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Ibn Kathir Tafsir of Surah (Chapter) 2 Ayah (Verse) 2 of the Holy Qur'an

2011-07-07T17:56:00.001+01:00

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Tafsir Ibn Kathir Juz’ 1 (Part 1): Al-Fatihah 1 To Al-Baqarah 141

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Surah: 2 Ayah: 002

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2. This is the Book (the Qur'ân), whereof there is no doubt, a guidance to those who are Al-Muttaqûn (the pious and righteous persons who fear Allâh much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allâh much (perform all kinds of good deeds which He has ordained))

Transliteration

2. Thalika alkitabu la rayba feehi hudan lilmuttaqeena

Tafsir Ibn Kathir

(2. This is the Book (the Qur’ân), whereof there is no doubt, a guidance to those who are Al-Muttaqûn).

There is no Doubt in the Qur’an

The Book, is the Qur’an, and Rayb means doubt. As-Suddi said that Abu Malik and Abu Salih narrated from Ibn ‘Abbas, and Murrah Al-Hamadani narrated from Ibn Mas‘ud and several other Companions of the Messenger of Allah that,

(In which there is no Rayb), means about which there is no doubt. Abu Ad-Darda’, Ibn ‘Abbas, Mujahid, Sa‘id bin Jubayr, Abu Malik, Nafi‘ ‘Ata’, Abu Al-‘Aliyah, Ar-Rabi‘ bin Anas, Muqatil bin Hayyan, As-Suddi, Qatadah and Isma‘il bin Abi Khalid said similarly. In addition, Ibn Abi Hatim said, “I do not know of any disagreement over this explanation.” The meaning of this is that the Book, the Qur’an, is without a doubt revealed from Allah. Similarly, Allah said in Surat As- Sajdah,

(Alif Lam Mim). The revelation of the Book (this Qur’an) in which there is no doubt, is from the Lord of all that exists) (32:1-2).

Some scholars stated that this Ayah - 2:2 - contains a prohibition meaning, “Do not doubt the Qur’an.’’ Furthermore, some of the reciters of the Qur’an pause upon reading,

(there is no doubt) and they then continue;

(in which there is guidance for the Muttaqin (the pious and righteous persons)). However, it is better to pause at,

(in which there is no doubt) because in this case,

(guidance) becomes an attribute of the Qur’an and carries a better meaning than,

(in which there is guidance)

Guidance is granted to Those Who have Taqwa

Hidayah - correct guidance - is only granted to those who have Taqwa - fear of Allah. Allah said,

(Say: It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur’an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)) (41:44), and,

(And We send down of the Qur’an that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimin (wrongdoers) in nothing but loss) (17:82).

This is a sample of the numerous Ayat indicating that the believers, in particular, benefit from the Qur’an. That is because the Qur’an is itself a form of guidance, but the guidance in it is only granted to the righteous, just as Allah said,

(O mankind! There has come to you a good advice from your Lord (i. e. the Qur’an, enjoining all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences) which is in your breasts,— a guidance and a mercy (explaining lawful and unlawful things) for the believers) (10:57).

Ibn ‘Abbas and Ibn Mas‘ud and other Companions of the Messenger of Allah said,

(guidance for the Muttaqin (the pious and righteous persons), means, a light for those who have Taqwa.

The Meaning of Al-Muttaqin

Ibn ‘Abbas said about,

(guidance for the Muttaqin) that it means, “They are the believers who avoid Shirk with Allah and who work in His obedience.’’ Ibn `Abbas also said that Al-Muttaqin means, “Those who fear Allah’s punishment, which would result if they abandoned the true guidance that they recognize and know. They also hope in Allah’s mercy by believing in what He revealed.’’ Further, Qatadah said that, (Al-Muttaqin), are those whom Allah has described in His statement; (Who believe in the Ghayb and perform the Salah) (2:3), and the following Ayat. Ibn Jarir stated that the Ayah (2:2) includes all of these meanings that the scholars have mentioned, and this is the correct view. Also, At-Tirmidhi and Ibn Majah narrated that ‘Atiyah As-Sa‘di said that the Messenger of Allah said,

«لَا يَبْلُغُ الْعَبْدُأَنْ يَكُونَ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَالَا بَأْسَ بِهِ حَذَرًا مِمَّا بِهِ بَأْس»

(The servant will not acquire the status of the Muttaqin until he abandons what is harmless out of fear of falling into that which is harmful.) At-Tirmidhi then said “Hasan Gharib.’’

There are Two Types of Hidayah (Guidance)

Huda here means the faith that resides in the heart, and only Allah is able to create it in the heart of the servants. Allah said,

(Verily, you (O Muhammad ) guide not whom you like) (28:56),

(Not upon you (Muhammad ) is their guidance) (2:272),

(Whomsoever Allah sends astray, none can guide him) (7:186), and,

(He whom Allah guides, he is the rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right path)) (18:17).

Huda also means to explain the truth, give direction and lead to it. Allah, the Exalted, said,

(And verily, you (O Muhammad ) are indeed guiding (mankind) to the straight path (i.e. Allah’s religion of Islamic Monotheism)) (42: 52),

(You are only a warner, and to every people there is a guide) (13:7), and,

(And as for Thamud, We showed and made clear to them the path of truth (Islamic Monotheism) through Our Messenger (i.e. showed them the way of success), but they preferred blindness to guidance) (41:17).

testifying to this meaning.

Also, Allah said,

(And shown him the two ways (good and evil).) (90:10)

This is the view of the scholars who said that the two ways refer to the paths of righteousness and evil, which is also the correct explanation. And Allah knows best.

Meaning of Taqwa

The root meaning of Taqwa is to avoid what one dislikes. It was reported that ‘Umar bin Al-Khattab asked Ubayy bin Ka‘b about Taqwa. Ubayy said, “Have you ever walked on a path that has thorns on it” ‘Umar said, “Yes.” Ubayy said, “What did you do then” He said, “I rolled up my sleeves and struggled.” Ubayy said, “That is Taqwa.”

Ibn Kathir Tafsir of Surah (Chapter) 2 Ayah (Verse) 1 of the Holy Qur'an

2011-06-10T21:03:00.002+01:00

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Tafsir Ibn Kathir Juz’ 1 (Part 1): Al-Fatihah 1 To Al-Baqarah 141

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Surah: 2 Ayah: 001

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In the Name of Allâh, the Most Gracious, the Most Merciful.

Surah: 2 Ayah: 1

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1. Alif-Lâm-Mîm. (These letters are one of the miracles of the Qur'ân and none but Allâh (Alone) knows their meanings.)

Transliteration

1. Alif-lam-meem

Tafsir Ibn Kathir

The Discussion of the Individual Letters

(In the Name of Allah, the Most Gracious, the Most Merciful) (1. Alif Lam Mim).

The individual letters in the beginning of some Surahs are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, ‘Umar, ‘Uthman, ‘Ali and Ibn Mas‘ud. It was said that these letters are the names of some of the Surahs. It was also said that they are the beginnings that Allah chose to start the Surahs of the Qur’an with. Khasif stated that Mujahid said, “The beginnings of the Surahs, such as Qaf, Sad, Ta Sin Mim and Alif Lam Ra, are just some letters of the alphabet.” Some linguists also stated that they are letters of the alphabet and that Allah simply did not cite the entire alphabet of twenty-eight letters. For instance, they said, one might say, “My son recites Alif, Ba, Ta, Tha... ” he means the entire alphabet although he stops before mentioning the rest of it. This opinion was mentioned by Ibn Jarir.

The Letters at the Beginning of Surahs

If one removes the repetitive letters, then the number of letters mentioned at the beginning of the Surahs is fourteen: Alif, Lam, Mim, Sad, Ra, Kaf, Ha, Ya, ‘Ayn, Ta, Sin, Ha, Qaf, Nun.

So glorious is He Who made everything subtly reflect His wisdom.

Moreover, the scholars said, “There is no doubt that Allah did not reveal these letters for jest and play.’’ Some ignorant people said that some of the Qur’an does not mean anything, (meaning, such as these letters) thus committing a major mistake. On the contrary, these letters carry a specific meaning. Further, if we find an authentic narration leading to the Prophet that explains these letters, we will embrace the Prophet’s statement. Otherwise, we will stop where we were made to stop and will proclaim,

(We believe in it; all of it (clear and unclear verses) is from our Lord) (3:7).

The scholars did not agree on one opinion or explanation regarding this subject. Therefore, whoever thinks that one scholar’s opinion is correct, he is obliged to follow it, otherwise it is better to refrain from making any judgment on this matter. Allah knows best.

These Letters testify to the Miraculous Qur’an

The wisdom behind mentioning these letters in the beginning of the Surahs, regardless of the exact meanings of these letters, is that they testify to the miracle of the Qur’an. Indeed, the servants are unable to produce something like the Qur’an, although it is comprised of the same letters with which they speak to each other. This opinion was mentioned by Ar-Razi in his Tafsir who related it to Al-Mubarrid and several other scholars. Al-Qurtubi also related this opinion to Al-Farra’ and Qutrub. Az-Zamakhshari agreed with this opinion in his book, Al-Kashshaf. In addition, the Imam and scholar Abu Al-‘Abbas Ibn Taymiyyah and our Shaykh Al-Hafiz Abu Al-Hajjaj Al-Mizzi agreed with this opinion. Al-Mizzi told me that it is also the opinion of Shaykh Al-Islam Ibn Taymiyyah. KAz-Zamakhshari said that these letters, “Were not all mentioned once in the beginning of the Qur’an. Rather, they were repeated so that the challenge (against the creation) is more daring. Similarly, several stories were mentioned repeatedly in the Qur’an, and also the challenge was repeated in various areas (i.e., to produce something like the Qur’an). Sometimes, one letter at a time was mentioned, such as Sad, Nun and Qaf. Sometimes two letters were mentioned, such as

(Ha Mim) (44:1) Sometimes, three letters were mentioned, such as,

(Alif Lam Mim (2: 1)) and four letters, such as,

(‘Alif Lam Mim Ra) (13:1), and

(Alif Lam Mim Sad) (7:1).

Sometimes, five letters were mentioned, such as,

(Kaf Ha Ya ‘Ayn Sad) (19:1), and;

(Ha Mim. ‘Ayn Sin Qaf) (42:1-2).

This is because the words that are used in speech are usually comprised of one, two, three, four, or five letters.’’

Every Surah that begins with these letters demonstrates the Qur’an’s miracle and magnificence, and this fact is known by those well-versed in such matters. The count of these Surahs is twenty-nine. For instance, Allah said,

(Alif Lam Mim) This is the Book (the Qur’an), wherein there is no doubt (2:1-2),

(Alif Lam Mim. Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyuum (the Ever Living, the One Who sustains and protects all that exists). It is He Who has sent down the Book (the Qur’an) to you (Muhammad ) with truth, confirming what came before it.) (3:1-3), and,

(Alif Lam Mim Sad. (This is the) Book (the Qur’an) sent down unto you (O Muhammad ), so let not your breast be narrow therefrom) (7:1-2).

Also, Allah said,

(Alif Lam Ra. (This is) a Book which We have revealed unto you (O Muhammad ) in order that you might lead mankind out of darkness (of disbelief and polytheism) into the light (of belief in the Oneness of Allah and Islamic Monotheism) by their Lord’s leave) (14:1),

(Alif Lam Mim. The revelation of the Book (this Qur’an) in which there is no doubt, is from the Lord of the ‘Alamin (mankind, Jinn and all that exists)!) (32:1-2),

(Ha Mim. A revelation from (Allah) the Most Gracious, the Most Merciful) (41:1-2), and,

(Ha Mim. ‘Ain Sin Qaf. Likewise Allah, the Almighty, the Wise sends revelation to you (O Muhammad ) as (He sent revelation to) those before you.) (42:1-3).

There are several other Ayat that testify to what we have mentioned above, and Allah knows best.

Ibn Kathir Tafsir of Surah (Chapter) 1 Ayaat (Verses) 5, 6 & 7 of the Holy Qur'an

2011-06-09T12:09:00.001+01:00

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Tafsir Ibn Kathir Juz’ 1 (Part 1): Al-Fatihah 1 To Al-Baqarah 141

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Surah: 1 Ayaat: 5, 6 & 7

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1. You (Alone) we worship, and You (Alone) we ask for help (for each and everything).

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2. Guide us to the Straight Way.

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3. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).

Transliteration

5. Iyyaka naAAbudu wa-iyyaka nastaAAeenu 6. Ihdina alssirata almustaqeema 7. Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleena

Tafsir Ibn Kathir

The Linguistic and Religious Meaning of `Ibadah

Linguistically, `Ibadah means subdued. For instance, a road is described as Mu`abbadah, meaning, `paved'. In religious terminology, `Ibadah implies the utmost love, humility and fear.

The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations

"You...'', means, we worship You alone and none else, and rely on You alone and none else. This is the perfect form of obedience and the entire religion is implied by these two ideas. Some of the Salaf said, Al-Fatihah is the secret of the Qur'an, while these words are the secret of Al-Fatihah,

(5. You we worship, and You we ask for help from.)

The first part is a declaration of innocence from Shirk (polytheism), while the second negates having any power or strength, displaying the recognition that all affairs are controlled by Allah alone. This meaning is reiterated in various instances in the Qur'an. For instance, Allah said,

(So worship Him (O Muhammad ) and put your trust in Him. And your Lord is not unaware of what you (people) do.) (11:123),

(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust.'') (67:29),

((He alone is) the Lord of the east and the west; La ilaha illa Huwa (none has the right to be worshipped but He).

So take Him alone as Wakil (Disposer of your affairs)), (73:9), and,

(You we worship, and You we ask for help from).

We should mention that in this Ayah, the type of speech here changes from the third person to direct speech by using the Kaf in the statement Iyyaka (You). This is because after the servant praised and thanked Allah, he stands before Him, addressing Him directly;

(You we worship, and You we ask for help from).

So take Him alone as Wakil (Disposer of your affairs)), (73:9), and,

(You we worship, and You we ask for help from).

Al-Fatihah indicates the Necessity of praising Allah. It is required in every Prayer.

The beginning of Surat Al-Fatihah contains Allah's praise for Himself by His most beautiful Attributes and indicates to His servants that, they too, should praise Him in the same manner. Hence, the prayer is not valid unless one recites Al-Fatihah, if he is able. The Two Sahihs recorded that `Ubadah bin As-Samit said that the Messenger of Allah said,

«لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ»

(There is no valid prayer for whoever does not recite Al-Fatihah of the Book.)

Also, it is recorded in Sahih Muslim that Abu Hurayrah said that the Messenger of Allah said,

«يَقُولُ اللَّهُ تَعَالَى : قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ، إِذَا قَالَ الْعَبْدُ:

«الْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ يَوْمِ إِنَّ اللَّهُ يُؤْمِنُونَ كَفَرُواْ اللَّهُ يُؤْمِنُونَ غِشَـوَةٌ عَلَى الْمَغْضُوبِ يُنفِقُونَ اللَّهُ سَوَآء قُلُوبِهِمْ يُؤْمِنُونَ اللَّهُ عَلَيْهِمْ قُلُوبِهِمْ تُنذِرْهُمْ يُوقِنُونَ اللَّهُ بِالْغَيْبِ سَمْعِهِمْ يُؤْمِنُونَ قُلُوبِهِمْ تُنذِرْهُمْ يَوْمِ أَمْ اللَّهُ لّلْمُتَّقِينَ قُلُوبِهِمْ بِمَآ اللَّهُ يُؤْمِنُونَ إِنَّ اللَّهُ يُؤْمِنُونَ كَفَرُواْ اللَّهُ الْمَغْضُوبِ الرَّحْمَـنِ الرَّحِيمِ»

، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي فَإذَا قَالَ:

[مَـلِكِ يَوْمِ الدِّينِ ]، قَالَ اللهُ: مَجَّدَنِي عَبْدِي، وَإِذَا قَالَ:

[إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ]، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي، وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:

[اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ]

[صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ]، قَالَ: هذَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ»

(Allah said, `I divided the prayer into two halves between Myself and My servant, one half is for Me and one half for My servant. My servant shall have what he asks for.' When the servant says,

[الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ]

(All praise and thanks be to Allah, the Lord of all that exists.), Allah says, `My servant has praised Me.' When the servant says,

[الرَّحْمَـنِ الرَّحِيمِ ]

(The Most Gracious, the Most Merciful), Allah says, `My servant has praised Me.' When the servant says,

[مَـلِكِ يَوْمِ الدِّينِ ]

(The Owner of the Day of Recompense), Allah says, `My servant has glorified Me.' If the servant says,

[إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ]

(You we worship, and You we ask for help), Allah says, `This is between Me and My servant, and My servant shall have what he asked.' If the servant says,

[اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ]

(Guide us to the straight path. The path of those on whom You have bestowed Your grace, not (that) of those who have earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall have what he asked.')

Tawhid Al-Uluhiyyah

Ad-Dahhak narrated that Ibn `Abbas said,

(You we worship) means, "It is You whom we single out, Whom we fear and Whom we hope in, You alone, our Lord, and none else.

Tawhid Ar-Rububiyyah

(And You we ask for help from), to obey you and in all of our affairs.'' Further, Qatadah said that the Ayah,

(You we worship, and You we ask for help from) "Contains Allah's command to us to perform sincere worship for Him and to seek His aid concerning all of our affairs.'' Allah mentioned,

(You we worship) before,

(And You we ask for help from), because the objective here is the worship, while Allah's help is the tool to implement this objective. Certainly, one first takes care of the most important aspects and then what is less important, and Allah knows best.

Allah called His Prophet (Peace be upon him) an `Abd

Allah called His Messenger an `Abd (servant) when He mentioned sending down His Book, the Prophet's involvement in inviting to Him, and when mentioning the Isra' (overnight journey from Makkah to Jerusalem and then to heaven), and these are the Prophet's most honorable missions. Allah said,

(All praise and thanks be to Allah, Who has sent down to His servant (Muhammad ) the Book (the Qur'an)) (18:1),

(And when the servant of Allah (Muhammad ) stood up invoking Him (his Lord ـ Allah in prayer)), (72:19) and,

(Glorified (and Exalted) be He (Allah) (above all that they associate with Him) Who took His servant (Muhammad ) for a journey by night) (17:1).

Encouraging the Performance of the Acts of Worship during Times of Distress

Allah also recommended that His Prophet resort to acts of worship during times when he felt distressed because of the disbelievers who defied and denied him. Allah said,

(Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e. death)) (15:97-99).

Why Praise was mentioned First

Since the praise of Allah, Who is being sought for help, was mentioned, it was appropriate that one follows the praise by asking for his need. We stated that Allah said,

«فَنِصْفُهَا لِي وَنِصْفُهَا لِعَبْدِي، وَلِعَبْدِي مَا سَأَلَ»

(One half for Myself and one half for My servant, and My servant shall have what he asked.)

This is the best method for seeking help, by first praising the one whom help is sought from and then asking for His aid, and help for one's self, and for his Muslim brethren by saying.

(6. Guide us to the straight path.)

This method is more appropriate and efficient in bringing about a positive answer to the pleas, and this is why Allah recommended this better method.

Asking for help may take the form of conveying the condition of the person who is seeking help. For instance, the Prophet Moses said,

(My Lord! Truly, I am in need of whatever good that You bestow on me!) (28:24).

Also, one may first mention the attributes of whoever is being asked, such as what Dhun-Nun said,

(La ilaha illa Anta (none has the right to be worshipped but You (O Allah)), Glorified (and Exalted) be You (above all that they associate with You)! Truly, I have been of the wrongdoers) (21:87).

Further, one may praise Him without mentioning what he needs. The Meaning of Guidance mentioned in the Surah

The guidance mentioned in the Surah implies being directed and guided to success. Allah said,

(Guide us to the straight path) meaning guide, direct, lead and grant us the correct guidance. Also,

(And shown him the two ways (good and evil)) (90:10), means, `We explained to him the paths of good and evil.' Also, Allah said,

(He (Allah) chose him (as an intimate friend) and guided him to a straight path) (16:121), and,

(And lead them on to the way of flaming Fire (Hell)) (37:23). Similarly, Allah said,

(And verily, you (O Muhammad ) are indeed guiding (mankind) to the straight path) (42:52), and,

(All praise and thanks be to Allah, Who has guided us to this) (7:43), meaning, guided us and directed us and qualified us for this end - Paradise.

The Meaning of As-Sirat Al-Mustaqim, the Straight Path.

As for the meaning of As-Sirat Al-Mustaqim, Imam Abu Ja`far At-Tabari said, "The Ummah agreed that Sirat Al-Mustaqim, is the clear path without branches, according to the language of the Arabs. For instance, Jarir bin `Atiyah Al-Khatafi said in a poem, `The Leader of the faithful is on a path that will remain straight even though the other paths are crooked.'' At-Tabari also stated that, "There are many evidences to this fact.'' At-Tabari then proceeded, "The Arabs use the term, Sirat in reference to every deed and statement whether righteous or wicked. Hence the Arabs would describe the honest person as being straight and the wicked person as being crooked. The straight path mentioned in the Qur'an refers to Islam.

Imam Ahmad recorded in his Musnad that An-Nawwas bin Sam`an said that the Prophet said,

«ضَرَبَ اللهُ مَثَلًا صِرَاطًا مُسْتَقِيمًا، وَعَلَى جَنْبَتَيِ الصِّرَاطِ سُورَانِ فِيهِمَا أَبْوَابٌ مُفَتَّحَةٌ، وَعَلَى الْأَبْوَابِ سُتُورٌ مُرْخَاةٌ، وَعَلَى بَابِ الصِّرَاطِ دَاعٍ يَقُولُ: يَاأَيُّهَا النَّاسُ ادْخُلُوا الصِّرَاطَ جَمِيعًا وَلَا تَعْوَجُّوا، وَدَاعٍ يَدْعُو مِنْ فَوْقِ الصِّرَاطِ، فَإِذَا أَرَادَ الْإِنْسَانُ أَنْ يَفْتَحَ شَيْئًا مِنْ تِلْكَ الْأَبْوَابِ قَالَ:وَيْحَكَ لَا تَفْتَحْهُ فَإِنَّكَ إِنْ فَتَحْتَهُ تَلِجْهُ فَالصِّرَاطُ: الْإِسْلَامُ وَالسُّورَانِ: حُدُودُ اللهِ وَالْأَبْوَابُ الْمُفَتَّحَةُ مَحَارِمُ اللهِ وَذَلِكَ الدَّاعِي عَلَى رَأْسِ الصِّرَاطِ كِتَابُ اللهِ، وَالدَّاعِي مِنْ فَوْقِ الصِّرَاطِ وَاعِظُ اللهِ فِي قَلْبِ كُلِّ مُسْلِمٍ»

(Allah has set an example: a Sirat (straight path) that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the Sirat who heralds, 'O people! Stay on the path and do not deviate from it.' Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors, 'Woe unto you! Do not open it, for if you open it you will pass through.' The straight path is Islam, the two walls are Allah's set limits, while the doors resemble what Allah has prohibited. The caller on the gate of the Sirat is the Book of Allah, while the caller above the Sirat is Allah's admonishment in the heart of every Muslim.)

The Faithful ask for and abide by Guidance

If someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance''

The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allah's permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success. Indeed, the happy person is he whom Allah guides to ask of Him. This is especially the case if a person urgently needs Allah's help day or night. Allah said,

(O you who believe! Believe in Allah, and His Messenger (Muhammad ), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)) (4:16).

Therefore, in this Ayah Allah commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith. Also, Allah commanded His believing servants to proclaim,

(Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.) (3:8). Hence,

(Guide us to the straight way) means, "Make us firm on the path of guidance and do not allow us to deviate from it.''

(7. The way of those upon whom You have bestowed Your grace, not (that) of those who earned Your anger, nor of those who went astray).

We mentioned the Hadith in which the servant proclaims,

(Guide us to the straight way) and Allah says, "This is for My servant, and My servant shall acquire what he asks for.'' Allah's statement.

(The way of those upon whom You have bestowed Your grace) defines the path. `Those upon whom Allah has bestowed His grace' are those mentioned in Surat An-Nisa' (chapter 4), when Allah said,

(And whoever obeys Allah and the Messenger (Muhammad ), then they will be in the company of those on whom Allah has bestowed His grace, the Prophets, the Siddiqin (the truly faithful), the martyrs, and the righteous. And how excellent these companions are! Such is the bounty from Allah, and Allah is sufficient to know) (4:69-70).

Allah's statement,

(Not (the way) of those who earned Your anger, nor of those who went astray) meaning guide us to the straight path, the path of those upon whom you have bestowed Your grace, that is, the people of guidance, sincerity and obedience to Allah and His Messengers. They are the people who adhere to Allah's commandments and refrain from committing what He has prohibited. But, help us to avoid the path of those whom Allah is angry with, whose intentions are corrupt, who know the truth, yet deviate from it. Also, help us avoid the path of those who were led astray, who lost the true knowledge and, as a result, are wandering in misguidance, unable to find the correct path. Allah asserted that the two paths He described here are both misguided when He repeated the negation `not'. These two paths are the paths of the Christians and Jews, a fact that the believer should beware of so that he avoids them. The path of the believers is knowledge of the truth and abiding by it. In comparison, the Jews abandoned practicing the religion, while the Christians lost the true knowledge. This is why `anger' descended upon the Jews, while being described as `led astray' is more appropriate of the Christians. Those who know, but avoid implementing the truth, deserve the anger, unlike those who are ignorant. The Christians want to seek the true knowledge, but are unable to find it because they did not seek it from its proper resources.

This is why they were led astray. We should also mention that both the Christians and the Jews have earned the anger and are led astray, but the anger is one of the attributes more particular of the Jews. Allah said about the Jews,

(Those (Jews) who incurred the curse of Allah and His wrath) (5:60).

The attribute that the Christians deserve most is that of being led astray, just as Allah said about them,

(Who went astray before and who misled many, and strayed (themselves) from the right path) (5:77).

There are several Hadiths and reports from the Salaf on this subject. Imam Ahmad recorded that `Adi bin Hatim said, "The horsemen of the Messenger of Allah seized my paternal aunt and some other people. When they brought them to the Messenger of Allah , they were made to stand in line before him. My aunt said, `O Messenger of Allah! The supporter is far away, the offspring have stopped coming and I am an old woman, unable to serve. Grant me your favor, may Allah grant you His favor.' He said, `Who is your supporter' She said, `Adi bin Hatim.' He said, `The one who ran away from Allah and His Messenger' She said, `So, the Prophet freed me.' When the Prophet came back, there was a man next to him, I think that he was `Ali, who said to her, `Ask him for a means of transportation.' She asked the Prophet , and he ordered that she be given an animal.

'' `Adi then said, "Later on, she came to me and said, `He (Muhammad ) has done a favor that your father (who was a generous man) would never have done. So and-so person came to him and he granted him his favor, and so-and-so came to him and he granted him his favor.' So I went to the Prophet and found that some women and children were gathering with him, so close that I knew that he was not a king like Kisra (King of Persia) or Caesar. He said, `O `Adi! What made you run away, so that La ilaha illallah is not proclaimed Is there a deity worthy of worship except Allah What made you run away, so that Allahu Akbar (Allah is the Greater) is not proclaimed Is there anything Greater than Allah' I proclaimed my Islam and I saw his face radiate with pleasure and he said:

«إِنَّ الْمَغْضُوبَ عَلَيْهِمُ الْيَهُودُ وَ إِنَّ الضَّالِينَ النَّصَارَى»

(Those who have earned the anger are the Jews and those who are led astray are the Christians.)''

This Hadith was also collected by At-Tirmidhi who said that it is Hasan Gharib.

Also, when Zayd bin `Amr bin Nufayl went with some of his friends - before Islam - to Ash-Sham seeking the true religion, the Jews said to him, "You will not become a Jew unless you carry a share of the anger of Allah that we have earned.'' He said, "I am seeking to escape Allah's anger.'' Also, the Christians said to him, "If you become one of us you will carry a share in Allah's discontent.'' He said, "I cannot bear it.'' So he remained in his pure nature and avoided worshipping the idols and the polytheistic practices. He became neither a Jew, nor Christian. As for his companions, they became Christians because they found it more pure than Judaism. Waraqah bin Nawfal was among these people until Allah guided him by the hand of His Prophet, when he was sent as Prophet, and Waraqah believed in the revelation that was sent to the Prophet (may Allah be pleased with him).

The Summary of Al-Fatihah

The honorable Surah Al-Fatihah contains seven Ayat including the praise and thanks of Allah, glorifying Him and praising Him by mentioning His most Beautiful Names and most high Attributes. It also mentions the Hereafter, which is the Day of Resurrection, and directs Allah's servants to ask of Him, invoking Him and declaring that all power and strength comes from Him. It also calls to the sincerity of the worship of Allah alone, singling Him out in His divinity, believing in His perfection, being free from the need of any partners, having no rivals nor equals. Al-Fatihah directs the believers to invoke Allah to guide them to the straight path, which is the true religion, and to help them remain on that path in this life, and to pass over the actual Sirat (bridge over hell that everyone must pass over) on the Day of Judgment. On that Day, the believers will be directed to the gardens of comfort in the company of the Prophets, the truthful ones, the martyrs and the righteous. Al-Fatihah also encourages performing good deeds, so that the believers will be in the company of the good-doers on the Day of Resurrection. The Surah also warns against following the paths of misguidance, so that one does not end up being gathered with those who indulge in sin, on the Day of Resurrection, including those who have earned the anger and those who were led astray.

The Bounties are because of Allah, not the Deviations

Allah said,

(The way of those upon whom you have bestowed Your grace), when He mentioned His favor. On mentioning anger, Allah said,

(Not (that) of those who earned Your anger), without mentioning the subject, although it is He Who has sent down the anger on them, just as Allah stated in another Ayah,

(Have you (O Muhammad ) not seen those (hypocrites) who take as friends a people upon whom is the wrath of Allah (i.e. Jews)) (58:14).

Also, Allah relates the misguidance of those who indulged in it, although they were justly misguided according to Allah's appointed destiny. For instance, Allah said,

(He whom Allah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right path)) (18:17)

and,

(Whomsoever Allah sends astray, none can guide him; and He lets them wander blindly in their transgression) (7:186).

These and several other Ayat testify to the fact that Allah alone is the One Who guides and misguides, contrary to the belief of the Qadariyyah sect, who claimed that the servants choose and create their own destiny. They rely on some unclear Ayat avoiding what is clear and contradicts their desires. Theirs, is the method of the people who follow their lust, desire and wickedness. An authentic Hadith narrated,

«إِذَا رَأَيْتُمُ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولئِكَ الَّذِينَ سَمَّى اللهُ فَاحْذَرُوهُمْ»

(When you see those who follow what is not so clear in it (the Qur'an), then they are those whom Allah has mentioned (refer to 3:7). Hence, avoid them.)

The Prophet was referring to Allah's statement,

(So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings)(3:7).

Verily, no innovator in the religion could ever rely on any authentic evidence in the Qur'an that testifies to his innovation. The Qur'an came to distinguish between truth and falsehood, and guidance and misguidance. The Qur'an does not contain any discrepancies or contradictions, because it is a revelation from the Most Wise, Worthy of all praise.

Saying Amin

It is recommended to say Amin after finishing the recitation of Al-Fatihah. Amin means, "O Allah! Accept our invocation.'' The evidence that saying Amin is recommended is contained in what Imams Ahmad, Abu Dawud and At-Tirmidhi recorded, that Wa'il bin Hujr said, "I heard the Messenger of Allah recite,

[غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ]

(Not (that) of those who earned Your anger, nor of those who went astray), and he said `Amin' extending it with his voice.''

Abu Dawud's narration added, "Raising his voice with it.'' At-Tirmidhi then commented that this Hadith is Hasan and was also narrated from `Ali and Ibn Mas`ud. Also, Abu Hurayrah narrated that whenever the Messenger of Allah would recite,

[غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ]

(Not (the way) of those who earned Your anger, nor of those who went astray), He would say Amin until those who were behind him in the first line could hear him.

Abu Dawud and Ibn Majah recorded this Hadith with the addition, "Then the Masjid would shake because of (those behind the Prophet ) reciting Amin.'' Also, Ad-Daraqutni recorded this Hadith and commented that it is Hasan.

Further, Bilal narrated that he said, "O Messenger of Allah! Do not finish saying Amin before I can join you.'' This was recorded by Abu Dawud.

In addition, Abu Nasr Al-Qushayri narrated that Al-Hasan and Ja`far As-Sadiq stressed the `m' in Amin.

Saying Amin is recommended for those who are not praying (when reciting Al-Fatihah) and is strongly recommended for those who are praying, whether alone or behind the Imam. The Two Sahihs recorded that the Messenger of Allah said,

«إِذَا أَمَّنَ الْإِمَامُ فَأَمِّنُوا، فَإِنَّهُ مَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلَائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»

(When the Imam says, ' Amin', then say, 'Amin', because whoever says, Amin' with the angels, his previous sins will be forgiven.)

Muslim recorded that the Messenger of Allah said,

«إِذَا قَالَ أَحَدُكُمْ فِي الصَّلَاةِ: آمِينَ، وَالْمَلَائِكَةُ فِي السَّمَاءِ: آمِينَ، فَوَافَقَتْ إِحْدَاهُمَا الْأُخْرَى غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»

(When any of you says in the prayer, 'Amin ` and the angels in heaven say, `Amin', in unison, his previous sins will be forgiven.)

It was said that the Hadith talks about both the angels and the Muslims saying Amin at the same time. The Hadith also refers to when the Amins said by the angels and the Muslims are equally sincere (thus bringing about forgiveness).

Further, it is recorded in Sahih Muslim that Abu Musa related to the Prophet that he said,

«إِذَا قَالَ يَعنِي الْإِمَامَ : وَلَا الضَّالِّينَ، فَقُولُوا: آمِينَ، يُجِبْكُمُ اللهُ»

(When the Imam says, `Walad-dallin', say, `Amin' and Allah will answer your invocation.)

In addition, At-Tirmidhi said that `Amin' means, "Do not disappoint our hope'', while the majority of scholars said that it means. "Answer our invocation.''

Also, in his Musnad, Imam Ahmad recorded that `A'ishah said that when the Jews were mentioned to him, the Messenger of Allah said,

«إِنَّهُم لَنْ يَحْسُدُونَا عَلَى شَيْءٍ كَمَا يَحْسُدُونَا عَلَى الْجُمُعَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا، وَعَلَى الْقِبْلَةِ الَّتِي هَدَانَا اللهُ لَهَا وَضَلُّوا عَنْهَا وَعَلَى قَوْلِنَا خَلْفَ الْإِمَامِ: آمِينَ»

(They will not envy us for anything more than they envy us for Friday which we have been guided to, while they were led astray from it, and for the Qiblah which we were guided to, while they were led astray from it, and for our saying `Amin' behind the Imam.)

Also, Ibn Majah recorded this Hadith with the wording,

«مَا حَسَدَتْكُمُ الْيَهُودُ عَلَى شَيْءٍ مَا حَسَدَتْكُمْ عَلَى السَّلَامِ وَالتَّأْمِينِ»

(The Jews have never envied you more than for your saying the Salam (Islamic greeting) and for saying Amin.) rgiveness). veneooA ? Further, it is recorded in Sahih Muslim that Abu Musa related to the Prophet that he said,

«إِذَا قَالَ يَعنِي الْإِمَامَ : وَلَا الضَّالِّينَ، فَقُولُوا: آمِينَ، يُجِبْكُمُ اللهُ»

(When the Imam says, `Walad-dallin', say, `Amin' and Allah will answer your invocation.)

In addition, At-Tirmidhi said that `Amin' means, "Do not disappoint our hope'', while the majority of scholars said that it means. "Answer our invocation.''

Also, in his Musnad, Imam Ahmad recorded that `A'ishah said that when the Jews were mentioned to him, the Messenger of Allah said,

Also, Ibn Majah recorded this Hadith with the wording,

«مَا حَسَدَتْكُمُ الْيَهُودُ عَلَى شَيْءٍ مَا حَسَدَتْكُمْ عَلَى السَّلَامِ وَالتَّأْمِينِ»

(The Jews have never envied you more than for your saying the Salam (Islamic greeting) and for saying Amin.)

Ibn Kathir Tafsir of Surah (Chapter) 1 Ayataan (Verses) 3 & 4 of the Holy Qur'an

2011-06-08T11:17:00.001+01:00

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Tafsir Ibn Kathir Juz’ 1 (Part 1): Al-Fatihah 1 To Al-Baqarah 141

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Surah: 1 Ayah: 3

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3. The Most Gracious, the Most Merciful.

Transliteration

3. Alrrahmani alrraheemi

Tafsir Ibn Kathir

(Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)) We explained these Names in the Basmalah. Al-Qurtubi said, "Allah has described Himself by `Ar-Rahman, Ar-Rahim' after saying `the Lord of the Alamin', so His statement here includes a warning, and then an encouragement. Similarly, Allah said,

(Declare (O Muhammad ) unto My servants, that truly, I am the Oft-Forgiving, the Most Merciful. And that My torment is indeed the most painful torment.) (15:49-50) Allah said,

(Surely, your Lord is swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.) (6:165)

Hence, Rabb contains a warning while Ar-Rahman Ar-Rahim encourages. Further, Muslim recorded in his Sahih that the Messenger of Allah said,

«لَوْ يَعْلَمُ الْمُؤْمِنُ مَا عِنْدَ اللهِ مِنَ الْعُقُوبَةِ مَا طَمِعَ فِي جَنَّتِهِ أَحَدٌ، وَلَوْ يَعْلَمُ الْكَافِرُ مَا عِنْدَ اللهِ مِنَ الرَّحْمَةِ مَا قَنَطَ مِنْ رَحْمَتِهِ أَحَدٌ»

(If the believer knew what punishment Allah has, none would have hope in acquiring His Paradise, and if the disbeliever knew what mercy Allah has, none will lose hope of earning His earning.)

Surah: 1 Ayah: 4

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4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)

Transliteration

4. Maliki yawmi alddeeni

Tafsir Ibn Kathir

Indicating Sovereignty on the Day of Judgment

Allah mentioned His sovereignty of the Day of Resurrection, but this does not negate His sovereignty over all other things. For Allah mentioned that He is the Lord of existence, including this earthly life and the Hereafter. Allah only mentioned the Day of Recompense here because on that Day, no one except Him will be able to claim ownership of anything whatsoever. On that Day, no one will be allowed to speak without His permission. Similarly, Allah said,

(The Day that Ar-Ruh (Jibril (Gabriel) or another angel) and the angels will stand forth in rows, they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right.) (78:38),

(And all voices will be humbled for the Most Gracious (Allah), and nothing shall you hear but the low voice of their footsteps.)(20:108), and,

(On the Day when it comes, no person shall speak except by His (Allah's) leave. Some among them will be wretched and (others) blessed) (11:105).

Ad-Dahhak said that Ibn `Abbas commented, "Allah says, `On that Day, no one owns anything that they used to own in the world.'''

The Meaning of Yawm Ad-Din

Ibn `Abbas said, "Yawm Ad-Din is the Day of Recompense for the creatures, meaning the Day of Judgment. On that Day, Allah will reckon the creation for their deeds, evil for evil, good for good, except for those whom He pardons.'' In addition, several other Companions, Tabi`in and scholars of the Salaf, said similarly, for this meaning is apparent and clear from the Ayah.

Allah is Al-Malik (King or Owner)

Allah is the True Owner (Malik) (of everything and everyone). Allah said,

(He is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One free from all defects) (59:23).

Also, the Two Sahihs recorded Abu Hurayrah saying that the Prophet said,

«أَخْنَعُ اسْمٍ عِنْدَ اللهِ رَجُلٌ تَسَمَّى بِمَلِكِ الْأَمْلَاكِ وَلَا مَالِكَ إِلَّا اللهُ»

(The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah.)

Also the Two Sahihs recorded that the Messenger of Allah said,

«يَقْبِضُ اللهُ الْأَرْضَ وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ: أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ؟ أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ؟»

((On the Day of Judgement) Allah will grasp the earth and fold up the heavens with His Right Hand and proclaim, 'I Am the King! Where are the kings of the earth Where are the tyrants Where are the arrogant')

Also, in the the Glorious Qur'an;

(Whose is the kingdom this Day Allah's, the One, the Irresistible.)(40:16).

Allah is the True Owner (Malik) (of everything and everyone). Allah said,

(He is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One free from all defects) (59:23).

Also, the Two Sahihs recorded Abu Hurayrah saying that the Prophet said,

«أَخْنَعُ اسْمٍ عِنْدَ اللهِ رَجُلٌ تَسَمَّى بِمَلِكِ الْأَمْلَاكِ وَلَا مَالِكَ إِلَّا اللهُ»

(The most despicable name to Allah is a person who calls himself the king of kings, while there are no owners except Allah.)

Also the Two Sahihs recorded that the Messenger of Allah said,

Also, in the the Glorious Qur'an;

(Whose is the kingdom this Day Allah's, the One, the Irresistible.)(40:16).

As for calling someone other than Allah a king in this life, then it is done as a figure of speech. For instance, Allah said,

(Indeed Allah appointed Talut (Saul) as a king over you.) (2:247),

(As there was a king behind them)(18:79), and,

(When He made Prophets among you, and made you kings )5:20

Also, the Two Sahihs recorded,

«مِثْلُ الْمُلُوكِ عَلَى الْأَسِرَّةِ»

(Just like kings reclining on their thrones)

The Meaning of Ad-Din

Ad-Din means the reckoning, the reward or punishment. Similarly, Allah said,

(On that Day Allah will pay them the (Dinahum) recompense (of their deeds) in full) (24:25), and,

(Shall we indeed (be raised up) to receive reward or punishment (according to our deeds)) (37:53). A Hadith stated,

«الْكَيِّسُ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوتِ»

(The wise person is he who reckons himself and works for (his life) after death.) meaning, he holds himself accountable. Also, `Umar said, "Hold yourself accountable before you are held accountable, weigh yourselves before you are weighed, and be prepared for the biggest gathering before He Whose knowledge encompasses your deeds,

(That Day shall you be brought to Judgement, not a secret of yours will be hidden) (69:18).''

Ibn Kathir Tafsir of Surah (Chapter) 1 Ayah (Verse) 2 of the Holy Qur'an

2011-06-07T12:46:00.002+01:00

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Tafsir Ibn Kathir Juz’ 1 (Part 1): Al-Fatihah 1 To Al-Baqarah 141

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Surah: 1 Ayah: 2

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1. All the praises and thanks be to Allâh, the Lord of the 'Alamîn (mankind, jinn and all that exists).

Transliteration

2. Alhamdu lillahi rabbi alAAalameena

Tafsir Ibn Kathir

The Meaning of Al-Hamd

Abu Ja`far bin Jarir said, "The meaning of

(Al-Hamdu Lillah) (all praise and thanks be to Allah) is: all thanks are due purely to Allah, alone, not any of the objects that are being worshipped instead of Him, nor any of His creation. These thanks are due to Allah's innumerable favors and bounties, that only He knows the amount of. Allah's bounties include creating the tools that help the creation worship Him, the physical bodies with which they are able to implement His commands, the sustenance that He provides them in this life, and the comfortable life He has granted them, without anything or anyone compelling Him to do so. Allah also warned His creation and alerted them about the means and methods with which they can earn eternal dwelling in the residence of everlasting happiness. All thanks and praise are due to Allah for these favors from beginning to end.''

Further, Ibn Jarir commented on the Ayah,

(Al-Hamdu Lillah), that it means, "A praise that Allah praised Himself with, indicating to His servants that they too should praise Him, as if Allah had said, `Say: All thanks and praise is due to Allah.' It was said that the statement,

(All praise and thanks be to Allah), entails praising Allah by mentioning His most beautiful Names and most honorable Attributes. When one proclaims, `All thanks are due to Allah,' he will be thanking Him for His favors and bounties.''

The Difference between Praise and Thanks

Hamd is more general, in that it is a statement of praise for one's characteristics, or for what he has done. Thanks are given for what was done, not merely for characteristics.

The Statements of the Salaf about Al-Hamd

Hafs mentioned that `Umar said to `Ali, "We know La ilaha illallah, Subhan Allah and Allahu Akbar. What about Al-Hamdu Lillah'' `Ali said, "A statement that Allah liked for Himself, was pleased with for Himself and He likes that it be repeated.'' Also, Ibn `Abbas said, "Al-Hamdu Lillah is the statement of appreciation. When the servant says Al-Hamdu Lillah, Allah says, `My servant has praised Me.'' Ibn Abi Hatim recorded this Hadith.

The Virtues of Al-Hamd

Imam Ahmad bin Hanbal recorded that Al-Aswad bin Sari` said, "I said, `O Messenger of Allah! Should I recite to you words of praise for My Lord, the Exalted, that I have collected' He said,

«أَمَا إِنَّ رَبَّكَ يُحِبُّ الْحَمْدَ»

(Verily, your Lord likes Al-Hamd.)''

An-Nasa'i also recorded this Hadith. Furthermore, Abu `Isa At-Tirmidhi, An-Nasa'i and Ibn Majah recorded that Musa bin Ibrahim bin Kathir related that Talhah bin Khirash said that Jabir bin `Abdullah said that the Messenger of Allah said,

«أَفْضَلُ الذِّكْرِ لَا إِلهَ إِلَّا اللهُ، وَأَفْضَلُ الدُّعَاءِ الْحَمْدُدِلله»

(The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.)

At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Ibn Majah recorded that Anas bin Malik said that the Messenger of Allah said,

«مَا أَنْعَمَ اللهُ عَلَى عَبْدٍنِعْمَةً فَقَالَ: الْحَمْدُ للهِ، إِلَّا كَانَ الَّذِي أَعْطَى أَفْضَلَ مِمَّا أَخَذَ»

(No servant is blessed by Allah and says,`Al-Hamdu Lillah', except that what he was given is better than that which he has himself acquired.) Further, in his Sunan, Ibn Majah recorded that Ibn `Umar said that the Messenger of Allah said,

«إِنَّ عَبْدًا مِنْ عِبَادِ اللهِ قَالَ:يَا رَبِّ لَكَ الْحَمْدُ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَعَضَلَتْ بِالْمَلَكَيْنِ فَلَمْ يَدْرِيَا كَيْفَ يَكْتُبَانِهَا فَصَعِدَا إِلَى اللهِ فَقَالَا: يَا رَبَّنَا إِنَّ عَبْدًا قَدْ قَالَ مَقَالَةً لَا نَدْرِي كَيْفَ نَكْتُبُهَا، قَالَ اللهُ، وَهُوَ أَعْلَمُ بِمَا قَالَ عَبْدُهُ: مَاذَا قَالَ عَبْدِي؟ قَالَا: يَا رَبِّ إِنَّهُ قَالَ: لَكَ الْحَمْدُ يَا رَبِّ كَمَا يَنْبَغِي لِجَلَالِ وَجْهِكَ وَعَظِيمِ سُلْطَانِكَ. فَقَالَ اللهُ لَهُمَا: اكْتُبَاهَا كَمَا قَالَ عَبْدِي، حَتَّى يَلْقَانِي فَأَجْزِيهِ بِهَا.»

(A servant of Allah once said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' The two angels were confused as to how to write these words. They ascended to Allah and said, `O our Lord! A servant has just uttered a statement and we are unsure how to record it for him.' Allah said while having more knowledge in what His servant has said, 'What did My servant say' They said, `He said, `O Allah! Yours is the Hamd that is suitable for the grace of Your Face and the greatness of Your Supreme Authority.' Allah said to them, `Write it as My servant has said it, until he meets Me and then I shall reward him for it.)

Al before Hamd encompasses all Types of Thanks and Appreciation for Allah

The letters Alif and Lam before the word Hamd serve to encompass all types of thanks and appreciation for Allah, the Exalted. A Hadith stated,

«اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، وَلَكَ الْمُلْكُ كُلُّهُ، وَبِيَدِكَ الْخَيْرُ كُلُّهُ، وَإِلَيْكَ يُرْجَعُ الْأَمْرُ كُلُّهُ»

(O Allah! All of Al-Hamd is due to You, You own all the ownership, all types of good are in Your Hand and all affairs belong to You.)

The Meaning of Ar-Rabb, the Lord

Ar-Rabb is the owner who has full authority over his property. Ar-Rabb, linguistically means, the master or the one who has the authority to lead. All of these meanings are correct for Allah. When it is alone, the word Rabb is used only for Allah. As for other than Allah, it can be used to say Rabb Ad-Dar, the master of such and such object. Further, it was reported that Ar-Rabb is Allah's Greatest Name.

The Meaning of Al-`Alamin

Al-`Alamin is plural for `Alam, which encompasses everything in existence except Allah. The word `Alam is itself a plural word, having no singular form. The `Alamin are different creations that exist in the heavens and the earth, on land and at sea. Every generation of creation is called an `Alam. Al-Farra` and Abu `Ubayd said, "`Alam includes all that has a mind, the Jinns, mankind, the angels and the devils, but not the animals.'' Also, Zayd bin Aslam and Abu Muhaysin said, `Alam includes all that Allah has created with a soul.'' Further, Qatadah said about,

(The Lord of the `Alamin), "Every type of creation is an `Alam.'' Az-Zajjaj also said, "Alam encompasses everything that Allah created, in this life and in the Hereafter.'' Al-Qurtubi commented, "This is the correct meaning, that the `Alam encompasses everything that Allah created in both worlds. Similarly, Allah said,

(Fir`awn (Pharaoh) said: "And what is the Lord of the `Alamin'' Musa (Moses) said: "The Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty'') (26:23-24).

Why is the Creation called `Alam

`Alam is derived from `Alamah, that is because it is a sign testifying to the existence of its Creator and to His Oneness.''

Ibn Kathir Tafsir of Surah (Chapter) 1 Ayah (Verse) 1 of the Holy Qur'an

2011-06-06T12:45:00.006+01:00

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Tafsir Ibn Kathir Juz’ 1 (Part 1): Al-Fatihah 1 To Al-Baqarah 141

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Surah: 1 Ayah: 1

1. In the Name of Allâh, the Most Gracious, the Most Merciful.

Transliteration

1. Bismi Allahi alrrahmani alrraheemi

Tafsir Ibn Kathir

Bismillah is the First Ayah of Al-Fatihah

The Companions started the Book of Allah with Bismillah:

(1. In the Name of Allah, the Most Gracious, the Most Merciful.)

The scholars also agree that Bismillah is a part of an Ayah in Surat An-Naml (chapter 27). They disagree over whether it is a separate Ayah before every Surah, or if it is an Ayah, or a part of an Ayah, included in every Surah where the Bismillah appears in its beginning. Ad-Daraqutni also recorded a Hadith from Abu Hurayrah from the Prophet that supports this Hadith by Ibn Khuzaymah. Also, similar statements were attributed to `Ali, Ibn `Abbas and others.

The opinion that Bismillah is an Ayah of every Surah, except Al-Bara'ah (chapter 9), was attributed to (the Companions) Ibn `Abbas, Ibn `Umar, Ibn Az-Zubayr, Abu Hurayrah and `Ali. This opinion was also attributed to the Tabi`in: `Ata', Tawus, Sa`id bin Jubayr, Makhul and Az-Zuhri. This is also the view of `Abdullah bin Al-Mubarak, Ash-Shafi`i, Ahmad bin Hanbal, (in one report from him) Ishaq bin Rahwayh and Abu `Ubayd Al-Qasim bin Salam. On the other hand, Malik, Abu Hanifah and their followers said that Bismillah is not an Ayah in Al-Fatihah or any other Surah. Dawud said that it is a separate Ayah in the beginning of every Surah, not part of the Surah itself, and this opinion was also attributed to Ahmad bin Hanbal.

Basmalah aloud in the Prayer

As for Basmalah aloud during the prayer, those who did not agree that it is a part of Al-Fatihah, state that the Basmalah should not be aloud. The scholars who stated that Bismillah is a part of every Surah (except chapter 9) had different opinions; some of them, such as Ash-Shafi`i, said that one should recite Bismillah with Al-Fatihah aloud. This is also the opinion of many among the Companions, the Tabi`in and the Imams of Muslims from the Salaf and the later generations. For instance, this is the opinion of Abu Hurayrah, Ibn `Umar, Ibn `Abbas, Mu`awiyah, `Umar and `Ali - according to Ibn `Abdul-Barr and Al-Bayhaqi. Also, the Four Khalifahs - as Al-Khatib reported - were said to have held this view although the report from them is contradicted. The Tabi`in scholars who gave this Tafsir include Sa`id bin Jubayr, `Ikrimah, Abu Qilabah, Az-Zuhri, `Ali bin Al-Hasan, his son Muhammad, Sa`id bin Al-Musayyib, `Ata', Tawus, Mujahid, Salim, Muhammad bin Ka`b Al-Qurazi, Abu Bakr bin Muhammad bin `Amr bin Hazm, Abu Wa'il, Ibn Sirin, Muhammad bin Al-Munkadir, `Ali bin `Abdullah bin `Abbas, his son Muhammad, Nafi` the freed slave of Ibn `Umar, Zayd bin Aslam, `Umar bin `Abdul-Aziz, Al-Azraq bin Qays, Habib bin Abi Thabit, Abu Ash-Sha`tha', Makhul and `Abdullah bin Ma`qil bin Muqarrin. Also, Al-Bayhaqi added `Abdullah bin Safwan, and Muhammad bin Al-Hanafiyyah to this list. In addition, Ibn `Abdul-Barr added `Amr bin Dinar.

The proof that these scholars relied on is that, since Bismillah is a part of Al-Fatihah, it should be recited aloud like the rest of Al-Fatihah. Also, An-Nasa'i recorded in his Sunan, Ibn Hibban and Ibn Khuzaymah in their Sahihs and Al-Hakim in the Mustadrak, that Abu Hurayrah once performed the prayer and recited Bismillah aloud. After he finished the prayer, he said, "Among you, I perform the prayer that is the closest to the prayer of the Messenger of Allah .'' Ad-Daraqutni, Al-Khatib and Al-Bayhaqi graded this Hadith Sahih Furthermore, in Sahih Al-Bukhari it is recorded that Anas bin Malik was asked about the recitation of the Prophet . He said, "His recitation was unhurried.'' He then demonstrated that and recited, while lengthening the recitation of Bismillah Ar-Rahman Ar-Rahim, Also, in the Musnad of Imam Ahmad, the Sunan of Abu Dawud, the Sahih of Ibn Hibban and the Mustadrak of Al-Hakim - it is recorded that Umm Salamah said, "The Messenger of Allah used to distinguish each Ayah during his recitation,

(In the Name of Allah, the Most Gracious, the Most Merciful. All praise and thanks be to Allah, the Lord of all that exists, the Most Gracious, the Most Merciful. The Owner of the Day of Recompense.)''

Ad-Daraqutni graded the chain of narration for this Hadith Sahih Furthermore, Imam Abu `Abdullah Ash-Shafi`i and Al-Hakim in his Mustadrak, recorded that Mu`awiyah led the prayer in Al-Madinah and did not recite the Bismillah. The Muhajirin who were present at that prayer criticized that. When Mu`awiyah led the following prayer, he recited the Bismillah aloud.

The Hadiths mentioned above provide sufficient proof for the opinion that the Bismillah is recited aloud. As for the opposing evidences and the scientific analysis of the narrations mentioned their weaknesses or otherwise it is not our desire to discuss this subject at this time.

Other scholars stated that the Bismillah should not be recited aloud in the prayer, and this is the established practice of the Four Khalifahs, as well as `Abdullah bin Mughaffal and several scholars among the Tabi`in and later generations. It is also the Madhhab (view) of Abu Hanifah, Ath-Thawri and Ahmad bin Hanbal.

Imam Malik stated that the Bismillah is not recited aloud or silently. This group based their view upon what Imam Muslim recorded that `A'ishah said that the Messenger of Allah used to start the prayer by reciting the Takbir (Allahu Akbar; Allah is Greater) and then recite,

(All praise and thanks be to Allah, the Lord of all that exists.) (Ibn Abi Hatim 1:12).

Also, the Two Sahihs recorded that Anas bin Malik said, "I prayed behind the Prophet , Abu Bakr, `Umar and `Uthman and they used to start their prayer with,

(All praise and thanks be to Allah, the Lord of all that exists.)

Muslim added, "And they did not mention,

(In the Name of Allah, the Most Gracious, the Most Merciful) whether in the beginning or the end of the recitation.'' Similar is recorded in the Sunan books from `Abdullah bin Mughaffal, may Allah be pleased with him.

These are the opinions held by the respected Imams, and their statements are similar in that they agree that the prayer of those who recite Al-Fatihah aloud or in secret is correct. All the favor is from Allah.

The Virtue of Al-Fatihah

Imam Ahmad recorded in his Musnad, that a person who was riding behind the Prophet said, "The Prophet's animal tripped, so I said, `Cursed Shaytan.' The Prophet said,

(Do not say, 'Cursed Shaytan,' for if you say these words, Satan becomes arrogant and says, 'With my strength I made him fall.' When you say, 'Bismillah,' Satan will become as small as a fly.)

Further, An-Nasa'i recorded in his book Al-Yawm wal-Laylah, and also Ibn Marduwyah in his Tafsir that Usamah bin `Umayr said, "I was riding behind the Prophet...'' and he mentioned the rest of the above Hadith. The Prophet said in this narration,

(Do not say these words, because then Satan becomes larger; as large as a house. Rather, say, 'Bismillah,' because Satan then becomes as small as a fly.)

This is the blessing of reciting Bismillah.

Basmalah is recommended before performing any Deed

Basmalah (reciting Bismillah) is recommended before starting any action or deed. For instance, Basmalah is recommended before starting a Khutbah (speech).

The Basmalah is also recommended before one enters the place where he wants to relieve himself, there is a Hadith concerning this practice. Further, Basmalah is recommended at the beginning of ablution, for Imam Ahmad and the Sunan compilers recorded that Abu Hurayrah, Sa`id bin Zayd and Abu Sa`id narrated from the Prophet ,

(There is no valid ablution for he who did not mention Allah's Name in it.)

This Hadith is Hasan (good). Also, the Basmalah is recommended before eating, for Muslim recorded in his Sahih that the Messenger of Allah said to `Umar bin Abi Salamah while he was a child under his care,

(Say Bismillah, eat with your right hand and eat from whatever is next to you.)

Some of the scholars stated that Basmalah before eating is obligatory. Basmalah before having sexual intercourse is also recommended. The Two Sahihs recorded that Ibn `Abbas said that the Messenger of Allah said,

(If anyone of you before having sexual relations with his wife says, 'In the Name of Allah. O Allah! Protect us from Satan and also protect what you grant us (meaning the coming offspring) from Satan,' and if it is destined that they should have a child then, Satan will never be able to harm that child.)

The Meaning of "Allah

Allah is the Name of the Lord, the Exalted. It is said that Allah is the Greatest Name of Allah, because it is referred to when describing Allah by the various attributes. For instance, Allah said,

(He is Allah, beside Whom La ilaha illa Huwa (none has the right to be worshipped but He) the Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful. He is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One free from all defects, the Giver of security, the Watcher over His creatures, the Almighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the Wise) (59:22-24).

Hence, Allah mentioned several of His Names as Attributes for His Name Allah. Similarly, Allah said,

(And (all) the Most Beautiful Names belong to Allah, so call on Him by them) (7:180), and,

(Say (O Muhammad :) "Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.'') (17:110)

Also, the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah has ninety-nine Names, one hundred minus one, whoever counts (and preserves) them, will enter Paradise.)

These Names were mentioned in a Hadith recorded by At-Tirmidhi and Ibn Majah, and there are several differences between these two narrations.

The Meaning of Ar-Rahman Ar-Rahim - the Most Gracious, the Most Merciful

Ar-Rahman and Ar-Rahim are two names derived from Ar-Rahmah (the mercy), but Rahman has more meanings that pertain to mercy than Ar-Rahim. There is a statement by Ibn Jarir that indicates that there is a consensus on this meaning. Further, Al-Qurtubi said, "The proof that these names are derived (from Ar-Rahmah), is what At-Tirmidhi recorded - and graded Sahih from `Abdur-Rahman bin `Awf that he heard the Messenger of Allah say,

(Allah the Exalted said, 'I Am Ar-Rahman. I created the Raham (womb, i.e. family relations) and derived a name for it from My Name. Hence, whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.') He then said, "This is a text that indicates the derivation.'' He then said, "The Arabs denied the name Ar-Rahman, because of their ignorance about Allah and His attributes.''

Al-Qurtubi said, "It was said that both Ar-Rahman and Ar-Rahim have the same meaning, such as the words Nadman and Nadim, as Abu `Ubayd has stated. Abu `Ali Al-Farisi said, `Ar-Rahman, which is exclusively for Allah, is a name that encompasses every type of mercy that Allah has. Ar-Rahim is what effects the believers, for Allah said,

(And He is ever Rahim (merciful) to the believers.)' (33:43) Also, Ibn `Abbas said - about Ar-Rahman and Ar-Rahim, `They are two soft names, one of them is softer than the other (meaning it carries more implications of mercy).'''

Ibn Jarir said; As-Surri bin Yahya At-Tamimi narrated to me that `Uthman bin Zufar related that Al-`Azrami said about Ar-Rahman and Ar-Rahim, "He is Ar-Rahman with all creation and Ar-Rahim with the believers.'' Hence. Allah's statements,

(Then He rose over (Istawa) the Throne (in a manner that suits His majesty), Ar-Rahman) (25:59),) and,

(Ar-Rahman (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His majesty).) (20:5)

Allah thus mentioned the Istawa - rising over the Throne - along with His Name Ar-Rahman, to indicate that His mercy encompasses all of His creation. Allah also said,

(And He is ever Rahim (merciful) to the believers), thus encompassing the believers with His Name Ar-Rahim. They said, "This testifies to the fact that Ar-Rahman carries a broader scope of meanings pertaining to the mercy of Allah with His creation in both lives. Meanwhile, Ar-Rahim is exclusively for the believers.'' Yet, we should mention that there is a supplication that reads,

(The Rahman and the Rahim of this life and the Hereafter)

Allah's Name Ar-Rahman is exclusively His. For instance, Allah said,

(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names) (17:110),) and,

(And ask (O Muhammad ) those of Our Messengers whom We sent before you: "Did We ever appoint alihah (gods) to be worshipped besides Ar-Rahman (Most Gracious, Allah)'') (43:45).

Further, when Musaylimah the Liar called himself the Rahman of Yamamah, Allah made him known by the name `Liar' and exposed him. Hence, whenever Musaylimah is mentioned, he is described as `the Liar'. He became an example for lying among the residents of the cities and villages and the residents of the deserts, the bedouins.

Therefore, Allah first mentioned His Name - Allah - that is exclusively His and described this Name by Ar-Rahman, which no one else is allowed to use, just as Allah said,

(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.'') (17:110)

Only Musaylimah and those who followed his misguided ways described Musaylimah by Ar-Rahman.

As for Allah's Name Ar-Rahim, Allah has described others by it. For instance, Allah said,

(Verily, there has come unto you a Messenger (Muhammad ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad ) is anxious over you (to be rightly guided) for the believers (he is) kind (full of pity), and Rahim (merciful)) (9:128).

Allah has also described some of His creation using some of His other Names. For instance, Allah said,

(Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer (Sami`) and seer (Basir) (76:2).

In conclusion, there are several of Allah's Names that are used as names for others besides Allah. Further, some of Allah's Names are exclusive for Allah alone, such as Allah, Ar-Rahman, Al-Khaliq (the Creator), Ar-Raziq (the Sustainer), and so forth.

Hence, Allah started the Tasmiyah (meaning, `In the Name of Allah, Most Gracious Most Merciful') with His Name, Allah, and described Himself as Ar-Rahman, (Most Gracious) which is softer and more general than Ar-Rahim. The most honorable Names are mentioned first, just as Allah did here.

A Hadith narrated by Umm Salamah stated that the recitation of the Messenger of Allah was slow and clear, letter by letter,

(In the Name of Allah, the Most Gracious, the Most Merciful. All the praises and thanks be to Allah, the Lord of all that exists. The Most Gracious, the Most Merciful. The Owner of the Day of Recompense) (1:1-4).

And this is how a group of scholars recite it. Others connected the recitation of the Tasmiyah to Al-Hamd.

The infallibility of the Prophets

2010-12-23T15:48:00.001Z

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Basic Tenets of Faith: Belief (Part 1)
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Belief in the Messengers

42216: The infallibility of the Prophets

Question:

I would like to ask a question about `aqeedah. Is it part of our `aqeedah to believe that the Prophets committed sins and were not infallible?.

Answer:

Praise be to Allaah.

The Prophets are the best of mankind, and the most noble of creation before Allaah. Allaah chose them to convey the call of Laa ilaaha ill-Allaah to mankind, and Allaah has made them the intermediaries between Him and His creation in conveying His Laws. They were commanded to convey the message from Allaah, as He says (interpretation of the meaning):

"They are those whom We gave the Book, AlHukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, AlHukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad) who are not disbelievers therein" [al-An'aam 6:89]

The Prophets' task was to convey the message from Allaah even though they were human, hence the issue of infallibility may be examined from two angles:

1 _ Infallibility in conveying the message

2 _ Infallibility from human error

Firstly: With regard to the first issue, the Prophets were infallible in conveying the message from Allaah. They did not conceal anything that Allaah had revealed to them, and they did not add anything from themselves. Allaah said to His Prophet Muhammad (peace and blessings of Allaah be upon him) (interpretation of the meaning):

"O Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allaah will protect you from mankind" [al-Maa'idah 5:67]

"And if he (Muhammad) had forged a false saying concerning Us (Allaah),

We surely would have seized him by his right hand (or with power and might),

And then We certainly would have cut off his life artery (aorta),

And none of you could have withheld Us from (punishing) him"

[al-Haaqqah 69:44-47]

And Allaah says (interpretation of the meaning):

"And he (Muhammad) withholds not a knowledge of the Unseen" [al-Takweer 81:24]

Shaykh `Abd al-Rahmaan ibn Sa'di (may Allaah have mercy on him) said in his commentary on this verse: He is not stingy with that which Allaah has revealed to him, concealing some of it. Rather he (peace and blessings of Allaah be upon him) the most trustworthy of the inhabitants of heaven and the people of earth, the one who conveys the message of his Lord, the faithful conveyor (of the message). He does not withhold any part of it, from rich or poor, from ruler or subject, from male or female, from city-dweller or Bedouin. Hence Allaah sent him to an illiterate and ignorant nation, and he (peace and blessings of Allaah be upon him) did not die until they had become knowledgeable scholars, steeped in knowledge…"

So with regard to conveying the religion of his Lord, the Prophet (peace and blessings of Allaah be upon him) did not make any mistakes at all, whether major or minor, rather he was infallible and under the constant protection of Allaah.

Read More..

Belief in Divinely-revealed Books

2010-12-22T18:26:00.000Z

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Basic Tenets of Faith: Belief (Part 1)

====================================================

Belief in Divinely-revealed Books

44018: Is the Prophet Muhammad (peace and blessings of Allaah be upon him) mentioned in the Bible?

Question:

What sort of references can I use to confirm that what GOD intended as regards His will, and that His will has been changed by christian scribes/translators? Also, if you could tell me where in the Bible it speaks of the Prophet Muhammad, does it mention his name or it is symbolic?.

Answer:

Praise be to Allaah.

Allaah says in His Book (interpretation of the meaning):

"And (remember) when `Eesa (Jesus), son of Maryam (Mary), said: `O Children of Israel! I am the Messenger of Allaah unto you, confirming the Tawraat [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad.' But when he (Ahmad, i.e. Muhammad) came to them with clear proofs, they said: `This is plain magic'" [al-Saff 61:6]

"Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad) whom they find written with them in the Tawraat (Torah) and the Injeel (Gospel)— he commands them for Al-Ma`roof (i.e. Islamic Monotheism and all that Islam has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islam has forbidden); he allows them as lawful AtTayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful AlKhabaa'ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods), he releases them from their heavy burdens (of Allaah's Covenant with the children of Israel), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad), honour him, help him, and follow the light (the Qur'aan) which has been sent down with him, it is they who will be successful" [al-A'raaf 7:157]

These two verses indicate that the Prophet (peace and blessings of Allaah be upon him) is mentioned in the Torah and the Gospel (the Bible), no matter how much the Jews and Christians claim that he is not, for the word of Allaah is the best and most truthful of words.

Some of the things mentioned in the previous Books are as follows:. Read More..

Belief in the Angels

2010-12-22T18:14:00.000Z

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Basic Tenets of Faith: Belief (Part 1)

====================================================

Belief in the Angels

40671: We cannot be certain that the name of the Angel of Death is Azraa'eel

Question:

Is there any evidence to show that the name of the Angel of Death is Azraa'eel?.

Answer:

Praise be to Allaah.

It is widely assumed that the name of the Angel of Death is Azraa'eel, but there is nothing in the Qur'aan or saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him) to indicate that this is his name. Rather this is narrated in some reports which may be from among the Israa'eeliyyaat (reports from Jewish sources).

Based on this, we cannot be certain whether this is his name or not. So we cannot affirm that the name of the Angel of Death is Azraa'eel, nor can we deny it. Rather we should Read More..

The meaning of belief in Allaah

2010-12-22T17:31:00.004Z

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Basic Tenets of Faith: Belief (Part 1)

====================================================

Belief in Allaah (Allah)

34630: The meaning of belief in Allaah

Question:

I have read and heard a great deal about the virtues of attaining true belief in Allaah, and I would like you to explain to me in detail the meaning of belief in Allaah in a way that will help me to attain true faith and to keep away from everything that goes against the teachings of our Prophet Muhammad (peace and blessings of Allaah be upon him) and the way of his companions.

Answer:

Praise be to Allaah.

Faith in Allaah means believing firmly in His existence, Lordship and Divinity, and in His names and attributes.

Faith in Allaah implies four things, whoever believes in them is a true believer.

1 _ Belief in the existence of Allaah.

The existence of Allaah is something indicated by reason and by man's innate nature, let alone the large amount of shar'i evidence to that effect.

(i) The evidence of man's innate nature that Allaah exists: every man has been created with an innate belief in his Creator without having to first think about it or be taught, and no one deviates from this innate nature except the one who has been exposed to misguiding influences. Hence the Prophet (peace and blessings of Allaah be upon him) said: "There is no child who is not born in a state of fitrah (the natural inclination of man), but his parents make him a Jew, a Christian or a Magian." Narrated by al-Bukhaari, 1358; Muslim, 2658.

(ii) The evidence of reason that Allaah exists: all these created things, past, present and future, must have a Creator Who brought them into existence, because it is not possible for them to have created themselves or to have come into existence by accident.

It is impossible for them to have come into existence by themselves because a thing cannot create itself: before it existed it was non-existent, so how could it be a creator?! And it is impossible for them to have come into existence by accident, because Read More..

Basic Tenets of Faith: Belief (Part 1) - The Signs of the Hour

2010-12-21T15:37:00.000Z

===============================================
Islam Questions And Answers..........Click The Links Below To
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Basic Tenets of Faith: Belief (Part 1)

The Signs of the Hour

43840: The truth about the Mahdi, and the order in which the portents of the Hour will appear

34618: One of the signs of the Hour is that time will pass more quickly

34890: The hadeeth "There is no Mahdi except `Eesa" is not saheeh

21636: Why did the Prophet (peace and blessings of Allaah be upon him) not tell us when the Hour would begin?

11902: Events that will occur before the Day of Resurrection and distinguish the believers from the kaafirs

13060: How can we understand the strength of Israel in the context the approach of the onset of the Hour?

21614: Prophet's prayers for refuge with Allaah and dhikr at times of tribulation and hardship

32665: The Dajjaal will enter every land except Makkah and Madeenah

20673: The middle hour

10301: The emergence of the Mahdi

11954: The gathering of mankind will be in al-Shaam not in `Arafaah

11093: What to do at times of fitnah and division

10302: The Messiah son of Maryam and the false messiah (Dajjaal)

8301: Who was Ibn Sayyaad? Was he the false messiah (al-maseeh al-dajjaal)?

8806: Who is the Dajjaal

3096: Will the Qur'aan disappear at the end of time?

6190: The approach of the Hour

6196: Madeenah will have seven gates when the Dajjaal comes

171: The Dajjaal (Anti-Christ), Al-Daabbah (the Beast) and Ya'jooj and Ma'jooj (Gog and Magog)

3259: Will we see the Mahdi et al. in our lifetimes?

3437: Do Ya'jooj and Ma'jooj exist at the present time, and is the barrier real?

2281: Signs of the Hour

1252: Is the Mahdi real or not?

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Islam Questions And Answers..........Click The Links Below To
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Basic Tenets of Faith: Belief (Part 1) - Belief in the Last Day

2010-12-21T00:20:00.001Z

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Basic Tenets of Faith: Belief (Part 1)

Belief in the Last Day

32627: The Prophet (peace and blessings of Allaah be upon him) did not know when the Hour would begin

33689: Falseness of the reports narrated concerning how long this world will last

34649: The reason why the torment of the grave is hidden from man

34694: How will the kaafir be brought to account in the Hereafter, when he is not required to adhere to sharee'ah?

41643: Should we place green leaves on graves so that the punishment of the deceased may be reduced?

42970: The Dajjaal will emerge at the end of time, so why did the Prophets warn their people about him? And when and where will he emerge?

43314: How will be people be able to bear the sun being brought close on the Day of Resurrection?

43138: How the deceased is questioned in the grave

33634: The grave is not the final resting place

20286: Are there airports and airplanes in Paradise?

20469: The ages of the people of Paradise

22203: What are the questions that a person will be asked on the Day of Resurrection?

6974: Resurrection after death

31805: The weighing of deeds and the distribution of the books of deeds on the Day of Resurrection

21679: The gathering of mankind and the animals

10403: Three questions in the grave

14379: Ruling on belief in reincarnation

13994: The reality of belief in the Last Day

14490: The kaafir's reckoning in the Hereafter

10673: Settling of scores among the animals on the Day of Resurrection

9488: The meaning of the hadeeth which says that the sins of the Muslims will be placed on the kuffaar of the People of the Book

1506: It is not possible to say that someone is Muslim if they did not utter the Shahaadatayn

8398: Is it true that the Day of Judgement will come on a Friday, 10th Muharram?

2443: Those who never hear anything about Islam

2180: The Muslim's reckoning will be much shorter than the kaafir's

2272: Is a day with Allaah one thousand years or fifty thousand years?

1244: The fate of kuffaar who did not hear the message of Islam

314: The Muslim belief concerning the destiny of atheists in the Hereafter

1916: Meeting Allaah on the Day of Judgement

1028: The meaning of Verse 33, Al Rahmaan

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Basic Tenets of Faith: Belief (Part 1) - Belief in the Messengers

2010-12-21T00:17:00.001Z

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Basic Tenets of Faith: Belief (Part 1)

Belief in the Messengers

44018: Is the Prophet Muhammad (peace and blessings of Allaah be upon him) mentioned in the Bible?

42216: The infallibility of the Prophets

45820: How long was Maryam pregnant with `Eesa (peace be upon him)?

34634: Can it be said of the Prophet (peace and blessings of Allaah be upon him) "Habeeb-Allaah (the Beloved of Allaah)"?

36836: Was Idrees the first of the Messengers?

43148: The Muslims' beliefs concerning the Messiah `Eesa ibn Maryam

34295: Why do people not respond to the laws of Allaah?

23290: Falseness of the hadeeth, "Were it not for you, I would not have created the universe"

26713: Did a light shine when the Prophet peace and blessings of Allaah be upon him was born?

2431: How can we increase the love of the Prophet (peace and blessings of Allaah be upon him) in our hearts?

26117: The life of the Prophets

2036: What is the high status of Prophet Muhammad (peace and blessings of Allaah be upon him)?

20177: How was the Messenger of Allaah (peace and blessings of Allaah be upon him) bewitched?

8929: The reality of belief in the Messengers

12096: Preferring some Messengers over others

13957: Mankind's need for the Messengers

21793: Was al-Khidr a Prophet?

10452: The reason why there is no picture of the Prophet (peace and blessings of Allaah be upon him)

10468: Belief in the Books and Messengers

10551: The first of the Prophets and the first of the Messengers

10470: Nooh (peace be upon him)

13043: Ibraaheem (peace be upon him)

10242: A brief look at Moosa (peace be upon him)

10669: The superiority of the Prophet (peace and blessings of Allaah be upon him) to all of creation

10277: A brief look at `Eesa (Jesus) _ peace be upon him

6084: Is the Prophet peace and blessings of Allaah alive and present on the earth at this time?

10116: Muhammad (peace be upon him) in the bible

9514: What is the role of `Eesa (peace be upon him)?

11725: The difference between a Messenger and a Prophet

11452: Was Muhammad (peace and blessings of Allaah be upon him) the first to be created?

8490: Are the ahaadeeth about matters of the unseen revelation (wahy) from Allaah?

7459: Are the Prophets equal?

7208: Did the Prophet (peace and blessings of Allaah be upon him) commit sin?

2070: When witchcraft was used against the Prophet , this did not affect his worship

6333: How was `Eesaa (peace be upon him) created?

5455: What is the difference between a Prophet and a Messenger?

5643: How the Prophet (peace and blessings of Allaah be upon him) saw in this world some events of the Hereafter

1684: Do Prophets sin? Do they need forgiveness?

500: Who was Muhammad(peace and blessings of Allah be upon him)

502: What do Muslims believe about Jesus(peace be upon him)

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Basic Tenets of Faith: Belief (Part 1) - Belief in Divinely-revealed Books

2010-12-21T00:13:00.001Z

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Basic Tenets of Faith: Belief (Part 1)

Belief in Divinely-revealed Books

44018: Is the Prophet Muhammad (peace and blessings of Allaah be upon him) mentioned in the Bible?

23475: Things foretold in the Qur'aan which have come to pass

9519: The reality of belief in the Books

20020: The Ruling of Optaining a Bible

10817: Ruling on obtaining the previous scriptures

4322: If a Jew or Christian believes that Allaah is One but does not rule according to the Qur'aan

4134: Last will of Yaa'qoob; Scripture of Ibraaheem in the Qur'aan; country with largest Muslim population and how they came to Islam

185: Foretelling of the Prophet(peace and blessings of Allaah be upon him) in the Bible

2110: What is the nature of the authority of the Qur'aan according to Muslims?

1400: Muslim view of Ibraaheem (upon whom be peace) and the Tawraat (Torah)

2001: Corruption of the Tawraat (Torah) and Injeel (Gospel)

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Basic Tenets of Faith: Belief (Part 1) - Belief in the Angels

2010-12-21T00:05:00.003Z

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Basic Tenets of Faith: Belief (Part 1)

Belief in the Angels

40671: We cannot be certain that the name of the Angel of Death is Azraa'eel

26071: Do the angels and jinn die?

6485: Iblees was not one of the angels

9477: The reality of belief in the angels

22232: Is Iblees one of the angels or one of the jinn?

14610: Angels

8055: Ruling on describing nurses as "angels of mercy"

10013: A non-Muslim researcher is asking about the proof that Jibreel spoke to the Prophet (peace and blessings of Allaah be upon him)

6523: The number of angels with each person

8976: Is Iblees a jinn or an angel?

6711: How the angels protected the Prophet (peace and blessings of Allaah be upon him)

1863: The meaning of al-mala' al-a'laa

843: Al-Malaa'ikah (Angels)

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Islam Questions And Answers..........Click The Links Below To
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Basic Tenets of Faith: Belief (Part 1) - Belief in Allaah

2010-12-20T23:41:00.000Z

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Basic Tenets of Faith: Belief (Part 1)

Belief in Allaah

34630: The meaning of belief in Allaah

11035: Allaah is above His Throne and He is close to us by His Knowledge

12295: Conditions of Laa ilaaha illa-Allaah

20468: The mercy of Allaah towards His slaves

25778: Disturbed by waswaas (whispers from the Shaytaan) and evil thoughts

26728: Ruling on saying "We are the children of Allaah"

10153: The Qur'aan was revealed by Allaah, not created

12315: He is suffering from waswaas (insinuating whispers) of the Shaytaan about the Essence of Allaah

1152: The Conditions of the Testimony of Faith

179: Meaning of laa ilaaha illa Allah Muhammadun rasoolullah

11804: A Christian is asking why God created mankind

9566: What is the difference between the `Arsh of the Lord and His ?

9104: Conditions of the acceptance of the Shahaadatayn

9571: What is the meaning of the hadeeth "Do not inveigh against time (waqt) for Allaah is time waqt)"?

6660: The kuffaar ask who created Allaah

4524: Who do Muslims worship?

736: Who do Muslims worship?

2734: Is it possible to see Allaah in this world?

992: Evidence that Allaah is exalted high above His creation and that He is above the heavens

439: Evidence that only Allah is the Creator of life

498: What do Muslims Believe?

499: Who is Allaah

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Basic Tenets of Faith: Belief (Part 1) - General

2010-12-20T22:43:00.003Z

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Islam Questions And Answers..........Click The Links Below To
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Basic Tenets of Faith: Belief (Part 1)

General

32492: Are there any weak points in Islam that enable the kaafirs to attack it?

20612: He is amazed by the height of Adam (peace be upon him)

20059: Causes of weakness of faith

14041: I want to strengthen my faith

13183: The soul of the deceased does not come back to his family or his house

13205: This world is the place of trials and tribulations

11535: Misinterpretation of the word of Tawheed, and a false claim that it renders a person free from any need for food

12368: Is knowing the sex of the baby part of the knowledge of the unseen?

9414: The Shaytaan whispers to him about who created Allaah

10809: What are the things that make faith decrease?

10839: Pillars of faith and branches of faith

9356: Does faith increase and decrease according to Ahl al-Sunnah wa'l-Jamaa'ah?

10776: What are the means of increasing faith?

6090: The soul's connection to the body

2689: Ruling on saying "I am a mu'min (believer) in sha Allaah."
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INTRODUCTION TO CHAPTER (SURAH) 2: AL-BAQARAH (THE COW)

2010-12-15T18:57:00.000Z

===============================================
Tafsir Ibn Kathir is one of the Most Comprehensive and Complete Explanation
of The Noble Quran..........Click The Links Below To read It Online Freely
===============================================

Tafsir Ibn Kathir:

INTRODUCTION TO CHAPTER (SURAH) 2: AL-BAQARAH (THE COW)

Maududi’s Introduction

Name and Sequence
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Maududi1.htm>

Historical Background
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Maududi2.htm>

Theme: Guidance
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Maududi3.htm>

Topics and their Interconnection
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Maududi4.htm>

Ibn Kathir’s Introduction

The Virtues of Surat Al-Baqarah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/IbnKathir1.htm>

Virtues of Surat Al-Baqarah and Surat Al `Imran
<http://ibnkathirtafsir.com/tafsirspecial/fullset/IbnKathir2.htm>

Surat Al-Baqarah was revealed in Al-Madinah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/IbnKathir3.htm>

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Tafsir Ibn Kathir is one of the Most Comprehensive and Complete Explanation
of The Noble Quran..........Click The Links Above To read It Online Freely
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Tafsir Ibn Kathir: Chapter (Surah) 1: Al-Fatihah, verse 5-7

2010-12-14T17:10:00.001Z

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Tafsir Ibn Kathir is one of the Most Comprehensive and Complete

Explanation of The Noble Quran..........

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Tafsir Ibn Kathir: Chapter (Surah) 1: Al-Fatihah, verse 5-7

Surah: 1 Ayah: 5, Ayah: 6 & Ayah: 7

The Linguistic and Religious Meaning of `Ibadah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7a.htm>

The Merit of stating the Object of the Action before the Doer of the Act, and the Merit of these Negations
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7b.htm>

Al-Fatihah indicates the Necessity of praising Allah. It is required in every Prayer.
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7c.htm>

Tawhid Al-Uluhiyyah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7d.htm>

Tawhid Ar-Rububiyyah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7e.htm>

Allah called His Prophet (Peace be upon him) an `Abd
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7f.htm>

Encouraging the Performance of the Acts of Worship during Times of Distress
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7g.htm>

Why Praise was mentioned First
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7h.htm>

The Meaning of As-Sirat Al-Mustaqim, the Straight Path.
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7i.htm>

The Faithful ask for and abide by Guidance
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7j.htm>

The Summary of Al-Fatihah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7k.htm>

The Bounties are because of Allah, not the Deviations
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7l.htm>

Saying Amin
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah5_6_7m.htm>

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Explanation of The Noble Quran..........

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Tafsir Ibn Kathir: Chapter (Surah) 1: Al-Fatihah, verse 3(a)-4(d)

2010-12-14T13:22:00.001Z

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Tafsir Ibn Kathir is one of the Most Comprehensive and Complete

Explanation of The Noble Quran..........

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===============================================

Tafsir Ibn Kathir: Chapter (Surah) 1: Al-Fatihah, verse 3(a)-4(d)

Surah: 1 Ayah: 3 To Surah: 1 Ayah: 4

Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful)
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah3a.htm>

Surah: 1 Ayah: 4

Indicating Sovereignty on the Day of Judgment
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah4a.htm>

The Meaning of Yawm Ad-Din
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah4b.htm>

Allah is Al-Malik (King or Owner)
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah4c.htm>

The Meaning of Ad-Din
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah4d.htm>

===============================================

Tafsir Ibn Kathir is one of the Most Comprehensive and Complete

Explanation of The Noble Quran..........

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===============================================

Tafsir Ibn Kathir: Chapter (Surah) 1: Al-Fatihah (The Opening), verse 2,a-h

2010-12-14T13:13:00.003Z

===============================================

Tafsir Ibn Kathir is one of the Most Comprehensive and Complete

Explanation of The Noble Quran..........

Click The Links Above To read It Online Freely

===============================================

Tafsir Ibn Kathir: Chapter (Surah) 1: Al-Fatihah (The Opening), verse 2,a-h

Surah: 1 Ayah: 2

The Meaning of Al-Hamd
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah2a.htm>

The Difference between Praise and Thanks
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah2b.htm>

The Statements of the Salaf about Al-Hamd
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah2c.htm>

The Virtues of Al-Hamd
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah2d.htm>

Al before Hamd encompasses all Types of Thanks and Appreciation for Allah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah2e.htm>

The Meaning of Ar-Rabb, the Lord
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah2f.htm>

The Meaning of Al-`Alamin
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah2g.htm>

Why is the Creation called `Alam
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah2h.htm>

===============================================

Tafsir Ibn Kathir is one of the Most Comprehensive and Complete

Explanation of The Noble Quran..........

Click The Links Above To read It Online Freely

===============================================

Tafsir Ibn Kathir: Chapter (Surah) 1: Al-Fatihah, verse 1a-1f

2010-12-14T13:01:00.003Z

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Tafsir Ibn Kathir is one of the Most Comprehensive and Complete
Explanation of The Noble Quran..........
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Tafsir Ibn Kathir: Chapter (Surah) 1: Al-Fatihah, verse 1a-1f

Surah: 1 Ayah: 1

Bismillah is the First Ayah of Al-Fatihah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah1a.htm>

Basmalah aloud in the Prayer
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah1b.htm>

The Virtue of Al-Fatihah
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah1c.htm>

Basmalah is recommended before performing any Deed
<http://ibnkathirtafsir.com/tafsirspecial/fullset/Surah1Ayah1d.htm>

The Meaning of "Allah
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Ibn Kathir Tafsir: Chapter 2, Verses 10-12 of Qur'an

2010-12-09T15:23:00.001Z

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CHAPTER (SURAH) 2: AL-BAQARAH (THE COW), VERSES 005-007

Surah: 2 Ayah: 10
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10. In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies.
Transliteration
10. Fee quloobihim maradun fazadahumu Allahu maradan walahum AAathabun aleemun bima kanoo yakthiboona
Tafsir Ibn Kathir
The Meaning of ‘Disease’ in this Ayah
As-Suddi narrated from Abu Malik and (also) from Abu Salih, from Ibn ‘Abbas, and (also) Murrah Al-Hamdani from Ibn Mas‘ud and other Companions that this Ayah,
(In their hearts is a disease) means, ‘doubt’, and,
(And Allah has increased their disease) also means ‘doubt’. Mujahid, ‘Ikrimah, Al-Hasan Al-Basri, Abu Al-‘Aliyah, Ar-Rabi‘ bin Anas and Qatadah also said similarly. ‘Abdur-Rahman bin Zayd bin Aslam commented on,
(In their hearts is a disease), “A disease in the religion, not a physical disease. They are the hypocrites and the disease is the doubt that they brought to Islam.
(And Allah has increased their disease) meaning, increased them in shameful behavior.’’ He also recited,
(As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add disgrace to their disgrace.) (9:124-125) and commented, “Evil to their evil and deviation to their deviation.’’ This statement by `Abdur-Rahman is true, and it constitutes a punishment that is compatible to the sin, just as the earlier scholars stated. Similarly, Allah said,
(While as for those who accept guidance, He increases their guidance and grants them their piety) (47:17).
Allah said next,
(Because they used to tell lies). The hypocrites have two characteristics, they lie and they deny the Unseen.
The scholars who stated that the Prophet knew the hypocrites of his time have only the Hadith of Hudhayfah bin Al-Yaman as evidence. In it the Prophet gave him the names of fourteen hypocrites during the battle of Tabuk. These hypocrites plotted to assassinate the Prophet during the night on a hill in that area. They planned to excite the Prophet’s camel, so that she would throw him down the hill. Allah informed the Prophet about their plot, and the Prophet told Hudhayfah their names.
As for the other hypocrites, Allah said about them,
(And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you (O Muhammad ) know them not, We know them) (9:101), and,
(If the hypocrites, and those in whose hearts is a disease, and those who spread false news among the people in Al-Madinah do not cease, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbors but a little while. Accursed, they shall be seized wherever found, and killed with a (terrible) slaughter) (33:60-61).
These Ayat prove that the Prophet was not informed about each and everyone among the hypocrites of his time. Rather, the Prophet was only informed about their characteristics, and he used to assume that some people possessed these characteristics. Similarly, Allah said,
(Had We willed, We could have shown them to you, and you should have known them by their marks; but surely, you will know them by the tone of their speech!) (47:30).
The most notorious hypocrite at that time was ‘Abdullah bin Ubayy bin Salul; Zayd bin Arqam - the Companion - gave truthful testimony to that effect. In addition, ‘Umar bin Al-Khattab once mentioned the matter of Ibn Salul to the Prophet , who said,
(I would not like the Arabs to say to each other that Muhammad is killing his Companions.)
Yet, when Ibn Salul died, the Prophet performed the funeral prayer for him and attended his funeral just as he used to do with other Muslims. It was recorded in the Sahih that the Prophet said,
(I was given the choice (to pray for him or not), so I chose.)
In another narration, the Prophet said,
(If I knew that by asking (Allah to forgive Ibn Salul) more than seventy times that He would forgive him, then I would do that.)
Surah: 2 Ayah: 11 & Ayah: 12
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11. And when it is said to them: "Make not mischief on the earth," they say: "We are only peace-makers."
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12. Verily! They are the ones who make mischief, but they perceive not.
Transliteration
11. Wa-itha qeela lahum la tufsidoo fee al-ardi qaloo innama nahnu muslihoona 12. Ala innahum humu almufsidoona walakin la yashAAuroona
Tafsir Ibn Kathir
Meaning of Mischief
In his Tafsir, As-Suddi said that Ibn ‘Abbas and Ibn Mas‘ud commented,
(And when it is said to them: “Do not make mischief on the earth,’’ they say: “We are only peacemakers.’’) “They are the hypocrites. As for,
(“Do not make mischief on the earth’’), that is disbelief and acts of disobedience.’’ Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah’s statement,
(And when it is said to them: “Do not make mischief on the earth,’’), means, “Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah).’’ Ar-Rabi` bin Anas and Qatadah said similarly.
Types of Mischief that the Hypocrites commit
Ibn Jarir said, “The hypocrites commit mischief on earth by disobeying their Lord on it and continuing in the prohibited acts. They also abandon what Allah made obligatory and doubt His religion, even though He does not accept a deed from anyone except with faith in His religion and certainty of its truth. The hypocrites also lie to the believers by saying contrary to the doubt and hesitation their hearts harbor. They give as much aid as they can, against Allah’s loyal friends, and support those who deny Allah, His Books and His Messengers. This is how the hypocrites commit mischief on earth, while thinking that they are doing righteous work on earth.’’
The statement by Ibn Jarir is true, taking the disbelievers as friends is one of the categories of mischief on the earth. Allah said,
(And those who disbelieve are allies of one another, if you do not do this (help each other), there will be turmoil and oppression on the earth, and great mischief.) (8:73), In this way Allah severed the loyalty between the believers and the disbelievers. Similarly, Allah said,
(O you who believe! Do not take disbelievers as Awliya’ (protectors or helpers or friends) instead of believers. Do you wish to offer Allah a manifest proof against yourselves) (4: 144).
Allah then said,
(Verily, the hyprocrites will be in the lowest depth of the Fire; no helper will you find for them) (4:145).
Since the outward appearance of the hypocrite displays belief, he confuses the true believers. Hence, the deceitful behavior of the hypocrites is an act of mischief, because they deceive the believers by claiming what they do not believe in, and because they give support and loyalty to the disbelievers against the believers.
If the hypocrite remains a disbeliever (rather than pretending to be Muslim), the evil that results from him would be less. Even better, if the hypocrite becomes sincere with Allah and makes the statements that he utters conform to his deeds, he will gain success. Allah said,
(And when it is said to them: “Do not make mischief on the earth,’’ they say: “We are only peacemakers.’’) meaning, “We seek to be friends with both parties, the believers and the disbelievers, and to have peace with both parties.’’ Similarly, Muhammad bin Ishaq reported that Ibn `Abbas said,
(And when it is said to them: “Do not make mischief on the earth,’’ they say: “We are only peacemakers.’’) means, “We seek to make amends between the believers and the People of the Book. ‘’ Allah said,
(Verily, they are the ones who make mischief, but they perceive not.). This Ayah means that the hypocrites’ behavior, and their claim that it is for peace, is itself mischief, although in their ignorance, they do not see it to be mischief.

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