A Primer on Abrogation: al-Zarkashi

In his landmark manual of the Qur’anic sciences, sheikh Badr al-Deen al-Zarkashi mentioned the following important discussion in his chapter on naasikh and mansookh – abrogated and abrogating – verses:

قسم بعضهم النسخ من وجه آخر إلى ثلاثة أضرب

Some scholars have taken another approach to categorizing abrogation, resulting in three categories:

الأول : نسخ المأمور به قبل امتثاله ، وهذا الضرب هو النسخ على الحقيقة ، كأمر الخليل بذبح ولده ، وكقوله تعالى : إذا ناجيتم الرسول فقدموا بين يدي نجواكم صدقة ( المجادلة : 12 ) ثم نسخه سبحانه بقوله : أأشفقتم ( المجادلة : 13 ) الآية . ـ

One: Abrogation of a command before it could be carried out, which is indeed abrogation. An example of this would be the command for Ibrahim to sacrifice his son, or Allah’s statement:

إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً

When you [wish to] privately consult the Messenger, present before your consultation a charity. [58:12]

which Allah then abrogated by saying:

أَأَشْفَقْتُمْ

Have you feared … [58:13]

until the end of the ayah.

الثاني : ويسمى نسخا تجوزا ، وهو ما أوجبه الله على من قبلنا كحتم القصاص ولذلك قال عقب تشريع الدية : ذلك تخفيف من ربكم ورحمة ( البقرة : 178 ) وكذلك ما أمرنا الله به أمرا إجماليا ثم نسخ ، كنسخه التوجه إلى بيت الله المقدس بالكعبة ، فإن ذلك كان واجبا علينا من قضية أمره باتباع الأنبياء قبله ، وكنسخ صوم يوم عاشوراء برمضان . ـ

Two – which can only be loosely called “abrogation” – is what Allah had mandated on those before us, such as the decree of legal retribution. It was in this vein that immediately after the legislation of blood-money Allah said:

ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ

This is an alleviation from your Lord and a mercy. [2:178]

And likewise what Allah commanded in general terms and then abrogated, such as His abrogation of facing towards Allah’s Sacred House in Jerusalem by facing instead towards the Ka’bah, for that had been something binding on us under His commandment to follow the previous prophets. Another example of this is the abrogation of fasting the Day of ‘Aashooraa’ by fasting Ramadan. Continue reading

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‘Ibad al-Rahman – Conclusion: ‘Abd al-Razzaq al-Badr

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinah, wrote a small booklet on the qualities of the ‘Ibad al-Rahman – servants of the Most Merciful – mentioned in the end of Surah al-Furqan. We have translated this booklet in a series of posts. He concluded the booklet with the following:

خاتمة
Conclusion

ثم ختم الله هذا السياق المبارك بذكر جزاء من اتصف بالصفات السابقة، وعظيم ثوابه، فقال عز وجل : [أُولَـٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا ﴿٧٥﴾ خَالِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا] فكان الجزاء من جنس العمل؛ فلما كانت أوصافهم رفيعةً عاليةً كافأهم رب العالمين بالغرْفة العالية جزاءً لهم. ـ

Allah then concludes this blessed passage by mentioning the recompense of those who are characterized by these aforementioned qualities and the greatness of His reward for them. He says:

أُولَـٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا * خَالِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا

Those will be awarded with a dwelling for what they patiently endured, and they will be received therein with greetings and words of peace. * Abiding therein; excellent it is as an abode, and as a place to dwell. [25:75-76]

For the rewards of deeds are of the same nature as the deeds themselves. So since their qualities are so lofty and elevated then the Lord of all creation will compensate them with this elevated dwelling place as a reward. Continue reading

The Jews Say the Christians Have Nothing to Stand on …: Tafsir ibn Kathir

al-Haafidh Ismaa’eel ibn Kathir wrote the following in his tafsir of surah al-Baqarah:

وقوله تعالى : ( وقالت اليهود ليست النصارى على شيء وقالت النصارى ليست اليهود على شيء وهم يتلون الكتاب ) يبين به تعالى تناقضهم وتباغضهم وتعاديهم وتعاندهم . كما قال محمد بن إسحاق : حدثني محمد بن أبي محمد ، عن عكرمة أو سعيد بن جبير ، عن ابن عباس ، قال : لما قدم أهل نجران من النصارى على رسول الله صلى الله عليه وسلم ، أتتهم أحبار يهود ، فتنازعوا عند رسول الله صلى الله عليه وسلم ، فقال رافع بن حريملة ما أنتم على شيء ، وكفر بعيسى وبالإنجيل . وقال رجل من أهل نجران من النصارى لليهود : ما أنتم على شيء . وجحد نبوة موسى وكفر بالتوراة . فأنزل الله في ذلك من قولهما ( وقالت اليهود ليست النصارى على شيء وقالت النصارى ليست اليهود على شيء وهم يتلون الكتاب ) قال : إن كلا يتلو في كتابه تصديق من كفر به ، أي : يكفر اليهود بعيسى وعندهم التوراة ، فيها ما أخذ الله عليهم على لسان موسى بالتصديق بعيسى ، وفي الإنجيل ما جاء به عيسى بتصديق موسى ، وما جاء من التوراة من عند الله ، وكل يكفر بما في يد صاحبه . ـ

Allah’s statement:

وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَىٰ عَلَىٰ شَيْءٍ وَقَالَتِ النَّصَارَىٰ لَيْسَتِ الْيَهُودُ عَلَىٰ شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ ۗ كَذَٰلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَاللَّـهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

The Jews say “The Christians have nothing to stand on,” and the Christians say, “The Jews have nothing to stand on,” although they both recite the Scripture. Likewise is what those who do not know said. So Allah will judge between them on the Day of Resurrection concerning that over which they used to differ. [2:113]

Allah is clearly putting their contradictions, their mutual enmity and hatred, and their opposition to one another on display. This is just as Muhammad ibn Ishaaq said: that Muhammad ibn Abi Muhammad told me on the authority of ‘Ikrimah or Sa’eed ibn Jubayr, that ibn ‘Abbas said:

When the Christians of Najran came to see Allah’s Messenger, the Jewish Rabbis [of al-Madinah] came to them and the two groups argued in front of Allah’s Messenger. Raafi’ ibn Huraymilah said, “You all have nothing to stand on!” and he expressed his disbelief in ‘Eesaa and the Injeel. A man from the Christians of Najran said to the Jews, “You all have nothing to stand on!” and rejected the Prophethood of Moosaa and expressed his disbelief in the Tawrah. So then Allah revealed the following about these statements of theirs:

وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَىٰ عَلَىٰ شَيْءٍ وَقَالَتِ النَّصَارَىٰ لَيْسَتِ الْيَهُودُ عَلَىٰ شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ

The Jews say “The Christians have nothing to stand on,” and the Christians say, “The Jews have nothing to stand on,” although they both recite the Scripture.

Ibn ‘Abbaas went on to say: Continue reading

‘Ibad al-Rahman Part 8 – Attention to Supplication: ‘Abd al-Razzaq al-Badr

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinah, wrote a small booklet on the qualities of the ‘Ibad al-Rahman – servants of the Most Merciful – mentioned in the end of Surah al-Furqan. We have translated this booklet in a series of posts. This is the eighth and final quality mentioned before the conclusion:

الصفة الثامنة : عنايتهم بالدعاء والتَّضرع لله
The Eighth Characteristic: Their Attention to Supplication and Humility Towards Allah

قال عز وجل : [وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا] ـ

Allah said:

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

And those who say, “Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.” [25:74]

فمنْ صفات عباد الرحمن الكمل: عنايتهم بالدعاء، فهم مفتقرون إلى الله ملْتجئون إليه، مقْبلون عليه، وجميع حاجاتهم ومصالحهم الدينية والدنيوية يرجونها منه وحده لا شريك له. ـ

One of the characteristics of the complete ‘Ibad al-Rahman – slaves of the Most Merciful – is their attention to supplication, for they are completely in need of Allah and seek refuge in Him and turn to Him. For every single need and benefit – whether in this life or the next – they place their hopes in Him alone, making no partner with Him.

ثم هم في دعائهم يحرصون على جوامع الدعاء وأنفعه، فقولهم: [وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا] هذا الدعاء من أجمع الدعاء وأنفعه، ففيه أولًا دعاء المرء بأنْ تقر عينه، ويسعد قلبه بصلاح أهله وأولاده؛ في تعبدهم، وأخلاقهم، وتعاملاتهم، وعيْشهم، وبرِّهم بوالديهم، وغير ذلك. ـ

But more than that, when it comes to their supplications they stick to those supplications which are comprehensive in meaning and especially beneficial. For example, their statement: Continue reading

Some Background on the Field of ‘Uloom al-Qur’an: Sheikh ‘Abd al-Kareem al-Khudayr

In the introduction to his explanation of Manthoomah al-Zamzami – an introduction to the Qur’anic sciences in poem form -, sheikh ‘Abd al-Kareem al-Khudayr included the following remarks which include important background information regarding the field of ‘Uloom al-Qur’an:

التأليف في علوم القرآن يندر أن تجد متنا يناسب شرحه في دورة مثلا كما يوجد في العلوم الأخرى، العلوم الأخرى ألف فيها للمبتدئين، كتب كثيرة للمبتدئين؛ في الفقه، في العقائد، في الحديث، في كذا..، كتب كثيرة تناسب المبتدئين، كتب ألفت للمتوسطين، كتب ألفت للمنتهين. ـ

When it comes to the field of the Qur’anic sciences it is rare to find a primer suitable to be explained in a conference setting like the primers that you can find for other fields. In other sciences there are works that have been written for the beginning level, many books suitable for beginners. This is the case in fiqh, in ‘aqeedah, in hadeeth, and so on. There are plenty of books suitable for beginners, books written for intermediate students, and books written for advanced students.

تعال يا أخي إلى علوم القرآن، ما الذي يناسب المبتدئين من هذه العلوم؟ نجد في الدورات عناية بمقدمة شيخ الإسلام ابن تيمية مقدمة التفسير ، شيخ الإسلام رحمه الله إمام من أئمة المسلمين، يكفي أن هذا الكتاب لشيخ الإسلام، لكن هل هو على طريقة المتون التي تعنى بالحدود والأمثلة والتعاريف وضبط الفن وضبط أنواع الفن كالعلوم الأخرى؟ يعني: هل نجد متنا في علوم القرآن مثل ما نجد النخبة مثلا ، أو الكتب التي ألفت للتدرج في تلقي العقيدة الصحيحة؟ ما نجد، يعني على سبيل الاستقلال للعلماء الذين يؤلفون على الجادة لطلاب العلم ما تجد إلا ما ندر. ـ

Let’s look, my brother, at the Qur’anic sciences – what would be a suitable work in this field for the beginning student? We find conferences generally giving attention to the Muqaddimah al-Tafsir of Sheikh al-Islam ibn Taymiyah, the sheikh of Islam (may Allah have mercy on him) and one of the leading figures of the Muslims. It is enough to know that this book was written by this Sheikh al-Islam, but is this work written in the typical mold of a primer that focuses on delimiting the subject, providing examples, giving definitions, precisely defining the field and the various sub-fields within it as we find in the primers of other sciences? In other words, do we find source texts for the Qur’anic sciences like al-Nukhbah al-Fikr, for example or like the books written to help the student gradually progress in acquiring the correct ‘aqeedah? We do not find these, meaning not as their own independent works written by the scholars as part of a progression of knowledge for students of knowledge. Except for the rare exception, we do not find such works. Continue reading

‘Ibad al-Rahman Part 7 – Reverence of Allah’s Speech: ‘Abd al-Razzaq al-Badr

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinah, wrote a small booklet on the qualities of the ‘Ibad al-Rahman – servants of the Most Merciful – mentioned in the end of Surah al-Furqan. We have translated this booklet in a series of posts. This is the seventh quality mentioned:

الصفة السابعة : تعظيمهم لكلام الله وعملهم بما فيه
The Seventh Characteristic: Their Reverence of Allah’s Speech and Acting in Accordance With It

قال عز وجل : [وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا] ـ

Allah said:

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا

And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind. [25:73]

كلام الله شأنه عظيم، ومكانته جليلة في نفوس عباد الرحمن، فلا يقابلونه بالصدود والإعْراض، بل يعظِّمونه ويجلونه، ويحسنون اسْتماعه والانْتفاع به. ـ

Allah’s speech has tremendous standing and holds an important place in the hearts of the ‘Ibad al-Rahman – the slaves of the Most Merciful. They do not respond to it with rejection or evasion. On the contrary, they revere and venerate it, making sure to listen to it carefully in order to benefit from it.

وقوله : [ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا] أي: إذا استمعوا لكلام الربِّ لم يكونوا كالأصمِّ الذي لا يسْمع فينتفع بالموعظة، وكالأعمى الذي لا يبصر، بل هم يحْسنون الاسْتماع، و ينتفعون بالمواعظ، ويعْملون بأحكامه وهداياته. ـ

Allah’s statement: Continue reading

The Qur’an is Free of Contradictions: Tafsir ibn Kathir

Allah says in surah al-Nisaa’:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found many contradictions therein. [4:82]

al-Haafidh Ismaa’eel ibn Kathir began his tafsir of this ayah by writing:

يقول تعالى آمرا عباده بتدبر القرآن ، وناهيا لهم عن الإعراض عنه ، وعن تفهم معانيه المحكمة وألفاظه البليغة ، ومخبرا لهم أنه لا اختلاف فيه ولا اضطراب ، ولا تضاد ولا تعارض ; لأنه تنزيل من حكيم حميد ، فهو حق من حق ; ولهذا قال تعالى : ( أفلا يتدبرون القرآن [ أم على قلوب أقفالها ] ) [ محمد : 24 ] ثم قال : ( ولو كان من عند غير الله ) أي : لو كان مفتعلا مختلقا ، كما يقوله من يقوله من جهلة المشركين والمنافقين في بواطنهم ( لوجدوا فيه اختلافا كثيرا ) أي : اضطرابا وتضادا كثيرا . أي : وهذا سالم من الاختلاف ، فهو من عند الله . ـ

Allah is commanding His slaves to contemplate the Qur’an and forbidding them from turning away from it or from turning away from understanding its clear meanings and eloquent wordings. He is also informing them that it does not contain any contradictions or disagreements within it; it neither opposes nor contradictions itself. That is because it is a revelation from the Wise and Praise-worthy One, so it is truth from the True One. That is why Allah said:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

Do they not then think deeply in the Quran, or are their hearts locked up? [47:24]

So He said: Continue reading

‘Ibad al-Rahman Part 6 – Avoiding Bad Company: ‘Abd al-Razzaq al-Badr

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinah, wrote a small booklet on the qualities of the ‘Ibad al-Rahman – servants of the Most Merciful – mentioned in the end of Surah al-Furqan. We have translated this booklet in a series of posts. This is the sixth quality mentioned:

الصفة السادسة : بعدهم عن مجالس الباطل والمنكرات
The Sixth Characteristic: Distancing Themselves from Gatherings of Falsehood and Evil-Doing

قال عز وجل : [وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا ] ـ

Allah said:

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا

And they are those who do not witness al-zoor, and if they pass by some ill talk, they pass by it with dignity [25:72]

ومنْ أخلاق عباد الرحمن، وجميل صفاتهم أنهم ينزِّهون أنفسهم عن حضور المجالس التي يعم فيها المنكر، ويغْمرها الباطل واللغو المحرم، فقوله عز وجل : [وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ] أي : لا يحْضرون الزور والباطل، ولا يغْشون مجالسه ، ولا يشاركون أهْله . ـ

One aspect of the manners and beautiful qualities of the ‘Ibad al-Rahman – the slaves of the Most Merciful – is that they hold themselves above participating in gatherings in which wrongdoing is common and which are overrun with falsehood and foul speech. For Allah said:

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ

And they are those who do not witness al-zoor

meaning: they are not present for al-zoor and falsehood, they do not attend gatherings which contain such things, and do not join in with the people who practice them.

فيدخل في الآية السابقة: ـ

There are several things which fall under this ayah: Continue reading

‘Ibad al-Rahman Part 5 – Avoiding Major Sins: Sheikh ‘Abd al-Razzaq al-Badr

Sheikh ‘Abd al-Razzaq al-Badr, one of the contemporary scholars of al-Madinah, wrote a small booklet on the qualities of the ‘Ibad al-Rahman – servants of the Most Merciful – mentioned in the end of Surah al-Furqan. We have translated this booklet in a series of posts. This section deals with the firth quality mentioned:

الصفة الخامسة : بعدهم عن كبائر الذنوب وعظائم الآثام
The Fifth Quality: Distancing Oneself from the Major Sins and Gross Misconduct

قال عز وجل : [وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّـهِ إِلَـٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّـهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ] ـ

Allah said:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّـهِ إِلَـٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّـهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ

And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. [25:68]

فمنْ أبرز صفات عباد الرحمن المتقين: اجتنابهم كبائر الذنوب والآثام، وقد خص الله عز وجل في هذا السياق ثلاث كبائر بالذِّكر؛ لأنها أعظم الكبائر وأشدها على الإطلاق، وهي: الشرك بالله عالى ؛ وقتل النفس المعصومة ؛ والزنى . ـ

One of the most important traits of the pious ‘Ibad al-Rahman – the slaves of the Most Merciful – is their avoidance of major sins and misdeeds. In this passage, Allah has selected three major sins to mention because they are the gravest and worst of all the major sins. They are:

  • al-Shirk – Associating partners with Allah, the Most High
  • Killing a person undeservedly
  • Fornication

فأم ا الشِّرْك فهو متعلِّقٌ بحقِّ الله على عباده، وهو الذنب الذي لا يغفره الله لمن مات عليه ، كما قال تعالى: [إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّـهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا] . ـ

As for al-Shirk, it is connected to Allah’s rights over His slaves and it is the sin which Allah will not forgive for whoever dies in that state. This is as Allah said:

إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّـهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا

Indeed, Allah does not forgive associating partners with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. [4:48]

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Leaving the Remembrance of Allah: Sheikh al-Fawzan

While describing the munafiqoon in part of surah al-Mujaadalah, Allah says:

اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنسَاهُمْ ذِكْرَ اللَّـهِ ۚ أُولَـٰئِكَ حِزْبُ الشَّيْطَانِ ۚ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ

The Shaytaan has overcome them and made them forget the remembrance of Allah. Those ones are the party of the Shaytaan. Indeed, surely the band of Shaytaan are the losers. [58:19]

Commenting on this, sheikh Saalih al-Fawzan said:

بين السبب الذي حملهم على هذا الكذب ، وهذه الأيمان الفاجرة وهو أن الشيطان استحوذ عليهم ، أي : تسلط عليهم وتمكن منهم فصاروا من جنده . ـ

Allah is explaining the reason which caused them to come to this disbelief and to make this false oath [see 58:17-18] – it is that the shaytaan has overcome them. Meaning he has prevailed over them and is in a position of power over them so they have become part of his band.

ـ [فَأَنسَاهُمْ ذِكْرَ اللَّـهِ] و إذا نسوا ذكر الله قلّ الإيمان في قلوبهم وقلت خشية الله في قلوبهم ، فلا يمتنعون من الكذب ومن الأعمال الرديئة ؛ لأنهم لا يذكرون الله إلا قليلاً ، فذكر الله يعصم الإنسان من الشيطان . ـ

فَأَنسَاهُمْ ذِكْرَ اللَّـهِ

So he caused them to forget Allah Continue reading