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Verses 53-54 Surah An-Nur

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Fitnah, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Qur'aan, Repentance, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَـٰنِہِمۡ لَٮِٕنۡ أَمَرۡتَہُمۡ لَيَخۡرُجُنَّ‌ۖ قُل لَّا تُقۡسِمُواْ‌ۖ طَاعَةٌ۬ مَّعۡرُوفَةٌ‌ۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ

قُلۡ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ‌ۖ فَإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡهِ مَا حُمِّلَ وَعَلَيۡڪُم مَّا حُمِّلۡتُمۡ‌ۖ وَإِن تُطِيعُوهُ تَهۡتَدُواْ‌ۚ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِينُ

They swear by Allah their strongest oaths, that if only you would order them, they would leave [their homes for fighting in Allah’s Cause]. Say: ‘’Swear you not; [this] obedience [of yours] is known [to be false]. Verily, Allah knows well what you do.’’ Say: ‘’Obey Allah and obey the Messenger, but if you turn away, he [Messenger Muhammad] is only responsible for the duty placed on him [i.e. to convey Allah’s Message] and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey [the message] in a clear way [i.e. to preach in a plain way].’’ [An-Nur 53-54]

Allah, The Most High, informs us of the situation of those hypocrites who stayed behind and did not join the Messenger in Jihad [Footnote a] – those in whose hearts there is a disease and their Iman is weak– that they swore by Allah that if they are commanded in the future to go out for Jihad, they will do so; but Allah rebutted them saying:

قُل لَّا تُقۡسِمُواْ‌ۖ

Swear you not…

Meaning: Neither are we in need of your oath nor your excuses, for indeed Allah has informed us about you, and your (claim) of obedience is well known, not hidden from us. Even without giving an excuse, this sluggishness and laziness of yours is known to us. Therefore, your oath and excuse is nothing really; rather the one in need of that is a person whose affair may be (justified) and his situation is ambiguous, thus, maybe such excuse will benefit and absolve them of accountability. As for yourselves, your excuses and oaths do not count; rather what is feared for you is Allah’s punishment and due to this Allah threatened them, saying:

إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ

Verily, Allah knows well what you do.

Meaning: Allah will recompense you fully in accordance with this state of yours.

As for the Messenger, his duty is only to give you commands and prohibitions, and due to this Allah said:

 قُلۡ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ‌ۖ

Say: “Obey Allah and obey the Messenger..

فَإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡهِ مَا حُمِّلَ وَعَلَيۡڪُم مَّا حُمِّلۡتُمۡ‌ۖ

But if you turn away, he (Messenger Muhammad) is only responsible for the duty placed on him (i.e. to convey Allah’s Message) and you are (held accountable) for that which is placed on you…

Meaning: If you turn away, then indeed he has already conveyed what has been obligated to him with regards to the message and has fulfilled it, “And you are (held accountable) for that which is placed on you” with regards to obedience, then your situation will become clear and manifest -your misguidance and deviation – and you deserve punishment.

وَإِن تُطِيعُوهُ تَهۡتَدُواْ‌ۚ

And if you obey him, you shall be on the right guidance..

Meaning: You will be guided to the straight path- in speech and deeds- and you have no other path to guidance except through obedience to Allah and His Messenger. And without (obedience to Allah and the Messenger), it is impossible to be guided.

وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِينُ

The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way).

Meaning: Clearly conveyed the message to you in a manner that leaves neither doubt nor ambiguity for anyone. The Messenger has clearly conveyed the message and Allah is the only one who will call you to account and recompense you. The Messenger has no authority over reward or punishment after fulfilling his responsibility. [1]

Footnote a:  Jihad:

Salafi Shaikh Fawzaan on Jihad in our times and the guidelines of Jihad according to Islam

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

يخبر تعالى عن حالة المتخلفين عن الرسول صلى الله عليه وسلم في الجهاد من المنافقين، ومن في قلوبهم مرض وضعف إيمان أنهم يقسمون بالله، { لَئِنْ أَمَرْتَهُمْ ْ} فيما يستقبل، أو لئن نصصت عليهم حين خرجت { لَيَخْرُجُنَّ ْ} والمعنى الأول أولى. قال الله -رادا عليهم-: { قُلْ لَا تُقْسِمُوا ْ} أي: لا نحتاج إلى إقسامكم ولا إلى أعذاركم، فإن الله قد نبأنا من أخباركم، وطاعتكم معروفة، لا تخفى علينا، قد كنا نعرف منكم التثاقل والكسل من غير عذر، فلا وجه لعذركم وقسمكم، إنما يحتاج إلى ذلك، من كان أمره محتملا، وحاله مشتبهة، فهذا ربما يفيده العذر براءة، وأما أنتم فكلا ولما، وإنما ينتظر بكم ويخاف عليكم حلول بأس الله ونقمته، ولهذا توعدهم بقوله: { إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ ْ} فيجازيكم عليها أتم الجزاء

هذه حالهم في نفس الأمر، وأما الرسول عليه الصلاة والسلام، فوظيفته أن يأمركم وينهاكم، ولهذا قال: { قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ ْ} امتثلوا، كان حظكم وسعادتكم وإن { تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ ْ} من الرسالة، وقد أداها.
{ وَعَلَيْكُمْ مَا حُمِّلْتُمْ ْ} من الطاعة، وقد بانت حالكم وظهرت، فبان ضلالكم وغيكم واستحقاقكم العذاب. { وَإِنْ تُطِيعُوهُ تَهْتَدُوا ْ} إلى الصراط المستقيم، قولا وعملا، فلا سبيل لكم إلى الهداية إلا بطاعته، وبدون ذلك، لا يمكن، بل هو محال.
{ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ ْ} أي: تبليغكم البين الذي لا يبقي لأحد شكا ولا شبهة، وقد فعل صلى الله عليه وسلم، بلغ البلاغ المبين، وإنما الذي يحاسبكم ويجازيكم هو الله تعالى، فالرسول ليس له من الأمر شيء، وقد قام بوظيفته.

Verse 3 Surah Al-Hajj

Written by Abdullah Jallow on . Posted in Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Qur'aan.

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

Allah, The Most High, said:

وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّبِعُ كُلَّ شَيْطَانٍ مَرِيدٍ

And among mankind is he who disputes concerning Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaitan (devil) (devoid of each and every kind of good). [Al-Hajj 3]

There is a faction and group amongst mankind who follow the path of misguidance – arguing against the truth with falsehood, wishing to establish falsehood and nullify the truth.

The (true) situation is that they are upon utmost ignorance and do not possess any knowledge. The most they have is blind following the leaders of misguidance and every rebellious devil, who is rebellious against Allah and His Messengers, obstinately opposing them – turning against Allah and His Messenger, thus become one of the leaders who call to the hell fire.

An Excerpt from Tafseer As-Sadi

This Zionist once made a very strange excuse

Written by Abdullah Jallow on . Posted in Fitnah, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Refutations, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

It used to be said:

لِكُلِّ قَوْمٍ وَارِث وَلِكُلِّ أَرْضٍ حَارِث وَلِكُلِّ ضَرٍّ هَالِك

For every people there is an inheritor, every land has a cultivator and every evil has one destroyed by it.

When some non-combantant Palestinians were arrested and stripped to their underwear, a member of Netanyahu’s Zionist/far-right army gave a very strange excuse for subjecting those civilians to such humiliation. He was asked:

“Dozens of men, some bound and blindfolded, stripped to their underwear, and we believe some of that was filmed by IDF members, what was the purpose of the exercise that was going on at that point in that part of Gaza?”

He replied: “First of all remember it’s the Middle East and it’s warmer here, especially during the day when it is sunny. To be honest, to take off your shirt might not be pleasant, but it’s not the end of the world”. Listen below:

Where did he inherit this evil behaviour?

Abu Hurairah, may Allah be pleased with him, reported that the Prophet, peace and blessings of Allah be upon him, said:

“Bani Israel [i.e. the impious among them] used to take bath naked (all together) looking at each other. The Prophet Musa, peace and blessings of Allah be upon him, used to take a bath alone”. They said, “By Allah! Nothing prevents Musa from taking a bath with us except that he has a scrotal hernia”. So once Musa went out to take a bath and put his clothes over a stone and then that stone ran away with his clothes. Musa followed that stone saying, “My clothes, O stone! My clothes, O stone, until the Bani Israel saw him and said, “By Allah, Musa has got no defect in his body”. Musa took his clothes and began to beat the stone. Abu Huraira added, “By Allah! There are still six or seven marks present on the stone from that excessive beating.” [Sahih al-Bukhari 278]

Musa, peace and blessings of Allah be upon him, was a very shy man and used to cover his body completely. No part of his skin was seen due to shyness. So, he was hurt by those amongst the children of Israel who said, “He covers his body in this way only because of some defect in his skin- either leprosy or scrotal hernia, or he has some other defect”. Allah wished to free Musa from that which they said about him, so one day whilst he was in seclusion, he took off his clothes and put them on a stone, and started taking a bath. When he finished the bath, he moved towards his clothes to take them, but the stone fled with his clothes. Musa picked up his stick and ran after the stone saying, “O stone! My clothes” until he reached a group of the children of Israel who saw him without (clothes), and found him the best of that which Allaah had created, and Allah freed him from what they had accused him of. They said, “By Allaah! Nothing is wrong with Musa”. The stone stopped there, so Musa took his clothes and wore them, and thereafter started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting- three, four, or five marks. This was what Allah referred to in His statement:

 يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَكُونُواْ كَٱلَّذِينَ ءَاذَوۡاْ مُوسَىٰ فَبَرَّأَهُ ٱللَّهُ مِمَّا قَالُواْۚ وَكَانَ عِندَ ٱللَّهِ وَجِيہً۬ا

O you who believe! Be not like those who annoyed Musa (Moses), but Allah cleared him of that which they alleged, and he was honourable in the sight of Allaah].[Al-Ahzaab. 69]

Al-Allamah Zayd Bin Hadi, may Allah have mercy upon him, said:

This hadith (contains) one of the most amazing stories – a story through which Allah raised the status of Musa, peace be upon him. In this hadith, there is a clarification regarding the fact that the Messengers and the Prophets were put to trial at the hands of the evil ones in their nations, so they exercised patience whilst facing harm, received abundant reward from Allah, The Mighty and Majestic, and carried on propagating Allah’s message.

Indeed, the Messenger, peace and blessings of Allah be upon him, informed us that Musa, peace be upon him, was harmed by Bani Israa’eel (i.e. the disobedient among them) but he exercised patience. In this hadith, there is proof to show that the miracles of the Messengers and Prophets are affirmed. With regards to this particular miracle, the stone- an inanimate object – moved and fled with the thobe; then Musa, peace be upon him, was finally able to catch up with it. He hit it several times and left a mark on it. This is the great miracle that has been mentioned in this hadeeth. [1]

NB: This wicked deed can only be blamed on those who permitted it, those who executed it, and those who justified it. Thus, anyone who condemned or opposed it should not be held responsible, nor should this be used as a way to blame all individuals who identify as Jewish. Allah said:

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

That no bearer will bear the burden (of the crime and sin) of another. [2]

[1] An Excerpt from at-Taliqat Al-Malihah Alaa Silsilah Al-Ahadith As-Sahihah. 1/135]

[2]https://www.thenoblequran.com/q/#/search/53_38

Verse 83 Al-Baqarah and An-Nisaa 36

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, 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, Sin, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ

And [remember] when We took a covenant from Bani Israa’eel, [saying]: ”Worship none but Allah [Alone] and be dutiful to parents, kindred, and to orphans and to the Al-Masaakeen [the poor], and speak good to people, and perform As-Salaat, and give Zakat. Then you slid back, except a few of you, while you are backsliders”. [Al-Baqarah.  83]

These commands are fundamental aspects of the religion that Allah has ordained in all divine laws (revealed to the Prophets and Messengers before Muhammad) as they bring about universal benefits in every time and place. Thus, they are unabrogated, much like the foundations of the religion. Hence, Allah enjoined us in Surah An-Nisaa Ayah 36 to adhere to them.

Allah, The Most High, said:

 وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin [the poor], the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer [you meet], and those [slaves] whom your right hands possess. Verily, Allaah does not like such as being proud and boastful.[An-Nisaa. 36]

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ

And (remember) when We took a covenant from the children of Israel.

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

Their stubbornness was the cause of this, as they refused to obey any command unless it was accompanied by a solemn oath and a firm covenant.

لَا تَعْبُدُونَ إِلَّا اللَّهَ

Worship none but Allah (alone).

This is a command to worship Allah (alone) and refrain from associating any partners with Him. Deeds will not be acceptable unless they are (established) upon this foundation.

Then Allah said:

وَبِالْوَالِدَيْنِ إِحْسَانًا

And be dutiful to parents.

Meaning: be dutiful to parents by being kind to them through both speech and actions. This command means that we are not allowed to disobey our parents [i.e. when they ask us to do something that is not against the command of Allah and His Messenger] and it is forbidden to mistreat them. Lack of kindness towards them can manifest in two ways: through evil behaviour, which is a greater crime, or without evil behaviour, but it is forbidden. Relatives, orphans, and the poor should be treated kindly.

Then Allah commanded Bani Israa’eel to be kind towards mankind in general, saying:

وَقُولُوا لِلنَّاسِ حُسْنًا

And speak good to people.

Meaning: utter good speech, enjoin righteousness, forbid evil, impart knowledge to people, and greet them with Salaams. Furthermore, when it is a fact that a person is unable to provide material wealth to everyone, Allah has commanded us to treat everyone (in a good way) through speech, which every individual is capable of fulfilling. Allah said:

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ

And argue not with the people of the Scripture, unless it be in (a way) that is better (with good words and in good manner).

One of the virtues that Allah has commanded a person to uphold is to maintain uprightness in speech and deeds, refraining from using vulgar or harmful language. One should neither curse nor become argumentative; instead, one should demonstrate good manners, patience, and courtesy towards everyone and exercise much patience when harmed by people, in obedience to Allah’s command and hoping for His reward.

Allah commanded Bani Israa’eel to establish the prayer and pay the Zakat because the prayer necessitates sincerity to The Only True Object of worship [Allah] and Zakat necessitates kind treatment towards the servants of [Allah].

However, after they were commanded to fulfil these good and appropriate commandments, they wilfully turned away, except a few of them.

An Excerpt from ‘Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan. Slightly paraphrased

Verses 65-73 Surah Ta Ha

Written by Abdullah Jallow on . 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 . 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

Neither were they governed nor guided by Netanyahu’s ideas

Written by Abdullah Jallow on . 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/

The Ummah is Sufficed

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Featured, 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.

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with (conveyed).

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom he was sent (all the nations of world and the Jinn) and also regarding everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any truth needed by his Ummah in their sciences and deeds.

The Messenger of Allah did not leave this world until he taught his Ummah everything. He even taught them the etiquettes of using the toilet, the etiquettes of sexual relations, sleep and after waking up, eating, drinking and travel. He  taught them the etiquettes of speech and silence, the etiquettes of keeping company with the people and seclusion. He taught them about illness, good health, poverty and wealth – all matters related to life and death.

He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship. He informed them about the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He informed them about all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation.

He informed them about death and what will take place in the grave – either bliss or punishment. He taught them the evidences and proofs of Tawhid,  Prophet hood and the Afterlife, and he refuted all the sects of disbelief and misguidance.

He taught them war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these matters in the correct manner, they would not be overcome by their enemy.

He informed them about the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He informe them about the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this, their worldly affairs would be accomplished. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah, The Most High, said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah, The Most High, said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah, The Most High, said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

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

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377

War-Mongers and War-Profiteers Cannot Conflate Strategic Maneuvering with Treachery

Written by Abdullah Jallow on . Posted in Contemporary Issues, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Prophets, Purification of The Soul, Refutations, Sahaabah, Scholars of Islam, Sin, Worship - 'Ibaadah'.

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

Ka’b Bin Malik, may Allah be pleased with him, said: “When the Prophet, peace and blessings of Allah be upon him, intended to go on an expedition (against a people with whom there is no treaty and war was declared), he always pretended to be going somewhere else, and he would say, ‘War is stratagem'”. [1]

Imam at-Tabari, may Allah have mercy upon him, said: “To give a wrong impression – during war – through Mu’aaradah [i.e. making one’s statements or actions obscure (ambiguous) to mislead the opponent about one’s real plans] is allowed”. [2]

Ibn al-Arabi Al-Maliki, may Allah have mercy upon him, said, “Stratagem during war takes place through concealment and giving a wrong impression (to the opponent)”. [3]

The scholars unanimously agree that it is permissible to deceive the unbelievers (i.e. when a Muslim country declares war), but this is not permissible if it violates a covenant or an agreement that was made for a guarantee of safety. [4]

However, stratagem does not necessitate treachery. Abu Al-l Fayd, may Allah have mercy upon him, narrated that Sulaym Ibn Amir, may Allah have mercy upon him, reported that there was a peace treaty between Mu’aawiyah, may Allah be pleased with him and his father, and the Byzantines. He was marching towards their country and when the covenant came to an end, he would attack them. A man came on a horse, saying, “Allah is the Most Great! Allah is the Most Great! Let there be fulfillment and not treachery!” Mu’aawiyah sent for him and questioned him about that. He said: “I heard Allah’s Messenger, peace and blessings of Allah be upon him, say, “When one has a covenant with people he must not strengthen or loosen it until its term comes to an end or he brings it to an end in agreement with them”. He said, “So Mu’aawiyah returned with the people”. [5]

Abdullah Ibn Umar, may Allah be pleased with him and his father, reported that Allah’s Messenger, peace and blessings of Allah be upon him, said: “When Allah gathers the earlier and later generations on the Day of Resurrection, He will raise a banner for every treacherous person and it will be announced that this is the treachery of this person, the son of this person”. [6]

[1] Sunan Abu Dawud. Hadeeth Number 2637

[2] Sharh Saheeh Muslim Vol 12. Page 40

[3] Fat-hul Baaree Sharh Saheeh Al-Bukhaaree. Vol 6. Pages 190-191

[4] An Excerpt from Awnul Ma’bood Sharh Sunan Abee Dawud Vol 7. Page 214

[5] Sunan At-Tirmidhee 1580

[6]Saheeh Muslim. Hadeeth Number 1735

 

river beside trees and grass field

Verses 94-95 Surah Al-A’raf

Written by Abdullah Jallow on . Posted in Fitnah, History of Islam, Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Prophets, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

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

Allah, The Most High, said: said:

وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّبِيٍّ إِلَّا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ
ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ حَتَّىٰ عَفَوا وَّقَالُوا قَدْ مَسَّ آبَاءَنَا الضَّرَّاءُ وَالسَّرَّاءُ فَأَخَذْنَاهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ

And We sent no Prophet unto any town (and they denied him), but We seized its people with suffering from extreme poverty (or loss in wealth) and loss of health and calamities, so that they might humiliate themselves (and repent to Allah). Then We changed the evil for the good, until they increased in number and in wealth, and said: “Our fathers were touched with evil (loss of health and calamities) and with good (prosperity, etc.).” So We seized them of a sudden while they were unaware. [Al-A’raaf 94-95]

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

Meaning, they said: “This is something normal that has not ceased since the earlier and later generations and is still happening among the later generations. At times they were in a state of ease and at other times they encountered hardships- at times there was happiness and at other times there was sorrow, according to the alternation of time periods”.

They thought that neither is there an admonition or reminder to pay attention to nor that this is Istidraj (i.e. being gradually led to destruction while they persist in sin), until when they rejoiced in what they were given and this worldly life became the most important thing in their minds, Allah seized them with punishment.

“Suddenly while they were unaware”– Meaning, it never occurred to them that they may encounter destruction, and they thought that they possessed full control over what Allah bestowed on them and that neither will they cease to exist nor leave it behind.

An Excerpt from Tafseer As-Sadi