In the middle of surah al-Nisaa’, Allah describes a number of the deeds meriting punishment, the qualities of those who call to and partake in these deeds and their ultimate destination [4:115-121] before describing the people of al-Jannah and their qualities and then mentioning:
And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend. [4:125]
Allah then follows that ayah up immediately by seeming to turn to a new subject:
And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah, of all things, encompassing. [4:126]
Before then turning to yet another subject in the very next ayah, beginning with:
وَيَسْتَفْتُونَكَ فِي النِّسَاءِ
And they ask you [O Muhammad] for a legal verdict regarding the women … [4:127]
Sheikh Muhammad al-Shawkaani points out a subtle connection between ayahs 125 and 126 in his tafsir where he wrote:
ولله ما في السماوات وما في الأرض فيه إشارة إلى أنه سبحانه اتخذ إبراهيم خليلا لطاعته لا لحاجته ولا للتكثر به والاعتضاد بمخاللته وكان الله بكل شيء محيطا هذه الجملة مقررة لمعنى الجملة التي قبلها ؛ أي : أحاط علمه بكل شيء لا يغادر صغيرة ولا كبيرة إلا أحصاها [ الكهف : 49 ] ـ
The shaytaan promises you poverty and commands you to commit immoralities, while Allah promises you forgiveness from Him and bounty. And Allah is rich and all-knowing. [2:268]
In part of his commentary on this ayah,Imam al-Shawkaani wrote:
الوعد في كلام العرب إذا أطلق فهو في الخير ، وإذا قيد فقد يقيد تارة بالخير وتارة بالشر . ومنه قوله تعالى : النار وعدها الله الذين كفروا [ الحج : 72 ] ومنه أيضا ما في هذه الآية من تقييد وعد الشيطان بالفقروتقييد وعد الله سبحانه بالمغفرة ، والفضل . ـ
In the Arabic language, al-Wa’d – a promise – on its own is only used to refer to something good, but if what has been promised is specified in some way then the specification could sometimes be something good and other times be something bad.
An example of the this is Allah’s statement:
النَّارُ وَعَدَهَا اللَّـهُ الَّذِينَ كَفَرُوا
It is the fire which Allah has promised for those who disbelieve [22:72]
This is also the case in this ayah [i.e. 2:268] as it has specified that the shaytaan’s promise is for poverty and it has specified that Allah’s promise is for forgiveness and bounty. Continue reading →
In addition to his famous works in the fields of tafsir and fiqh,sheikh Muhammad al-Shawkani also wrote a number of smaller works, one of which was entitled Irshad al-Thiqat ilaa Ittifaq al-Shara’ia’ ‘alaa al-Tawheed w’al-Ma’ad w’al-Nubuwwat, or “Trustworthy Guidance that All of the Divinely Legislated Systems Affirmed Tawheed, the Ultimate Return, and Prophethood”. After some brief initial remarks, al-Shawkani introduced this book and summarized its main topics by writing:
فإن القرآن العظيم قد اشتمل على الكثير الطيب من مصالح المعاش والمعاد وأحاط بمنافع الدنيا والدين تارة إجمالا وتارة تفصيلا وتارة عموما وتارة خصوصا ولهذا يقول سبحانه ما فرطنا في الكتاب من شيء ويقول تعالى وكل شيء أحصيناه في إمام مبين ويقول تبارك وتعالى ونزلنا عليك الكتاب تبيانا لكل شيء ونحو ذلك من الآيات الدالة على هذا المعنى
The Qur’an includes so much good in terms of bettering one’s life and one’s hereafter, and it encompasses so many beneficial things for both this worldly life and for one’s religious life. Sometimes these things are mentioned in a general manner and other times in a detailed manner. Sometimes they are mentioned with broad wordings and other times in very specific terms. That is why Allah says:
مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ
We have not neglected anything in the Book [6:38]
وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ
And We have counted all things in a clear register [36:12]
And We have sent the Book down to you as clarification for all things [16:89]
and other similar ayaat which point to this same idea.
وأما مقاصد القرآن الكريم التي يكررها ويورد الأدلة الحسية والعقلية عليها ويشير إليها في جميع سوره وفي غالب قصصه وأمثاله فهي ثلاثة مقاصد يعرف ذلك من له كمال فهم وحسن تدبر وجودة تصور وفضل تفكر
As for the central themes of the Qur’an which are frequently repeated, and for which it provides both instinctual and intellectual proofs, and which are mentioned in every surah and in most of the stories and parables of the Qur’an, then there are three central themes. These central themes are known to those with complete understanding, good contemplation, excellent mental organization, and through much consideration. Continue reading →
Those who are apprehensive from fear of their Lord *And who believe in the signs of their Lord *And who do not associate anything with their Lord * And who give what they give while their hearts are fearful because they will be returning to their Lord – * These are the ones who hasten to good deeds, and they are the forerunners to them. [23:57-61]
Allah then follows up these descriptions by saying:
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا
And We do not tax any person except according to his capacity … [23:62]
Imam Muhammad al-Shawkaani commented on relationship between the first section of ayaat and the latter one by writing: Continue reading →
And when Ibrahim said, “O Lord make this city safe and secure, and provide its people with fruits – those of them who believe in Allah and the Last Day.” Allah said, “And those who disbelieve. I will grant him enjoyment for a short time and then I will force Him to the punishment of the Hellfire. What an awful end destination that it.” [2:126]
In his book of tafsir, Imam Muhammad al-Shawkaani commented on the first part of Ibrahim’s supplication by saying:
The city being referred to here is Mecca. Ibrahim supplicated to his Lord to make it safe and secure – meaning that it would have safety.
Ibrahim prioritized requesting this safety and security before all the other requests that he went on to make. That is because if there is no safety, people will not be able to attend to any other issues, neither religious nor worldly. Continue reading →
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
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. Continue reading →
The Jews say, “‘Uzayr is the son of Allah “; and the Christians say, “The Messiah is the son of Allah.” That is their statement from their mouths; they imitate the saying of those who disbelieved [before them]. May Allah destroy them; how are they deluded? [9:30]
Sheikh Muhammad al-Shawkani mentions the following benefit in his explanation of this ayah:
قوله : ذلك قولهم بأفواههم الإشارة إلى ما صدر عنهم من هذه المقالة الباطلة . ـ
ذَٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ
That is their statement from their mouths
indicates that these things which have emanated from them are false statements.
ووجه قولهم بأفواههم مع العلم بأن القول لا يكون إلا بالفم ، بأن هذا القول لما كان ساذجا ليس فيه بيان ولا عضده برهان كان مجرد دعوى ، لا معنى تحتها ، فارغة صادرة عنهم صدور المهملات التي ليس فيها إلا كونها خارجة من الأفواه ، غير مفيدة لفائدة يعتد بها ، وقيل : إن ذكر الأفواه لقصد التأكيد كما في ” كتبت بيدي ومشيت برجلي ” ، ومنه قوله – تعالى – : يكتبون الكتاب بأيديهم ( البقرة : 79 ) وقوله : ولا طائر يطير بجناحيه ( الأنعام : 38 ) . ـ
The reason for saying “from their mouths” despite it being common knowledge that speech does not happen by any other means than the mouth is that this statement of theirs is nothing more than a claim since it is just a simple-minded statement without any further elaboration or supporting evidence. It is nothing more than an empty claim without any meaning beneath it, a careless utterance with no substance to it at all. It is just something that came from their mouths without actually having any real meaning to it. Continue reading →
In part of his famous manual of the Qur’anic sciences, al-Burhan fee ‘Uloom al-Qur’an, Badr al-Deen al-Zarkashi wrote:
ما حمل من مكة إلى المدينة
Those Parts of the Qur’an which were Transmitted from Mecca to al-Madinah
أول سورة حملت من مكة إلى المدينة سورة ” يوسف ” ، انطلق بها عوف بن عفراء في [ ص: 291 ] الثمانية الذين قدموا على رسول الله صلى الله عليه وسلم مكة ، فعرض عليهم الإسلام فأسلموا ، وهو أول من أسلم من الأنصار ، قرأها على أهل المدينة في بني زريق ، فأسلم يومئذ بيوت من الأنصار ، روى ذلك يزيد بن رومان ، عن عطاء بن يسار ، عن ابن عباس ، ثم حمل بعدها : ( قل هو الله أحد ) ( سورة الإخلاص ) إلى آخرها ، ثم حمل بعدها الآية التي في ” الأعراف ” : ( قل ياأيها الناس إني رسول الله إليكم جميعا ) إلى قوله : ( تهتدون ) ( الآية : 158 ) ، فأسلم عليها طوائف من أهل المدينة ، وله قصة
The first surah to be taken from Mecca to al-Madinah was surah Yusuf. ‘Awf ibn ‘Afraa’ was the one who brought it there, and he was one of eighty men who came to Allah’s Messenger in Mecca where he presented Islam to them and they accepted and became Muslims, and he was the first one of the Ansaar to enter Islam. He recited this surah to the people of Banu Zurayq in al-Madinah and as a result a number of households of the Ansaar accepted Islam on that day.
This was narrated by Yazeed ibn Ruman, on the authority of ‘Ataa’ ibn Yasar, on the authority of ibn ‘Abbaas.
After that, surah al-Ikhlaas was the next surah taken from Mecca to al-Madinah. Next after that was an ayah from surah al-A’raaf:
Say: O mankind, I am certainly Allah’s messenger to all of you, the messenger of the One who possesses the dominion of the heavens and the earth. There is no deity worthy of worship except Him; He gives life and He causes death. So believe in Allah and His messenger, the illiterate prophet who believes in Allah and His words, and follow him so that you would be guided. [7:158]
And so a number of segments of the people of al-Madinah accepted Islam, and there is a larger story around this.
[al-Burhan fee ‘Uloom al-Qur’an 1/290-291]
In the beginning of his explanation of surah Yusuf, al-haafidh ibn Kathir – who was a teacher of al-Zarkashi – mentioned the following report: Continue reading →
In the end of Surah al-Nahl, Allah describes Ibrahim with several attributes, including:
وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً
And We gave him good in this world [16:122]
The scholars of tafsir have brought a number of explanations for this phrase, and Sheikh Muhammad al-Shawkani collected the majority of them in his tafsir where he wrote:
وآتيناه في الدنيا حسنة أي خصلة حسنة أو حالة حسنة ، وقيل هو الولد الصالح ، وقيل الثناء الحسن ، وقيل النبوة ، وقيل الصلاة منا عليه في التشهد ، وقيل هي أنه يتولاه جميع أهل الأديان ، ولا مانع أن يكون ما آتاه الله شاملا لذلك كله ولما عداه من خصال الخير
وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً
And We gave him good in this world
i.e. good qualities or a good condition.
Some have said that it refers to righteous offspring.
Some have said that it refers to good praise and commendation.
Some have said that it refers to the station of prophethood.
Some have said that it refers to our prayers upon him during the tashahud.
And still others have said that it refers to the people of all religions inclining towards him in affection.
And there is nothing to prevent that which Allah gave him from including all of these good qualities or even more.
And do not say that which your tongues falsely put forth, that this is halaal and this is haraam. Then you would falsely attribute untruth to Allah. Those who attribute untruth to Allah will not succeed. [16:116]
Commenting on this in part of his tafsir, al-haafidh Ismaa’eel ibn Kathir wrote:
ثم نهى تعالى عن سلوك سبيل المشركين ، الذين حللوا وحرموا بمجرد ما وضعوه واصطلحوا عليه من الأسماء بآرائهم ، من البحيرة والسائبة والوصيلة والحام ، وغير ذلك مما كان شرعا لهم ابتدعوه في جاهليتهم ، فقال : ( ولا تقولوا لما تصف ألسنتكم الكذب هذا حلال وهذا حرام لتفتروا على الله الكذب ) ويدخل في هذا كل من ابتدع بدعة ليس [ له ] فيها مستند شرعي ، أو حلل شيئا مما حرم الله ، أو حرم شيئا مما أباح الله بمجرد رأيه وتشهيه . ـ
Then Allah prohibits following the way of the Mushrikoon who used to declare things to be permissible or impermissible based on nothing more than some specialized terms to name and classify different types of creatures – specialized terms that they contrived based on their own whims. For example, they had various names they came up with for camels and other things according to their religious beliefs in the period of Pre-Islamic Ignorance. So Allah said: