History of Islam

Verses 15-19 Surah Saba

Written by Abdullah Jallow on February 28, 2026. Posted in Aqeedah, Aqeedah (Creed & Belief), History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬ ۖ جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬ۖ كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۚ ۥ بَلۡدَةٌ۬ طَيِّبَةٌ۬ وَرَبٌّ غَفُورٌ۬
فَأَعۡرَضُواْ فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬
ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ
وَجَعَلۡنَا بَيۡنَہُمۡ وَبَيۡنَ ٱلۡقُرَى ٱلَّتِى بَـٰرَڪۡنَا فِيہَا قُرً۬ى ظَـٰهِرَةً۬ وَقَدَّرۡنَا فِيہَا ٱلسَّيۡرَۖ سِيرُواْ فِيہَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ
فَقَالُواْ رَبَّنَا بَـٰعِدۡ بَيۡنَ أَسۡفَارِنَا وَظَلَمُوٓاْ أَنفُسَہُمۡ فَجَعَلۡنَـٰهُمۡ أَحَادِيثَ وَمَزَّقۡنَـٰهُمۡ كُلَّ مُمَزَّقٍۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّكُلِّ صَبَّارٍ۬ شَكُورٍ۬

Indeed there was for Saba’ a sign in their dwelling place, – two gardens on the right hand and on the left (and it was said to them) “Eat of the provision of your Lord, and be grateful to Him, a fair land and an Oft-Forgiving Lord. But they turned away (from the obedience of Allah), so We sent against them Sail Al-‘Arim (flood released from the dam), and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees. Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful, (disbelievers). And We placed between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy (saying): “Travel in them safely both by night and day.” But they said: “Our Lord! Make the stages between our journey longer,” and they wronged themselves, so We made them as tales (in the land), and We dispersed them all, totally. Verily, in this are indeed signs for every steadfast grateful (person).

Imam As-Sadi, may Allah have mercy upon him, said:

Saba was a well-known tribe close to Yemen and their dwelling place was a township called Marib. One of the blessings Allah has bestowed upon the people – in general- and His kindness to them, and to the Arabs in particular, is that in the Qur’an, He narrated the news regarding those who were destroyed and punished, who lived close to the Arabs and they saw its Aathar [i.e. its signs, outcomes], and the people transmitted its news, so that it became easier to (affirm) its truthfulness and closer (to the hearts and minds) as an admonition.

Allah said:

لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬

Indeed there was for Saba’ a sign in their dwelling place.

Meaning: The place they lived.

[The word ‘Sign’ in this statement] are the blessings Allah bestowed and averted calamities from them, which necessitated that they worship Allah alone and thank Him. Then Allah [clarified and explained what] this sign was, saying:

جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬

“two gardens on the right hand and on the left”..

They used to have a huge valley to which fell abundant rainfall. They built a robust dam that gathered the water -gathered abundant water over there, so they distributed it to their orchards situated on the right and left of the valley. The two big gardens brought forth for them Thimaar [fruits and other produce from trees, plants] sufficient for them, which (made them live in a) state of bliss and happiness. Thus, Allah commanded them to thank Him for bestowing upon them His blessings which He facilitated for them in numerous ways as follows:

The two gardens from which came most of their nourishments, Allah made their dwelling place good- its air was good, it had very little pollution and the land brought provision continuously. Allah promised them that if they are grateful to Him, He will forgive and show them mercy, thus, Allah said: [بَلۡدَةٌ۬ طَيِّبَةٌ۬ وَرَبٌّ غَفُورٌ۬ – a fair land and an Oft-Forgiving Lord.]

Because Allah knew their need for trade and earnings in the blessed land- and what is apparent is that it was the surrounding towns of Sana as stated by more than one of the Salaf, and it was stated that the blessed land was Sham [Syria], Allah facilitated for them the means through which they got there with great ease, safely and without fear, and to the adjacent towns between them and that blessed land. They encountered no difficulty in carrying provisions and merchandise. Allah said: [وَجَعَلۡنَا بَيۡنَہُمۡ وَبَيۡنَ ٱلۡقُرَى ٱلَّتِى بَـٰرَڪۡنَا فِيہَا قُرً۬ى ظَـٰهِرَةً۬ وَقَدَّرۡنَا فِيہَا ٱلسَّيۡرَۖ – And We placed between them and the towns which We had blessed, towns easy to be seen, and We made the stages (of journey) between them easy.] – Meaning: Distances they were acquainted with and make (good plans for their journeys), so that they did not get lost on their way.

[سِيرُواْ فِيہَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ – Travel in them safely both by night and day.] – Meaning: With tranquillity during those nights and days, without fear.

This was one of Allah’s perfect blessings which He bestowed upon them by protecting them from fear. However, they turned away from the One Who bestowed those blessings upon them- turned away from worshipping Him alone, thankless for the blessings bestowed upon them and became unconcerned, until they asked and wished that the distance of their journeys between those towns should be made longer.

وَظَلَمُوٓاْ أَنفُسَہُمۡ

And they wronged themselves.

Meaning: Due to their disbelief in Allah and being ungrateful to Him for the blessings He bestowed on them, Allah punished them, took (the blessings) away and sent them Sail Al-Arim [a wild flood] that destroyed their dam, gardens and orchards. Thus, those gardens that had amazing verdant plots and trees that bore fruits were substituted with trees that had no benefit. And because of this, Allah said: [وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬ – And We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees.] – Meaning: Brought little food that was not enough to suffice them. All these trees are well known and was a just recompense for their evil deeds. (1)

The Dam of Ma’rib

The story of the dam is about the water that used to come to them from between two mountains, combined with water from rain falls and their valleys. Their kings built a huge- strong dam- and the water reached a high level between the two mountains. They planted trees and got the best fruits that could ever be harvested, plentiful and beautiful. A number of the Salaf, including Qatadah mentioned that a woman would walk beneath the trees, carrying a basket or vessel – such as is used to gather fruit – on her head, and that fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because they were plentiful and ripe.

This was the dam of Marib, (situated) on a land that was a distance of three days journey from San’a. Others said that there were no flies, mosquitos or fleas, or any kind of vermin on their land – the weather was good and the people were healthy, and Allah took care of them so they that they worship Him alone. Some – including Ibn Abbas, Wahb Bin Munabbih, Qatadah and Ad-Dahhak – said that when Allah wanted to punish them by sending the flood upon them, he sent animals from the earth to the dam, large rats which made a hole in it. (2) Wahb Bin Munabbih said, “They found written in their scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overwhelmed the cats and went into the dam, making a hole in it, and it collapsed”. (3) Qatadah and others said, “The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters rushed through the bottom of the valley and destroyed everything in their path- buildings, trees etc!” (4)

Therefore, just as they substituted beautiful thankfulness with ugly ingratitude, those blessings were substituted with the things that have been mentioned. Allah said: [ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ – Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful, (disbelievers).] -Meaning: We do not recompense with this punishment, except to those who disbelieve in Allah and are thankless for His blessings.

After what befell them, they scattered and split, even though aforetime they were together. Allah made them a story by which others spoke about them – stories people narrated at night, and people used to mention them in the parable, “They scattered like Saba”. Everyone used to speak about what happened to them. However, none learns a lesson regarding their affair, except those about whom Allah said: [إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّكُلِّ صَبَّارٍ۬ شَكُورٍ۬ – Verily, in this are indeed signs for every steadfast grateful (person).]- Meaning: Those who are patient when facing hardship and extreme difficulties, who persevere for the Sake of Allah, grateful to Allah for His blessings, affirm and acknowledge such blessings, praise the One who bestowed it upon them and utilise them in obedience to Allah. When this type of person hears their story, their behaviour and what happened to them, he knows that the punishment was a recompense for their ungratefulness, and that whoever commits the likes of that which they did will be treated in the same way. And that being grateful to Allah for His blessings is a safeguard for those blessing and it repels punishment; and that Allah’s Messengers spoke the truth regarding what they informed the people and that recompense is true, as its examples are seen in this worldly abode. (5)

Imam Muhammad Ibn Salih Al-Uthaymeen, may Allah have mercy upon him, said:

It [i.e. Saba] was an Arab tribe named after a grandfather of theirs – a man with many children. It has been reported in a hadith that his children were ten in number- six stayed in Yemen and four in Sham [Syria]. Then they spread in the earth and became numerous.

لَقَدۡ كَانَ لِسَبَإٍ۬ فِى مَسۡكَنِهِمۡ ءَايَةٌ۬

Indeed there was for Saba’ a sign in their dwelling place: [مَسۡكَنِ – Maskan- is where a person lives with tranquillity, such as houses, groves, orchards etc.] [ءَايَةٌ۬ – Ayah] is a sign that shows something. The sign [i.e. the one mentioned in this verse] demonstrates Allah’s All-Encompassing Power, His blessings and [Perfect] Wisdom.

[جَنَّتَانِ عَن يَمِينٍ۬ وَشِمَالٍ۬ – two gardens on the right hand and on the left.] – Meaning: Gardens filled with trees. And when situated on the right and the left, it possess a marvellous and attractive sight. They were a chain of gardens on the right and left.

[كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ وَٱشۡكُرُواْ لَهُۚ – (and it was said to them) “Eat of the provision of your Lord, and be grateful to Him.] – Meaning: That which Allah has provided for you in the land of Saba.

Allah placed numerous good in these two gardens and benefiting from them was very easy.

[وَٱشۡكُرُواْ لَهُۚ- And thank Him (i.e. Allah).] – Meaning: This is what was sought from them, and thankfulness is connected to the heart, the tongue and the limbs- to acknowledge that those blessings are from Allah, praise Allah for them and perform acts of obedience with your limbs, until you fulfil the obligation of thankfulness in the manner sought from you.

Thank Allah for the blessings He has bestowed on you in the land of Saba. [بَلۡدَةٌ۬ طَيِّبَةٌ۬ – a fair land (i.e. Saba)]. This land had no predators, mosquitoes, flies, fleas, scorpions, snakes etc. A stranger would go past the land and the lice on his clothes would die due to the good air [or weather condition].

[وَرَبٌّ غَفُورٌ۬ – an Oft-Forgiving Lord.] – Meaning: Allah is the Forgiving Lord – the forgiver of sins. Allah granted them these two blessings: the blessing of a good dwelling place, and the blessing of forgiveness, safety from sins and its punishment in the afterlife; and the good land is a means of safety against evils in the worldly life.

This great Ayah shows Allah’s All-Encompassing Power and His Perfect Wisdom in relation to the story of Saba in general, that they were blessed in their dwelling places, orchards, castles and other than that. But when they turned away, the situation changed. In this is a lesson and a sign from many different angles – a sign that demonstrates Allah’s All-Encompassing Power to the one who disobeys Him, a lesson for one who obeys Him, and a sign that shows His [Perfect] Wisdom.

Contemplate this verse and you’ll find the different and various signs in it! It is a sign that shows Allah’s All-Encompassing Power because He created for them those mighty orchards, and then substituted it with something else that was not equal to them in anything. This shows the [Perfect] Wisdom of Allah when He bestowed that good upon them- when they were [obedient, submissive etc] to Him, and then took it away from them when they turned away – turned away from worshipping Him due to pride. This is a sign to take a lesson from by the people who disobey Allah, because in it is a warning that the cessation of Allah’s blessings is due to their sins. It is a sign for those who obey Allah when they take a lesson from it, that as long as they obey Allah, His blessings will be sent to them. Those gardens brought forth its food in abundance and many other ways, as Allah said to them: [كُلُواْ مِن رِّزۡقِ رَبِّكُمۡ – Eat of the provision of your Lord].

It is obligatory to be grateful to Allah because Allah said [وَٱشۡكُرُواْ لَهُۚ – and be grateful to Him.]

Sound intellect obligates gratitude just as it is obligated by the divine revelation. As for its obligation in the Shariah, the verses of the Qur’an commanding it are numerous. As for its obligation as [recognised] by sound intellect, this is because sound intellect necessitates that whoever does good for you, you should thank him. The one who is not thankful to Allah will not be thankful to the people – Meaning: everyone sees that it is wrong when a person does good to you, but you shun him and you do not thank him. All of us know that this is wrong and it is obligatory that you are thankful.

Also, this shows that the lands are divided into two- good and bad, because Allah said: [بَلۡدَةٌ۬ طَيِّبَةٌ۬ – a fair land]. And what type of good is in this land; is it the terrain [i.e. physical features], its air [or weather, climate] or its fruits? Answer: It includes all these three things. Allah said:

وَٱلۡبَلَدُ ٱلطَّيِّبُ يَخۡرُجُ نَبَاتُهُ ۥ بِإِذۡنِ رَبِّهِۦ‌ۖ وَٱلَّذِى خَبُثَ لَا يَخۡرُجُ إِلَّا نَكِدً۬ا‌ۚ ڪَذَٲلِكَ نُصَرِّفُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَشۡكُرُونَ

The vegetation of a good land comes forth (easily) by the Permission of its Lord, and that which is bad, brings forth nothing but a little with difficulty. Thus do We explain variously the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) for a people who give thanks. [Al-A’raaf. 58]

Affirmation of Allah’s Lordship and His forgiveness, which is found in the statement:

[وَرَبٌّ غَفُورٌ۬ – an Oft-Forgiving Lord].

فَأَعۡرَضُواْ فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬

But they turned away, so We sent against them Sail Al-‘Arim (flood released from the dam), and We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees]. [Saba. 16]

[فَأَعۡرَضُواْ – But they turned away]- Meaning: They turned away and disbelieved.

فَأَرۡسَلۡنَا عَلَيۡہِمۡ سَيۡلَ ٱلۡعَرِمِ

So We sent against them Sail Al-‘Arim (flood released from the dam)..

Meaning: Because they turned away, We sent them the flood. This flood drowned their gardens and wealth. This is Allah’s way in dealing with His creation [i.e. the disobedient ones amongst mankind and jinn], just as Allah said [in another verse]:

وَضَرَبَ ٱللَّهُ مَثَلاً۬ قَرۡيَةً۬ ڪَانَتۡ ءَامِنَةً۬ مُّطۡمَٮِٕنَّةً۬ يَأۡتِيهَا رِزۡقُهَا رَغَدً۬ا مِّن كُلِّ مَكَانٍ۬ فَڪَفَرَتۡ بِأَنۡعُمِ ٱللَّهِ فَأَذَٲقَهَا ٱللَّهُ لِبَاسَ ٱلۡجُوعِ وَٱلۡخَوۡفِ بِمَا ڪَانُواْ يَصۡنَعُونَ

And Allah puts forward the example of a township (Makkah), that dwelt secure and well content; its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allah (with ungratefulness). So Allah made it taste the extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad) which they (its people) used to do. [An-Nahl. 112]

وَبَدَّلۡنَـٰهُم بِجَنَّتَيۡہِمۡ جَنَّتَيۡنِ ذَوَاتَىۡ أُڪُلٍ خَمۡطٍ۬ وَأَثۡلٍ۬ وَشَىۡءٍ۬ مِّن سِدۡرٍ۬ قَلِيلٍ۬

And We converted their two gardens into gardens producing bitter bad fruit, and tamarisks, and some few lote-trees.

Meaning: The two previous gardens that had good fruits from which they ate and benefited through trade and other than that.

In summary: When these people turned away and were not thankful to Allah, He sent the flood, thus their wealth was drowned and buildings destroyed. Their two gardens were replaced with two other gardens that were neither equal nor could they be compared to that which they had before.

Benefits Derived From This Noble Verse:

A clarification of the situation of these people- that they replaced the blessings of Allah with disbelief, even though it was incumbent upon them to be thankful to Allah and obey Him after they were given those blessings, but they turned away.

Punishment against those who turn away [from obedience to Allah] is based on that which Allah’s Perfect Wisdom necessitates. And indeed Allah has stated in another verse: [فَكُلاًّ أَخَذۡنَا بِذَنۢبِهِ- So We punished each (of them) for his sins]. Punishment is always given in a manner that fits the deed [i.e. the crime]. Therefore, when these people became ungrateful and disbelieved due to those gardens [given to them], they were replaced with bad gardens.

An affirmation of the ‘Reason or Cause’ that can be derived from the verse: [فَأَعۡرَضُواْ فَأَرۡسَلۡنَا – But they turned away, so We sent against them (i.e. the flood released from the dam)]. Allah sent them [the flood] due to their turning away.

Sins are a reason for the cessation of blessings, because Allah said: [فَأَعۡرَضُواْ فَأَرۡسَلۡنَا – But they turned away, so We sent against them (i.e. the flood released from the dam)]. They were in a state of bliss prior to that, but when they turned away Allah sent them this destructive flood. This has many other testimonies in the Qur’an, and from them is the statement of Allah:

Allah said:

وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡہِم بَرَكَـٰتٍ۬ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ وَلَـٰكِن كَذَّبُواْ فَأَخَذۡنَـٰهُم بِمَا ڪَانُواْ يَكۡسِبُونَ
أَفَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَہُم بَأۡسُنَا بَيَـٰتً۬ا وَهُمۡ نَآٮِٕمُونَ
أَوَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَهُم بَأۡسُنَا ضُحً۬ى وَهُمۡ يَلۡعَبُونَ
أَفَأَمِنُواْ مَڪۡرَ ٱللَّهِ‌ۚ فَلَا يَأۡمَنُ مَڪۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَـٰسِرُونَ

And if the people of the towns had believed and had the Taqwa (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.). Did the people of the towns then feel secure against the coming of Our Punishment by night while they are asleep? Or, did the people of the towns then feel secure against the coming of Our Punishment in the forenoon while they play? Did they then feel secure against the Plan of Allah. None feels secure from the Plan of Allah except the people who are the losers. [Al-A’raaf. 96-99]

Rain is blessing and mercy, but it can be a source of vengeance and punishment, because Allah said: [سَيۡلَ ٱلۡعَرِمِ – Flood released from the dam]. Sail in origin is the gathering of rainwater until it begins to flow. Its origin is good, just as Allah said:

أَوَلَمۡ يَرَوۡاْ أَنَّا نَسُوقُ ٱلۡمَآءَ إِلَى ٱلۡأَرۡضِ ٱلۡجُرُزِ فَنُخۡرِجُ بِهِۦ زَرۡعً۬ا تَأۡڪُلُ مِنۡهُ أَنۡعَـٰمُهُمۡ وَأَنفُسُہُمۡ‌ۖ أَفَلَا يُبۡصِرُونَ

Have they not seen how We drive water (rain clouds) to the dry land without any vegetation, and therewith bring forth crops providing food for their cattle and themselves? Will they not then see?] [As-Sajdah. 27]

This [i.e. rainwater] is good, but sometimes it is a means of punishment.

A clarification of the misguidance of those people who when afflicted with the likes of these calamities, such as floods and its like, it does not have an effect on them and they would say, “This is something that occurs naturally [i.e. it has no connection to the decree of a Creator nor is it due to sins etc]”. Indeed, these floods that cause destruction are nothing else but punishment from Allaah by way of which those punished are put to trial and those upon their way are deterred.

A clarification of Allah’s All-Encompassing Power, because He sent them those floods which drowned their fruits and vegetation. And after [the destruction of those fruits and vegetation], bitter bad fruit, tamarisks and some few lote-trees grew [to replace them]. It was not lote-trees [i.e. in their abundance], rather it was few lote-trees, and their gigantic gardens were replaced with it.

The Perfect Wisdom of Allah in that He replaced those two gardens with another two gardens, because obedience to Allah is light [i.e. guidance], uprightness and success, and it is appropriately recompensed with Allah’s [Favours, Blessings etc]. Sinning is darkness [i.e. misguidance] and corruption, so it is appropriately connected to that bad replacement [i.e. the gigantic gardens that produced abundant good fruits were replaced with gardens that bore few fruits and were bitter].

ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ

Like this We requited them (i.e. the people of Saba) due to their disbelief. And never do We requite in such a way except those who are ungrateful, (disbelievers).

ذَٲلِكَ جَزَيۡنَـٰهُم بِمَا كَفَرُواْۖ

Like this We requited them due to their disbelief.

Meaning: Due to their disbelief, We recompense them with this recompense by drowning their wealth, destroyed their buildings and replaced their two gardens [i.e. the two gigantic, amazing and fruitful gardens] with two other gardens [i.e. the ones that produce bitter fruits].

وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ

And never do We requite in such a way except those who are ungrateful, (disbelievers).

From The Benefits of This Verse:

Proof [to show that] Allah does not recompense anyone with punishment except due to his deeds, as Allah said: [بِمَا كَفَرُواْۖ – Due to their disbelief]

An establishment of the Asbaab [Cause or Reason behind this punishment] because the Baa in this statement is Sababiyyah [i.e. the Baa attached to a word to show us the reason or cause behind something]

The difference between the words [يَجْزِى -Yaj’zee and [يُجَازِى – Yu’jaa’zee. In this verse Allah said: [وَهَلۡ نُجَـٰزِىٓ إِلَّا ٱلۡكَفُورَ- Like this We requited them due to their disbelief].

[نَجْزِى] refers to good recompense and [نُجَازِى] refers to punishment, and this is what some of the scholars say. So, when referring to good, we say [جَزَى ] and when referring to evil, we say [جَازَى ] (6)

[1] An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

[2] at-Tabari 20/378-380

[3] at-Tabari 20/381

[4] at-Tabari 20/381

[5] An Excerpt from Tafseer As-Sadi. Slightly paraphrased

[6] An Excerpt from Tafseer Surah Saba. Pages 126-137 by Imam Muhammad Ibn Salih Al-Uthaymin.

Verses 65-73 Surah Ta Ha

Written by Abdullah Jallow on February 27, 2026. Posted in Aqeedah, Aqeedah (Creed & Belief), Fitnah, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah', Zuhd (Abstinence).

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said regarding the encounter between Musa, peace be upon him, and the magicians:

قَالُواْ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلۡقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ

قَالَ بَلۡ أَلۡقُواْ‌ۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّہَا تَسۡعَىٰ
فَأَوۡجَسَ فِى نَفۡسِهِۦ خِيفَةً۬ مُّوسَىٰ
قُلۡنَا لَا تَخَفۡ إِنَّكَ أَنتَ ٱلۡأَعۡلَىٰ
وَأَلۡقِ مَا فِى يَمِينِكَ تَلۡقَفۡ مَا صَنَعُوٓاْ‌ۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَـٰحِرٍ۬‌ۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ
فَأُلۡقِىَ ٱلسَّحَرَةُ سُجَّدً۬ا قَالُوٓاْ ءَامَنَّا بِرَبِّ هَـٰرُونَ وَمُوسَىٰ
قَالَ ءَامَنتُمۡ لَهُ ۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡ‌ۖ إِنَّهُ ۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحۡرَ‌ۖ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَـٰفٍ۬ وَلَأُصَلِّبَنَّكُمۡ فِى جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ
قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا‌ۖ فَٱقۡضِ مَآ أَنتَ قَاضٍ‌ۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِ‌ۗ وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

They said: “O Musa! Either you throw first or we be the first to throw?” [Musa] said: “Nay, throw you (first)!” Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Musa conceived a fear in himself. We (Allah) said: “Fear not! Surely, you will have the upper hand. “And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain.”

So the magicians fell down prostrate. They said: “We believe in the Lord of Harun and Musa.”

[Fir’aun (Pharaoh)] said: “Believe you in him [Musa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Fir’aun – Pharaoh) or the Lord of Musa (Allah)] can give the severe and more lasting torment.”

They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world. “Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your [Fir’aun’s] reward, and more lasting (as regards punishment in comparison to your punishment).” [Taa Haa. 65-73]

قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا‌ۖ

They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us…

Meaning, we do not prefer you over what we have been promised of reward and the closeness to that which we have been shown clear signs, showing that Allah alone is the Lord and true deity to be worshipped- The Most Great, The Only Magnificent One – and every other thing that is worshipped besides Allah and considered as a lord is false. It is not possible that we will prefer you over the One who created and brought us into existence prior to our state of non-existence; therefore:

فَٱقۡضِ مَآ أَنتَ قَاضٍ‌ۖ إِنَّمَا تَقۡضِى هَـٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ

“decree whatever you desire to decree, for you can only decree (regarding) this life of the world”…

Meaning: do what you promise us, that you will cut off our hands and feet, and crucify us, because it will come to an end regardless of its severity in this worldly life and cannot harm us thereafter when compared to Allah’s punishment for the one who persist upon disbelief, for indeed the punishment will be great and continuous.

This seemed to be their reply to Fir’awn when he said to them:

وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابً۬ا وَأَبۡقَىٰ

“And you shall surely know which of us (I (Fir’aun) or the Lord of Musa (Allah) can give the severe and more lasting torment”.

The statement of the magicians shows that it is incumbent upon a sensible person to compare the enjoyment of this life with the enjoyment of the afterlife, and compare the punishment in this life to punishment in the afterlife.

Then Allah said that the magicians said:

إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَـٰيَـٰنَا ۗ

“Verily! We have believed in our Lord, that He may forgive us our faults”…

Meaning: so that Allah may forgive us our disbelief and sins, because Iman expiates disbelief, and repentance wipes away one’s previous sins.

وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِ

“And the magic to which you did compel us”..

Meaning: forgive us the sin of sorcery through which we opposed the truth.

This shows that they did not have a choice in what they did, rather Firawn compelled them. And that which is apparent – and Allah knows best – is that when Musa, peace be upon him, admonished them saying:

وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ ڪَذِبً۬ا فَيُسۡحِتَكُم بِعَذَابٍ۬‌ۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ

“Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably”, it did have an effect on them and this is why they debated (regarding whether Musa was upon truth or not), but Fir’awn compelled and forced them to commit their plot. This is why they said what Firawn said before they arrived:

إِنۡ هَـٰذَٲنِ لَسَـٰحِرَٲنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَى

Verily! These are two magicians (i.e. Musa and Harun). Their object is to drive you out from your land with magic, and overcome your chiefs and nobles.

So they did that which was made up and forced on them. And maybe what settled in their hearts regarding hatred of opposing the truth with falsehood is that which earned them Allah’s Mercy, Iman and the ability to repent.

وَٱللَّهُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

“And Allah is better as regards reward in comparison to your [Fir’aun’s] reward, and more lasting”.

Meaning: better as reward than what you promised us of status and rank, more lasting in reward and generosity, as opposed to what you [Firawn] say that “And you shall surely know which of us [I (Fir’aun – Pharaoh) or the Lord of Musa (Allah)] can give the severe and more lasting torment]– Meaning, he [Firawn] meant that his punishment is more severe and lasting than Allaah’s punishment.

An Excerpt from Tafseer As-Sadi. Slightly paraphrased

road between green grass field near mountains under blue and brown sky at golden hour

Verses 24-36 Surah Ta Ha

Written by Abdullah Jallow on February 27, 2026. Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allāh, The Most Merciful, The Bestower of Mercy.

After Allāh, The Most High, appointed Musa, peace be upon him, and showed him magnificent signs, he was sent to Fir’awn – the king of Misr. Allāh, The Most High, said to Musa:

ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُ ۥ طَغَىٰ

Go to Fir’aun (Pharaoh)! Verily, he has transgressed all bounds.

Meaning: Fir’awn has rebelled and transgressed all the limits in disbelief and corruption. He has become haughty in the earth, overpowered the weak, claimed Ar-Rububiyyah [Lordship for himself] and al-Uluhiyyah [that he deserves to be worshipped]. This transgression of his was the cause of his destruction, but due to Allah’s Perfect Mercy, Wisdom and Justice, He does not punish anyone until after establishing the proof by sending Messengers.

Musa, peace be upon him, knew that he was going to shoulder a great responsibility because he was going to be sent to an obstinate and arrogant dictator, who had no opponent in Misr -amongst the people- to oppose him. He was by himself after killing someone [unintentionally]; but after Allah commanded him to go to Fir’awn, he obeyed Allah’s command, accepted it wholeheartedly, asked Allah for assistance and to facilitate him with the ability to (fulfil the task). Allah said that Musa said:

رَبِّ ٱشۡرَحۡ لِى صَدۡرِى

O my Lord! My expand my heart.

Meaning: Grant me self-confidence and courage so that I can bear both verbal and physical harm, and so that I neither grieve nor become fed up due such harm, for indeed a person with an aggrieved heart is not fit to guide and invite the people to (Allah’s guidance).

وَيَسِّرۡ لِىٓ أَمۡرِى

And ease my task for me.

Meaning: Grant me ease in every affair I pursue and every path I intend to follow, whilst calling to your guidance; and lighten the difficulties in front of me. The caller is granted ease when he approaches all affairs in the appropriate manner; addresses every person based on what they should be addressed with, and calls them through a path that is easier for them to understand, which will enable them to accept his speech.

وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى

And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant].

يَفۡقَهُواْ قَوۡلِى

That they understand my speech.

Musa used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allah says in another verse that Musa said:

وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا

And my brother Haaroon (Aaron) he is more eloquent in speech than me.

He asked Allah to remove the speech impediment so that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى

And appoint for me a helper from my family,

هَـٰرُونَ أَخِى

Harun (Aaron), my brother,

ٱشۡدُدۡ بِهِۦۤ أَزۡرِى

Increase my strength with him.

Meaning: to be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, as Allah said in another verse:

سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا

We will strengthen your arm through your brother, and give you both power.

وَأَشۡرِكۡهُ فِىٓ أَمۡرِى

And let him share my task.

Meaning: Grant him prophet-hood and make him a Messenger, just as you have made me a Prophet and a Messenger.

Then Allah informs us of the benefit Musa was seeking by asking for such favours, which is:

كَىۡ نُسَبِّحَكَ كَثِيرً۬ا

That we may glorify You much.

وَنَذۡكُرَكَ كَثِيرًا

And remember You much.

Musa knew that acts of worship and the religion revolves around remembrance of Allah, thus he asked Allah to make his brother a partner in that – aiding and helping one another in righteousness and piety; to remember Allah profusely by way of Tasbeeh [i.e. Subhanallah], Tahleel [i.e. laa ilaaha illal laah] and other types of worship.

إِنَّكَ كُنتَ بِنَا بَصِيرً۬ا

Verily! You are of us Ever a Well-Seer.

Meaning: You know our situation and weaknesses; what we can and cannot do, and our complete need of You in every affair. You see our affair more than us [i.e. you see everything and nothing escapes your sight] and you are more Merciful to us than we have for ourselves; therefore bestow upon us what we have asked You and respond to our supplication.

After he made these supplications and requests, Allah said to him:

قَدۡ أُوتِيتَ سُؤۡلَكَ يَـٰمُوسَىٰ

You are granted your request, O Musa (Moses).

Meaning: I will grant you everything you’ve asked. I will grant you courage, make your task easy and remove the speech impediment from your tongue, so that your speech is understood; and I will make your brother -Hurun – your helper. Allah said in another verse:

وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا فَلَا يَصِلُونَ إِلَيۡكُمَا‌ۚ بِـَٔايَـٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَـٰلِبُونَ

And give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors.

These requests made by Musa show his perfect knowledge and awareness of Allāh, his perfect discernment, perfect knowledge about affairs and perfect sincerity. This is because the caller to the path of Allah- the one who guides the people, especially if the one being invited to the path of Allah is from the obstinate and haughty ones, and transgressors- is need of a courageous heart and complete forbearance, in order to bear the harm he might come across. He is in need of clear speech, in order to be able to express himself to the one he intends and wishes to address. Rather, a person in such a situation needs clear eloquent speech in order to present the truth in a proficient manner, beautify it as much as he is able and make it appealing to the people.

On the other hand, he shows the ugliness of falsehood, so as to repel people from it. Besides this, the caller is in need of being granted ease in his task by approaching affairs in the proper manner – calling to the path of Allah with wisdom, fine admonition and arguing in the best way. He should deal with every person whilst taking into consideration the situation of each person he addresses.

This matter becomes more accomplished when the caller has helpers and assistants, who will help him to reach this goal because when many people speak, it will have an effect and that is why Musa made those requests. If you examine the situation of the prophets – those sent to the people- you will discover this affair, especially the seal and most virtuous amongst them, Muhammad, peace and blessings of Allāh be upon him because he was at the highest peak in every perfect and good human characteristic. He had a courageous heart and was facilitated with the means of calling to Allah. His speech was eloquent – with fine expression and explanation- and he had companions who aided him to convey the truth, and (besides the Prophets and Messengers) none can ever excel those companions of Muhammad after their departure from this world. [1]

Imam Ibn Qayyim, may Allāh have mercy upon him, said:

A man asked Imam Ash-Shaafi’ee, may Allāh have mercy upon him, saying: “What would be better that one is granted strength and the authority to establish the path of Allah and His Messengers without any hindrance from those who belie or oppose Allah and His Messengers, or face trials (at first)?” Ash- Shaafi’ee said to him, “One will not be given strength and the authority to follow the path of Allah without any hindrance from those who belie or oppose Allah and His Messengers until after facing trials; for indeed Allah tried Nuh, Ibrahim, Musa, Eesa and Muhammad; then after they exercised patience, they were granted authority and strength to establish the path of Allah without hindrance”. Therefore, one should never think that he will escape pain. This is a great principle, thus, it is obligated to a sane person to be acquainted with it. Everyone will face afflictions, for indeed a person is a social being who must live with people; the people have wants (or desires, wishes etc) and perceptions, and will seek to make him agree with them. If he disagrees with them, they harm and punish him; but if he agrees with them, sometimes they harm him and at other times he is harmed by others.

Allah said:

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And let not those who have no certainty of faith, discourage you from conveying Allah’s Message (which you are obliged to convey)]. [Surah Ar-Rum’ 60]

Unlike the person upon certainty, the person who has no certainty in faith (or lacks certainty) does not remain firm, rather he acts carelessly, whereas certainty is the firm Iman in the heart based on knowledge and action. It may be that a person has sound knowledge but does not exercise patience during calamities; rather he is swayed by emotion.

Al-Hasan Al-Basri, may Allāh have mercy upon him, said:

If you wish to see someone with insight but has no patience, you will see him; and if you wish to see someone who has patience but not insight, you will see him; but if you see a person who has insight as well as patience, he is the one that Allah mentions in the verse:

وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْ‌ۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)]. [As-Sajdah’ 24] [2]

Imam As-Sadi said about this verse (Ar-Rum 60): [فَٱصۡبِرۡ – So be patient]: Meaning, upon that which you have been commanded and in calling them to the (path of) Allah; even if you see them turning away that should not turn you away from the call.

إِنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬‌ۖ

Indeed, the promise of Allah is true.

Meaning, there is no doubt about that. This is from that which aids a person to exercise patience because when a servant (of Allāh) know that his deeds will not be in vain and will find a full reward for it (in the afterlife), then what he faces of hardship will become minor, and it will become much easy for him to bear every difficulty.

وَلَا يَسۡتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ

And let not those who have no certainty of faith, discourage you.

Meaning, their Iman is weak and their certainty is little, so their forbearance becomes lacking as result and their patience is little.

So, beware – out of fear – of being discouraged by these people because unless you are not careful about their affair, they will discourage you and lead you to not being firm in holding fast to the commands and prohibitions, and the soul may assist them in this affair, seek to be similar and to be in agreement with them. [3]

We ask Allāh:

اللَّهمَّ إنِّي أسألُكَ الثَّباتَ في الأمرِ والعزيمةَ على الرُّشدِ

O Allah! I ask You for firmness in this matter and determination to adhere to the path of guidance. [4]

[1] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’. explanation of Verses 24-36 Surah Taha). Slightly paraphrased

[2] An Excerpt from ‘Al-Fawaa’id’ pages 293-300. slightly paraphrased

[3] An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalam al-Mannaan’.

[4] Declared Saheeh Li-Ghayrihee By Imaam Al-Albaanee in Takhreej Mishkaat Al-Masaabeeh 915

Verses 23-27 Ash-Shu’araa and Verse 52 Az-Zukhruf

Written by Abdullah Jallow on February 26, 2026. Posted in Aqeedah, Aqeedah (Creed & Belief), Da'wah - Calling To Islam, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Shirk, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Be Focused When Conveying The Truth and Don’t Allow The Abusive and Sarcastic One to Distract!

Allah, The Most High, informed us in Surah Ash-Shu’araa about noble Prophet Musa, peace be upon him, and the cursed one Fir’awn:

قَالَ فِرۡعَوۡنُ وَمَا رَبُّ ٱلۡعَـٰلَمِينَ

Fir’aun (Pharaoh) said: “And what is the Lord of the ‘Alamin (mankind, jinns and all that exists)?]

قَالَ رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَآ‌ۖ إِن كُنتُم مُّوقِنِينَ

Musa (Moses) said: “Lord of the heavens and the earth, and all that is between them, if you seek to be convinced with certainty.

قَالَ لِمَنۡ حَوۡلَهُ ۥۤ أَلَا تَسۡتَمِعُونَ

Fir’aun (Pharaoh) said to those around: “Do you not hear (what he (Musa) says)?

قَالَ رَبُّكُمۡ وَرَبُّ ءَابَآٮِٕكُمُ ٱلۡأَوَّلِينَ

Musa (Moses) said: “Your Lord and the Lord of your ancient fathers!

قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرۡسِلَ إِلَيۡكُمۡ لَمَجۡنُونٌ۬

Fir’aun (Pharaoh) said: “Verily, your Messenger who has been sent to you is a madman!

Allah, The Most High, also informed us that Fir’awn said:

أَمۡ أَنَا۟ خَيۡرٌ۬ مِّنۡ هَـٰذَا ٱلَّذِى هُوَ مَهِينٌ۬ وَلَا يَكَادُ يُبِينُ

Am I not better than this one [Musa (Moses)], who is Mahin (has no honour nor any respect, and is weak and despicable) and can scarcely express himself clearly? [Az-Zukhruf. 52]

Imam As-Sadi, may Allah have mercy upon him, said:

May Allah, The Most High, disfigure Fir’awn, because indeed he intended Musa by this description, even though Musa is one whom Allah, The Most High, spoke to directly and one given high status by Allah, but Fir’awn thought that he is honoured and Musa is dishonoured and disgraced.

He also proclaimed that in addition to this, Musa cannot even speak clearly because he is not eloquent! However, Firawn’s insult against Musa that Musa cannot even express himself is not something blameworthy at all, because he was able to convey the message, even though he used to encounter some difficulty when speaking. [An Excerpt from Tafseer As-Sadi]

Verses 163-166 Surah Al-A’raf

Written by Abdullah Jallow on February 25, 2026. Posted in Fitnah, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Enjoining Good and Forbidding Evil

Allah, The Most High, said:

وَسْـَٔلْهُمْ عَنِ ٱلْقَرْيَةِ ٱلَّتِى كَانَتْ حَاضِرَةَ ٱلْبَحْرِ إِذْ يَعْدُونَ فِى ٱلسَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ لَا تَأْتِيهِمْ كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا۟ يَفْسُقُونَ

وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ

فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦٓ أَنجَيْنَا ٱلَّذِينَ يَنْهَوْنَ عَنِ ٱلسُّوٓءِ وَأَخَذْنَا ٱلَّذِينَ ظَلَمُوا۟ بِعَذَابٍۭ بَـِٔيسٍۭ بِمَا كَانُوا۟ يَفْسُقُونَ

فَلَمَّا عَتَوْا۟ عَن مَّا نُهُوا۟ عَنْهُ قُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ

And ask them (O Muhammad) about the town that was by the sea, when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day and did not come to them on the day they had no Sabbath. Thus We made a trial of them for they used to rebel. And when a community among them said: “Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?” (The preachers) said: “In order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah.” So when they forgot the reminders that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel (disobey Allah). So when they exceeded the limits of what they were prohibited, We said to them: “Be you monkeys, despised and rejected.” (It is a severe warning to mankind that they should not disobey what Allah commands them to do, and be far away from what He prohibits them). [Al-A’raf 163-166]

The majority of them transgressed and acted boldly, and openly made that known. One group declared their disapproval and condemnation of such actions, while another group sufficed themselves with the disapproval and condemnation, and said to them:

“Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?”

It is as if they were saying: “There is no benefit in admonishing those who have violated Allah’s prohibitions and ignored the advice, instead they have continued their transgressions and rebellion. Indeed, it is inevitable that they will face divine retribution, either through destruction or severe punishment.

So, the admonishers said:

“We admonish and forbid them to be free from guilt (ourselves) before your Lord (Allah), and perhaps they may fear Allah”, in order words so that they abandon their sinful ways. We do not lose hope that they will be guided, as there is a possibility that admonition may resonate and have an impact on them.

This is the greater objective of denouncing wrongdoing – to serve as an excuse (for oneself) and to establish a case against those who are commanded to refrain from such actions, with the hope that Allah may guide them to act in accordance with His commands and prohibitions.

An Excerpt from Tafsir As-Sadi

Verses 74-76 Surah Al-Kahf

Written by Abdullah Jallow on February 25, 2026. Posted in Brotherhood, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Truthful Ones

Allah, The Most High, said:

فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا

قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا

Then they both proceeded, till they met a boy, he (Khidr) killed him. [Musa] said:

“Have you killed an innocent person who had killed none? Verily, you have committed a thing “Nukra” (a great Munkar – prohibited, evil, dreadful thing)!”

(Khidr) said: “Did I not tell you that you can have no patience with me?”

[Musa] said: “If I ask you anything after this, keep me not in your company, you have received an excuse from me.” [Al-Kahf 74-76]

“If I ask you anything after this, keep me not in your company, you have received an excuse from me.”

Abdullah Ibn Abbas, may Allah be pleased with him and his father, said: Meaning: “Indeed, I (Musa) have given a vindication between you and I (i.e. you have a justification not to excuse me again).” [1]

Muqatil Ibn Sulayman, may Allah have mercy upon him, said: “Meaning, you (Khidr) have given me much excuse” (i.e. you have a justification not to excuse me again). [2]

Yahya Ibn Salam, may Allah have mercy upon him, said: “Meaning, from my (Musa’s) perspective, I have offered a complete justification between you and I (i.e. you have a justification not to excuse me again)”.[3]

As-Sadi, may Allah have mercy upon him, said: Meaning, “If I (Musa) ask you (Khidr) anything” after this, “then do not accompany me”, in other words, you would be justified in doing so, and not to accompany me, “you have received an excuse from me”, in other words, you have indeed reached a point of justification in my eyes, and you have not fallen short”. [4]

[1] Al-Baghawi 5/192- quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[2] Tafsir Muqatil Ibn Salam 1/199-quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[3] Tafsir Yahyah Ibn Sallam 1/199- quoted from Mawsu’ah at-Tafsir Al-Ma’thurah Akbaru Jami Li-Tafsir An-Nabiy Was-Sahaabah wat-Tabi’in wa Tabi’ihim…. 13/618. 3rd Edition 1443AH (2022) Dar Ibn Hamz

[4] An Excerpt from Tafsir As-Sadi

Verses 89-92 Surah Yusuf

Written by Abdullah Jallow on February 25, 2026. Posted in History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, informed us in the story of Prophet Yusuf, peace be upon him, and his brothers:

قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَٰهِلُونَ

قَالُوٓا۟ أَءِنَّكَ لَأَنتَ يُوسُفُ قَالَ أَنَا۠ يُوسُفُ وَهَٰذَآ أَخِى قَدْ مَنَّ ٱللَّهُ عَلَيْنَآ إِنَّهُۥ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ

قَالُوا۟ تَٱللَّهِ لَقَدْ ءَاثَرَكَ ٱللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَٰطِـِٔينَ

قَالَ لَا تَثْرِيبَ عَلَيْكُمُ ٱلْيَوْمَ يَغْفِرُ ٱللَّهُ لَكُمْ وَهُوَ أَرْحَمُ ٱلرَّٰحِمِينَ

He (Yusuf) said: “Do you know what you did with Yusuf and his brother when you were ignorant?” They said: “Are you indeed Yusuf?” He said: “I am Yusuf, and this is my brother (Benjamin). Allah has indeed been gracious to us. Verily, he who fears Allah with obedience to Him (by abstaining from sins and evil deeds, and by performing righteous good deeds), and is patient, then surely, Allah makes not the reward of the Muhsinun (good-doers) to be lost.” They said: “By Allah! Indeed Allah has preferred you above us, and we certainly have been sinners.” He said: “No reproach on you this day, may Allah forgive you, and He is the Most Merciful of those who show mercy! [Yusuf 89-92]

They said: “By Allah! Indeed Allah has preferred you above us, and we certainly have been sinners.”

Meaning: “You have been given virtue over us due to your noble character and commendable traits, while we have wronged you to the utmost degree, striving to inflict harm upon you and to distance you from your father. (But) Allah, The Exalted, grant you gave you precedence by way of the status you desire”.

وَإِنْ كُنَّا لَخَاطِئِينَ

And we certainly have been sinners.

This serves as a complete admission of the wrongdoing they committed against Yusuf. So, Yusuf, peace and blessings of Allah be upon him, said to them out of kindness and generosity:

“No reproach on you this day”, in other words, neither will you be reproached nor blamed. “May Allah forgive you, and He is the Most Merciful of those who show mercy!”

He granted them complete forgiveness without any reference to their previous wrongdoing, and he supplicated for their pardon and mercy. This exemplifies the highest form of benevolence, which is only achievable by the most distinguished of the creation and the chosen ones.

An Excerpt from Tafsir As-Sadi

Neither were they governed nor guided by Netanyahu’s ideas

Written by Abdullah Jallow on February 25, 2026. Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, History of Islam, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Prophets, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Prophet, peace and blessings of Allah be upon him, said:

“Bani Isra’eel used to be ruled and guided by prophets. Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Messenger! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.” [Sahih Al-Bukhari 3455]

Imam Ibn Hajr, may Allah have mercy upon him, said:

“Whenever corruption appeared amongst them, Allah sent a Prophet to rectify their affairs and put an end to that which they changed in the rulings of the Torah”.

An Excerpt From ‘Fat’hul Baaree Sharh Saheeh Al-Bukhaari’. Vol 6. page 607. Publisher: Daarus Salaam. 1st Edition 1421AH (Year 2000)

Read: Who are Bani Israel in reality?

A Brief Discussion on the Attribution to the Offspring of Prophet Yaqub In Our Era

Visit: https://www.islammoses.com/im/

Verse 52 Surah Al-An’am

Written by Abdullah Jallow on February 24, 2026. Posted in Basics, Brotherhood, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sahaabah, Salaf As Saalih (Pious Predecessors), Worship - 'Ibaadah'.

In The Name Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said:

لَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِىِّ يُرِيدُونَ وَجۡهَهُ ۥ‌ۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَىۡءٍ۬ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَىۡءٍ۬ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّـٰلِمِينَ

And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the Zalimun (unjust). [Al-An’aam. 52]

Meaning:

O Prophet! Do not keep the weak Muslims away from sitting with you, who worship their Lord at the beginning of the day and at the end of it, wanting -through their righteous deeds – the Face of Allah. You are not accountable for anything regarding the deeds of these poor people, but their account of deeds is with Allah, and they are not accountable for anything regarding your deeds. If you distance them, then indeed, you are among those who transgress the limits imposed by Allah – those who place things in other than their right place.

at-Tafseer Al-Muyassar

An Unmatched Authority That Would Have Completely Blinded and Corrupted The Boastful In Our Era

Written by Abdullah Jallow on February 24, 2026. Posted in Aqeedah, Aqeedah (Creed & Belief), Contemporary Issues, Da'wah - Calling To Islam, Fitnah, History of Islam, Methodology - 'Manhaj'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

An Unmatched Authority That Made the Grateful Humble and Would Have Completely Blinded and Corrupted The Boastful, Opinionated and Ungrateful in Our Era

Allah, The Most High, said:

قَالَ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَيُّكُمْ يَأْتِينِى بِعَرْشِهَا قَبْلَ أَن يَأْتُونِى مُسْلِمِينَ

قَالَ عِفْرِيتٌ مِّنَ ٱلْجِنِّ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ وَإِنِّى عَلَيْهِ لَقَوِىٌّ أَمِينٌ

قَالَ ٱلَّذِى عِندَهُۥ عِلْمٌ مِّنَ ٱلْكِتَٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَءَاهُ مُسْتَقِرًّا عِندَهُۥ قَالَ هَٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ

He (Sulayman) said: “O chiefs! Which of you can bring me her throne (Bilqees’s throne) before they come to me surrendering themselves in obedience?” An Ifrit (strong) from the jinns said: “I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.” One (a person) with whom was knowledge of the Scripture said: “I will bring it to you within the twinkling of an eye!” then when [Sulaiman (Solomon)] saw it placed before him, he said: “This is by the Grace of my Lord to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his ownself, and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Ghaniyun Kareem [(a)] [An Naml 38-40]

Brothers and sisters, lets reflect upon what noble Prophet Sulayman, peace be upon him, said when he saw Bilqees’s throne, may Allah have mercy upon her, was placed before him within the twinkling of an eye?

Allah said and he said:

هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ

This is by the Grace of my Lord to test me whether I am grateful or ungrateful!

Imam As-Sadi, may Allah have mercy upon him, said: Meaning, “to test me through it”. He was not beguiled by his kingdom, authority and power as is the habit of the ignorant kings; rather he knew that this was a test from his Lord, this, he was afraid of not being thankful for these blessings. Then he clarified that being grateful to Allah does not benefit Allah; rather its benefits return to the grateful one, this, he said:

وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬

“And whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly! My Lord is Ghani [Rich – Free of all wants], Kareem [Bountiful]”

Meaning, Allah is not in need of a person’s deeds, and He is generous, bestows abundant good to both a grateful person and an ungrateful person, except that being grateful for the blessings He bestows leads to more blessings and being ungrateful leads to its decrease. [An Excerpt from Tafseer As-Sadi]

[(a)]: [Al-Ghani]: The Independent One Who is free of all need. The One Who has no need whatsoever of the creation. The One Who is free from anypoverty or need. The One in Whose Hand are the treasures of the heavens and the earth, and of this world and the hereafter. [Al-Kareem]: The Bountiful, The Generous One. Abundant in good. The One Who causes and makes easy every good. And Who bestows generously. The One so generous that He even bestows favors upon those who reject His favours, and use them as a means to disobey Him. [Source: The Names and Attributes of Allah by Shaikh Abu Talhah – Dawud Burbank (may Allah have mercy upon him and his wife)]