Encouragement and Intimidation in the Qur’an: Tafsir ibn Kathir

Allah concludes surah al-An’aam by saying:

إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ

Your Lord is certainly swift in punishment, and He is certainly forgiving and merciful. [6:165]

After commenting on the immediate meaning of this ayah, al-haafidh ibn Kathir took this opportunity to highlight a larger stylistic feature of the Qur’an:

وقوله : ( إن ربك سريع العقاب وإنه لغفور رحيم ) ترهيب وترغيب ، أن حسابه وعقابه سريع ممن عصاه وخالف رسله ( وإنه لغفور رحيم ) لمن والاه واتبع رسله فيما جاءوا به من خير وطلب . ـ

This statement contains both incitement through intimidation and incitement through encouragement: that Allah’s reckoning and punishment is swift for those who disobey Him and oppose His messengers

وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ

and He is certainly forgiving and merciful

to those who align themselves with Him and follow His Messenger in the goodness and  that they have brought and what they command.

وكثيرا ما يقرن تعالى في القرآن بين هاتين الصفتين ، كما قال تعالى : وقوله : ( نبئ عبادي أني أنا الغفور الرحيم وأن عذابي هو العذاب الأليم ) [ الحجر : 49 ، 50 ] ، وقوله : ( وإن ربك لذو مغفرة للناس على ظلمهم وإن ربك لشديد العقاب ) [ الرعد : 6 ] وغير ذلك من الآيات المشتملة على الترغيب والترهيب ، فتارة يدعو عباده إليه بالرغبة وصفة الجنة والترغيب فيما لديه ، وتارة يدعوهم إليه بالرهبة وذكر النار وأنكالها وعذابها والقيامة وأهوالها ، وتارة بهذا وبهذا لينجع في كل بحسبه . جعلنا الله ممن أطاعه فيما أمر ، وترك ما عنه نهى وزجر ، وصدقه فيما أخبر ، إنه قريب مجيب سميع الدعاء ، جواد كريم وهاب . ـ

Allah frequently pairs these two qualities and mentions them in conjunction throughout the Qur’an. Take for instance His statement: Continue reading

Two Kinds of People and How to Deal with Them: Tafsir ibn Kathir

Allah issues the following command in surah al-A’raaf:

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

Take what is given freely, command the good, and turn away from the ignorant. [7:199]

In part of his tafsir of this ayah, al-haafidh Ismaa’eel ibn Kathir mentioned:

وقال بعض العلماء : الناس رجلان : فرجل محسن ، فخذ ما عفا لك من إحسانه ، ولا تكلفه فوق طاقته ولا ما يحرجه . وإما مسيء ، فمره بالمعروف ، فإن تمادى على ضلاله ، واستعصى عليك ، واستمر في جهله ، فأعرض عنه ، فلعل ذلك أن يرد كيده ، كما قال تعالى : ( ادفع بالتي هي أحسن السيئة نحن أعلم بما يصفون وقل رب أعوذ بك من همزات الشياطين وأعوذ بك رب أن يحضرون ) [ المؤمنون : 96 – 98 ]ـ

One of the scholars said:

There are two kinds of people: 1) The first is a good person. Accept the good behavior that he freely shows to you and don’t charge him with anything above his ability or make things difficult for him.

As for 2) the bad person, then enjoin him to do good, but if he continues in his misguided ways and is unresponsive to your attempts, instead persisting in his ignorant behavior, then turn away from him. Perhaps that will foil his schemes, as Allah said: Continue reading

Know that your wealth and your children are but a trial: Tafsir al-Tabari

Allah informs the believers in surah al-Anfal:

وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّـهَ عِندَهُ أَجْرٌ عَظِيمٌ

And know that your wealth and your children are but a trial, and that Allah has with Him a tremendous reward [8:28]

Commenting on this in his famous book of tafsir, Imam Abu Ja’far Muhammad ibn Jarir al-Tabari wrote:

قال أبو جعفر : يقول تعالى ذكره للمؤمنين : واعلموا ، أيها المؤمنون ، أنما أموالكم التي خولكموها الله ، وأولادكم التي وهبها الله لكم ، اختبار وبلاء ، أعطاكموها ليختبركم بها ويبتليكم ، لينظر كيف أنتم عاملون من أداء حق الله عليكم فيها ، والانتهاء إلى أمره ونهيه فيها . ” وأن الله عنده أجر عظيم ” ، يقول : واعلموا أن الله عنده خير وثواب عظيم ، على طاعتكم إياه فيما أمركم ونهاكم ، في أموالكم وأولادكم التي اختبركم بها في الدنيا . وأطيعوا الله فيما كلفكم فيها ، تنالوا به الجزيل من ثوابه في معادكم . ـ

I say: Allah is telling the believers, “Know, O you believers, that the wealth which Allah has granted you and the offspring which Allah has given you are a test and a trial that has been given to you in order to test and try you by means of them. So look to how you behave when it comes to fulfilling Allah’s rights over you in relation to these things, and set your limits at what Allah has commanded and forbidden you regarding these things.”

وَأَنَّ اللَّـهَ عِندَهُ أَجْرٌ عَظِيمٌ

… and that Allah has with Him a tremendous reward

Allah is saying, “And know that Allah has with Him tremendous good to be given as reward for obedience to Him in what He has commanded and forbidden regarding the wealth and offspring which have been used to test you in this worldly life. So obey Allah with what He has entrusted to you. Through doing so you will receive a great reward in the hereafter.

ـ 15934 – حدثني الحارث قال ، حدثنا عبد العزيز قال ، حدثنا المسعودي ، [ ص: 487 ] عن القاسم ، عن عبد الرحمن ، عن ابن مسعود ، في قوله : ” إنما أموالكم وأولادكم فتنة ” ، قال : ما منكم من أحد إلا وهو مشتمل على فتنة ، فمن استعاذ منكم فليستعذ بالله من مضلات الفتن . ـ

… ibn Mas’ood said about Allah’s statement:

وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ

And know that your wealth and your children are but a trial

“There is not one of you who is not involved in some trial, so whoever wants to seek refuge, let him seek refuge in Allah from the misguidance of trials.”

ـ 15935 – حدثني يونس قال ، أخبرنا ابن وهب قال ، قال ابن زيد ، في قوله : ” واعلموا أنما أموالكم وأولادكم فتنة ” ، قال : ” فتنة ” ، الاختبار ، اختبارهم . وقرأ : ( ونبلوكم بالشر والخير فتنة وإلينا ترجعون ) [ سورة الأنبياء : 35 ] . ـ

ibn Zayd said about this statement:

The “trial” here is a test, meaning their test

and he recited:

وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ

And We shall test you with evil and with good as a trial. And to Us shall you return. [21:35]

[Tafsir al-Tabari 13/486-487]

See also: Ibrahim’s interactions with his father: Tafsir al-Shinqitee

See also: The Effects of Parents’ Actions on their Children: Ibn Rajab

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

See also: Four categories of parentage and four categories of offspring: Tafsir ibn Kathir

The Believers’ Response to the Mention of Allah: Imam al-Shinqitee

In his book responding to perceived contradictions in the Qur’an, sheikh Muhammad al-Ameen al-Shinqitee wrote the following:

قَوْلُهُ تَعَالَى: إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ الْآيَةَ. ـ

Regarding Allah’s statement:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّـهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely. [8:2]

هَذِهِ الْآيَةُ تَدُلُّ عَلَى أَنْ وَجَلَ الْقُلُوبِ عِنْدَ سَمَاعِ ذِكْرِ اللَّهِ مِنْ عَلَامَاتِ الْمُؤْمِنِينَ. وَقَدْ جَاءَ فِي آيَةٍ أُخْرَى مَا يَدُلُّ عَلَى خِلَافَ ذَلِكَ وَهِيَ قَوْلُهُ: الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ [13 \ 28] . فَالْمُنَافَاةُ بَيْنَ الطُّمَأْنِينَةِ وَوَجَلِ الْقُلُوبِ ظَاهِرَةٌ. ـ

This ayah indicates that a person’s heart feeling fearful upon hearing mention of Allah is one of the distinguishing signs of the believers. However, in another ayah, there is something else which points to the opposite, which is Allah’s statement:

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

They are those who believe and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest. [13:28]

And the incongruity between one’s heart being fearful versus being at rest is obvious.

وَالْجَوَابُ عَنْ هَذَا أَنَّ الطُّمَأْنِينَةَ تَكُونُ بِانْشِرَاحِ الصَّدْرِ بِمَعْرِفَةِ التَّوْحِيدِ، وَالْوَجَلُ يَكُونُ عِنْدَ خَوْفِ الزَّيْغِ وَالذَّهَابِ عَنِ الْهُدَى، كَمَا يُشِيرُ إِلَى ذَلِكَ قَوْلُهُ تَعَالَى: تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ [39 \ 23] ، وَقَوْلُهُ تَعَالَى: رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا الْآيَةَ [3 \ 8] . وَقَوْلُهُ تَعَالَى: وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ [23 \ 60] . ـ

The reconciliation for this issue is that feeling at rest comes from the heart being opened to the awareness and recognition of al-tawheed, while fearfulness comes from fear of deviation and straying from guidance. This is just as is shown in Allah’s statement:

تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّـهِ

The skins of those who fear their Lord shiver from it; then their skins and their hearts relax at the remembrance of Allah. [39:23]

as well as His statement:

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord, let not our hearts deviate after You have guided us and grant us mercy from You. Indeed, You are the Bestower.[3:8]

and also His statement:

وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ

And those who give what they give while their hearts are fearful because they will be returning to their Lord [23:60]

[Daf’u Eehaam pg. 103]

See also: Supposed Contradictions in the Qur’an: ibn ‘Uthaymeen

See also: Allah Has Sent Down the Best Speech: Tafsir al-Sa’di

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Fear a trial which will not only afflict the wrongdoers: Tafsir al-Qurtubi

Allah says in surah al-Anfaal:

وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً ۖ وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ

And exercise fear and caution of a trial which will not only afflict those of you who have done wrong, and know that Allah is severe in penalty. (8:25)

In his book of tafsir, Imam ِAbu ‘Abdullah Muhammad al-Qurtubi mentioned the following points:

قال ابن عباس : أمر الله المؤمنين ألا يقروا المنكر بين أظهرهم فيعمهم العذاب . وكذلك تأول فيها الزبير بن العوام فإنه قال يوم الجمل ، وكان سنة ست وثلاثين : ما علمت أنا أردنا بهذه الآية إلا اليوم ، وما كنت أظنها إلا فيمن خوطب ذلك الوقت . وكذلك تأول الحسن البصري والسدي وغيرهما . قال السدي : نزلت الآية في أهل بدر خاصة ; فأصابتهم الفتنة يوم الجمل فاقتتلوا . وقال ابن عباس رضي الله عنه : نزلت هذه الآية في أصحاب رسول الله صلى الله عليه وسلم : وقال : أمر الله المؤمنين ألا يقروا المنكر فيما بينهم فيعمهم الله بالعذاب . وعن حذيفة بن اليمان قال قال رسول الله صلى الله عليه وسلم : يكون بين ناس من أصحابي فتنة يغفرها الله لهم بصحبتهم إياي يستن بهم فيها ناس بعدهم يدخلهم الله بها النار . ـ

Ibn ‘Abbaas said, “Allah commanded the believers not to accept for wrongdoing to become widespread among them, for then He would encompass them all with punishment.”

Al-Zubayr ibn al-‘Awwaam interpreted this ayah in a similar manner, for on the day of the Battle of al-Jamal – which was in the 36th year after the Hijrah – he said, “I never knew that I was the subject of this ayah until today. I thought it was only referring to those who were being addressed at the time of its initial revelation [i.e. the Battle of Badr].” al-Hasan al-Basri, al-Suddi, and others also interpreted it this way. al-Suddi said, “This ayah was revealed specifically regarding the people of the Battle of Badr, then they were afflicted with that fitnah on the Day of al-Jamal and they fell into fighting one another.”

Ibn ‘Abbaas (may Allah be pleased with him) said, “This ayah was revealed regarding the Companions of the Prophet (ﷺ)”, and he also said, “Allah commanded the believers not to allow wrongdoing to become accepted among them, for then Allah would subsume them all in punishment.” Continue reading

Fear a trial which will not only strike the wrongdoers: Tafsir al-Sa’di

In surah al-Anfaal, Allah says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّـهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ * وَاتَّقُوا فِتْنَةً لَّا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنكُمْ خَاصَّةً ۖ وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ

O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. And know that Allah intervenes between a man and his heart and that to Him you will be gathered. * And exercise fear and caution of a trial which will not only strike those of you who have done wrong, and know that Allah is severe in penalty. (8:24-25)

Sheikh ‘Abd al-Rahman al-Sa’di wrote the following commentary on these verses in his well-known book of tafsir:

يأمر تعالى عباده المؤمنين بما يقتضيه الإيمان منهم وهو الاستجابة لله وللرسول، أي: الانقياد لما أمرا به والمبادرة إلى ذلك والدعوة إليه، والاجتناب لما نهيا عنه، والانكفاف عنه والنهي عنه. ـ

Allah is commanding His believing slaves with what faith requires of them, which is responding to Allah and the Messenger. Meaning: complying with what they command, being eager to do so, and also calling others to that, as well as avoiding what they prohibit, abstaining from it, and also prohibiting others from it.

وقوله: إذا دعاكم لما يحييكم وصف ملازم لكل ما دعا الله ورسوله إليه، وبيان لفائدته وحكمته، فإن حياة القلب والروح بعبودية الله تعالى ولزوم طاعته وطاعة رسوله على الدوام. ـ

And His statement: Continue reading

Did Fir’awn claim divinity, or worship other gods?: al-Shawkaani, al-Qurtubi, & al-Baghawi

In surah al-A’raaf, Allah says:

وَقَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ ۚ قَالَ سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ

The chiefs of Fir’awn’s people said: “Will you leave Moosaa and his people to spread mischief in the land, and to abandon you and your gods?” He said: “We will kill their sons, and let live their women, and we have indeed irresistible power over them.” [7:127]

Sheikh Muhammad al-Shawkaani briefly mentioned a question that arises from a careful reading of this ayah in his tafsir where he wrote:

واختلف المفسرون في معنى وآلهتك لكون فرعون كان يدعي الربوبية كما في قوله: ما علمت لكم من إله غيري، وقوله: أنا ربكم فقيل: معنى وآلهتك: وطاعتك، وقيل: معناه: وعبادتك، ويؤيده قراءة علي وابن عباس، والضحاك “وإلهتك” وفي حرف أبي “أتذر موسى وقومه ليفسدوا في الأرض وقد تركوك أن يعبدوك” وقيل: إنه كان يعبد بقرة، وقيل: كان يعبد النجوم، وقيل: كان له أصنام يعبدها قومه تقربا إليه فنسبت إليه ولهذا قال: أنا ربكم الأعلى. قاله الزجاج، وقيل: كان يعبد الشمس . ـ

The scholars of tafsir have differed regarding the meaning of “your gods” due to the fact that Fir’awn used to claim lordship for himself, such as in his statement:

مَا عَلِمْتُ لَكُم مِّنْ إِلَـٰهٍ غَيْرِي

I know of no other god for you besides me [28:38]

as well as his saying:

أَنَا رَبُّكُمُ

I am your lord… [79:24]

Some said the meaning of “aalihatak” [lit. “your gods”] is: obedience to you. And others said its meaning is: worship of you. This understanding is supported by a variant recitation (qiraa’ah) transmitted from ‘Ali, ibn ‘Abbaas and al-Dhahhaak:

وَإِلَهَتَكَ

wa ilaahatak

… and your divinity …

as well as what comes in the variant dialect (harf) recitation of Ubay:

 أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَقَدْ تَرَكُوكَ أَنْ يَعْبُدُوكَ

… Will you leave Moosaa and his people to spread mischief in the land while they have abandoned you and worshiping you? … Continue reading

“And do not be like those who say, ‘We have heard,’ while they do not hear”: Tafsir al-Qurtubi

In surah al-Anfal, Allah commands the believers by saying:

وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ

And do not be like those who say, “We have heard,” while they do not hear. [8:21]

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

قوله تعالى : ولا تكونوا كالذين قالوا سمعنا أي كاليهود أو المنافقين أو المشركين . وهو من سماع الأذن . وهم لا يسمعون أي لا يتدبرون ما سمعوا ، ولا يفكرون فيه ، فهم بمنزلة من لم يسمع وأعرض عن الحق . نهى المؤمنين أن يكونوا مثلهم . ـ

Allah’s statement:

وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا

And do not be like those who say, “We have heard…” [8:21]

such as the Jews, the Munaafiqoon [hypocrites], and the Mushrikoon [polytheists]. And this is referring to the literal hearing of one’s ears. They are those who do not hear – meaning: they do not consider or reflect on what they have heard. So these ones are just like those who did not hear (at all) and who turn away from the truth. Allah prohibited the believer from being like them.

Continue reading

“If you have taqwa of Allah, He will grant you a Furqan”: Tafsir al-Shinqitee

In surah al-Anfal, Allah addresses His believing servants by saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْ‌قَانًا وَيُكَفِّرْ‌ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ‌ لَكُمْ ۗ وَاللَّـهُ ذُو الْفَضْلِ الْعَظِيمِ

O you who have believed, if you have taqwa of Allah, He will grant you a furqan [criterion] and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty. [8:29]

Commenting on this ayah in his well-known book of tafsir, sheikh Muhammad al-Ameen al-Shinqitee wrote the following:

قال ابن عباس ، والسدي ، ومجاهد ، وعكرمة ، والضحاك ، وقتادة ، ومقاتل بن حيان ، وغير واحد : فرقانا : مخرجا ، زاد مجاهد : في الدنيا والآخرة ، وفي رواية عن ابن عباس : فرقانا : نجاة ، وفي رواية عنه : نصرا . وقال محمد بن إسحاق : فرقانا أي : فصلا بين الحق والباطل ، قاله ابن كثير . ـ

Ibn ‘Abbaas, al-Suddi, Mujaahid, ‘Ikrimah, al-Dhahhaak, Qataadah, Muqaatil ibn Hayyaan, and others all said: Furqan means, “a way out”. And Mujaahid added to this “in this worldly life and in the hereafter.”

And in what was narrated from ibn ‘Abbaas: Furqan means, “salvation”. And in another narration from him, “aid”.

And Muhammad ibn Ishaaq said: Furqan, meaning a means of distinguishing between the truth and falsehood.

All of the above is what ibn Kathir said [see Tafsir ibn Kathir 4/43-44].

قال مقيده عفا الله عنه : قول الجماعة المذكورة : إن المراد بالفرقان : المخرج يشهد له قوله تعالى : ومن يتق الله يجعل له مخرجا الآية [ 65 \ 2 ] ، والقول بأنه النجاة أو النصر ، راجع في المعنى إلى هذا ; لأن من جعل الله له مخرجا أنجاه ونصره ، لكن الذي يدل القرآن واللغة على صحته في تفسير الآية المذكورة هو قول ابن إسحاق ; لأن الفرقان مصدر زيدت فيه الألف والنون ، وأريد به الوصف أي الفارق بين الحق والباطل ، وذلك هو معناه في قوله : تبارك الذي نزل الفرقان [ 25 \ 1 ] ، أي الكتاب الفارق بين الحق والباطل ، وقوله : وأنزل الفرقان [ 3 \ 4 ] ، وقوله : وإذ آتينا موسى الكتاب والفرقان [ 2 \ 53 ] ، وقوله : ولقد آتينا موسى وهارون الفرقان [ 21 \ 48 ] ، ويدل على أن المراد بالفرقان هنا : العلم الفارق بين الحق والباطل ، قوله تعالى في الحديد : ياأيها الذين آمنوا اتقوا الله وآمنوا برسوله يؤتكم كفلين من رحمته ويجعل لكم نورا تمشون به ويغفر لكم الآية [ 57 \ 28 ] . ـ

And the following is my speech: Continue reading

The Blessings of al-Shaam as mentioned in the Qur’an: ibn Taymiyah

As it comes in Majmoo’ al-Fataawa ibn Taymiyah:

وقال شيخ الإسلام رحمه الله قد أخبر الله بأنه بارك في أرض الشام في آيات : منها قوله : { وأورثنا القوم الذين كانوا يستضعفون مشارق الأرض ومغاربها التي باركنا فيها } . ـ

Sheikh al-Islaam – may Allah have mercy on him – said: Allah has informed us that He has bestowed blessing on the land of al-Shaam* in multiple ayaat. Among them is His statement:

وَأَوْرَ‌ثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِ‌قَ الْأَرْ‌ضِ وَمَغَارِ‌بَهَا الَّتِي بَارَ‌كْنَا فِيهَا

And We caused the people who had been oppressed to inherit the eastern regions of the land and the western ones, which We had blessed. [7:137]

ومنها قوله : { ونجيناه ولوطا إلى الأرض التي باركنا فيها للعالمين } . ـ

And among them is His statement:

وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْ‌ضِ الَّتِي بَارَ‌كْنَا فِيهَا لِلْعَالَمِينَ

And We delivered him and Loot to the land which We had blessed for the all creation. [21:71]

ومنها قوله : { تجري بأمره إلى الأرض التي باركنا فيها وكنا بكل شيء عالمين } . ـ

And among them is His statement: Continue reading