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

An Encouragement to Those Who Rush Towards Good: Tafsir al-Shawkani

In the middle of surah al-Mu’minoon, Allah describes those who rush towards good with a series of excellent qualities:

إِنَّ الَّذِينَ هُم مِّنْ خَشْيَةِ رَبِّهِم مُّشْفِقُونَ * وَالَّذِينَ هُم بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ * وَالَّذِينَ هُم بِرَبِّهِمْ لَا يُشْرِكُونَ * وَالَّذِينَ يُؤْتُونَ مَا آتَوا وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ * أُولَـٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ

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

The Light of Eeman in the Heart of the Believer: Tafsir al-Tabari

Allah says in surah al-Nur:

اللَّـهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّـهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّـهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّـهُ بِكُلِّ شَيْءٍ عَلِيمٌ

Allah is the light of the heavens and the earth. The likeness of his light is like a niche inside of which is a lamp. The lamp is inside of glass. The glass is like a bright star lit by a blessed olive tree which is neither of the east nor of the west. Its oil practically gives off light even though it has not been touched by fire. Light upon light. Allah guides with His light whomever He wishes. And Allah strikes parables for mankind. And Allah is completely knowing of all things. [24:35]

The great mufassir Muhammad ibn Jarir al-Tabari mentioned several different explanations of this ayah in his famous tafsir, including the following from some of the great scholars of the Qur’an among the Sahabah:

وقال  آخرون عنى بالمشكاة : صدر المؤمن ، وبالمصباح : القرآن والإيمان ، وبالزجاجة : قلبه . ذكر من قال ذلك : ـ

Others said that the niche is the chest of the believer, and that the lamp is the Qur’an and eemaan, and that the glass is his heart.

Among those who said that are:

حدثني عبد الأعلى بن واصل ، قال : ثنا عبيد الله بن موسى ، قال : أخبرنا أبو جعفر الرازي ، عن الربيع بن أنس ، عن أبي العالية ، عن أبي بن كعب ( مثل نوره كمشكاة فيها مصباح ) قال : مثل المؤمن ، قد جعل الإيمان والقرآن في صدره كمشكاة قال : المشكاة : صدره ( فيها مصباح ) قال : والمصباح القرآن والإيمان الذي جعل في صدره ( المصباح في زجاجة ) قال : والزجاجة : قلبه ( الزجاجة كأنها كوكب دري يوقد ) قال : فمثله مما استنار فيه القرآن والإيمان كأنه كوكب دري ، يقول : مضيء ( يوقد من شجرة مباركة ) والشجرة المباركة أصله المباركة الإخلاص لله وحده وعبادته ، لا شريك له ( لا شرقية ولا غربية ) قال : فمثله مثل شجرة التف بها الشجر ، فهي خضراء ناعمة ، لا تصيبها الشمس على أي حال كانت ، لا إذا طلعت ولا إذا غربت ، وكذلك هذا المؤمن قد أجير من أن يصيبه شيء من الغير ، وقد ابتلي بها فثبته الله فيها ، فهو بين أربع خلال : إن أعطي شكر ، وإن ابتلي صبر ، وإن حكم عدل ، وإن قال صدق ، فهو في سائر الناس كالرجل الحي يمشي في قبور الأموات ، قال : ( نور على نور ) فهو يتقلب في خمسة من النور : فكلامه نور ، وعمله نور ، ومدخله نور ، ومخرجه نور ، ومصيره إلى النور يوم القيامة في الجنة . ـ

Ubay ibn Ka’b said:

مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ

The likeness of his light is that of a niche inside of which is a lamp …

the likeness of a believer. Allah has made emaan and the Qur’an in his chest like a niche. The niche is his chest Continue reading

And Tell the Believing Women Not to Show off Their Adornment, Except for What is Apparent: ibn Taymiyah

Allah commands the believing women in surah al-Nur by saying:

وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

… and tell the believing women not to show off their adornment except for that which is apparent [24:31]

The phrase “except for that which is apparent” has been explained in a number of ways by the salaf. The great scholar Abu’l-Faraj Ibn al-Jawzi summarized the different positions in his tafsir where he wrote:

قوله تعالى: ولا يبدين زينتهن أي: لا يظهرنها لغير محرم . وزينتهن على ضربين، خفية كالسوارين والقرطين والدملج والقلائد ونحو ذلك، وظاهرة وهي المشار إليها بقوله: إلا ما ظهر منها وفيه سبعة أقوال . ـ

Allah’s statement:

وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

… and tell the believing women not to show off their adornment except only that which is apparent [24:31]

meaning, to not display these things to non-mahrams. And there are two types of women’s adornment, or zeenah. There is the hidden zeenah such as ankle bracelets, earrings, bracelets, necklaces and so on, and then there is the apparent zeenah, which is what is being referred to in Allah’s statement here, and there are seven different opinions as to what this means:

أحدهما: أنها الثياب، رواه أبو الأحوص عن ابن مسعود; وفي لفظ آخر قال: هو الرداء . والثاني: أنها الكف والخاتم والوجه . والثالث: الكحل والخاتم، رواهما سعيد بن جبير عن ابن عباس . والرابع: القلبان، وهما السواران والخاتم والكحل، قاله المسور بن مخرمة . والخامس: الكحل والخاتم والخضاب، قاله مجاهد . والسادس: الخاتم والسوار، قاله الحسن . والسابع: الوجه والكفان، قاله الضحاك . ـ

1. Her clothing. Abu al-Ahwas transmitted this explanation from ibn Mas’ood, and in another narration he said that it meant her outer shawl covering.

2. Her hands, ring and face.

3. Her kohol [eye-liner] and ring. Sa’eed ibn Jubayr transmitted both explanations 2 and 3 from ibn ‘Abbaas. Continue reading

The Meanings of the Word Fitnah in the Qur’an: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee wrote the following in part of his explanation of surah al-Nur:

قال مقيده – عفا الله عنه وغفر له – : قد دل استقراء القرآن العظيم أن الفتنة فيه أطلقت على أربعة معان : ـ

The author – may Allah pardon and forgive him – says: An investigation of the Qur’an shows that the word “fitnah” carries four different meanings within it.

الأول : أن يراد بها الإحراق بالنار ; كقوله تعالى : يوم هم على النار يفتنون [ 51 \ 13 ] ، وقوله تعالى : إن الذين فتنوا المؤمنين والمؤمنات الآية [ 85 \ 10 ] ، أي : أحرقوهم بنار الأخدود على القول بذلك . ـ

The first meaning: That it is used to refer to being burned by fire, such as in Allah’s statement:

يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ

the Day they will be tormented over the Fire [51:13]

as well as His statement:

إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ

Indeed, those who have tortured the believing men and believing women and then have not repented will have the punishment of Hell, and they will have the punishment of the Burning Fire. [85:10]

meaning: they burned them with the fire of the trench, according to this interpretation of the word.

الثاني وهو أشهرها : إطلاق الفتنة على الاختبار ; كقوله تعالى : ونبلوكم بالشر والخير فتنة الآية [ 21 \ 35 ] ، وقوله تعالى : وأن لو استقاموا على الطريقة لأسقيناهم ماء غدقا لنفتنهم فيه [ 72 \ 16 – 17 ] . ـ

The second meaning, which is the most well-known: Using the word “fitnah” to refer to a trial. This is like Allah’s statement:

وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ

… and We shall make a trial of you with evil and with good, and to Us you will be returned. [21:35]

and His statement:

وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا * لِّنَفْتِنَهُمْ فِيهِ

If they had believed in Allah, and went on the Right Way We should surely have bestowed on them water in abundance. * That We might try them thereby. [72:16-17] Continue reading

Qualities of the Successful Ones: Tafsir al-Sa’di

Allah describes the successful believers in surah al-Nur by saying:

وَمَن يُطِعِ اللَّـهَ وَرَ‌سُولَهُ وَيَخْشَ اللَّـهَ وَيَتَّقْهِ فَأُولَـٰئِكَ هُمُ الْفَائِزُونَ

And whoever obeys Allah and His Messenger, fears Allah, and exercises taqwa of him – these ones are the successful ones. [24:52]

In part of his commentary on this ayah, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

فقال: ومن يطع الله ورسوله فيصدق خبرهما ويمتثل أمرهما، ويخش الله أي: يخافه خوفا مقرونا بمعرفة، فيترك ما نهى عنه، ويكف نفسه عما تهوى، ولهذا قال: ويتقه بترك المحظور؛ لأن التقوى -عند الإطلاق- يدخل فيها فعل المأمور، وترك المنهي عنه، وعند اقترانها بالبر أو الطاعة – كما في هذا الموضع – تفسر بتوقي عذاب الله، بترك معاصيه، ـ

Allah’s statement:

وَمَن يُطِعِ اللَّـهَ وَرَ‌سُولَهُ

and whoever obeys Allah and His messenger

so he affirms what they have informed him of and complies with their commands Continue reading

Rulings Related to the Mosques in the Qur’an: Tafsir al-Sa’di

Allah says in surah al-Nur:

فِي بُيُوتٍ أَذِنَ اللَّـهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ * رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّـهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ * لِيَجْزِيَهُمُ اللَّـهُ أَحْسَنَ مَا عَمِلُوا وَيَزِيدَهُم مِّن فَضْلِهِ ۗ وَاللَّـهُ يَرْزُقُ مَن يَشَاءُ بِغَيْرِ حِسَابٍ

In houses which Allah has allowed to be raised and that His name be mentioned therein; exalting Him in them in the morning and the evenings * Men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will turn about – * That Allah may reward them according to the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account. [24:36-38]

Commenting on this in his well-known tafsir of the Qur’an, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

أي: يتعبد لله في بيوت عظيمة فاضلة، هي أحب البقاع إليه، وهي المساجد. أذن الله أي: أمر ووصى أن ترفع ويذكر فيها اسمه هذان مجموع أحكام المساجد، فيدخل في رفعها: بناؤها وكنسها وتنظيفها من النجاسة والأذى، وصونها من المجانين والصبيان الذين لا يتحرزون عن النجاسة، وعن الكافر، وأن تصان عن اللغو فيها، ورفع الأصوات بغير ذكر الله . ـ

Meaning: to draw near to Allah in these great, virtuous houses which are the most beloved places to Him, i.e. the mosques.

أَذِنَ اللَّـهُ

Allah has allowed …

meaning: He has commanded and enjoined that

أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ

… to be raised and that His name be mentioned therein

These two things encompass all the rulings related to the mosques. For raising the mosques includes: building them, sweeping them and cleaning out any forms of impurity or harm, protecting them against young children and the mentally ill who are not attentive against physical impurities, and against the disbelievers. And it involves preventing certain things from occurring in them such as idle speech and raising one’s voices for some other purpose than the remembrance of Allah.

Continue reading

The Sahabah on Obeying the Muslim Ruler: Tafsir ibn Kathir

In part of his tafsir of surah al-Nur, al-Haafidh Abu’l-Fidaa’ Ismaa’eel ibn Kathir mentioned the following statements of the great mufassir from among the Taabi’oon, Qataadah:

وقال قتادة في هذه الآية : ( أن يقولوا سمعنا وأطعنا ) ذكر لنا أن عبادة بن الصامت – وكان عقبيا بدريا ، أحد نقباء الأنصار – أنه لما حضره الموت قال لابن أخيه جنادة بن أبي أمية : ألا أنبئك بماذا عليك وماذا لك؟ قال : بلى . قال : فإن عليك السمع والطاعة ، في عسرك ويسرك ، ومنشطك ومكرهك ، وأثرة عليك . وعليك أن تقيم لسانك بالعدل ، وألا تنازع الأمر أهله ، إلا أن يأمروك بمعصية الله بواحا ، فما أمرت به من شيء يخالف كتاب الله ، فاتبع كتاب الله . ـ

Regarding the ayah:

إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّـهِ وَرَ‌سُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا ۚ وَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ

The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: “We hear and we obey.” And such are the successful ones. [24:51]

Qataadah said:

It was mentioned to us that when ‘Ubaadah ibn al-Saamit – and he was one of the Sahabah who was present for the Pledge of al-‘Aqabah and at the Battle of Badr, and was one of the leaders of the Ansar – was on his deathbed, he said to his nephew Junaadah ibn Abi Umayyah, “Shall I not inform you of what is incumbent upon you?” “Of course!”, his nephew replied.

He said, “Indeed, listening and obeying is mandatory upon you, whether it is regarding something easy for you or difficult, whether in good times or bad, even if the leader were to show favoritism towards certain people over others. And it is incumbent upon you to limit your tongue to speaking with justice, and that you do not dispute with those in authority regarding their commands – unless they command you to perform a clear act of disobedience to Allah. Then, if they command you to do anything which conflicts with the Book of Allah, follow the Book of Allah.” Continue reading

Special Circumstances of Marriage and Divorce in the Qur’an: 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 tenth and final section, click the links the visit the other sections: 12345678 – 9 – 10

فصل في آيات في الإيلاء والظهار واللعان

Chapter regarding the ayaat of al-Eelaa’, al-Thihaar, and al-Li’aan

ـ {لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فَاءُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ – وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ} [البقرة: 226 – 227] وقال: {قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا} [المجادلة: 1] الآيات. وقال في اللعان: {وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ} [النور: 6] الآيات . ـ

لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فَاءُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ – وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] – then indeed, Allah is Forgiving and Merciful. * And if they decide on divorce – then indeed, Allah is Hearing and Knowing. [2:226-227]

And He said:

قَدْ سَمِعَ اللَّـهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا … ـ

Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband … [58:1]

until the end of the relevant ayaat [58:1-4]. And regarding Li’aan He said:

وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ

And those who accuse their wives … [24:6]

until the end of the relevant ayaat [24:6-9]

من جملة الأحكام المنتشرة المتعلقة بالزوجة أنه قد يؤلي منها أو يظاهر منها، والفرق بين الإيلاء والظهار أن الإيلاء هو الحلف بالله على ترك وطء زوجته أبدا، أو مدة طويلة تزيد على أربعة أشهر إذا كان قادرا على الوطء، فإذا فعل ذلك وحلف هذا الحلف فلا يخلو: إما أن تطالبه الزوجة بحقها من الوطء أو لا تطالبه، فإن لم تطالبه ترك وشأنه، فإن وطئ في هذه المدة فقد حنث، وعليه كفارة يمين، وإلا فلا كفارة عليه . ـ

Among the various rulings related to the wife is what to do if one declares eelaa’ or thihaar in relation to her. And the difference between al-eelaa’ and al-thihaar is that al-eelaa’ is swearing by Allah to leave off intercourse with one’s wife forever or for a long period in excess of four months while one is still physically capable of having intercourse. So if one does that and swears to that, then one of two things will occur: either his wife seeks her right to intercourse from him, or she does not seek that from him. So if she does not seek that from him, then his affair is left alone. But if he does have intercourse with her during this time, then he has perjured his oath and he must perform an expiation for the oath. But if he does not break his own, then he does not need to perform any expiation. Continue reading

The Qualities of those who Hasten towards Good: Khutbah of Imam al-Sa’di

The following khutbah was published in a collection of more than 400 sermons of sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di:

خطبة في صفة السابقين إلى الخيرات
Khutbah on the Qualities of those who Hasten towards Good

الحمد لله الذي منّ على من شاء من عباده بفعل الخيرات وترك المنكرات . ـ

All praise belongs to Allah who blesses whichever of His slaves He wills by enabling them to carry out good deeds and abstain from evil acts.

وأشهد أن لا إله إلا الله وحده لا شريك له كامل الأسماء والصفات . وأشهد أن محمد عبده ورسوله أشرف المخلوقات . اللهم صلّ وسلّم على محمد وعلى آله وأصحابه والتابعين لهم في الأقوال والأفعال والإعتقادات . ـ

I bear witness that there is no deity worthy of worship except for Allah alone, with no partners. It is He whose names and attributes are completely perfect. And I bear witness that Muhammad is His slave and messenger, the most noble of all created beings.

O Allah, bestow your blessings and salutations upon Muhammad, upon his family, upon his companions, and also upon those who follow them in their statements, actions and beliefs.

أما بعد : أيها الناس ؛ اتّقوا الله بتصديق خبره وامتثال أمره واجتناب نهيه ، فقد وصف الله الأخيار من خلقه بهذه الصفات ، قال تعالى : {إِنَّ الَّذِينَ هُم مِّنْ خَشْيَةِ رَبِّهِم مُّشْفِقُونَ * وَالَّذِينَ هُم بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ * وَالَّذِينَ هُم بِرَبِّهِمْ لَا يُشْرِكُونَ * وَالَّذِينَ يُؤْتُونَ مَا آتَوا وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ * أُولَـٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ } [ المؤمنون 57 – 61 ] . ـ

To proceed: O people! Exercise taqwa of Allah by believing in what He has informed you, by complying with what He has commanded you, and by avoiding what He has forbidden for you. For Allah has described the best of His created beings with these attributes. He said:

إِنَّ الَّذِينَ هُم مِّنْ خَشْيَةِ رَبِّهِم مُّشْفِقُونَ * وَالَّذِينَ هُم بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ * وَالَّذِينَ هُم بِرَبِّهِمْ لَا يُشْرِكُونَ * وَالَّذِينَ يُؤْتُونَ مَا آتَوا وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ * أُولَـٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ

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] Continue reading