The Virtue of this Ummah over the Previous Nations: Imam al-Shinqitee

The following discussion is an excerpt from a class of the famous mufassir, sheikh Muhammad al-Ameen al-Shinqitee. The class was delivered in his home to a group of his students. It was recorded, and subsequently transcribed and published in a collection of similar lessons and recorded events. This particular excerpt occurred during a lesson in which sheikh al-Shinqitee was explaining part of surah al-Baqarah, during his discussion of the ayah:

يَا بَنِي إِسْرَ‌ائِيلَ اذْكُرُ‌وا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

O Banu Israa’eel, remember My favor that I have bestowed upon you and that I preferred you over all creation [2:47]

Sheikh Muhammad al-Ameen al-Shinqitee explained:

وقوله هنا {فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ} ؛ أي : على عالمي زمانكم الذي أنتم فيه ، فلا ينافي أن هذه الأمة التي هي أمة محمد ﷺ أفضل منهم ، كما نصّ الله على ذلك بقوله : {كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ} الآية [آل عمران 110] ، وفي حديث معاوية بن حيدة القشيري عن النبي ﷺ : أَنْتُمْ تُوفُونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى اللَّهِ . ـ

Allah’s statement here:

 فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

 I preferred you over all creation [2:47]

meaning: over all creation of the time in which they were living, so this does not conflict with the fact that this ummah – which is the ummah of Muhammad (ﷺ) – is the best of nations, as Allah informed us in His statement:

كُنتُمْ خَيْرَ‌ أُمَّةٍ أُخْرِ‌جَتْ لِلنَّاسِ

You are the best nation brought forth for mankind … [3:110]

…until the end of the ayah. And in the hadeeth of Mu’aawiyah ibn Haidah al-Qushairi that the Prophet (ﷺ) said, “You succeeded seventy nations and you are the best of them and the most noble of them in the sight of Allah”.

Divorce in the Qur’an – Part 2: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di dedicated a chapter of his book to the issues related to marriage and divorce. This series of articles will present the different sub-divisions of this chapter in order. This is the ninth section overall – and the second on divorce – : 1 – 2 – 3 – 4 – 5 – 6 – 7 – 8 – 9 – 10

وقال تعالى: {يا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا} [الأحزاب: 49] ـ

And Allah said:

يا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا

O you who believe! When you marry believing women and then divorce them before you have touched them, then there is not any ‘iddah to count concerning them for you. Then provide for them, and release them in a handsome manner. [33:49]

ففي هذه الآية أن المفارقة في الحياة بطلاق ونحوه ليس لزوجها عليها عدة إذا لم يدخل أو يخل بها، بل بمجرد ما يطلقها لها التزوج في الحال. ـ

So this ayah contains the fact that separation while both are alive due to divorce and the likes of that does not require any ‘iddah (waiting period) for the wife if the husband has not had intercourse with her or been alone with her in seclusion. Rather, from the very moment of her being divorced she is able to marry (another person) in that scenario.

وفي هذا أن العدة تثبت بالدخول، وكذلك الخلوة، كما ثبت عن الخلفاء الراشدين، ومفهوم الآية أن الفراق بالموت تعتد له الزوجة المعقود عليها ولو قبل الدخول . ـ

And this ayah also contains the fact that the ‘iddah is confirmed in the case of intercourse, and likewise in the case of seclusion, as has been authenticated by the Rightly-Guided Khulafaa’. And the implication of this ayah is that in the case of separation by death, the wife who is engaged in a marriage contract must complete the ‘iddah for her husband even if the death took place prior to intercourse.

Ashaab al-Aykah and the People of Shu’aib: Tafsir ibn Kathir

Allah begins recounts the story of His prophet Shu’aib in surah al-Shu’araa’ by saying:

كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ * إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ

The Ashaab al-Aykah denied the messengers * when Shu’aib said to them, “Won’t you have taqwaa?” [26:176-177]

al-Haafidh Ismaa’eel ibn Kathir mentioned the following point in his discussion of these verses:

 هؤلاء – أعني أصحاب الأيكة – هم أهل مدين على الصحيح . وكان نبي الله شعيب من أنفسهم ، وإنما لم يقل هنا أخوهم شعيب ; لأنهم نسبوا إلى عبادة الأيكة ، وهي شجرة . وقيل : شجر ملتف كالغيضة ، كانوا يعبدونها ; فلهذا لما قال : كذب أصحاب الأيكة المرسلين ، لم يقل : ” إذ قال لهم أخوهم شعيب ” ، وإنما قال : ( إذ قال لهم شعيب ) ، فقطع نسبة الأخوة بينهم ; للمعنى الذي نسبوا إليه ، وإن كان أخاهم نسبا . ومن الناس من لم يتفطن لهذه النكتة ، فظن أن أصحاب الأيكة غير أهل مدين ، فزعم أن شعيبا عليه السلام ، بعثه الله إلى أمتين ، ومنهم من قال : ثلاث أمم . … والصحيح أنهم أمة واحدة ، وصفوا في كل مقام بشيء ; ولهذا وعظ هؤلاء وأمرهم بوفاء المكيال والميزان ، كما في قصة مدين سواء بسواء ، فدل ذلك على أنهم أمة واحدة . ـ

These people – meaning the Ashaab al-Aykah [the People of the Thicket] – are the people of the city of Madyan according to the correct opinion. The prophet of Allah Shu’aib was one of them, and the only reason why he is not referred to here as “their brother Shu’aib” is because here they are being described in relation to their worship of the aykah, which is a sort of tree – and some say it is a twisted sort of tree like a thicket -, which they used to worship.

So it is because of this that when Allah said, “The Ashaab al-Aykah denied the messengers“, He did not then say, “when their brother Shu’aib said to them…”, but instead said, “when Shu’aib said to them…“. So He cut off the relationship of brotherhood between Shu’aib and his people in the sense of them being referred to as “his people” even though he was in fact related to them as their brother.

“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:

Those who come to Allah with a Pure Heart: Tafsir al-Qurtubi

In surah al-Shu’araa’, the prophet Ibrahim made a du’aa in which he described the Day of Judgement by saying:

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ * إِلَّا مَنْ أَتَى اللَّـهَ بِقَلْبٍ سَلِيمٍ

The Day wherein neither wealth nor sons will avail, * Except him who brings to Allah a qalb saleem [pure heart] (26:88-89)

Commenting on this in his book of tafsir, Imam al-Qurtubi wrote the following:

قوله تعالى : يوم لا ينفع مال ولا بنون ( يوم ) بدل من ( يوم ) الأول . أي يوم لا ينفع مال ولا بنون أحدا . والمراد بقوله : ” ولا بنون ” الأعوان ; لأن الابن إذا لم ينفع فغيره متى ينفع ؟ وقيل : ذكر البنين لأنه جرى ذكر والد إبراهيم ، أي لم ينفعه إبراهيم . ـ

Allah’s statement:

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ

The Day wherein neither wealth nor sons will avail

– meaning, a day on which neither wealth nor sons will benefit anyone. And the intended meaning of his statement, “nor sons” is helpers, because if sons do not help you, then who else will? And some say, “he mentioned sons here because it comes along with mentioning Ibrahim’s father” – i.e. Ibrahim will not benefit him.

 إلا من أتى الله بقلب سليم هو استثناء من الكافرين ; أي لا ينفعه ماله ولا بنوه . وقيل : هو استثناء من غير الجنس ، أي لكن من أتى الله بقلب سليم ينفعه لسلامة قلبه . ـ

إِلَّا مَنْ أَتَى اللَّـهَ بِقَلْبٍ سَلِيمٍ

Except him who brings to Allah a qalb saleem [pure heart]

This is an exclusion of the disbelievers, i.e. their wealth and sons will not benefit them. But others say it is an exclusion without any exception, i.e. (on that day neither wealth nor sons will benefit) however whoever comes to Allah with a qalb saleem [pure heart] will benefit from the purity of his heart.

وخص القلب بالذكر ; لأنه الذي إذا سلم سلمت الجوارح ، وإذا فسد فسدت سائر الجوارح . وقد تقدم في أول ( البقرة ) . ـ

And the heart is mentioned specifically here because it is that which, if it is pure then one’s limbs are pure, but if it is corrupted then the rest of one’s limbs are corrupted. And this has already been mentioned in the beginning of surah al-Baqarah.

The Story of Qarun: Tafsir al-Sa’di

In his tafsir of surah al-Qasas, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following explanation regarding the story of Qarun (28:76-82):

ـ [‏76ـ82‏]‏ ‏{‏ إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ‏ }‏ إلى آخر القصة . يخبر تعالى عن حالة قارون وما ‏[‏فعل‏}‏ وفُعِلَ به ونُصِحَ ووُعِظَ، فقال‏:‏ ‏{‏إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى‏}‏ أي‏:‏ من بني إسرائيل، الذين فُضِّلوا على العالمين، وفاقوهم في زمانهم، وامتن اللّه عليهم بما امتن به، فكانت حالهم مناسبة للاستقامة، ولكن قارون هذا، بغى على قومه وطغى، بما أوتيه من الأموال العظيمة المطغية ‏{‏وَآتَيْنَاهُ مِنَ الْكُنُوزِ‏}‏ أي‏:‏ كنوز الأموال شيئا كثيرا، ‏{‏مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ ‏[‏أُولِي الْقُوَّةِ‏}‏ والعصبة‏}‏، من العشرة إلى التسعة إلى السبعة، ونحو ذلك‏.‏ أي‏:‏ حتى أن مفاتح خزائن أمواله لتثقل الجماعة القوية عن حملها، هذه المفاتيح، فما ظنك بالخزائن‏؟‏ ‏{‏إِذْ قَالَ لَهُ قَوْمُهُ‏}‏ ناصحين له محذرين له عن الطغيان‏:‏ ‏{‏لَا تَفْرَحْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ‏}‏ أي‏:‏ لا تفرح بهذه الدنيا العظيمة، وتفتخر بها، وتلهيك عن الآخرة، فإن اللّه لا يحب الفرحين بها، المنكبين على محبتها‏.‏ ـ

إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ‏

Indeed, Qarun was from the people of Moses, but he tyrannized them… (28:76)

until the end of the story [28:82]. Allah informs us of the condition of Qarun, what he did, what was done to him, and what he was advised and admonished with. So He said:

إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى‏

Indeed, Qarun was from the people of Moses (28:76)

– meaning: from Banu Israa’eel, those who had been favored over all creation, and they surpassed others in their time, and Allah blessed with what He blessed them with. So it was befitting that their condition would be uprightness, however this Qarun tyrannized his people and wronged them with what he had been given of great tyrannical wealth.

وَآتَيْنَاهُ مِنَ الْكُنُوزِ

And We gave him of treasures… (28:76)

– i.e.: treasures meaning a great amount of wealth

مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ

…whose keys would burden a band of strong men (28:76)

and al-‘usbah (a band) is anywhere from ten to nine to seven [of something in number], or the likes of that. Meaning: It was to the extent that the keys to the treasures to the wealth weighed heavily on the group of strong men carrying them. These were (only) the keys, so then what do you think about the treasures?!

إِذْ قَالَ لَهُ قَوْمُهُ

thereupon his people said to him… (28:76)

offering him sincere advice and warning him of this transgression

لَا تَفْرَ‌حْ ۖ إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِ‌حِينَ

…”Do not exult. Indeed, Allah does not like the exultant.” (28:76)

– meaning: do not revel in this magnificent worldly life or boast over it or let it distract you from the hereafter, for indeed Allah does not love those who exult in it nor those who are devoted to its love.

The Respective Means of Destruction: Tafsir al-Shinqitee

Allah mentions some of the previous nations who were destroyed in surah al-‘Ankaboot with his words:

وَعَادًا وَثَمُودَ وَقَد تَّبَيَّنَ لَكُم مِّن مَّسَاكِنِهِمْ ۖ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِ‌ينَ * وَقَارُ‌ونَ وَفِرْ‌عَوْنَ وَهَامَانَ ۖ وَلَقَدْ جَاءَهُم مُّوسَىٰ بِالْبَيِّنَاتِ فَاسْتَكْبَرُ‌وا فِي الْأَرْ‌ضِ وَمَا كَانُوا سَابِقِينَ * فَكُلًّا أَخَذْنَا بِذَنبِهِ ۖ فَمِنْهُم مَّنْ أَرْ‌سَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُم مَّنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُم مَّنْ خَسَفْنَا بِهِ الْأَرْ‌ضَ وَمِنْهُم مَّنْ أَغْرَ‌قْنَا ۚ وَمَا كَانَ اللَّـهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ

And [We destroyed] ‘Aad and Thamood, and it has become clear to you from their [ruined] dwellings. And Shaytaan had made pleasing to them their deeds and averted them from the path, and they were endowed with perception.* And [We destroyed] Qaaroon and Fir’awn and Haamaan. And Moosaa had already come to them with clear evidences, and they were arrogant in the land, but they were not outrunners [of Our punishment]. * So each We seized for his sin; and among them were those upon whom We sent a Haasiban, and among them were those who were seized by the blast [from the sky], and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves. [29:38-40]

Commenting on this briefly in his book of tafsir, Imam Muhammad al-Ameen al-Shinqitee wrote:

وقد أشار جل وعلا في هذه الآيات الكريمة إلى إهلاك عاد ، وثمود ، وقارون ، وفرعون ، وهامان ، ثم صرح بأنه أخذ كلا منهم بذنبه ، ثم فصل على سبيل ما يسمى في البديع باللف والنشر المرتب أسباب إهلاكهم ، فقال : فمنهم من أرسلنا عليه حاصبا ، [ ص: 160 ] وهي : الريح ، يعني : عادا ، بدليل قوله : وأما عاد فأهلكوا بريح صرصر عاتية [ 69 \ 6 ] ، وقوله : وفي عاد إذ أرسلنا عليهم الريح العقيم [ 51 \ 41 ] ، ونحو ذلك من الآيات . وقوله تعالى : ومنهم من أخذته الصيحة ، يعني : ثمود ، بدليل قوله تعالى فيهم : وأخذ الذين ظلموا الصيحة فأصبحوا في ديارهم جاثمين كأن لم يغنوا فيها ألا إن ثمود كفروا ربهم ألا بعدا لثمود [ 11 \ 67 – 68 ] . وقوله : ومنهم من خسفنا به الأرض ، يعني : قارون ، بدليل قوله تعالى فيه : فخسفنا به وبداره الأرض الآية [ 28 \ 81 ] . وقوله تعالى : ومنهم من أغرقنا ، يعني : فرعون وهامان ، بدليل قوله تعالى : ثم أغرقنا الآخرين [ 37 \ 82 ] ، ونحو ذلك من الآيات . ـ

In these noble ayaat, Allah has pointed to the destruction of ‘Aad, Thamood, Qaaroon, Fir’awn, and Haamaan, then He clarified that each of them were seized in destruction due to their respective sins, then He detailed the destructions in a manner which, according to the science of rhetoric, is called al-laff wa’l-nashr [literally “coiling and unfurling” – bringing several items together in brief and then expanding on each of them respectively later] order of arranging the means of their respective destructions. So He said:

فَمِنْهُم مَّنْ أَرْ‌سَلْنَا عَلَيْهِ حَاصِبًا

and among them were some on whom We sent Haasiban [29:40]

and that is a strong wind – referring to ‘Aad, according to His statement:

وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِ‌يحٍ صَرْ‌صَرٍ‌ عَاتِيَةٍ

And as for ‘Aad, they were destroyed by a screaming, violent wind [69:6]

and His statement:

A Clarification on Warnings in the Qur’an: Imam al-Shinqitee

Imam Muhammad al-Ameen al-Shinqitee mentioned the following point in his book specifically authored to address any supposed contradictions or difficult passages of the Qur’an:

قوله تعالى : [ إِنَّمَا تُنذِرُ‌ مَنِ اتَّبَعَ الذِّكْرَ‌ وَخَشِيَ الرَّ‌حْمَـٰنَ ] الآية {يس 11} . ـ

Allah’s statement:

إِنَّمَا تُنذِرُ‌ مَنِ اتَّبَعَ الذِّكْرَ‌ وَخَشِيَ الرَّ‌حْمَـٰنَ بِالْغَيْبِ ۖ فَبَشِّرْ‌هُ بِمَغْفِرَ‌ةٍ وَأَجْرٍ‌ كَرِ‌يمٍ

You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward. [36:11]

ظاهرها خصوص الإنذار بالمنتفعون به . ـ ونظيرها قوله تعالى : [ إِنَّمَا أَنتَ مُنذِرُ‌ مَن يَخْشَاهَا ] {النازعات 45} . ـ

What it outwardly apparent is that this is a specific warning to those who would benefit from it. And its parallel is Allah’s statement:

إِنَّمَا أَنتَ مُنذِرُ‌ مَن يَخْشَاهَا

You are only a warner for those who fear it (i.e. the arrival of the Hour) [79:45]

وقد جاءت آيات أخر تدل على عموم الإنذار ، كقوله : [ وَتُنذِرَ‌ بِهِ قَوْمًا لُّدًّا ] {مريم 97} ، وقوله : [ لِيَكُونَ لِلْعَالَمِينَ نَذِيرً‌ا ] {الفرقان 1} وقوله : [ فَأَنذَرْ‌تُكُمْ نَارً‌ا تَلَظَّىٰ ] {الليل 14} . ـ

But other ayaat have already come which demonstrate the generality of the warning, such as His statement:

Khutbah regarding ‘Aashooraa’: Imam al-Sa’di

In a collection of more than 400 sermons of sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di, the following khutbah was one of several related to the month of Muharram:

خطبة ثانية لشهر الله المحرم

The second Khutbah regarding the month of Allah, al-Muharram

الحمد لله القاهر فوق عباده عزا وسلطانا ، القادر على مراده فما اتّخذ في خلق السماوات والارض أعوانا ، الناصر من نصر دينه فحاشاه أن يرهقه خذلانا ، العظيم الشان وناهيك بشأن الربوبية شانا ، خضعت لعزته رقاب الجبابرة إذعانا ، ودلت على وحدانيته شواهد الاعتبار عيانا ، قسم الخلق كما شاء شمائل وأيمانا ، فمنتحل إيمانا ومنتحل كفرانا ، قسمة كتبت فكتمت غير أنّ للسعادة والشقاوة عنوانا ، فطوبى للذين : < إِذَا ذُكِرَ‌ اللَّـهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا > [الانفال 2] ، وبعدا للذين إذا ذُكّروا بآيات ربهم خرّوا عليها صمّا وعميانا .  ـ

All praise belongs to Allah, the One who is irresistibly powerful over His slaves with might and authority; the One who is fully capable of enacting His will for He did not take any assistance in the creation of the heavens and the earth; the One who aids those who aid His deen so He saves these ones from being overcome by failure. How magnificent is His greatness, not to mention the greatness of His Lordship! The necks of the tyrants humble themselves to His might in submissiveness, and the testimony of witnessed examples proves His right to be singled out. He divided the creation as He willed into those of the right and those of the left; some of them ascribed to eemaan and some ascribed to disbelief. This division was ordained and then concealed except for the fact that ultimate happiness and sorrow have signs and indications, so glad tidings to those who:

إِذَا ذُكِرَ‌ اللَّـهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا

 when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith [8:2]

and ill tidings for those who, when the ayaat of their Lord are mentioned to them, they suddenly become deaf and blind.

أحمده سبحانه سرا وإعلانا . وأشهد أن لا إله إلا الله وحده لا شريك له شهادة أرجو بها يوم القيامة أمانا . وأشهد أن محمدا عبده ورسوله أكمل الخلق عقلا وأرجحهم ميزانا . ـ

I praise Him – exalted is He – privately and openly. And I testify that there is no deity worthy of worship in truth except Allah alone with no partners – a testimony through which I hope for safety on the Day of Judgement. And I testify that Muhammad is His slave and Messenger – the most complete of the creation in terms of intellect and the most just in judgement.

اللهم صلّ على عبدك ورسولك محمد وعلى آله وأصحابه الذين أيّد الله بهم دينه فكانوا على ذلك أنصارا وأعوانا ، وسلّم تسليما . ـ

O Allah, bestow peace and blessings upon Your slave and Messenger Muhammad and upon his family and his companions – those through whom Allah aided His religion and as such they were helpers and aids.

أما بعد : ـ فيا أيها الناس ؛ اتّقوا الله تعالى تقية من خاف وحذر واستقام ، والتزموا ما وجب عليكم من حقوق الإيمان والإسلام ، وأحبوه تعالى لما غذاكم به من جزيل الفضل والإنعام . ـ

To proceed: O People! Exercise taqwa of Allah – the taqwa of one who fears Him, keeps his guard up and is upright -, and adhere to what is obligatory upon you of the duties of al-eemaan and al-islaam, and love Him due to that with which He has nurtured you of abundant favors and blessings.

واعلموا رحمكم الله أنكم استقبلتم عاما جديدا ، وشهرا محرّما أكيدا ، خصّ باليوم العاشر ، بالأجر الجزيل الوافر . ـ

And know – may Allah have mercy on you all – that you are facing a new year and an emphasized sacred month – especially its tenth day – of abundant and plentiful rewards.

فعن ابن عباس قال : ( قدم النبي ﷺ المدينة فوجد اليهود صياما يوم عاشوراء ، فقال ‏”‏ ما هذا اليوم الذي تصومونه ؟ ‏”‏‏.‏ قالوا ” هذا يوم نجى الله فيه موسى وقومه ، وأهلك فيه فرعون وقومه ، فصامه موسى‏ شكرا لله ، ونحن نصومه ” .‏ قال ﷺ ‏”‏ نحن أَحقُّ وأولى بموسى منكم ‏”‏‏.‏ فصامه وأمر بصيامه.‏ )  [أخرجه البخاري (3315) ومسلم (2714)] ـ

For Ibn ‘Abbas reported:

I will mislead them all, except Your chosen servants: Tafsir al-Shinqitee

Allah informs us in surah al-Hijr of the story of Iblees, and that after Allah had granted his request for a period of respite, Iblees said:

قَالَ رَ‌بِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْ‌ضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ * إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

[Iblees] said, “My Lord, because You have put me in error, I will surely make [disobedience] attractive to them on earth, and I will mislead them all * Except, among them, Your chosen servants.” [15:39-40]

Commenting on the latter ayah in his book of tafsir, sheikh Muhammad al-Ameen al-Shinqitee wrote:

ذكر تعالى في هذه الآية الكريمة أن الشيطان لما أوعد بأنه سيضل أكثر بني آدم ، استثنى من ذلك عباد الله المخلصين ، معترفا بأنه لا قدرة له على إضلالهم ، ونظيره قوله في ص أيضا قال فبعزتك لأغوينهم أجمعين إلا عبادك منهم المخلصين [ 38 \ 82 – 83 ] وعباد الله المخلصون هم المرادون بالاستثناء في قوله في بني إسرائيل لأحتنكن ذريته إلا قليلا [ 17 \ 62 ] وقوله في سبأ ولقد صدق عليهم إبليس ظنه فاتبعوه إلا فريقا من المؤمنين [ 34 \ 20 ] وهم الذين احترز منهم بقوله ولا تجد أكثرهم شاكرين [ 7 \ 17 ] . ـ

In this noble ayah Allah mentioned that when the shaytaan threatened that he would misguide most of the children of Adam he made an exception therein for the chosen servants of Allah, recognizing that he had no ability to misguide them. And the counterpart of that is his statement in surah Saad; he also said:

فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ * إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

By Your might, I will surely mislead them all * Except, among them, Your chosen servants [38:82-83]

And the chosen servants of Allah are the ones intended by the exception which comes in his statement in surah Banu Israa’eel: