Major Nifaq and Minor Nifaq in the Qur’an: Tafsir ibn Kathir

In his explanation of the beginning of surah al-Baqarah, the great expert in hadith, history and tafsir al-haafidh Ismaa’eel ibn Kathir transitioned from the ayaat describing the disbelievers to the ayaat describing the munafiqoon by writing:

لما تقدم وصف المؤمنين في صدر السورة بأربع آيات ، ثم عرف حال الكافرين بهاتين الآيتين ، شرع تعالى في بيان حال المنافقين الذين يظهرون الإيمان ويبطنون الكفر ، ولما كان أمرهم يشتبه على كثير من الناس أطنب في ذكرهم بصفات متعددة ، كل منها نفاق ، كما أنزل سورة ” براءة ” فيهم ، وسورة ” المنافقين ” فيهم ، وذكرهم في سورة ” النور ” وغيرها من السور ، تعريفا لأحوالهم لتجتنب ، ويجتنب من تلبس بها. ـ

After beginning with four ayaat describing the believers at the opening of this surah [2:2-5] and then acquainting us with the disbelievers’ condition in these two ayaat [2:6-7], Allah then moves on to explaining the situation of the munafiqoon – those who outwardly display eemaan while inwardly harboring disbelief [2:8-20]. Because of the difficulty that many people have in identifying their condition, Allah goes into detail by mentioning a number of their characteristics, all of which are nifaq. He also sent down surah al-Baraa’ah [09] and surah al-Munafiqoon [63] regarding them, as well as mentioning them in surah al-Nur [24] and elsewhere in order to acquaint us with their ways so that we could avoid their qualities and those who are characterized by them.

النفاق : هو إظهار الخير وإسرار الشر ، وهو أنواع : اعتقادي ، وهو الذي يخلد صاحبه في النار ، وعملي وهو من أكبر الذنوب ، كما سيأتي تفصيله في موضعه ، إن شاء الله تعالى ، وهذا كما قال ابن جريج : المنافق يخالف قوله فعله ، وسره علانيته ، ومدخله مخرجه ، ومشهده مغيبه . ـ

al-Nifaq is: outwardly displaying good while secretly harboring evil. And there are different varieties of nifaq:

there is Nifaq of Creed, which is the type which causes its perpetrator to spend eternity in the Hellfire,

and there is Nifaq of Deed which is one of the gravest sins.

And we shall discuss this in detail in the appropriate place, inshaAllaah.

All of this is just as ibn Jurayj said, “The munafiq‘s words and actions are at odds, his secrets and public face are at odds, his entering and exiting are at odds, and his public life and private life are at odds.” Continue reading

On the Qur’aniyyoon: Sheikh ‘Abd al-Razzaq al-Badr

One of the many valuable books of ‘aqeedah authored by Sheikh Muhammad ibn ‘Abd al-Wahhaab is his Kitaab Usool al-Eemaan – “Book of the Fundamentals of Faith”. What follows is the final hadeeth from the chapter on the Rights of the Prophet and the accompanying explanation of the hadeeth from sheikh ‘Abd al-Razzaq al-Badr:

وعن المقدام بن معديكرِب الكندي رضي لله عنه أن رسول لله صلى لله عليه وسلم قال : ((يوشك الرجل متكئاً على أريكته يحدِّث بحديث فيقول: بيننا وبينكم كتابُ لله عز وجل ، فما وجدنا فيه من حلال استحللناه وما وجدنا فيه من حرام حرَّمْناه ، ألا وإن ما حرَّم رسول لله صلى لله عليه وسلم مثل ما حرَّم لله)) رواه الترمذي وابن ماجه . ـ

It has been narrated on the authority of al-Miqdam ibn Ma’dirakib al-Kindi that the Messenger of Allah said:

Soon will come a time that a man will be reclining on his couch, and when one of my hadeeth is narrated he will say, “Let the Qur’an be a judge between us and you; whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.” Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden.

This was recorded by al-Tirmidhi and ibn Majah.

ثم ختم هذه الترجمة بهذا الحديث العظيم في الدلالة على أن من محبته عليه الصلاة والسلام اتباع سنته والأخذ بما جاء به عليه الصلاة والسلام ، وأن اتباع السنة هو من اتباع القرآن . ـ

The sheikh concluded the chapter with this tremendous hadeeth in order to show that part of loving the Prophet is following his sunnah and accepting what he brought, and that following the sunnah is part of following the Qur’an.

وساق رحمه لله هذا الحديث حديث المقدام بن معديكرب الكندي رضي لله عنه أن رسول لله صلى لله عليه وسلم قال : ((يوشك الرجل متكئاً على أريكته)) ؛ وهذا علَم من علامات النبوة ، يخبر عليه الصلاة والسلام عن شيء سيوجد فيما بعد ، وقد وُجد ، هذا الذي حذر منه عليه الصلاة والسلام وبها عنه في هذا الحديث وجد قال: ((يوشك الرجل متكئا على أريكته)) وجاء في بعض الروايات ((يوشك رجل شبعانا متكئا على أريكته)) وقوله <<شبعانا>> أي همه الطعام وملأ البطن ، وليس له اشتغال بالعلم والذهاب إلى العلماء وطلب العلم وتحصيله والتفقه في الدين هذا ليس من اهتماماته ولا من الأمور التي يعتني بها ، ثم مع هذا كله يتكئ على أريكته؛ وهذا أيضا دليل على أنه من أهل الترف والترفه واجتمعت فيه هذه الأمور ثم ماذا يقول؟ ـ

The author brought this hadeeth, the hadeeth of al-Miqdam ibn Ma’dirakib al-Kindi, that the Messenger of Allah said:

Soon will come a time that a man will be reclining on his couch …

and this is one of the signs of the Messenger’s prophethood, that he informed us of something that was going to happen before it happened and then it did come to pass. This thing which the Prophet warned us about in this hadeeth has come to pass. He said:

Soon will come a time that a man will be reclining on his couch …

and in some narrations it comes as: Continue reading

Knowing that Allah is Always with You: Sheikh ‘Abd al-Razzaq al-Badr

In this course of his explanation of the book al-‘Aqeedah al-Wasitiyyah, Sheikh ‘Abd al-Razzaq al-Badr mentioned the following hadith and then proceeded to comment on it:

فأفضل الإيمان أن تعلم أنّ الله معك حيثما كنت. أيْ: سواءً كنت في مكان خفيّ، أو في مكان أو موضع مُعلن، في غيب أو شهادة، أو سر أو علانية، فاعلم أنّ الله معك لا تخفى عليه منك خافية، يسمعُ كلامك، ويرى فِعالك، ويعلمُ بحالك، لا تخفى عليه -تبارك وتعالى- منك خافية. ـ

فأفضل الإيمان أن تعلم أنّ الله معك حيثما كنت

So the best eemaan is that you know that Allah is with you wherever you are

meaning: whether you are in a private place or a public place or area, whether alone or in the presence of others, whether secretly or openly, then you should know that Allah is with you. Nothing secret that you do is hidden from Him. He hears your speech, sees your actions, and knows your conditions. Nothing secret that you do is hidden from Him.

إِذا خَلَوتَ الدَهرَ يَومًا فَلا تَقُل ***** خَلَوتُ وَلَكِن قُل عَلَيَّ رَقيبُ

When you are alone for a part of the day, do not say,
“I am alone.” Instead say, “There is a watcher over me.”

وإذا كان العبد بهذا الوصف وبهذا الاستشعار لمعيّة الله -سبحانه وتعالى- كان ذلكم أكبر زاجر، وأعظم رادع. بل قال الإمام الشنقيطي -رحمه الله- ( اتّفق أهل العلم على أنّ أعظم زاجر أن تعلم أنّ الله يراك، وأنّه عليمٌ بك، مطّلعٌ عليك). ـ

When a slave has this characteristic and this awareness of Allah being with Him, then this is the greatest check and most important restraining factor. In fact, Imam al-Shinqitee said, “The scholars have agreed that the greatest check on a person is that he know that Allah sees him and that Allah has complete knowledge of him in minute detail.” Continue reading

Understanding Texts which Promise Hellfire for Sins Less than Shirk: Sheikh ‘Abd al-Razzaq al-Badr

In his thirtieth lesson on Kitab al-Tawheed, sheikh ‘Abd a-Razzaq al-Badr mentioned the following important topic for understanding the Qur’an and the Sunnah:

وختم رحمه لله تعالى هذه الترجمة بهذا الحديث حديث أبي موسى الأشعري رضي لله عنه قال : قال رسول لله صلى لله عليه وسلم : ((ثلاثة لا يدخلون الجنة : مدمن الخمر، وقاطع الرحم، ومصدق لسحر)) رواه أحمد وابن حبان في صحيحه . وهذا الحديث معاشر الإخوة الكرام من أحاديث الوعيد والتهديد في مثل هذه الكبائرالعظيمة وعظائم الأمور المرتكَبة . ـ

The author – may Allah have mercy on him – concluded the chapter with this hadith of Abu Moosaa al-Ash’ari (may Allah be pleased with him) who said that Allah’s Messenger (ﷺ) said:

Three people will not enter al-Jannah: the drunkard, the one who cuts off family ties, and the one who believes in magic.

This was reported by Ahmad and by ibn Hibban in his Saheeh. This hadith is one of a number of hadith narrations entailing threats and warnings for these sorts of grave major sins and terrible acts.

قال عليه الصلاة والسلام ((ثلاثة لا يدخلون الجنة)) أي الجنة عليهم حرام ، ((ثلاثة لا يدخلون الجنة)) فهوالمذكورة في هذا الحديث ؛ لأن وعيد بعدم خول الجنة مما يدل على عظم هذا الأمر وفداحته وكبر هذه الخطا فاعلها تُوعد بعدم خول الجنة . ـ

The Prophet said, “Three people shall not enter al-Jannah” – meaning that Jannah is forbidden for them. “Three people shall not enter al-Jannah” and they are the ones mentioned in this hadith. The threat of not entering al-Jannah indicates the weightiness and grave nature of this thing and the gravity of the error of anyone who commits it, so much so that he is threatened with not being able to enter al-Jannah. Continue reading

“When My Slaves Ask About Me, I am Near”: Sheikh ‘Abd al-Razzaq al-Badr

In the midst of a class on du’aa and adhkar – supplication and remembrance -, Sheikh ‘Abd al-Razzaq al-Badr highlighted the following beautiful points of benefit:

قال: (وَإِذَا سَأَلَكَ عِبَادِي عَنِّي) ومن نوع السؤال ما جاء عن بعض الصحابة أنهم قالوا : يا رسول الله! أربنا بعيدٌ فنناديه ؟ يعني : نناديه بصوتٍ عالي؟ أم قريبٌ فنناجيه؟ ولهذا جاء في بعض الروايات أن الآية نزلت في جواب مثل هذا السؤال، (وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ) فذكر قربه من الداعين بالإجابة ، كما أنه قريبٌ من العابدين بالإثابة، من عبد الله فهو قريبٌ منه يثيبه على عبادته أعظم الثواب ، ومن دعا الله فإنه قريبٌ منه ي جيب دعاءه، ويحقق رجاءه، ويعطيه سؤله . ـ

Allah said:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي

And when My slaves ask about Me … [2:186]

One type of question that some of the sahabah mentioned is that they asked, “O Messenger of Allah, is our Lord far away such that we should call out to Him?” – i.e. to call out to him with raised voices – “Or is He near such that we should speak to Him privately?” It has been mentioned in some narrations that the ayah

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ

And when My slaves ask about Me, indeed I am near. I respond to the call of the caller when he calls [2:186]

was sent down in response to this type of question. So He mentions His nearness to those who call on Him is in His answering them, just as He is near to those who worship Him by rewarding them. Whoever worships Allah, then Allah is near to that person by rewarding him with the best of rewards for his worship. And whoever calls upon Allah, then Allah is near to that person by responding to his call, making his hopes come true and giving him what he sought. Continue reading

How the Qur’an Addresses Potential Doubts: Tafsir al-Sa’di

After a long series of ayaat in surah al-Baqarah critical of Banu Israa’eel for their repeated betrayals of the covenant that Allah had taken from them, Allah then says:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Those who believe and those who were Jews or Christians or Sabi’oon who believed in Allah and the Last Day and did righteous good deeds – they will have their reward with Allah, and they will not have any fear nor will they grieve. [2:62]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following explanation and beneficial point of Qur’anic style in his commentary on this ayah:

ثم قال تعالى حاكما بين الفرق الكتابية: { إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ } وهذا الحكم على أهل الكتاب خاصة, لأن الصابئين, الصحيح أنهم من جملة فرق النصارى، فأخبر الله أن المؤمنين من هذه الأمة, واليهود والنصارى, والصابئين من آمن بالله واليوم الآخر, وصدقوا رسلهم, فإن لهم الأجر العظيم والأمن, ولا خوف عليهم ولا هم يحزنون، وأما من كفر منهم بالله ورسله واليوم الآخر, فهو بضد هذه الحال, فعليه الخوف والحزن. ـ

This status is only applicable to the Ahl al-Kitab, for the correct opinion regarding the Sabi’oon is that they are one of the Christian sects.

In this ayah, Allah is informing the believers that the Jews, Christians, and Sabi’oon who believe in Allah and the Last Day and affirm His messengers will have a great reward as well as safety. They will not fear nor will they grieve.

But as for those of those of them that disbelieve in Allah and His messengers and the Last Day, then they will experience the opposite situation: they will fear and they will grieve. Continue reading

“We Have Made Some of the Prophets Exceed Others”: Tafsir ibn Kathir

Allah says in surah al-Israa’:

وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَىٰ بَعْضٍ ۖ وَآتَيْنَا دَاوُودَ زَبُورًا

And We have made some of the prophets exceed others. And we gave Dawud the Zaboor. [17:55]

In part of his famous book of tafsir, al-haafidh Ismaa’eel ibn Kathir wrote:

ـ ( ولقد فضلنا بعض النبيين ) ، كما قال ( تلك الرسل فضلنا بعضهم على بعض منهم من كلم الله ورفع بعضهم درجات ) [ البقرة 253 . ـ

وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَىٰ بَعْضٍ

And We have made some of the prophets exceed others

This is like what He said:

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ اللَّـهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ

Those messengers – some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. [2:253]

وهذا لا ينافي ما ثبت في الصحيحين عن رسول الله صلى الله عليه وسلم أنه قال لا تفضلوا بين الأنبياء ؛ فإن المراد من ذلك هو التفضيل بمجرد التشهي والعصبية ، لا بمقتضى الدليل فإنه إذا دل الدليل على شيء وجب اتباعه ولا خلاف أن الرسل أفضل من بقية الأنبياء وأن أولي العزم منهم أفضلهم وهم الخمسة المذكورون نصا في آيتين من القرآن في سورة الأحزاب ( وإذ أخذنا من النبيين ميثاقهم ومنك ومن نوح وإبراهيم وموسى وعيسى ابن مريم ) [ الأحزاب 7 ] [ ص: 88 ] ، وفي الشورى في قوله : ( شرع لكم من الدين ما وصى به نوحا والذي أوحينا إليك وما وصينا به إبراهيم وموسى وعيسى أن أقيموا الدين ولا تتفرقوا فيه ) [ الشورى 13 . ولا خلاف أن محمدا صلى الله عليه وسلم أفضلهم ثم بعده إبراهيم ثم موسى على المشهور وقد بسطنا هذا بدلائله في غير هذا الموضع والله الموفق ـ

And this does not contradict what has been authentically transmitted from the Prophet in both al-Bukhari and Muslim that he said: Continue reading

Tafsir of Surah al-Baqarah 58-66: al-Tafsir al-Muyassar

This is the sixth installment of our translation of al-Tafsir al-Muyassar‘s explanation of surah al-Baqarah, covering ayaat 58-66. In this passage, Allah reminds the Children of Israa’eel of His many blessing on them and of their responses to these blessings. See the series guide here for more information about this series.

وَإِذْ قُلْنَا ادْخُلُوا هَـٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ ۚ وَسَنَزِيدُ الْمُحْسِنِينَ

And when We said, “Enter this city and eat whatever you want of it in abundance. And enter the gate in prostration, saying, ‘relieve us.’ We will forgive you of your sins and We will increase the good doers.” [2:58]

واذكروا نعمتنا عليكم حين قلنا: ادخلوا مدينة بيت المقدس فكلوا من طيباتها في أي مكان منها أكلا هنيئًا، وكونوا في دخولكم خاضعين لله، ذليلين له، وقولوا: ربَّنا ضَعْ عنَّا ذنوبنا، نستجب لكم ونعف ونسترها عليكم، وسنزيد المحسنين بأعمالهم خيرًا وثوابًا. ـ

58. And remember our blessing upon you when We said, “Enter the city of Jerusalem and eat its wholesome food from any part of the city in enjoyment. And when you enter, be humble and submissive towards Allah, saying, ‘O our Lord, remove our sins from us!’ We will respond to you, pardon you, and cover your faults. And We will increase the good doers in goodness and rewards due to their good deeds.”

فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِّنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ

But those who were unjust replaced that statement with something other than what had been said to them. So We then sent down a punishment from the sky on those who were unjust because of they crimes they used to commit. [2:59] Continue reading

He Gave You Hearing, Sight, and Hearts That You Might Give Thanks: Tafsir ibn Kathir

Allah says in surah al-Nahl:

وَاللَّـهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ

And Allah has brought you out from the wombs of your mothers knowing nothing. And He gave you hearing, sight, and hearts that you might give thanks. [16:78]

al-Haafidh Ismaa’eel ibn Kathir wrote the following under his commentary of this ayah:

ذكر تعالى منته على عباده ، في إخراجه إياهم من بطون أمهاتهم لا يعلمون شيئا ، ثم بعد هذا يرزقهم تعالى السمع الذي به يدركون الأصوات ، والأبصار اللاتي بها يحسون المرئيات ، والأفئدة – وهي العقول – التي مركزها القلب على الصحيح ، وقيل : الدماغ ، والعقل به يميز بين الأشياء ضارها ونافعها . وهذه القوى والحواس تحصل للإنسان على التدريج قليلا قليلا ، كلما كبر زيد في سمعه وبصره وعقله حتى يبلغ أشده .ـ

Allah mentions how He has blessed His slaves by bringing them out of their mothers’ stomachs when they did not know anything and then after that providing them with the hearing with which they can grasp sounds and the vision with which they can perceive things and the minds (al-af’idah) – i.e. the intellects, which are housed in the heart according to the most correct position, though some say that they are housed in the brain – and intellects by which one can distinguish between harmful and beneficial things. These abilities and senses come to a person in stages bit by bit. As he gets older and older his hearing, vision and intellect continue to improve until he reaches maturity. Continue reading

Tafsir of Ayah al-Kursi: Faisal Aal Mubarak

Due to its significance and importance, much space has been given to discussing ayah al-Kursi in the books of tafsir. Not least among these are the famous books of Ibn Jarir al-Tabari, ibn Kathir and al-Baghawi. All three of these works fall into the category of “narration-based tafsir“, meaning that they based their works on explaining the Qur’an by means of the Qur’an itself, by means of the sunnah of the Prophet, by means of the statements of the Sahabah and through recourse to those who followed them. In an effort to follow this same approach to tafsir while simultaneously providing a service to beginning students, Sheikh Faisal Aal Mubarak (1376Ah/1957CE) penned his own tafsir entitled Tawfeeq al-Rahman which effectively served as a digest of these three most-reliable books of tafsir. What follows below is his explanation of ayah al-Kursi:

قوله عز وجل: {اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلا بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ (255) } . ـ

Allah’s statement:

اللَّـهُ لَا إِلَـٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ 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 them and what is behind them [OR “He knows what they have already done and what will happen after them”], and they grasp nothing of His knowledge except what He wills. His kursi extends over the heavens and the earth, and He feels no fatigue in guarding them. And He is al-‘Alee al-‘Atheem. [2:255]

عن أبي بن كعب: (أن النبي – صلى الله عليه وسلم – سأله: «أي آية في كتاب الله أعظم» ؟ قال: الله ورسوله أعلم. فرددها مرارًا ثم قال: أبيّ: آية الكرسي. قال: «ليهنك العلم أبا المنذر» . رواه مسلم وغيره. وفي حديث أبي هريرة عند البخاري في قصة الشيطان الذي سرق من الصدقة قال: (فرصدته الثالثة، فجاء يحثو من الطعام، فأخذته، فقلت: لأرفعنك إلى رسول الله – صلى الله عليه وسلم -، وهذا آخر ثلاث مرات إنك تزعم أنك لا تعود ثم تعود، فقال: دعني أعلمك كلمات ينفعك الله بها. قلت: وما هي؟ قال إذا أويت إلى فراشك فاقرأ آية الكرسي: {اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ} حتى تختم الآية، فإنك لن يزال عليك من الله حافظ، ولا يقربك شيطان حتى تصبح، فخليّت سبيله، فأصبحت فقال لي رسول الله – صلى الله عليه وسلم – «ما فعل أسيرك البارحة» ؟ قلت: يا رسول الله إنه زعم أنه يعلمني كلمات ينفعني الله بها، فخليت سبيله، قال: «ما هي» ؟ قال: قال لي: إذا أويت إلى فراشك فاقرأ آية الكرسي من أولها حتى تختم الآية: {اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ} وقال لي: لن يزال عليك من الله حافظ ولا يقربك شيطان حتى تصبح. فقال النبي – صلى الله عليه وسلم -: «أما إنه صدقك وهو كذوب» . وروى أبو داود وغيره عن أسماء بنت يزيد بن السكن قالت: سمعت رسول الله – صلى الله عليه وسلم – يقول في هاتين الآيتين: {اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ} و {الم * اللهُ لاَ إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ} : «إن فيها اسم الله الأعظم» . ـ

○ It is narrated from Ubay ibn Ka’b that the Prophet asked him, “Which is the greatest ayah in Allah’s Book?” Ubay replied, “Allah and His Messenger know best.” The Prophet repeated the question a few times and then Ubay said, “Ayah al-Kursi,” to which the Prophet said, “May knowledge be a source of joy for you, O Abu’l-Mundhir!” This was reported by Muslim and others.

And there is also the story of the shaytaan who was stealing from charity that comes in the hadith of Abu Hurayrah in al-Bukhari in which he said: Continue reading