“Allah commanded me to recite to you”: Sharh al-Nawawi

It is reported in both al-Bukhari and Muslim on the authority of Qatadah that Anas ibn Malik said:

عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ لأُبَىٍّ ‏”‏ إِنَّ اللَّهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ ‏”‏ ‏.‏ قَالَ آللَّهُ سَمَّانِي لَكَ قَالَ ‏”‏ اللَّهُ سَمَّاكَ لِي ‏”‏ ‏.‏ قَالَ فَجَعَلَ أُبَىٌّ يَبْكِي ‏.‏

The Prophet said to Ubay, “Allah has commanded me to recite to you.” Ubay said, “Did Allah mention me by name to you?” The Prophet replied, “Allah mentioned you by name to me.” Anas said: That caused Ubay to cry.

[Muslim #799]

And in the narration of al-Bukhari, there is an addition to the end of the hadith from one of the subnarrators:

قَالَ قَتَادَةُ فَأُنْبِئْتُ أَنَّهُ قَرَأَ عَلَيْهِ ‏{‏لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ‏}

Qatadah said: I was told that the Prophet recited surah al-Bayyinah (97) to him.

[al-Bukhari #4960]

In his commentary on Saheeh Muslim, Imam Abu Zakariyyah Yahya al-Nawawi mentioned the following commentary on this hadith:

وفي الحديث فوائد كثيرة . منها : استحباب قراءة القرآن على الحذاق فيه وأهل العلم به والفضل ، وإن كان القارئ أفضل من المقروء عليه ، ومنها : المنقبة الشريفة لأبي بقراءة النبي – صلى الله عليه وسلم – عليه ، ولا يعلم أحد من الناس شاركه في هذا ، ومنها : منقبة أخرى له بذكر الله تعالى له ، ونصه عليه في هذه المنزلة الرفيعة ، ومنها : البكاء للسرور والفرح مما يبشر الإنسان به ويعطاه من معالي الأمور . ـ

There are a number of benefits to be found in this hadith.

One benefit is the encouragement to recite the Qur’an to someone who is skilled in it, a person of knowledge and virtue. That is the case even if the one reciting is more virtuous than the one to whom he is reciting. Continue reading

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Did the Prophet make Tafsir of the Qur’an as it was Being Revealed?: Sheikh Saalih Aal al-Sheikh

At the end of a lecture entitled, “The Themes of the Different Surahs and the Effects of that on Understanding Tafsir“, sheikh Saalih Aal al-Sheikh was asked the following question:

هل نزل القرآن وفسّره الرسول صلى الله عليه وسلم. ـ

Question: Did the Messenger (ﷺ) explain the Qur’an as it was being revealed?

النبي صلى الله عليه وسلم لم يفسر القرآن كله، وإنما فسر آيات قليلة، لما؟ لأنّ التفسير يتبع الحاجة، يُفسر بمعنى يبين المعاني، لمن لا يفهم المعاني، والقرآن نزل بلسان عربي مبين، فقهته العرب فهمت الآي، فهمته الصحابة، إلا في بعض الآيات لم تفهم ففسرها النبي صلى الله عليه وسلم فالمنقول من تفسيره عليه الصلاة والسلام قليل، تفسير الصحابة أكثر من تفسير النبي صلى الله عليه وسلم، لما؟ لأنّ الصحابة نقلوا للتابعين، والتابعون أقلّ علما بالقرآن من الصحابة لا من جهة اللغة، ولا من جهة أسباب النزول، ولا من جهة معرفة علوم القرآن، والعلوم المختلفة التي دار عليها القرآن، ولا من جهة السيرة، والتاريخ وأحوال العرب والجاهلية، إلى آخره، ففسروا القرآن أكثر، تفسيرهم أكثر، التابعون تفسيرهم لمن بعدهم أكثر من تفسير الصحابة لشدة الحاجة، هكذا إلى زمن التأليف والتصنيف كثرت التفاسير رغبة في أن يفهم الناس القرآن ويقبلوا عليه. ـ

Response: The Prophet (ﷺ) did not explain the entire Qur’an; he only explained a limited number of ayaat. Why? That is because making tafsir arises from a need to explain the meanings to those who do not understand them. But the Qur’an was revealed in the clear Arabic language, so the Arabs understood it, they understood its ayaat. The Sahabah understood it except in the cases of some ayaat which they did not understand, and so then the Prophet (ﷺ) would explain it. Continue reading

Five Distinguishing Features of the Tafsir of the Companions: Sheikh Saalih Aal al-Sheikh

In one section of a lecture entitled, “Introduction to the Fundamentals of al-Tafsir“, sheikh Saalih Aal al-Sheikh mentioned the following points:

ـ 8 – ما تميزت به تفاسير الصحابة ـ
8. What Distinguishes the Companions’ Explanations of the Qur’an?

تميزت تفاسير الصحابة بأمور منها : ـ

There are a number of things which set the Companions’ explanations of the Qur’an apart from that of others. These include:

ـ 1- أنها تفاسير من عَلِمُوا القرآن ، وعَلِمُوا السُّنَّة لأنهم شهدوا التنــزيل ، ويعلمون سنة النبي وهديه – عليه الصلاة والسلام -. ـ

1. Theirs were explanations from those who knew the Qur’an and knew the Sunnah, for they have been witness to the revelation and has learned the Sunnah and guidance of the Prophet (ﷺ).

ـ 2- الميزة الثانية : أنها تفاسير من شاهد التنــزيل وعلم أسباب النــزول ، وقد قال شيخ الإسلام ابن تيمية في معرض كلام له ، ” العلم بالسبب يورث العلم بالمسبَّب ” ([37]) يعني إذا عَلِمْتَ سبب الشيءِ عَرَفْتَ المعنى ، عرفت توجيه الكلام ، عرفت المراد منه ، فعلمهم بأسباب النــزول ومشاهدتهم لأسباب النــزول يحعل تفاسيرهم في الغاية ، لأنهم شاهدوا وعلموا فلن يفسروا القرآن بشيء يخالف أسباب النــزول ، أو يخالف سنة النبي – عليه الصلاة والسلام – . ـ

2. The second distinguishing feature is that their explanations were explanations coming from those who had witnessed the revelation and knew the circumstantial reasons for the revelation (asbaab al-nuzool). In the midst of discussing this topic, sheikh al-Islaam ibn Taymiyah said, “Knowledge of the circumstantial reason behind the revelation produces knowledge of the underlying reason for the revelation,” meaning that if you learn the causal factors behind something that you will realize the meanings, know who is being addressed, and understand what is meant behind it all. So knowledge of the circumstantial reasons for revelation and having been witnesses to these reasons places their explanations in a high station. For they witnessed the revelation and had knowledge of it, so they would never explain the any part of the Qur’an with something that contradicted the reasons for why it was revealed or with anything that contradicted the Prophet’s Sunnah (ﷺ). Continue reading

How the Sahabah Used to Divide the Qur’an: Tafsir ibn Kathir

al-Haafidh Ismaa’eel ibn Kathir began his tafsir of surah Qaaf (50) with the following discussion of how many of the Sahabah used to divide their nightly recitation of the Qur’an:

وهذه السورة هي أول الحزب المفصل على الصحيح ، وقيل : من الحجرات . وأما ما يقوله العامة : إنه من ( عم ) فلا أصل له ، ولم يقله أحد من العلماء المعتبرين فيما نعلم . والدليل على أن هذه السورة هي أول المفصل ما رواه أبو داود في سننه ، باب ” تحزيب القرآن ” ثم قال : حدثنا مسدد ، حدثنا قران بن تمام ، ( ح ) وحدثنا عبد الله بن سعيد أبو سعيد الأشج ، حدثنا أبو خالد سليمان بن حبان – وهذا لفظه – عن عبد الله بن عبد الرحمن بن يعلى ، عن عثمان بن عبد الله بن أوس ، عن جده – قال عبد الله بن سعيد : حدثنيه أوس بن حذيفة – ثم اتفقا . قال : قدمنا على رسول الله – صلى الله عليه وسلم – في وفد ثقيف ، قال : فنزلت الأحلاف على المغيرة بن شعبة ، وأنزل رسول الله – صلى الله عليه وسلم – بني مالك في قبة له – قال مسدد : وكان في الوفد الذين قدموا على رسول الله – صلى الله عليه وسلم – من ثقيف ، قال : كان رسول الله [ – صلى الله عليه وسلم – ] كل ليلة يأتينا بعد العشاء يحدثنا – قال أبو سعيد : قائما على رجليه حتى يراوح بين رجليه من طول القيام – فأكثر ما يحدثنا ما لقي من قومه قريش ، ثم يقول : لا سواء وكنا مستضعفين مستذلين – قال مسدد : بمكة – فلما خرجنا إلى المدينة كانت سجال الحرب بيننا وبينهم ، ندال عليهم ويدالون علينا . فلما كانت ليلة أبطأ عن الوقت الذي كان يأتينا فيه ، فقلنا : لقد أبطأت عنا الليلة ! قال : ” إنه طرأ علي حزبي من القرآن ، فكرهت أن أجيء حتى أتمه ” . قال أوس : سألت أصحاب رسول الله – صلى الله عليه وسلم – : كيف تحزبون القرآن ؟ فقالوا : ثلاث ، وخمس ، وسبع ، وتسع ، وإحدى عشرة ، وثلاث عشرة ، وحزب المفصل وحده . ـ

This surah [surah Qaaf] is the first surah of the mufassal section of the Qur’an according to the correct opinion, though some say surah al-Hujurat is.

As for what some of the common folk say, that the mufassal section begins from Juz’ ‘Amma’, there is no basis for this and not a single scholar of repute has voiced this position as far as I know.

The proof that surah Qaaf is the beginning of the mufassal section is what Abu Dawud transmitted in his Sunnah collection, under the chapter of “The Division of the Qur’an”. He said:

… Aws ibn Hudhaifah said: We came upon the Messenger of Allah (ﷺ) in a delegation of Thaqif. The signatories of the pact came to al-Mughirah ibn Shu’bah as his guests. The Messenger of Allah (ﷺ) made Banu-Malik stay in a tent of his.

Musaddad – who was in the delegation of Thaqif which came to the Messenger of Allah (ﷺ) – said: The Prophet used to visit and talk with us every day after the night prayer. 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 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

The Virtue of this Ummah over the Previous Nations: Imam al-Shinqitee

The following discussion is an excerpt from a class of the famous mufassir, sheikh Muhammad al-Ameen al-Shinqitee. The class was delivered in his home to a group of his students. It was recorded, and subsequently transcribed and published in a collection of similar lessons and recorded events. This particular excerpt occurred during a lesson in which sheikh al-Shinqitee was explaining part of surah al-Baqarah, during his discussion of the ayah:

يَا بَنِي إِسْرَ‌ائِيلَ اذْكُرُ‌وا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

O Banu Israa’eel, remember My favor that I have bestowed upon you and that I preferred you over all creation [2:47]

Sheikh Muhammad al-Ameen al-Shinqitee explained:

وقوله هنا {فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ} ؛ أي : على عالمي زمانكم الذي أنتم فيه ، فلا ينافي أن هذه الأمة التي هي أمة محمد ﷺ أفضل منهم ، كما نصّ الله على ذلك بقوله : {كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ} الآية [آل عمران 110] ، وفي حديث معاوية بن حيدة القشيري عن النبي ﷺ : أَنْتُمْ تُوفُونَ سَبْعِينَ أُمَّةً أَنْتُمْ خَيْرُهَا وَأَكْرَمُهَا عَلَى اللَّهِ . ـ

Allah’s statement here:

 فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

 I preferred you over all creation [2:47]

meaning: over all creation of the time in which they were living, so this does not conflict with the fact that this ummah – which is the ummah of Muhammad (ﷺ) – is the best of nations, as Allah informed us in His statement:

كُنتُمْ خَيْرَ‌ أُمَّةٍ أُخْرِ‌جَتْ لِلنَّاسِ

You are the best nation brought forth for mankind … [3:110]

…until the end of the ayah. And in the hadeeth of Mu’aawiyah ibn Haidah al-Qushairi that the Prophet (ﷺ) said, “You succeeded seventy nations and you are the best of them and the most noble of them in the sight of Allah”. Continue reading

The Virtue of Memorizing the Qur’an: Sheikh Muqbil

Sheikh Muqbil ibn Haadee al-Waadi’ee was asked:

نص السؤال: هل حفظ القرآن الكريم واجب على المسلم أم التدبر والعمل به ؟

Question: Is memorizing the Qur’an an obligation for the Muslim, or is contemplating it and acting in accordance with it what is obligatory?

نص الإجابة: التدبر بمعانيه والعمل به وأحكامه هو الواجب ، وأما الحفظ ففضيلة عظيمة ؛ ” الماهر بالقرآن مع السفرة الكرام البررة ، والذي يقرأه ويتتعتع فيه وهو عليه شاق له أجران ” ، ويقول النبي – صلى الله عليه وعلى آله وسلم – : ” يقال لصحاب القرآن : اقرأ وارتق ورتل كما كنت ترتل في الدنيا فإن منزلتك عند آخر آية تقرأءها ” ، وكان النبي – صلى الله عليه وعلى آله وسلم – يشجع أصحابه على حفظ القرآن وعلى تعلم القرآن فقال كما في حديث عقبة بن عامر عند مسلم : ” لئن يغدو أحدكم إلى المسجد فيتعلم آيه خير له من ناقة ، وآيتين خير له من ناقتين ، وثلاث وأربع خيرٌ له من أعدادهن ” . ـ

Response: Contemplating its meanings and acting in accordance with it and its rulings is what is obligatory. As for memorization, then that is a excellent virtue.

The one who is skilled in the Qur’an will be with the noble righteous recording angels, and the one who recites while experiencing difficulty in doing so, stumbling over it, will have two rewards.

And the Prophet (ﷺ) also said:

It will be said to the one who has any of the Qur’an memorized, “Recite and ascend in rank. Recite in the same manner and speed that used to recite during the worldly life, and your rank will be at the last ayah that your recite.”

And the Prophet (ﷺ) used to encourage his companions to memorize the Qur’an and to study the Qur’an, just as he said in the hadeeth of ‘Uqbah ibn ‘Aamir recorded by Muslim: Continue reading

The Sahabah and Tabi’oon known for their Tafsir: al-Suyooti

In his famous work detailing the sciences of the Qur’an, sheikh Jalaal al-Deen al-Suyooti included a section on the different generations of mufassiroon (Qur’anic exegetes). What follows is a condensed and streamlined presentation of the first part of this chapter, as prepared by sheikh Muhammad ibn ‘Umar Bazmool:

طبقة الصحابة
The Level of the Sahabah

اشتهر بالتفسير من الصحابة عشرة : الخلفاء الأربعة ، وابن مسعود ، وابن عباس ، وأبي بن كعب ، وزيد بن ثابت ، وأبو موسى الأشعري ، وعبد الله بن الزبير . ـ

Those who are well known among the sahabah for tafsir are ten: the four Khulafaa’ [Abu Bakr al-Siddeeq, ‘Umar ibn al-Khattab, ‘Uthman ibn ‘Affan, and ‘Ali ibn Abi Taalib], ibn Mas’ood, ibn ‘Abbas, Ubay ibn Ka’b, Zayd ibn Thaabit, Abu Moosaa al-Ash’ari, and ‘Abdullah ibn al-Zubayr.

أما الخلفاء ؛ فأكثر من روي عنه منهم : على بن أبي طالب ، والرواية عن الثلاثة نزرة جداً ، وكان السبب في ذلك تقدم وفاتهم ، كما أن ذلك هو السبب في قلة رواية أبي بكر رضي الله عنه للحديث ، ولا أحفظ عن أبي بكر رضي الله عنه في التفسير إلا آثاراً قليلة جداً ، لا تكاد تجاوز العشرة ، وأما على ؛ فروي عنه الكثير . ـ

As for the Khulafaa’, then the one from whom the most is transmitted is ‘Ali ibn Abi Taalib, while what is transmitted from the other three is very little. The reason for that is because those three died earlier, just as that is the reason why there is little in the way of hadeeth narrated from Abu Bakr (may Allah be pleased with him), nor was much preserved from Abu Bakr in the way tafsir except for a very few statements which hardly even amount to ten in total. But as for ‘Ali, then a great deal was transmitted from him. Continue reading

“Not for you is the decision…” : Tafsir al-Sa’di

In surah Aali ‘Imran, Allah addresses His messenger by saying:

لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ * وَلِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ ۚ يَغْفِرُ‌ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۚ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ

Not for you is the decision; whether He turns in mercy to them or He punishes them; for verily they are the wrongdoers. * And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful. [3:128-129]

Commenting on these two ayaat in his famous book of tafsir, Imam al-Sa’di wrote:

لما جرى يوم “أحد” ما جرى، وجرى على النبي صلى الله عليه وسلم مصائب، رفع الله بها درجته، فشج رأسه وكسرت رباعيته، قال “كيف يفلح قوم شجوا نبيهم” وجعل يدعو على رؤساء من المشركين مثل أبي سفيان بن حرب، وصفوان بن أمية وسهيل بن عمرو، والحارث بن هشام

When what happened on the Day of Uhud transpired and the happenings which afflicted the Prophet (ﷺ), Allah raised his level by that, for his skull had been fractured and his eye-teeth broken. The Prophet said, “How can a people who distress their prophet succeed?!” and he supplicated against the leaders of the mushrikoon such as Abu Sufyan ibn Harb, Saywan ibn Umayyah, Suhail ibn ‘Amr, and al-Haarith ibn Hishaam.

أنزل الله تعالى على رسوله نهيا له عن الدعاء عليهم باللعنة والطرد عن رحمة الله { ليس لك من الأمر شيء } إنما عليك البلاغ وإرشاد الخلق والحرص على مصالحهم، وإنما الأمر لله تعالى هو الذي يدبر الأمور، ويهدي من يشاء ويضل من يشاء، فلا تدع عليهم بل أمرهم راجع إلى ربهم، إن اقتضت حكمته ورحمته أن يتوب عليهم ويمن عليهم بالإسلام فعل، وإن اقتضت حكمته إبقاءهم على كفرهم وعدم هدايتهم، فإنهم هم الذين ظلموا أنفسهم وضروها وتسببوا بذلك، فعل، وقد تاب الله على هؤلاء المعينين وغيرهم، فهداهم للإسلام رضي الله عنهم

Allah revealed a prohibition to His messenger against supplicating against them with curses and supplicating for them to be excluded from the mercy of Allah:

لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ

Not for you is the decision… [3:128]

the only thing incumbent upon you is conveying the message, directing the creation to the truth and being eager for their rectification, but the affair is only for Allah – He is the One who manages the affairs, and He guides whom He wills and misguides whom He wills. So do not supplicate against them; in reality their affair returns back to their Lord. If His wisdom and mercy entails that He would turn to them in forgiveness and bless them with Islam, then He will do so. But if His wisdom entails causing them to remain in their disbelief and the absence of their being guided – for indeed they are the ones who have wronged themselves and harmed themselves and caused that themselves – (if that is the case) then He will do that. And Allah did in fact turn in repentance to these specific people and to others as well, for He guided them to Islam – may Allah be pleased with them. Continue reading

Tafsir of Surah al-Fatihah: al-Tafsir al-Muyassar

The book Al-Tafsir al-Muyassar was written by a group of scholars under the direction of sheikh Saalih Aal al-Sheikh, Minister of Islamic Affairs for the Kingdom of Saudi Arabia. It was designed to be a simple and easy-to-understand tafsir according to the understanding of the salaf. What follows is its brief tafsir of surah al-Fatihah and translation:

بِسْمِ اللَّـهِ الرَّ‌حْمَـٰنِ الرَّ‌حِيمِ

In the Name of Allah, al-Rahman al-Raheem (1)

سورة الفاتحة سميت هذه السورة بالفاتحة؛ لأنه يفتتح بها القرآن العظيم، وتسمى المثاني؛ لأنها تقرأ في كل ركعة، ولها أسماء أخر. ـ

Surah al-Fatihah – This surah is called al-Fatihah [the Opening] because it is what the magnificent Qur’an opens with. And it is called al-Mathaani [the oft-repeated] because it is recited in every unit of prayer. And it also has other names.

أبتدئ قراءة القرآن باسم الله مستعينا به . ـ

One begins reciting the Qur’an with the name of Allah, seeking aid in Him.

ـ {اللهِ} علم على الرب- تبارك وتعالى- المعبود بحق دون سواه، وهو أخص أسماء الله تعالى، ولا يسمى به غيره سبحانه. ـ

“Allah” is a designation indicating the Rabb – blessed and exalted is He – , the rightful object of worship to the exclusion of any others. And this is the most exclusive of Allah’s names, and none other than Him are called by it.

ـ {الرَّحْمَنِ} ذي الرحمة العامة الذي وسعت رحمته جميع الخلق . ـ

al-Rahman” is the possessor of a general rahmah [mercy], the One whose rahmah extends to all of the creation.

ـ {الرَّحِيمِ} بالمؤمنين، وهما اسمان من أسمائه تعالى، يتضمنان إثبات صفة الرحمة لله تعالى كما يليق بجلاله. ـ

al-Raheem” [the especially merciful] to the believers. And these are two of His names, both of which include an affirmation of Allah’s attribute of al-Rahmah as is befitting of His majesty. Continue reading