إجابة الدعاء من كل وجه، فإنهم ليس لهم أدنى ملك فلا يملكون مثقال ذرة في السماوات والأرض على وجه الاستقلال، ولا على [ ص: 1415 ] وجه الاشتراك، ولهذا قال: وما لهم أي: لتلك الآلهة الذين زعمتم فيهما أي: في السماوات والأرض، من شرك أي: لا شرك قليل ولا كثير، فليس لهم ملك، ولا شركة ملك. ـ

Meaning:

قُلِ

Say …

O Messenger, address those who hold that some of the created beings who can neither bring about benefit nor harm are partners with Allah. Tell them this message which clearly and plainly demonstrates the complete lack of power of these things and the futility of worshiping them.

ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِ اللَّـهِ

… “Invoke those you claim as deities besides Allah.”

meaning: those who you claim to be partners with Allah, if your supplications to them will bring about any benefit. For these “partners” are completely devoid of any power and cannot respond to your supplications in any way. That is because they do not possess even the smallest portion of control over anything, for they do not have ownership of even a speck of dust in the heavens or the earth that they could say is exclusively theirs nor that they could claim to even share ownership over. That is why Allah said:

Two Causes for Our Deficiencies: Imam al-Sa’di

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di mentioned the following point in a collection of miscellaneous benefits:

والنقص إنما يصيب العبد من أحد أمرين : إما من عدم عزمه على الرشد ، الذي هو الخير ، وإما من عدم ثباته واستمراره على عزمه ؛ ولهذا كان دعاء النبي ﷺ { اللهم إني أسألك الثبات في الأمر ، والعزيمة على الرشد } من أنفع أدعية وأجمعها للخيرات ، فمن أعانه الله على نية الرشد والعزيمة عليها والثبات والاستمرار ؛ فقد حصل له أكبر أسباب السعادة ، والناس في هذا المقام درجات بحسب قيامهم بهذين الأمرين . ـ

A slave only experiences deficiencies in himself due to two issues:

○ It is either due to the lack of resolve to follow the right path, i.e. the path of goodness,

○ or it is due to the lack of firmness and persistence in that resolve.

So in light of this, the Prophet’s supplication

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الأَمْرِ وَالْعَزِيمَةِ عَلَى الرُّشْدِ

O Allah, I ask you for firmness in the religion, and for the resolve to follow the right path

An “Amazing Connection” in the Story of Zakariyyah: Tafsir al-Sa’di

In surah Aali ‘Imran, Allah tells us the story of Zakariyyah, including his du’a to have a son, his amazement at the promise of the fulfillment of this du’a despite his old age and his wife being barren, and his request to have a sign confirming this amazing promise. Sheikh ‘Abd al-Rahman al-Sa’di wrote in his commentary of ayah 3:41:

ـ{ رب اجعل لي آية } أي: علامة على وجود الولد قال { آيتك ألا تكلم الناس ثلاثة أيام إلا رمزًا } أي: ينحبس لسانك عن كلامهم من غير آفة ولا سوء، فلا تقدر إلا على الإشارة والرمز

رَبِّ اجْعَل لِّي آيَةً

[Zakariyyah said] “Lord, make a sign for me”

meaning: a sign of the presence of a son. He replied

آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا

“your sign is that you will not speak to the people for three days, except by gestures”

meaning: your tongue will be restrained from speaking to them but not due to any disease or malady. So you will not be able to communicate except by way of pointing and gesturing.