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Verse 28 Surah Ar-Rad and Verse 23 Az-Zumar

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

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

Allah, The Most High, said:

ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ

Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest. [Ar-Rad 28]

Allah said:

ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ

Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides therewith whom He pleases and whomever Allah sends astray, for him there is no guide. [Az-Zumar 23]

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

The religion is based on two matters: remembrance of Allah, which necessitates having knowledge and awareness of Allah, and being grateful to Him, which necessitates obedience to Him through acts of worship and (refraining from disobedience). This is the purpose behind the creation of the Jinn, mankind, the heavens and the earth- the reason for which reward and punishment are determined, (the reason for which) Allah revealed the Books and sent the Messengers. It is the truth for which the heavens, the earth and what is between them were created, and what is in opposition to it is falsehood, such as the assumption held by the enemies of Allah that there is no purpose behind the creation [free is Allah from what they attribute to Him].

Allah, The Most High, said:

وَمَا خَلَقۡنَا ٱلسَّمَآءَ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا بَـٰطِلاً۬‌ۚ ذَٲلِكَ ظَنُّ ٱلَّذِينَ كَفَرُواْ‌ۚ

And We created not the heaven and the earth and all that is between them without purpose! That is the assumption of those who disbelieve!]

Allah, The Most High, said:

وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا لَـٰعِبِينَ
مَا خَلَقۡنَـٰهُمَآ إِلَّا بِٱلۡحَقِّ

And We created not the heavens and the earth, and all that is between them, for mere play; We created them not except with truth (i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones).

Allah, The Most High, said:

وَمَا خَلَقۡنَا ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَآ إِلَّا بِٱلۡحَقِّ‌ۗ وَإِنَّ ٱلسَّاعَةَ لَأَتِيَةٌ۬‌ۖ

And We created not the heavens and the earth and all that is between them except with truth, and the Hour is surely coming…

Allah, The Most High, said:

مَا خَلَقَ ٱللَّهُ ذَٲلِكَ إِلَّا بِٱلۡحَقِّ‌ۚ

Allah did not create this but in truth.

Allah, The Most High, said:

أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى

Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?”

Allah, The Most High, said:

أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ

Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?”

Allah, The Most High, said:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

And I (Allah) created not the jinns and humans except they should worship Me (Alone)

Allah, The Most High, said:

ٱللَّهُ ٱلَّذِى خَلَقَ سَبۡعَ سَمَـٰوَٲتٍ۬ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَہُنَّ لِتَعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ وَأَنَّ ٱللَّهَ قَدۡ أَحَاطَ بِكُلِّ شَىۡءٍ عِلۡمَۢا

It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things and that Allah surrounds (comprehends) all things in (His) Knowledge.

Therefore, based on what has (already) been mentioned, it has been established that the purpose behind the creation and the Command is so that Allah is remembered and thanked. Allah is to be remembered and not forgotten, and He should be thanked and not shown ingratitude. Allah [Glorified be He and free is He from all imperfections] acknowledges the one who remembers Him, and He is Ready to appreciate good deeds and to recompense the one who is grateful to Him. Remembrance of Allah is the reason Allah acknowledges the one who does so. Being grateful to Allah is the reason why a person is given an increase in blessings and favours. Remembrance of Allah is to be carried out with the heart and tongue; gratitude is to be carried out with one’s heart- out of love for Allah and constantly turning to Him in repentance and obedience with true faith [Islamic Monotheism]. Extolling and praising Him is to be carried out with one’s tongue and being obedient to Him (by performing acts of obedience). [An Excerpt from Al-Fawa’id 192-194]

One of the benefits of Dhikr is that it is a reason behind one being declared truthful by Allah, because indeed the one who remembers Allah [is in reality] speaking about Allah’s Perfect Attributes and Exalted Characteristics. So, when a person speaks about [Allah’s Perfect Attributes and Exalted Characteristics], Allah declares that what he [i.e. the person] says is true, and whoever is declared truthful by Allah will not be resurrected with the liars; instead, is hoped that he will be resurrected with the truthful ones. Abee Ishaq narrated from Al-Aghar Bin Muslim who bore witness that Abu Hurairah and Abu Sa’eed Al-Khudree, may Allah be pleased with them, said that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“When the servant says, ‘Laa ilaaha illal-laah Wa Allahu Akbar “None has the right to be worshipped except Allah and Allah is the Most Great”, Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, and I am the Most Great.’ When he says, “Laa ilaaha Illal laahu Wahdahu “None has the right to be worshipped except Allah alone”, Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, alone.’ When he says, “Laa ilaha Ilal laah, laa Shareekalahu “None has the right to be worshipped except Allaah, He has no partner or (associate)”, Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, and I have no partner (or associate).’ When he says, “Laa ilaaha illal laah, lahul Mulku Wa lahul Hamdu “None has the right to be worshipped except Allah, all dominion is His and all praise is to Him”,’ Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, all dominion is Mine and all praise is due to Me.’ When he says: “Laa ilaaha illal laa, laa hawla wa la quwwata illaa billah “None has the right to be worshipped except Allah and there is no power and nor strength (given to anything to move or alternate from one state to another except by the will of) Allah”, Allah says, ‘My servant has spoken the truth; none has the right to be worshipped except I, and there is no power and nor strength (given to anything to move or alternate from one state to another except by My Will).’ One of the narrators Abu Ishaq said: “Then Agharr said something that I did not understand. I said to Abu Jafar: ‘What did he say?’ He said: ‘Whoever is blessed with (the ability to say) them [i.e. these words] at the time of death, the Fire will not touch him.'” [Sunan Ibn Maajah. Number 3794. Sunan Tirmidhee 3430. As-Sahihah. Number 1390]

From the benefits of Dhikr is that profuse remembrance of Allah is a safeguard against hypocrisy, for indeed the hypocrites remember Allah very little. Allah said about the hypocrites: [وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلاً۬  – And they do not remember Allah but little]. [An-Nisaa 142]

Ka’b said: “Whoever remembers Allah, The Mighty and Majestic, a lot, he will be free from hypocrisy.’’ And perhaps this is why Allah ended Surah Al-Munaafiqoon with the statement:

 يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تُلۡهِكُمۡ أَمۡوَٲلُكُمۡ وَلَآ أَوۡلَـٰدُڪُمۡ عَن ذِڪۡرِ ٱللَّهِ‌ۚ وَمَن يَفۡعَلۡ ذَٲلِكَ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡخَـٰسِرُونَ

O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers]. [Al-Munaafiqoon. 9]

This is because (the Ayah) contains a warning against the Fitna of the hypocrites, who are heedless of Allah’s remembrance, thus fall into hypocrisy. Little remembrance of Allah is one of the signs of hypocrisy, therefore profuse remembrance of Allah is a safeguard against hypocrisy.

From the benefits of Dhikr is that it is a healing for the hearts and a remedy for its diseases. Mak’hool Bin Abdillah said, “Mentioning Allah is a remedy [i.e. it purifies the heart] and mentioning the people [i.e. by way of impermissible speech] is a disease”. Also Dhikr removes hardness of the heart, for there is a hardness in the heart that cannot go away except through Dhikr. A man came to Hasan Al-Basri and said, “O Abu Sa’eed! I complain to you about the hardness of my heart”, he said, “Expel it through remembrance of Allah.”

From the benefits of Dhikr is that Allah will be a close ally of the one who remembers Him. Allah will love, support and grant him Tawfeeq [i.e. guide him and enable him to act upon that guidance], just as Allah said:

إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَواْ وَّٱلَّذِينَ هُم مُّحۡسِنُونَ

Truly, Allah is with those who fear Him (i.e. He grants them aid and assistance (1), and those who are Muhsinoon (good-doers). [An-Nahl. 128]

Allah said:

وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ

And Allah is with the patient ones (i.e. He grants them aid and assistance. (2) [Al-Baqarah. 249]

Allah said: [وَإِنَّ ٱللَّهَ لَمَعَ ٱلۡمُحۡسِنِينَ – And verily, Allah is with the good doers (i.e. He grants them aid and assistance (3). [Al-Ankabut. 69]

The one who remembers Allah has a great share of this, just as it has been reported in a Hadith Qudsee: “Allah says: ‘I am with My slave  when he remembers Me and his lips move while mentioning Me. [i.e. I grant him aid, assistance, help, guide and grant him the ability to act upon that guidance”. (4) [Ibn Maajah 3792]

From the benefits of Dhikr is that it brings about blessings [or bounties] and repels vengeance. There’s nothing that earns a person blessing and repels vengeance in a manner [more effective] than remembrance of Allah. Allaah said: [إِنَّ ٱللَّهَ يُدَٲفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْ‌ۗ   – Truly, Allah defends those who believe]. [Al-Hajj 38]

Allah’s defence for a person is based on the strength of the person’s Iman and its perfection, and the essence of Iman and its strength is remembrance of Allah. So whoever’s Iman is more perfect and his remembrance (of Allah) is more, his share will be greater [i.e. he’ll receive more protection from Allah].

An Excerpt from “Fiqh Al-Ad’iyah Wal Ad’kar 1/ 22-24. By Shaikh Abdur Razzaq Al-Badr, may Allah preserve him

Refs 1, 2 & 3: Zad Al-Maseer Fee Ilm at-Tafsir

Ref 4: Shurooh Sunan Ibn Majah Ad-Dehlawiy…Page1376. Kitab Al-Adab

[1] Allah Established Order in the Earth and Prohibited Corruption

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

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

Allah, The Most High, said:

وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allah’s Mercy is (ever) near unto the good-doers. [Al-A’raf 56]

“And do not do mischief on the earth, after it has been set in order”.

That is: do not spread corruption therein through acts of disobedience and calling to other than obedience to Allah, after Allah has set it in order by sending the Messengers, clarifying the divine law, and calling (humankind and jinn) to obey Allah.

This meaning is the statement of al-Hasan, As-Suddiy, Ad-Dahhak, and al-Kalbi. [1] 

Allah, The Most High, said:

قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ

 فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا

قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ

فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا

ءَاتُونِى زُبَرَ ٱلْحَدِيدِ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ

قَالَ ٱنفُخُوا۟ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًا

فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا

قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى

فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ وَكَانَ وَعْدُ رَبِّى حَقًّا

They said: “O Dhul-Qarnain! Verily! Ya’juj and Ma’juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?”

He said: “That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier.

“Give me pieces (blocks) of iron,” then, when he had filled up the gap between the two mountain-cliffs, he said: “Blow,” till when he had made it (red as) fire, he said: “Bring me molten copper to pour over it.”

So they [Ya’juj and Ma’juj (Gog and Magog)] were made powerless to scale it or dig through it.

Dhul-Qarnain) said: “This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true.” [Al-Kahf 94-98]

إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ

“Verily! Yajuj and Majuj are doing great mischief in the land” – through murder, seizing wealth, and other than that.

“Shall we pay you a tribute” — meaning a payment— “in order that you might erect a barrier between us and them?”

This shows that they were unable to erect the barrier themselves, while they knew Dhul-Qarnain’s ability to do so. Thus, they offered him a payment and mentioned to him the reason for such (request), and that was due to (Yajuj and Majuj) spreading corruption in the land.

But neither was Dhul-Qarnayn one who was covetous, nor desirous of worldly things, nor did he abandon the welfare of the subjects, rather, his intention was rectificatiom. Due to this, he responded to their request because of the welfare therein, and he did not take payment from them, and he thanked his Lord for granting him the empowerment and enablement (to fulfil the task). [2]

[1] Paraphrased

ولا تفسدوا في الأرض بعد إصلاحها ) أي لا تفسدوا فيها بالمعاصي والدعاء إلى غير طاعة الله بعد إصلاح الله إياها ببعث الرسل وبيان الشريعة ، والدعاء إلى طاعة الله ، وهذا معنى قول الحسن والسدي والضحاك والكلبي

Tafsir Al-Baghawi

 

[2] Paraphrased

إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ ْ

 بالقتل وأخذ الأموال وغير ذلك.

{ فَهَلْ نَجْعَلُ لَكَ خَرْجًا ْ} أي جعلا { عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا ْ} ودل ذلك على عدم اقتدارهم بأنفسهم على بنيان السد، وعرفوا اقتدار ذي القرنين عليه، فبذلوا له أجرة، ليفعل ذلك، وذكروا له السبب الداعي، وهو: إفسادهم في الأرض، فلم يكن ذو القرنين ذا طمع، ولا رغبة في الدنيا، ولا تاركا لإصلاح أحوال الرعية، بل كان قصده الإصلاح، فلذلك أجاب طلبتهم لما فيها من المصلحة، ولم يأخذ منهم أجرة، وشكر ربه على تمكينه واقتداره

Tafsir As-Sadi

 

Verse 94 Surah An-Nisaa

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

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

Allah, The Most High, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam), therefore, verify. Allah is Ever Well-Aware of what you do. [An-Nisa 94]

He (Allah), The Most High, commands His believing servants that when they proceed for Jihad upon His path and seeking His pleasure, they should seek clarification and verification regarding the ambiguous matters. For indeed, the affairs are of two categories: those that are clear and those that are unclear. The clear and evident matters do not need verification and clarification because that is self-evident. As for the ambiguous matters – the unclear matters, then indeed, a person needs to verify and clarify regarding them in order to know whether to pursue or not. For indeed verification in these matters bring many benefits and prevents great evils by way of which is known the (upright) religion of a person, his intellect and self-possession, as opposed to the one who rushes into matters at their onset before their their rulings are clarified for him, for indeed this leads to that which is not befitting (or permissible) as happened to those whom Allah admonished in the verse when they failed to verify and killed those that greeted them with the salutation of peace- who had spoils of war in their possession or someone else’s wealth- thinking that it was justified to kill them. This was a (grave) mistake and due to this, Allah reproached, saying:

وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ

And say not to anyone who greets you (by embracing Islam): “You are not a believer”; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah.

Meaning: Do not let the transient and little things (of this worldly life) make you commit what is not permissible (or befitting), thus, you miss out on the abundant, everlasting rewards that Allah are with Allah, for that which is with Allah is better and everlasting.

In this is a demonstration that it is obligated to a servant of Allah that when he perceives the urges of his soul inclining towards a state wherein it desires (something), while it is harmful for his soul, he should remind it regarding that which Allah has prepared for the one who forbids his soul from its (vain) desires and and gives precedence to Allah’s Pleasure over the pleasure of his soul, for indeed in this is an encouragement for the soul to fulfil Allah’s command, even if that is difficult for it. Then He (Allah- The Most High) reminded them of their initial situation before they were guided to Islam: [كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ- you (yourselves) were like that before; then Allah conferred on you His Favours (i.e. guided you to Islam).

Meaning: Just as He (Allah) guided you after your (state of) misguidance, similarly He can guide others. And just as guidance came to you little by little, similarly is the case for other than yourselves. Thus, the observation of the person- who has accomplished the obligatory and recommended aspects of faith- regarding his initial deficient state, his dealing with the one who is in a similar situation based on what he knows regarding his initial situation, and calling him to (guidance) through wisdom and fine admonition, is one of the greatest means of benefiting himself and the other person. Due to this, He (Allah) repeated the command [فَتَبَيَّنُوا – Therefore, verify].

When it is the case that one who embarks upon Jihad in the path of Allah and to strive against Allah’s enemies – having prepared in various ways to confront them- is commanded to verify when someone greets him with the statement of peace, while there is a strong indication that he (merely) greeted with peace in order to protect himself from being killed and out of fear for himself, then indeed this demonstrates the command to verify and seek clarification in all situations where there is some type of ambiguity, so the person verifies in this situation until the matter becomes clear to him and what is upright and correct is clarified.

إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

Allah is Ever Well-Aware of what you do.

He will recompense everyone according to their actions and intentions.

An Excerpt from Tafsir As-Sadi. Slightly paraphrased

Who Among Creation Knows Allah Most Profoundly?

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

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

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

There are those who know Allah as the one who is magnanimous, kind and bestows favours in abundance.

There are those who know Him as the one who is forgiving, forbearing and expiates the sins of the servants.

There are those who know Him as the possessor of perfect Strength and punishes the wrongdoers justly.

There are those who know Him as the posssessor of Perfect, All-Encompassing Knowledge and Wisdom.

There are those who know Him as the possessor of perfect Might and Magesty.

There are those who know Him as one with perfect mercy, benignity and graciousness.

There are those who know Him as the possessor of absolute dominion and that everything is subjugated to Him willingly and unwillingly.

There is one who knows Allah as the one who responds to his supplication, relieves his anxiety and fulfil his need.

The ones- among these people -with the most comprehensive knowledge and awareness about Allah are those who know Him by His Speech (i.e. the Qur’an) because they know a Lord who possesses unlimited Perfect Attributes and Perfect Exalted Descriptions – free from every similarity, dificiency, weakness and fault; the possessor of every sublime Name and perfect Attribute; does what He wills (based on perfect knowledge, justice and wisdom); above everyone – (above His throne in a way that befits His Majesty and everything is under His absolute control); knows, hears and sees everything, able to do everything, everyone and everything depends on Him for their subsistence and survival, while He depends on none; gives commands and prohibitions, perfectly ordained all the religious affairs, and spoke about everything (He wants the servants to know regarding) the events that will take place in the universe – present, past and future- based on His perfect knowledge, Perfect Justice and Wisdom). He is greater than everything – (free from all similarities, dificiencies, imperfections, weaknesses and faults). He is the most Merciful of all those who show mercy and the most able to do what He wishes, the best and the only perfect judge (whose judgments are based on absolute certainty, perfect justice, knowledge and wisdom).

The Qur’an was revealed so that His servants may know Him- know the path that leads to His Pleasure as well as about those who follow this path that leads to His (Pleasure and reward in this life and the next).

An Excerpt From Al-Fawa’id. page 258-259

Verses 11-12 Surah Al-Baqarah

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Sin.

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

Allah said:

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ
أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ

And when it is said to them, “Do not cause corruption on the earth (through your disbelief, sin, treachery, and sedition against those who believe),” they say, “Indeed, we are but reformers (who rectify and make peace).” Indeed, they are the ones who are the mischief-makers (in reality), but they perceive this not (due to their ignorance, disbelief, and arrogance). [1]

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

First, they are declared as liars in their claim. Secondly, a notification that they are corrupt. Thirdly, attributed to the root of corruption with the confirmation of their true nature as corrupt individuals. Finally, declared as very ignorant, signifying their complete lack of self-awareness regarding their corrupt behaviour. [2]

[1] https://www.thenoblequran.com/q/#/verse/2/11 https://www.thenoblequran.com/q/#/verse/2/12

[2] Bada’i at-Tafseer 1/97

Verses 5-6 Surah Al-Fatihah

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

The entire religion is founded upon two things as some of the Salaf stated that Al-Fatihah is the clear underlying basis of the Qur’an (based on) this statement:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

It is You alone (O Allāh) that we worship and it is You alone that we ask for help (in Your obedience and in all of our affairs). [a]

The first part [It is You alone (O Allāh) that we worship] is to free oneself from ascribing partners to Allah and second [and it is You alone that we ask for help (in Your obedience and in all of our affairs)] is to declare that one has no power or might (except what Allah wills), and delegating all of one’s affairs to Allah, The Mighty and Majestic. This meaning is found in other verses of the Qur’an, such as the statement of Allah:

فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

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

قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ

Say (O Muḥammad): “He is the Most-Merciful (who promised mercy to His believing servants), we have believed in Him, and upon Him have we relied. So soon, you will come to know (O polytheists who deny that He is the Most-Merciful and rely upon helpless idols) who it is that is upon clear error.” [b]

 رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا

(He is) the Lord of the east (and its night) and the west (and its day), there is none worthy of worship but He, so take Him (alone) as Disposer of (your) affairs. [c] [1]

ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

Guide us to the straight path.

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

Guide and direct us, and grant us success on the straight path, which is the clear path leading to (the Pleasure) of Allah and His paradise. It is to know truth and act upon it, therefore, guide us to the straight path and keep us steadfast upon it. The guidance to the straight path entails adhering to the religion of Islam and abandoning all other religions, while the guidance along the path includes direction in all religious matters, both in knowledge and practice. This supplication is among the most comprehensive and beneficial for a servant of Allah. Due to this, it is obligated to a person to supplicate with it every Rak’ah in his prayer due to one’s overarching need for it. [2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, stated about the levels of guidance:

First: The guidance of knowledge and clarity. Allah enables one to know the truth and understand it.

Second: Allah gives one the ability to reach it; otherwise, one remains incapable on their own.

Third: Allah enables one to be a desirer of it.

Fourth: Allah enables one to act upon it.

Fifth: Allah enables one to be steadfast and continue upon it.

Sixth: Allah removes the obstacles and opposing influences that are in opposition to it.

Seventh: Allah guides one along the path itself – a specific guidance, which is more specific than the initial guidance. This is because the first one is a general guidance along the path, whereas this second one contains its stages in detail.

Eighth: Allah enables one to see the true goal along the path and draws his attention to it, so that one remains focused in his adherence without being hindered from the paths leading to it.

Ninth: Allah makes one witness his neediness and overarching need for this guidance above every need one cannot do without.

Tenth: Allah enables one to witness the two divergent paths that are away from the straight way, and they are the path of those who have earned Allah’s anger due to turning away from the truth intentionally and out of obstinacy, and the path of those who have strayed due to ignorance and misguidance. [3]

We ask Allah:
يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

O Turner of the hearts! Keep my heart upon Your religion.

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ

O Allah! Indeed, I ask You for steadfastness in this affair (regarding sound adherence to the religion) and firm resolve to adhere to the path of guidance.

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). [4]

اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ

O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Sahih Muslim Number: 2720] [5]

اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path.

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, ” The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them shows Allah’s Greatness, All-encompassing Power and absolute Sovereignty. [6]

In this supplication, one employs the means of seeking Allah’s [love, aid, pleasure, assistance etc] by way of belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation are resurrected after their death. Also employing the means of seeking Allah’s [love, aid, assistance, pleasure etc] by way of belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and due to the fact that He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth, and preferring it over other things. The guided person is that one who acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [7]

[a] NobleQuran.com by Shaikh Abu Iyaad, may Allah preserve him.

[b] NobleQuran.com by Shaikh Abu Iyaad.

[c] NobleQuran.com by Shaikh Abu Iyaad.

[1] Source: An Excerpt from “Sabeel Ar-Rashaad Fee Had’yi Khayr Al-Ibaad 1/22 by Al-Allamah Taqiyuddin Al-Hilali, rahimahullah.

[2] An Excerpt from Tafsir As-Sadi

[3] Madarij As-Salikin 3/510

[4]https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[5]https://salafidawahmanchester.com/2020/12/29/o-allaah-rectify-my-religion-for-me-which-the-safeguard-of-my-affairs-a-tremendous-supplication/

[6] Sharh Saheeh Muslim 5/50

[7] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

The Inevitable Plight of the Unrepentant in Their Blind Allegiance to Demagogues and Ideologues

Written by Abdullah Jallow on . Posted in Deviated Groups, Sects and Parties, Fitnah, Morals and Manners - 'Akhlaaq', Qur'aan, Sin.

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

Allah, The Most High, said:

يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا

وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا

رَبَّنَا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا كَبِيرًا

On the Day when their faces will be turned over in the Fire, they will say: “Oh, would that we had obeyed Allah and obeyed the Messenger (Muhammad). And they will say: “Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way. Our Lord! give them double torment and curse them with a mighty curse! [Al-Ahzab 66-68]

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

A people would wish that they obeyed Allah and His Messenger at a time wherein that would not be of benefit to them. They would make excuses that they obeyed their great ones and chiefs, and acknowledge that they have no excuses in that, thus, such obedience and allegiance (to their chiefs and great ones) led them to say:

رَبَّنَا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا كَبِيرًا

Our Lord! give them double torment and curse them with a mighty curse!”

There is a lesson and a clear admonition in this for the one with common sense. And with Allah is the facilitation of all ability (achieve good).

Bada’i At-Tafseer Al-Jami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: 2/338

Verse 83 Surah Al-Qasas

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Fitnah, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

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

Allah, The Most High, said:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

That home of the Hereafter We assign to those who do not desire exaltedness in the earth or corruption. And the good end is for the pious ones. [28:83]

تِلْكَ الدَّارُ الْآخِرَةُ

“That home of the hereafter” – Meaning Paradise.

نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ

“We shall assign to those who do not desire exaltedness upon the earth”.

Saeed Ibn Jubair said: “It is (those who do not desire) transgression”.

Ad-Dahhaak said: “It is (those who do not desire) oppression”.

Yahyah Ibn Sallam said: “It is (those who do not desire) shirk” and Muqatil said: “It is (those who do not desire to be) haughty by rejecting Iman”.

وَلَا فَسَادًا

“or corruption”.

Ikrimah said: “It is (those who do not desire) disobedience (to Allah and His Messenger)”.

Ibn Sa’ib said: “It is (those who do not) call to the worship of other than Allah”.

وَالْعَاقِبَةُ لِلْمُتَّقِين

“And the good end is for the pious ones”- Meaning, they will have a praiseworthy end.

An Excerpt from Zad Al-Maseer Maseer Fee Ilm at-Tafseer by Imam Ibn Al-Jawzi. Page 1074. Publisher: Daar Ibn Hazm’ 1st Edition 1423AH (2002)

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 15-19 Surah Saba

Written by Abdullah Jallow on . 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:

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]

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.