Central Themes of Surah al-Baqarah: Sheikh Muhammad Bazmool

In a discussion on the connections between different sections of individual surahs, Sheikh Muhammad Bazmool provided an example in this quick outline of the contents of surah al-Baqarah:

مثال آخر: الآيات من آية رقم ( ١)، إلى الآية رقم ( ٢٠ ) من سورة البقرة تعتبر المقدمة بالنسبة لمحتوى السورة، حيث وصف القرآن بما هو أهله، ووصف متبعيه ومخالفيه كلا بما يستحقه. ـ

Another example of the relationships between different groups of ayaat to one another within a surah comes in surah al-Baqarah[1].

Ayaat 1-20 can be considered as an introduction to the contents of this surah as it describes the Qur’an in the way that it deserves and characterizes the followers and violators of the Qur’an in ways appropriate for each of them.

ثم يأت المقصد الأول من آية رقم ( ٢١-٢٥ ) في دعوة الناس كافة إلى الإسلام. ـ

Then we come to the first section, from ayah 21-25, which is inviting all of mankind to Islam.

ثم يأت المقصد الثاني من آية رقم (٤٠ -١٦٢ ) في دعوة أهل الكتاب، دعوة خاصة إلى ترك باطلهم والدخول في هذا الدين الحق. ـ

Then we come to the second section, from ayah 40-162, which is inviting the Ahl al-Kitab. More specifically, it is inviting them to abandon their false beliefs and enter into this religion of truth. Continue reading

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How and Why the Sahabah used Israa’eeliyyaat Narrations: Sheikh Muhammad Bazmool

In his book devoted to the subject of Narration-based tafsir (al-Tafsir bi’l-Mathoor), sheikh Muhammad Bazmool included the following question and answer in response to an issue that has confused some people:

الاشكال الرابع : كثرة الروايات الاسرائيلية عن الصحابة ، ألا تمنع من اعتماد التفسير بالمأثور والرجوع إليه ؟

The Fourth Concern: There are many Israa’eeliyaat [Judaeo-Christian] stories transmitted from the Sahabah? Shouldn’t this stop up from relying of Narration-based Tafsir and making it our reference point?

والجواب : لا يصح عن الصحابة الكثير من الروايات الاسرائيلئة ، وما صح عنهم من ذلك لا يمنع اعتماد التفسير بالمأثور ؛ لأنهم إنما كانوا يوردونها تعجبا واستشهادا ، لا أصلا واعتمادا . ـ

The Response: There are actually not a large number of Israa’eeliyaat stories authentically transmitted from the Sahabah, but the material of this sort which has been authentically traced back to them does not stop us from relying on Narration-based tafsir. That is because they only relayed these stories out of amazement or as secondary supporting evidence, not as the basis for their understanding or the foundation of the explanations.

والموقوف الشرعي من الاسرائيليات بحسب نوعها . ـ

And the proper legislated approach towards Israa’eeliyaat narrations differs according to what kind of Israa’eeliyaat narrations they are.

فما خالف ما جاءنا في القرآن العظيم والسنة النبوية نوده . ـ

○ Whatever goes against what has come to us in the Qur’an or the Prophetic Sunnah or contradicts it, then we reject it. Continue reading

Meanings of the words Yahood, Nasaara and Saabi’oon: Tafsir al-Baghawi

Imam al-Baghawi offers some linguistic definitions and benefits in his tafsir of surah al-Baqarah [2:62] by writing:

 ـ ( إن الذين آمنوا والذين هادوا ) يعني اليهود سموا به لقولهم إنا هدنا إليك أي ملنا إليك وقيل لأنهم هادوا أي تابوا عن عبادة العجل وقيل لأنهم مالوا عن دين الإسلام وعن دين موسى عليه السلام وقال أبو عمرو بن العلاء : لأنهم يتهودون أي يتحركون عند قراءة التوراة ويقولون : إن السماوات والأرض تحركت حين آتى الله موسى التوراة . ـ

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا

Verily! Those who believe and those who haadoo … [2:62]

meaning, the Yahood (Jews). They were called by that due to their statement

إِنَّا هُدْنَا إِلَيْكَ

indeed, we have hudnaa to You. [7:156]

meaning, we have turned to You.

And some say that they are called that because they haadoo [reconciled] – i.e. repented – from their calf-worship.

Some others say they are called that because they turned away from the religion of Islam and from the religion of Moosaa (peace be upon him).

Abu ‘Amr ibn al-‘Alaa’ said they are called that because they yatahawwadoon – meaning they rock and sway when they are reciting the Tawrah and because they say that the heavens and the earth shook when Allah gave Moosaa the Tawrah. Continue reading

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”. Continue reading

The Forbidden Foods in Surah al-Nahl: Tafsir al-Sa’di

Allah says towards the end of surah al-Nahl:

فَكُلُوا مِمَّا رَ‌زَقَكُمُ اللَّـهُ حَلَالًا طَيِّبًا وَاشْكُرُ‌وا نِعْمَتَ اللَّـهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ * إِنَّمَا حَرَّ‌مَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ‌ وَمَا أُهِلَّ لِغَيْرِ‌ اللَّـهِ بِهِ ۖ فَمَنِ اضْطُرَّ‌ غَيْرَ‌ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ * وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَـٰذَا حَلَالٌ وَهَـٰذَا حَرَ‌امٌ لِّتَفْتَرُ‌وا عَلَى اللَّـهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُ‌ونَ عَلَى اللَّـهِ الْكَذِبَ لَا يُفْلِحُونَ * مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ * وَعَلَى الَّذِينَ هَادُوا حَرَّ‌مْنَا مَا قَصَصْنَا عَلَيْكَ مِن قَبْلُ ۖ وَمَا ظَلَمْنَاهُمْ وَلَـٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ

So eat of the lawful and good food which Allah has provided for you. And be grateful for the Graces of Allah, if it is He Whom you worship. * He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced, without desire nor trangression – then indeed, Allah is Forgiving and Merciful. * And do not say about what your tongues assert of untruth, “This is lawful and this is unlawful,” to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed. * A brief enjoyment, and they will have a painful punishment. * And to those who are Jews We have prohibited that which We related to you before. And We did not wrong them [thereby], but they were wronging themselves. [16:114-118]

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

يأمر تعالى عباده بأكل ما رزقهم الله من الحيوانات والحبوب والثمار وغيرها. { حَلَالًا طَيِّبًا } أي: حالة كونها متصفة بهذين الوصفين بحيث لا تكون مما حرم الله أو أثرا عن غصب ونحوه. فتمتعوا بما خلق الله لكم من غير إسراف ولا تَعَدٍّ. { وَاشْكُرُوا نِعْمَةَ اللَّهِ } بالاعتراف بها بالقلب والثناء على الله بها وصرفها في طاعة الله. { إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ } أي إن كنتم مخلصين له العبادة، فلا تشكروا إلا إياه، ولا تنسوا المنعم. ـ

Allah is commanding His slaves to eat of the animals, produce, and other things which He has provided for them.

حَلَالًا طَيِّبًا

Lawful and good

meaning: in a state characterized by these two attributes, such that they do not fall under what Allah has forbidden nor were obtained by forced coercion or other similar methods. So they enjoy what Allah has created for them without wastefulness or infringing on the rights of others.

وَاشْكُرُوا نِعْمَةَ اللَّهِ

And be grateful for the blessings of Allah

by recognizing them with one’s heart, praising Allah for them, and using them for obedience to Allah.

إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ

If it is He Whom you worship.

meaning: if you are really sincerely devoted to Him in worship, then do not thank anyone other than Him and do not forget the Granter of blessings.

 ـ { إِنَّمَا حَرَّمَ عَلَيْكُمُ } الأشياء المضرة تنزيها لكم، وذلك: كـ { الْمَيْتَةَ } ويدخل في ذلك كل ما كان موته على غير ذكاة مشروعة، ويستثنى من ذلك ميتة الجراد والسمك. ـ

إِنَّمَا حَرَّمَ عَلَيْكُمُ

He has only forbidden to you

the things which are harmful, in order to keep you safe from them, and these are the likes of

Continue reading

The Four Stages of Fasting ‘Aashooraa’: Ibn Rajab al-Hanbali

In his book detailing the different activities of the year, Ibn Rajab al-Hanbali wrote the following discussion concerning the Day of ‘Aashooraa’ (the 10th day of the month of Muharram) and its fasting:

وكان للنبي صلى الله عليه وسلم في صيامه أربع حالات: ـ

The Prophet (ﷺ) went through four different stages regarding the fasting of ‘Aashooraa’:

الحالة الأولى: أنه كان يصومه بمكة ولا يأمر الناس بالصوم ففي الصحيحين عن عائشة رضي الله عنها قالت: كان عاشوراء يوما تصومه قريش في الجاهلية وكان النبي صلى الله عليه وسلم يصومه فلما قدم المدينة صامه وأمر بصيامه فلما نزلت فريضة شهر رمضان كان رمضان هو الذي يصومه فترك يوم عاشوراء فمن شاء صامه ومن شاء أفطره وفي رواية للبخاري وقال رسول الله صلى الله عليه وسلم: “من شاء فليصمه ومن شاء أفطر”. ـ

○The First Stage: That he used to fast it in Mecca but he did not command the people to fast. There is a narration in the Saheehayn on the authority of ‘Aa’ishah who said:

The Day of ‘Aashooraa’ was a day that the Quraish used to fast during the times of al-Jaahiliyyah and the Prophet (ﷺ) also used to fast it. Then when he came to al-Madinah he fasted it and he commanded its fasting. Then when the obligation of fasting the month of Ramadan was revealed, it was Ramadan that he fasted and thus he left off the Day of ‘Aashooraa’, so whoever wished could fast it and whoever wished did not have to fast it.

And in the narration of al-Bukhari, “And the Prophet (ﷺ) said, ‘Whoever wishes then let him fast and whoever wishes then do not fast.'”

الحالة الثانية: أن النبي صلى الله عليه وسلم لما قدم المدينة ورأى صيام أهل الكتاب له وتعظيمهم له وكان يحب موافقتهم فيما لم يؤمر به صامه وأمر الناس بصيامه وأكد الأمر بصيامه والحث عليه حتى كانوا يصومونه أطفالهم ففي الصحيحين عن ابن عباس قال: قدم رسول الله صلى الله عليه وسلم المدينة فوجد اليهود صياما يوم عاشوراء فقال لهم رسول الله صلى الله عليه وسلم: ما هذا اليوم الذي تصومونه؟ قالوا: هذا يوم عظيم أنجى الله فيه موسى وقومه وأغرق فرعون وقومه فصامه موسى شكرا فنحن نصومه فقال رسول الله صلى الله عليه وسلم: “فنحن أحق وأولى بموسى منكم” فصامه رسول الله صلى الله عليه وسلم وأمر بصيامه. ـ

○The Second Stage: That the Prophet (ﷺ) came to al-Madinah and he saw the Ahl al-Kitaab fasting it and holding it in high regard, and he was pleased with his having been in accord with them in in the fast which he had not previously ordered the people to do. So he then commanded the people to fast that day and emphasized the command to fast it. He encouraged the people to do so to the extent that even the children would fast it. So there is a report in the Saheehayn on the authority of ibn ‘Abbaas who said: Continue reading

The Sahabah and Tabi’oon known for their Tafsir: al-Suyooti

In his famous work detailing the sciences of the Qur’an, sheikh Jalaal al-Deen al-Suyooti included a section on the different generations of mufassiroon (Qur’anic exegetes). What follows is a condensed and streamlined presentation of the first part of this chapter, as prepared by sheikh Muhammad ibn ‘Umar Bazmool:

طبقة الصحابة
The Level of the Sahabah

اشتهر بالتفسير من الصحابة عشرة : الخلفاء الأربعة ، وابن مسعود ، وابن عباس ، وأبي بن كعب ، وزيد بن ثابت ، وأبو موسى الأشعري ، وعبد الله بن الزبير . ـ

Those who are well known among the sahabah for tafsir are ten: the four Khulafaa’ [Abu Bakr al-Siddeeq, ‘Umar ibn al-Khattab, ‘Uthman ibn ‘Affan, and ‘Ali ibn Abi Taalib], ibn Mas’ood, ibn ‘Abbas, Ubay ibn Ka’b, Zayd ibn Thaabit, Abu Moosaa al-Ash’ari, and ‘Abdullah ibn al-Zubayr.

أما الخلفاء ؛ فأكثر من روي عنه منهم : على بن أبي طالب ، والرواية عن الثلاثة نزرة جداً ، وكان السبب في ذلك تقدم وفاتهم ، كما أن ذلك هو السبب في قلة رواية أبي بكر رضي الله عنه للحديث ، ولا أحفظ عن أبي بكر رضي الله عنه في التفسير إلا آثاراً قليلة جداً ، لا تكاد تجاوز العشرة ، وأما على ؛ فروي عنه الكثير . ـ

As for the Khulafaa’, then the one from whom the most is transmitted is ‘Ali ibn Abi Taalib, while what is transmitted from the other three is very little. The reason for that is because those three died earlier, just as that is the reason why there is little in the way of hadeeth narrated from Abu Bakr (may Allah be pleased with him), nor was much preserved from Abu Bakr in the way tafsir except for a very few statements which hardly even amount to ten in total. But as for ‘Ali, then a great deal was transmitted from him. Continue reading

Does the term “al-Mushrikoon” include the Ahl al-Kitaab? – Imam al-Shinqitee

During a lesson that sheikh Muhammad al-Ameen al-Shinqitee once gave in Jordan, he was asked a series of three questions from one of the students of knowledge present. The second of these questions was:

هل يشمل لفظ المشركين أهل الكتاب؟

Does the term “al-Mushrikoon” include the Ahl al-Kitaab?

In response to this question, the sheikh answered:

وأما الجواب عن المسالة الثانية , فهو أن ما ذكرتم من أن القرآن فرق بين المشركين وبين أهل الكتاب , واستشهدتم لذلك بآية المائدة لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آَمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آَمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى (82) الآية ، فهو كما ذكرتم, لأن العطف يقتضي بظاهره الفرق بين المعطوف والمعطوف عليه. ـ

As for the answer to the second question, then it is regarding what some have mentioned that the Qur’an makes a distinction between the Mushrikoon and the Ahl al-Kitaab, and as evidence they cite the ayah of surah al-Maa’idah:

لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَ‌كُوا ۖ وَلَتَجِدَنَّ أَقْرَ‌بَهُم مَّوَدَّةً لِّلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَ‌ىٰ

You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah; and you will find the nearest of them in affection to the believers those who say, “We are Christians.” [5:82]

And it is as they say, because mentioning two items of the same part-of-speech category together [i.e. “the Jews” and “those who associate others with Allah”] entails that there is some distinction between the two when taken at its apparent linguistic meaning. Continue reading

Tafsir of Surah al-Fatihah: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee wrote the following explanation in his book of tafsir, Adhwaa’ al-Bayaan, regarding surah al-Fatihah. The entire theme of al-Shinqitee’s tafsir was to specifically focus on explaining the Qur’an by means of the Qur’an, and his explanation of surah al-Fatihah here is no different. Due to this focused approach, this explanation contains some benefits not frequently emphasized in other works of tafsir, and acts as a valuable addition and complement to the broader tafsir literature.

بسم الله الرحمن الرحيم

سورة الفاتحة

In the name of Allah, al-Rahman al-Raheem

Surah al-Fatihah

قوله تعالى : ( الحمد لله رب العالمين ) . لم يذكر لحمده هنا ظرفا مكانيا ولا زمانيا ، وذكر في سورة الروم أن من ظروفه المكانية السماوات والأرض في قوله : ( وله الحمد في السماوات والأرض ) وذكر في سورة القصص أن من ظروفه الزمانية : الدنيا والآخرة في قوله : ( وهو الله لا إله إلا هو له الحمد في الأولى والآخرة ) ، وقال في أول سورة سبأ : ( وله الحمد في الآخرة وهو الحكيم الخبير ) ، والألف واللام في ( الحمد ) لاستغراق جميع المحامد . وهو ثناء أثنى به تعالى على نفسه وفي ضمنه أمر عباده أن يثنوا عليه به . ـ

○ Allah’s statement:

الْحَمْدُ لِلَّـهِ رَ‌بِّ الْعَالَمِينَ

[All] praise is due to Allah, Lord of the worlds [1:1]

Here there are no mention of accompanying circumstances of place or time to go with His praise, but in surah al-Room He mentioned that the heavens and the earth are among the accompanying circumstances of place for it. This was in His statement:

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ

And to Him is the praise in the heavens and the earth [30:18]

And in surah al-Qasas He mentioned that this worldly life and the hereafter are among the accompanying circumstances of time for it. This was in His statement:

وَهُوَ اللَّـهُ لَا إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ الْحَمْدُ فِي الْأُولَىٰ وَالْآخِرَ‌ةِ

And He is Allah – there is no deity worthy of worship except Him. To Him is the praise in the first and the last [28:70]

And in the beginning of surah Saba’ He said:

وَلَهُ الْحَمْدُ فِي الْآخِرَ‌ةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ‌

To Him is the praise in the Hereafter, and He is the Most Wise, the Intimately Acquainted [34:1]

And the definite article of alif and lam in al-Hamd [the praise] causes it to encompass all praises, and that is commendation which He has lauded upon Himself, and this entails Him commanding His slaves to laud Him with with that phrase as well.

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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. Continue reading