The Understanding of the Disbelievers is Limited to this Life: Imam al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee authored a valuable work entitled Dafa’ Eehaam al-Idhtiraab ‘an Ayaat al-Kitaab to respond to and dispel any supposed conflicts, mistakes and contradictions in the Qur’anic text. What follows is one excerpt taken from his coverage of surah al-Baqarah:

قَوْلُهُ تَعَالَى: أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ. ـ

Allah’s statement:

أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ

… Even though their fathers understood nothing, nor were they guided? [2:170]

هَذِهِ الْآيَةُ الْكَرِيمَةُ تَدُلُّ بِظَاهِرِهَا عَلَى أَنَّ الْكُفَّارَ لَا عُقُولَ لَهُمْ أَصْلًا، لِأَنَّ قَوْلَهُ: «شَيْئًا» نَكِرَةٌ فِي سِيَاقِ النَّفْيِ، فَهِيَ تَدُلُّ عَلَى الْعُمُومِ . ـ

According to its outward appearance, this noble ayah indicates that the disbelievers do not possess any understanding at all, because His statement, “nothing” is indefinite in the context of negation, and this indicates a general applicability.

وَقَدْ جَاءَتْ آيَاتٌ أُخَرُ تَدُلُّ عَلَى أَنَّ الْكُفَّارَ لَهُمْ عُقُولٌ يَعْقِلُونَ بِهَا فِي الدُّنْيَا كَقَوْلِهِ تَعَالَى: وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ [29 38] . ـ

But there are other ayaat which indicate that the disbelievers possess understanding and that they use it to understand this worldly life, such as His statement:

Continue reading

Advertisements

Transgressing the Limits of Allah: Tafsir al-Sa’di

In the beginning of surah al-Nisaa’, Allah discusses the rules of inheritance at length. Immediately following this, He says:

تِلْكَ حُدُودُ اللَّـهِ ۚ وَمَن يُطِعِ اللَّـهَ وَرَ‌سُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ * وَمَن يَعْصِ اللَّـهَ وَرَ‌سُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارً‌ا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ

These are the limits of Allah, and whosoever obeys Allah and His Messenger will be admitted to Gardens under which rivers flow, to abide therein, and that will be the great success. * And whosoever disobeys Allah and His Messenger, and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. [4:13-14]

Commenting on this in his famous book of tafsir, Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following:

أي: تلك التفاصيل التي ذكرها في المواريث حدود الله التي يجب الوقوف معها وعدم مجاوزتها، ولا القصور عنها، وفي ذلك دليل على أن الوصية للوارث منسوخة بتقديره تعالى أنصباء الوارثين. ـ

Meaning: These details of the inheritance which He mentioned are the limits of Allah, at which He has obligated halting, the absence of transgressing them and not falling short of them. And in this there is a proof that making a bequest to an inheritor [i.e. writing a will in which one of your legally-designated inheritors would receive more than their amount according to the sharee’ah] is abrogated due to Allah’s designation of the shares due to the various inheritors.

ثم قوله تعالى: { تِلْكَ حُدُودُ اللَّهِ } فالوصية للوارث بزيادة على حقه يدخل في هذا التعدي، مع قوله صلى الله عليه وسلم: “لا وصية لوارث” ثم ذكر طاعة الله ورسوله ومعصيتهما عموما ليدخل في العموم لزوم حدوده في الفرائض أو ترك ذلك فقال: { وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ } بامتثال أمرهما الذي أعظمه طاعتهما في التوحيد، ثم الأوامر على اختلاف درجاتها واجتناب نهيهما الذي أعظمُه الشرك بالله، ثم المعاصي على اختلاف طبقاتها { يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا } . ـ

Then Allah said, Continue reading

“Say, ‘If you love Allah, then follow me'”: Tafsir al-Sa’di

In surah Aali ‘Imran Allah instructs the Prophet (ﷺ) with the following words:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ‌ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ

Say, [O Muhammad], “If you love Allah, then follow me; Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” [3:31]

Commenting on this famous ayah, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following concise explanation:

وهذه الآية فيها وجوب محبة الله، وعلاماتها، ونتيجتها، وثمراتها، فقال { قل إن كنتم تحبون الله } أي: ادعيتم هذه المرتبة العالية، والرتبة التي ليس فوقها رتبة فلا يكفي فيها مجرد الدعوى، بل لابد من الصدق فيها، وعلامة الصدق اتباع رسوله صلى الله عليه وسلم في جميع أحواله، في أقواله وأفعاله، في أصول الدين وفروعه، في الظاهر والباطن، فمن اتبع الرسول دل على صدق دعواه محبة الله تعالى، وأحبه الله وغفر له ذنبه، ورحمه وسدده في جميع حركاته وسكناته، ومن لم يتبع الرسول فليس محبا لله تعالى، لأن محبته لله توجب له اتباع رسوله، فما لم يوجد ذلك دل على عدمها وأنه كاذب إن ادعاها، مع أنها على تقدير وجودها غير نافعة بدون شرطها، وبهذه الآية يوزن جميع الخلق، فعلى حسب حظهم من اتباع الرسول يكون إيمانهم وحبهم لله، وما نقص من ذلك نقص. ـ

This ayah contains the obligation of love for Allah, its signs, its effects and its fruits. So He said,

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ

Say, “If you love Allah…”

– meaning: if you claim this high level – this level after which there is no level above it – then a mere claim is not sufficient for this. Rather, there must be truthfulness in this claim, and a sign of truthfulness is following His messenger (ﷺ) in all of one’s circumstances; in one’s statements and his actions, in regards to the fundamentals of the religion and to its supplementary matters, and both outwardly and inwardly. Continue reading

A Refutation of Blaming Sins on Qadr: Tafsir al-Sa’di

Allah says in surah al-An’aam:

سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن شَيْءٍ ۚ كَذَٰلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا ۗ قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا ۖ إِن تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ * قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ

Those who took partners (in worship) with Allah will say: “If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will).” Likewise belied those who were before them, till they tasted of Our Wrath. Say: “Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but assumption and you do nothing but lie.” * Say: “With Allah is the perfect proof and argument. Had He so willed, He would indeed have guided you all.” [6:148-149]

Commenting on this in his famous book of tafsir, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

هذا إخبار من الله أن المشركين سيحتجون على شركهم وتحريمهم ما أحل الله، بالقضاء والقدر، ويجعلون مشيئة الله الشاملة لكل شيء من الخير والشر حجة لهم في دفع اللوم عنهم. وقد قالوا ما أخبر الله أنهم سيقولونه، كما قال في الآية الأخرى: { وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ } الآية. ـ

This is Allah informing us that the mushrikoon will use al-Qadaa and al-Qadr [Allah’s Divine Decree and Pre-ordainment] to argue in support of their shirk and their declaring what Allah has made permissible impermissible, and that they will take Allah’s will – which encompasses everything, both good and evil – as an argument in their favor for repelling any blame against them. And they did in fact say what Allah informed us that they would say, just as He said in another ayah:

وَقَالَ الَّذِينَ أَشْرَ‌كُوا لَوْ شَاءَ اللَّـهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ نَّحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّ‌مْنَا مِن دُونِهِ مِن شَيْءٍ ۚ كَذَٰلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ ۚ فَهَلْ عَلَى الرُّ‌سُلِ إِلَّا الْبَلَاغُ الْمُبِينُ

And those who associate others with Allah say, “If Allah had willed, we would not have worshipped anything other than Him, neither we nor our fathers, nor would we have forbidden anything through other than Him.” Thus did those do before them. So is there upon the messengers except [the duty of] clear notification? [16:35]

فأخبر تعالى أن هذة الحجة، لم تزل الأمم المكذبة تدفع بها عنهم دعوة الرسل، ويحتجون بها، فلم تجد فيهم شيئا ولم تنفعهم، فلم يزل هذا دأبهم حتى أهكلهم الله، وأذاقهم بأسه. ـ

So Allah informed us that the nations of falsehood still use this argument to repel the call of the messengers from them and they argue using this. But it does not do anything for them nor does it benefit them, so this perseverance of theirs will continue until Allah destroys them and makes them taste His punishment.

فلو كانت حجة صحيحة، لدفعت عنهم العقاب، ولما أحل الله بهم العذاب، لأنه لا يحل بأسه إلا بمن استحقه، فعلم أنها حجة فاسدة، وشبهة كاسدة، من عدة أوجه: ـ

For if this line of argument were true, then it would repel punishment from them and Allah would not allow punishment to happen to them because He does not allow punishment to happen except to those who deserve it. So it is known that this argumentation is false and that it is a doubt which falls flat for a number of reasons: Continue reading

The examples and comparisons in the Qur’an: Tafsir al-Shinqitee

Imam Muhammad al-Ameen al-Shinqitee brought the following discussion regarding the examples and comparisons that Allah uses in the Qur’an during his tafsir of surah Ibrahim:

قوله تعالى : مثل الذين كفروا بربهم أعمالهم كرماد اشتدت به الريح في يوم عاصف الآية . ـ

Allah’s statement:

مَّثَلُ الَّذِينَ كَفَرُ‌وا بِرَ‌بِّهِمْ ۖ أَعْمَالُهُمْ كَرَ‌مَادٍ اشْتَدَّتْ بِهِ الرِّ‌يحُ فِي يَوْمٍ عَاصِفٍ ۖ لَّا يَقْدِرُ‌ونَ مِمَّا كَسَبُوا عَلَىٰ شَيْءٍ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ

The example of those who disbelieve in their Lord: their deeds are like ashes which the wind blows forcefully on a stormy day; they have no power over that which they have earned. That is what is extreme error. [14:18]

ضرب الله تعالى لأعمال الكفار مثلا في هذه الآية الكريمة برماد اشتدت به الرياح في يوم عاصف ، أي شديد الريح ، فإن تلك الريح الشديدة العاصفة تطير ذلك الرماد ولم تبق له أثرا ، فكذلك أعمال الكفار كصلات الأرحام ، وقرى الضيف ، والتنفيس عن المكروب ، وبر الوالدين ، ونحو ذلك يبطلها الكفر ويذهبها ، كما تطير تلك الريح ذلك الرماد . ـ

In this noble ayah Allah strikes a comparison between the deeds of the disbelievers and ashes which the wind blows forcefully on a stormy day, i.e. a severe wind. For indeed that severe stormy wind causes those ashes to fly and does not leave any trace of them. So likewise and the deeds of the disbelievers, such as maintaining the ties of kinship, hospitality towards guests, aiding the one in distress, being dutiful to one’s parents, and the likes of that are all invalidated and done away with by kufr (disbelief), just as that wind causes those ashes to fly away.

وضرب أمثالا أخر في آيات أخر لأعمال الكفار بهذا المعنى ، كقوله : والذين كفروا أعمالهم كسراب بقيعة يحسبه الظمآن ماء حتى إذا جاءه لم يجده شيئا [ 24 \ 39 ] ، وقوله : مثل ما ينفقون في هذه الحياة الدنيا كمثل ريح فيها صر أصابت حرث قوم ظلموا [ ص: 246 ] أنفسهم فأهلكته الآية [ 3 \ 117 ] ، وقوله : ياأيها الذين آمنوا لا تبطلوا صدقاتكم بالمن والأذى كالذي ينفق ماله رئاء الناس ولا يؤمن بالله واليوم الآخر فمثله كمثل صفوان عليه تراب فأصابه وابل فتركه صلدا لا يقدرون على شيء مما كسبوا والله لا يهدي القوم الكافرين [ 2 \ 264 ] ، وقوله : وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا [ 25 \ 23 ] ، إلى غير ذلك من الآيات . ـ

And Allah struck other comparisons of this meaning for the deeds of the disbelievers in other ayaat, such as His statement: Continue reading

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

In surah Maryam, Allah recounts part of the story of Ibrahim and his calling his father and his people to al-Tawheed while he was still a youth. Commenting on part of this story, Sheikh Muhammad al-Ameen al-Shinqitee wrote the following:

قوله تعالى : قال أراغب أنت عن آلهتي ياإبراهيم لئن لم تنته لأرجمنك واهجرني مليا قال سلام عليك سأستغفر لك ربي إنه كان بي حفيا

Allah’s statement:

قَالَ أَرَ‌اغِبٌ أَنتَ عَنْ آلِهَتِي يَا إِبْرَ‌اهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْ‌جُمَنَّكَ ۖ وَاهْجُرْ‌نِي مَلِيًّا * قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ‌ لَكَ رَ‌بِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا

[His father] said, “Have you no desire for my gods, O Ibrahim? If you do not desist, I will surely stone you, so avoid me for a prolonged time.” * [Ibrahim] said, “Peace be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me. [19:46-47]

بين الله جل وعلا في هاتين الآيتين الكريمتين : أن إبراهيم لما نصح أباه النصيحة المذكورة مع ما فيها من الرفق واللين ، وإيضاح الحق والتحذير من عبادة ما لا يسمع ولا يبصر ، ومن عذاب الله تعالى وولاية الشيطان – خاطبه هذا الخطاب العنيف ، وسماه باسمه ولم يقل له ” يا بني ” في مقابلة قوله له ” يا أبت ” وأنكر عليه أنه راغب عن عبادة الأوثان ، أي : معرض عنها لا يريدها ; لأنه لا يعبد إلا الله وحده جل وعلا ، وهدده بأنه إن لم ينته عما يقوله له ليرجمنه ) قيل بالحجارة وقيل باللسان شتما ( والأول أظهر ، ثم أمره بهجره مليا أي : زمانا طويلا . ـ

In these two noble ayaat Allah clarified that when Ibrahim advised his father with the aforementioned sincere advice [19:42-45] along with what it contained of gentleness and softness, as well as making the truth clear and warning against the worship of those things which can neither hear nor see, and against the punishment of Allah and the alliance of the shaytaan – then his father addressed him with a forceful address and called him by his name rather than saying “O my dear son” to him in response to Ibrahim’s saying “O my dear father” to him, and he rebuked him for his being averse to the worship of idols – meaning, turning away from them and not desiring them since Ibrahim did not worship anything except Allah alone. And his father threatened him that if he did not desist from what he was saying, then he would certainly assault him – it is said with stoning and it is said with abusive speech, and the first opinion is what is apparent. Then his father ordered him to leave him malee’an – meaning a long period of time.

ثم بين أن إبراهيم قابل أيضا جوابه العنيف بغاية الرفق واللين في قوله : قال سلام عليك سأستغفر لك ربي الآية [ 19 \ 47 ] ، وخطاب إبراهيم لأبيه الجاهل بقوله : سلام عليك قد بين جل وعلا أنه خطاب عباده المؤمنين للجهال إذا خاطبوهم ، كما قال تعالى : وعباد الرحمن الذين يمشون على الأرض هونا وإذا خاطبهم الجاهلون قالوا سلاما [ 25 \ 63 ] ، وقال تعالى : وإذا سمعوا اللغو أعرضوا عنه وقالوا لنا أعمالنا ولكم أعمالكم سلام عليكم لا نبتغي الجاهلين [ 28 \ 55 ] ، ـ

Then Allah also clarified that Ibrahim responded to his father’s forceful answer with the utmost of gentleness and softness in his own statement:

قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ‌ لَكَ رَ‌بِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا

[Ibrahim] said, “Peace be upon you. I will ask forgiveness for you of my Lord. Indeed, He is ever gracious to me. [19:47]

And Ibrahim responded to his ignorant father with his own statement of, “peace be upon you” – Allah has clarified that that is the speech of the his believing slaves to the ignorant ones when the address them, just as He said: Continue reading

A Clarification on the Annulment of One’s Deeds: Tafsir al-Shinqitee

Imam Muhammad al-Ameen al-Shinqitee mentions in the beginning of his tafsir of surah al-Maa’idah:

قوله تعالى : ومن يكفر بالإيمان فقد حبط عمله وهو في الآخرة من الخاسرين ، ظاهر هذه الآية الكريمة أن المرتد يحبط جميع عمله بردته من غير شرط زائد ، ولكنه أشار في موضع آخر إلى أن ذلك فيما إذا مات على الكفر ، وهو قوله : ومن يرتدد منكم عن دينه فيمت وهو كافر [ 2 \ 217 ] . ـ

Allah’s statement:

وَمَن يَكْفُرْ‌ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَ‌ةِ مِنَ الْخَاسِرِ‌ينَ

And whoever denies al-eemaan – his work has become worthless, and in the Hereafter he will be among the losers. [5:5]

What is apparent from this noble ayah is that the apostate will have all of his deeds made null and void by his apostasy, without there being any additional condition in play. However, Allah indicates elsewhere that this is in regards to if he dies in a state of disbelief, and that is His statement: Continue reading

The Respective Means of Destruction: Tafsir al-Shinqitee

Allah mentions some of the previous nations who were destroyed in surah al-‘Ankaboot with his words:

وَعَادًا وَثَمُودَ وَقَد تَّبَيَّنَ لَكُم مِّن مَّسَاكِنِهِمْ ۖ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِ‌ينَ * وَقَارُ‌ونَ وَفِرْ‌عَوْنَ وَهَامَانَ ۖ وَلَقَدْ جَاءَهُم مُّوسَىٰ بِالْبَيِّنَاتِ فَاسْتَكْبَرُ‌وا فِي الْأَرْ‌ضِ وَمَا كَانُوا سَابِقِينَ * فَكُلًّا أَخَذْنَا بِذَنبِهِ ۖ فَمِنْهُم مَّنْ أَرْ‌سَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُم مَّنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُم مَّنْ خَسَفْنَا بِهِ الْأَرْ‌ضَ وَمِنْهُم مَّنْ أَغْرَ‌قْنَا ۚ وَمَا كَانَ اللَّـهُ لِيَظْلِمَهُمْ وَلَـٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ

And [We destroyed] ‘Aad and Thamood, and it has become clear to you from their [ruined] dwellings. And Shaytaan had made pleasing to them their deeds and averted them from the path, and they were endowed with perception.* And [We destroyed] Qaaroon and Fir’awn and Haamaan. And Moosaa had already come to them with clear evidences, and they were arrogant in the land, but they were not outrunners [of Our punishment]. * So each We seized for his sin; and among them were those upon whom We sent a Haasiban, and among them were those who were seized by the blast [from the sky], and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves. [29:38-40]

Commenting on this briefly in his book of tafsir, Imam Muhammad al-Ameen al-Shinqitee wrote:

وقد أشار جل وعلا في هذه الآيات الكريمة إلى إهلاك عاد ، وثمود ، وقارون ، وفرعون ، وهامان ، ثم صرح بأنه أخذ كلا منهم بذنبه ، ثم فصل على سبيل ما يسمى في البديع باللف والنشر المرتب أسباب إهلاكهم ، فقال : فمنهم من أرسلنا عليه حاصبا ، [ ص: 160 ] وهي : الريح ، يعني : عادا ، بدليل قوله : وأما عاد فأهلكوا بريح صرصر عاتية [ 69 \ 6 ] ، وقوله : وفي عاد إذ أرسلنا عليهم الريح العقيم [ 51 \ 41 ] ، ونحو ذلك من الآيات . وقوله تعالى : ومنهم من أخذته الصيحة ، يعني : ثمود ، بدليل قوله تعالى فيهم : وأخذ الذين ظلموا الصيحة فأصبحوا في ديارهم جاثمين كأن لم يغنوا فيها ألا إن ثمود كفروا ربهم ألا بعدا لثمود [ 11 \ 67 – 68 ] . وقوله : ومنهم من خسفنا به الأرض ، يعني : قارون ، بدليل قوله تعالى فيه : فخسفنا به وبداره الأرض الآية [ 28 \ 81 ] . وقوله تعالى : ومنهم من أغرقنا ، يعني : فرعون وهامان ، بدليل قوله تعالى : ثم أغرقنا الآخرين [ 37 \ 82 ] ، ونحو ذلك من الآيات . ـ

In these noble ayaat, Allah has pointed to the destruction of ‘Aad, Thamood, Qaaroon, Fir’awn, and Haamaan, then He clarified that each of them were seized in destruction due to their respective sins, then He detailed the destructions in a manner which, according to the science of rhetoric, is called al-laff wa’l-nashr [literally “coiling and unfurling” – bringing several items together in brief and then expanding on each of them respectively later] order of arranging the means of their respective destructions. So He said:

فَمِنْهُم مَّنْ أَرْ‌سَلْنَا عَلَيْهِ حَاصِبًا

and among them were some on whom We sent Haasiban [29:40]

and that is a strong wind – referring to ‘Aad, according to His statement:

وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِ‌يحٍ صَرْ‌صَرٍ‌ عَاتِيَةٍ

And as for ‘Aad, they were destroyed by a screaming, violent wind [69:6]

and His statement:

Continue reading

Allah does not forgive shirk but he forgives what is less than that: Tafsir al-Shinqitee

ee also: dImam Muhammad al-Ameen al-Shinqitee wrote in his tafsir:

قوله تعالى : إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيما [ ص: 243 ] ذكر في هذه الآية الكريمة أنه تعالى لا يغفر الإشراك به وأنه يغفر غير ذلك لمن يشاء وأن من أشرك به فقد افترى إثما عظيما . ـ

Allah’s statement:

إِنَّ اللَّـهَ لَا يَغْفِرُ‌ أَن يُشْرَ‌كَ بِهِ وَيَغْفِرُ‌ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِ‌كْ بِاللَّـهِ فَقَدِ افْتَرَ‌ىٰ إِثْمًا عَظِيمًا

Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. [4:48]

In this noble ayah, Allah mentioned that He does not forgive associating partners with Him but that He does forgive other than that for whom He wills, and that whoever associates partners with Him then that person has fabricated a tremendous sin.

وذكر في مواضع أخر : أن محل كونه لا يغفر الإشراك به إذا لم يتب المشرك من ذلك ، فإن تاب غفر له كقوله : إلا من تاب وآمن وعمل عملا صالحا الآية [ 25 \ 70 ] ، فإن الاستثناء راجع لقوله : والذين لا يدعون مع الله إلها آخر [ 25 \ 68 ] ، وما عطف عليه ; لأن معنى الكل جمع في قوله : ومن يفعل ذلك يلق أثاما الآية [ 25 \ 68 ] وقوله : قل للذين كفروا إن ينتهوا يغفر لهم ما قد سلف [ 8 \ 38 ] . ـ

And elsewhere He mentioned that the status of His not forgiving association of partners with Him is in the case that the mushrik does not repent of that. So if he does repent, then Allah forgives him, just as in His statement: Continue reading

Will the Disbelievers speak on the Day of Judgement?: Imam al-Shinqitee

In his book written to respond to supposed contradictions and difficult passages of the Qur’an, Sheikh Muhammad al-Ameen al-Shinqitee brought the following discussion under his treatment of surah al-Mursalat:

قَوْلُهُ تَعَالَى: هَذَا يَوْمُ لَا يَنْطِقُونَ وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ. هَذِهِ الْآيَةُ الْكَرِيمَةُ تَدُلُّ عَلَى أَنَّ أَهْلَ النَّارِ لَا يَنْطِقُونَ وَلَا يَعْتَذِرُونَ. ـ

Allah’s statement:

هَذَا يَوْمُ لَا يَنْطِقُونَ * وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ

This is a Day they will not speak, * Nor will it be permitted for them to make an excuse. [77:35-36]

This noble ayah indicates that the people of the Hell-fire will neither speak nor proffer excuses.

وَقَدْ جَاءَتْ آيَاتٌ تَدُلُّ عَلَى أَنَّهُمْ يَنْطِقُونَ وَيَعْتَذِرُونَ، كَقَوْلِهِ تَعَالَى: وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ [6 \ 23] ، وَقَوْلِهِ: فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ [16 \ 28] ، وَقَوْلِهِ: بَلْ لَمْ نَكُنْ نَدْعُو مِنْ قَبْلُ شَيْئًا [40] ، وَقَوْلِهِ: تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ وَمَا أَضَلَّنَا إِلَّا الْمُجْرِمُونَ [26 \ 97 – 99] ، وَقَوْلِهِ: رَبَّنَا هَؤُلَاءِ أَضَلُّونَا [7 \ 38] ، إِلَى غَيْرِ ذَلِكَ مِنَ الْآيَاتِ.ـ

But other ayaat have already come which indicates that they will speak and offer excuses, such as His statement:

وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

[the disbelievers will say] “By Allah, our Lord, we were not those who committed al-shirk.” [6:23]

And His statement: Continue reading