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Debase and Raise

24 Oct

خَافِضَةٌ رَّافِعَةٌ

It will debase and raise (56:3)

(قال حازم بن دينار: رأيت رجلا قام يصلي من الليل، فافتتح سورة الواقعة، فلم يجاوز قوله {خافضة رافعة} حتى أصبح، فخرج من المسجد، فتبعته، فقلت: بأبي أنت وأمي! ما {خافضة رافعة} – أي لماذا استمررت طول الليل ترددها -؟! فقال: إن الآخرة خفضت قوما لا يرفعون أبدا، ورفعت قوما لا ينخفضون أبدا، فإذا الرجل عمر بن عبد العزيز رحمه الله))

  • Hazem ibn Dinaar said I saw a man stand for prayer at night and he began reciting Surah al-waqi’ah (the event) and he kept repeating the above ayah until the morning. I followed him and I said to him what is the debasing and the raising? He replied, “Verily in the hereafter people will be lowered never to be raised ever again; and people will be raised never to be lowered again.” That man was ‘Umar ibn Abdul ‘Aziz.
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NEVER DEPRIVED

23 Jun

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهُ ، قَالَ : ” مَنْ رُزِقَ خَمْسًا لَمْ يُحْرَمْ خَمْسًا . وَمَنْ رُزِقَ الشُّكْرَ لَمْ يُحْرَمَ الزِّيَادَةَ لِقَوْلِهِ تَعَالَى : لَئِنْ شَكَرْتُمْ لأَزِيدَنَّكُمْ سورة إبراهيم آية 7 ، وَمَنْ رُزِقَ الصَّبْرَ ، لَمْ يُحْرَمَ الثَّوَابَ لِقَوْلِهِ تَعَالَى : إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ سورة الزمر آية 10 ، وَمَنْ رُزِقَ التَّوْبَةَ لَمْ يُحْرَمَ الْقَبُولَ لِقَوْلِهِ تَعَالَى : وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ سورة الشورى آية 25 ، وَمَنْ رُزِقَ الِاسْتِغْفَارَ لَمْ يُحْرَمَ الْمَغْفِرَةَ لِقَوْلِهِ تَعَالَى : اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا سورة نوح آية 10 ، وَمَنْ رُزِقَ الدُّعَاءَ لَمْ يُحْرَمَ الْإِجَابَةَ لِقَوْلِهِ تَعَالَى : ادْعُونِي أَسْتَجِبْ لَكُمْ سورة غافر آية 60

Abu Huraira RadiAllahu anh said, whoever is blessed to make duaa won’t be deprived of the response for Allah Subhanhu wa ta’la says, “Call me and I will respond to you.”

CHANGE

1 Mar

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

Indeed, Allah will not change what is with a people until they change what is in themselves (13:11)

  • Abu Ishaq al-Huweny HafidhahuAllah says that there are two maa — what — in this ayah.
  • The first maa refers to calamities and the second refers to factors that eradicate them.
  • Meaning: Allah does not uplift what befell on a people until they remove what was the cause of it within themselves.

DIVISION OF WEALTH

20 Feb
وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا
وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا

And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them within it and clothe them and speak to them words of appropriate kindness (4:3).

And when other relatives and orphans and the needy are present at the time of division, then provide for them from it and speak to them words of appropriate kindness (4:8).

  • Both of these verses speak about the division of wealth but the phrases used are different.
  • This verse is referring to the wealth of the orphan.
  • The use of the preposition fihaa — within it — implies that the guardian should invest the wealth in a safe manner so it increases and does not diminish.
  • The second verse is about the time the wealth is distributed.
  • In this case, one should take a small amount and give it to those who are visiting (this is done to ward off any evil feelings since they have no share of the inheritance).
  • This would lead to a decrease in the wealth and hence the preposition from it is used.

EATING FIRE

17 Feb

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا

Indeed, those who devour the property of orphans unjustly are verily only consuming into their bellies fire. And they will be burned in a Blaze (4:10).

  • This verse is found in Surah an-Nisaaa. The central theme of this chapter is the rights of people.
  • The chapter begins with the rights of the weakest in society: female orphans.
  • The discussion ends with the above warning.
  • This is the fifth time in ten verses that this phrase is repeated. This is to emphasize that the wealth belongs to the orphans and the guardians have no share in it, whatsoever.
  • This implies that eating the wealth of the orphan is of two types: unjustly and justly (later applies to someone who is poor as stated in verse six).
  • The fire of Hell is in the indefinite article for aggrandizement, and to horrify and scare those that unjustly eat the wealth of orphans.
  • What does it mean to eat the fire? It could mean that it is a means of entering the fire. It could be literal in that the person in their grave, the Day of Judgement or in hellfire will eat the fire.
  • More probably, it is metaphorical implying that whatever is eaten will be destroyed and devoid of any barakah.
  • The general principle of wealth being devoid of barakah and slowly disintegrating applies to all wealth earned through impermissible means.

IF YOU LOVE ALLAH YOU WILL DO THIS.

5 Dec

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say, [O Muhammad], “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” (3:31).

  • as-Sa’di rahimahuAllah said, “this ayah mentions the obligation of loving Allah, its sign, affect and benefit.”
  • The sign of loving Allah is following Prophet Sallallahu ‘alayhi wa salam.
  • The focus of many Muslims has become only on loving Prophet SAW. Allah SWT did not tell us in this ayah to love him. Claiming to love Prophet SAW is very easy. True love is expressed by ones eagerness to follow his sunnah and by not inventing ways of expressing that love.
  • Other benefit: Love of Allah is not immediately attained. Rather it has steps and stages, the first of which is following Prophet SAW.
  • The affect of loving Allah is that Allah will love you.
  • The benefit derived is that ones sins will be forgiven.

A DISGUSTING END

5 Nov

الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ۖ وَمَنْ عَادَ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, “Trade is [just] like interest.” But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah . But whoever returns to [dealing in interest or usury] – those are the companions of the Fire; they will abide eternally therein (2:276).

  • This is the first ayah in the Quran regarding the prohibition of interest.
  • The expected here is those who take interest. Instead Allah SWT said those who eat interest. The imagery highlighted here is the end of the one who consumes and for what usury is  consumed is the same as food.