Indeed, We have sent
down for you (O mankind) a Book in which there is Dhikrukum. (21:10)
i.e., your reminder.
This was also the view of Qatadah and of Ibn Jarir.
Ibn Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Isma`il bin Abi
Khalid, Ibn Uyaynah, Abu Husayn, Abu Salih and As-Suddi said:
(full of reminding). "Full of honor,'' i.e., of high standing.
There is no contradiction between the two views, because it is a noble Book
which includes reminders and leaves no excuse and brings warnings. The reason
for this oath is to be found in the Ayah:
Nay, those who disbelieve
are in false pride and opposition.
means, in this Qur'an there is a reminder for those who will be reminded and a
lesson for those who will learn a lesson, but the disbelievers will not benefit
from it because they فِي عِزَّةٍ (are in false
pride) meaning, arrogance and tribalism,
opposition), means, they are stubbornly opposed to it and go against it.
Then Allah scares them with news of how the nations who came before them were
destroyed because of their opposition to the Messengers and their disbelief in
the Scriptures that were revealed from heaven.
Then, when they
perceived (saw) Our torment, behold, they (tried to) flee from it. Flee not, but
return to that wherein you lived a luxurious life, and to your homes, in order
that you may be questioned. (21:12-13)
Abu Dawud At-Tayalisi recorded that At-Tamimi said,
"I asked Ibn Abbas, may Allah be pleased with him, about the
فَنَادَوْا وَلَاتَ حِينَ مَنَاصٍ
, He said that it was not the time for them to call or flee or escape.
Muhammad bin Ka`b said, concerning the Ayah:
فَنَادَوْا وَلَاتَ حِينَ مَنَاصٍ
"They called for Tawhid when their lives
were over, and they resorted to repentance when their lives were over.''
"When they saw the punishment, they wanted to repent when there was no longer
time to call out.''
Mujahid said: فَنَادَوْا وَلَاتَ حِينَ مَنَاصٍ
(And they cried out when there was no longer time for escape).
"It was not the time to flee or escape.''
... وَلَاتَ حِينَ مَنَاصٍ
when there was no longer
time for escape.
meaning, there was no time to escape or run away; and Allah knows best.
Is it a wonder for
mankind that We have sent Our revelation to a man from among themselves
(saying): "Warn mankind, and give good news to those who believe that they shall
have with their Lord the rewards of their good deeds.''
(But) the disbelievers
say: "This is indeed an evident sorcerer!'' (10:2)
meaning, does he claim that the One Who is to worshipped is One and there is no
god besides Him?
The idolators -- may Allah curse them -- denounced that and were amazed at the
idea of giving up Shirk, because they had
learned from their forefathers to worship idols and their hearts were filled
with love for that. When the Messenger called them to rid their hearts of that
and to worship Allah Alone, this was too much for them and they were astounded
meaning, `do not respond to Muhammad's call to
... إِنَّ هَذَا لَشَيْءٌ يُرَادُ
Verily, this is a thing
Ibn Jarir said,
"The Tawhid to which Muhammad is calling you
is something by which he wishes to gain power over you, and exalt his own
position, so that he will have followers among you, but we will not respond to
The Reason for the Revelation of
Abu Jafar bin Jarir recorded that Ibn Abbas, may Allah be pleased with him,
"When Abu Talib fell sick, some of the people of the Quraysh, including Abu Jahl,
entered upon him and said, `Your brother's son is insulting our gods; he does
such and such and says such and such. Why don't you send for him and tell him
not to do that?'
So he sent for the Prophet and he entered the house. There was space enough for
one man to sit between them and Abu Talib, and Abu Jahl, may Allah curse him,
was afraid that if (the Prophet) were to sit beside Abu Talib he would be more
lenient with him, so he jumped up and sat in that spot, and the Messenger of
Allah could find nowhere to sit near his uncle, so he sat by the door.
Abu Talib said to him, `O son of my brother, why are your people complaining
about you and claiming that you insult their gods and say such and such?'
They made so many complaints against him. Thereupon, he said,
O uncle, all I want from them is one word which, if they say it,
the Arabs will become their followers and the non-Arabs will pay Jizyah to them.
They were worried about what he said, so they said,
`One word Yes, by your father, (we will say) ten words! What is it?'
Abu Talib said, `What word is it?, O son of my brother'
إِلَهَ إِلَّا الله
La ilaha illallah.
They stood up in agitation, brushing down their clothes, saying,
أَجَعَلَ الْآلِهَةَ إِلَهًا وَاحِدًا إِنَّ هَذَا لَشَيْءٌ عُجَابٌ
Has he made the gods into One God. Verily, this is a curious thing! Then this
passage was revealed, from this Ayah to the
... بَلْ لَمَّا يَذُوقُوا عَذَابِ
(...Nay, but they have not tasted (My) torment!)''
This is the wording of Abu Kurayb.
Something similar was also recorded by Imam Ahmad and An-Nasa'i, and
At-Tirmidhi said, "Hasan.''
Is it they who would
portion out the mercy of your Lord It is We Who portion out between them their
livelihood in this world, and We raised some of them above others in ranks.
When they said this, it indicated their ignorance and lack of understanding
since they thought it was unlikely that the Qur'an would be revealed to the
Messenger and not to somebody else.
... بَلْ هُمْ فِي شَكٍّ مِّن ذِكْرِي ...
Nay, but they are in doubt
about My Reminder!
... بَلْ لَمَّا يَذُوقُوا عَذَابِ
Nay, but they have not
tasted (My) torment!
means, they say this because they have not yet tasted the punishment and
vengeance of Allah. But they will come to know the consequences of what they say
and what they rejected on the Day when they are herded into the fire of Hell.
Then Allah points out that He is the One Who is in control of His Creation and
Who does whatever He wills, Who gives whatever He wants to whomever He wants,
and honors whomever He wants and humiliates whomever He wants, and guides
whomever He wants and misguides whomever He wants, and sends the
Ruh (Jibril) by His command upon whomsoever He wants among His
servants, and seals the hearts of whomever He wants, so no one can guide him
apart from Allah. His servants do not possess any power and have no control over
His dominion, not even a speck of dust's weight; they do not possess even a thin
membrane over a date stone.
Or have they a share in
the dominion? Then in that case they would not give mankind even a speck on the
back of a date stone. Or do they envy men for what Allah has given them of His
bounty? Then, We had already given the family of Ibrahim the Book and Al-Hikmah,
and conferred upon them a great kingdom. Of them were (some) who believed in
him, and of them were (some) who averted their faces from him; and enough is
Hell for burning (them). (4:53-55)
And Thamud, and the people
of Lut, and the Dwellers of Al-Aykah;
Allah tells us about those past nations and the punishment and vengeance that
struck them for their going against the Messengers and disbelieving in the
Prophets, peace be upon them. We have already seen their stories in detail in
numerous places (in the Qur'an).
... أُوْلَئِكَ الْأَحْزَابُ
such were the Confederates.
meaning, `they were greater and stronger than you, they had more wealth and
children, but that did not protect them from the punishment of Allah at all when
the command of your Lord came to pass.'
"O Allah! If this (the
Qur'an) is indeed the truth from You, then rain down stones on us from the sky
or bring on us a painful torment.'' (8:32)
It was also said that they asked for their share of Paradise to be hastened, if
it really existed, so that they might have their share in this world; they said
this because they thought it unlikely to exist and they disbelieved in it.
Ibn Jarir said,
"They asked for whatever they deserved, good or bad, to be hastened for them in
What he said is good, and A-Dahhak and Isma`il bin Abi Khalid based their views
on it. And Allah knows best.
اصْبِر عَلَى مَا يَقُولُونَ...
Be patient of what they
They said this by way of mockery and disbelief, so Allah commanded His Messenger
to be patient in the face of their insults, and He gave him the glad tidings
that his patience would be rewarded with victory and success.
... And remember Our slave
Dawud, endued with Al-Ayd. Verily, he was ever oft-returning in all matters and
means strength in knowledge and action.
Ibn Abbas, may Allah be pleased with him, As-Suddi and Ibn Zayd said, "Al-Ayd
Mujahid said, "Al-Ayd means strength in
obedience to Allah.''
Qatadah said, "Dawud, peace be upon him, was given strength in worship and the
proper understanding of Islam.''
He told us that he, peace be upon him, used to spend a third of the night in
prayer, and he fasted for half a lifetime. This was reported in the Two Sahihs,
where it is recorded that the Messenger of Allah said:
The most beloved of prayer to Allah is the prayer of Dawud, and
the most beloved of fasting to Allah is the fasting of Dawud.
He used to sleep for half of the night, stand in prayer for a
third of the night, then sleep for a sixth of the night, and he used to fast
alternate days. He never fled from the battlefield, and he always turned to
which means that he turned to Allah with regard to all of his affairs.
Verily, We made the
mountains to glorify Our praises with him in the `Ashi and Ishraq.
means, Allah caused the mountains to glorify His praises with him at sunrise and
at the end of the day.
This is like the Ayah:
يَجِبَالُ أَوِّبِى مَعَهُ وَالطَّيْر
O you mountains. Glorify
(Allah) with him! And you birds (also)! (34:10)
The birds also used to glorify Allah's praises with him. If a bird flew by him
and heard him chanting the Zabur, it would
not go away; instead it would stay hovering in the air, glorifying Allah along
with him. And the lofty mountains would respond to him and echo his
glorification of Allah.
Ibn Jarir recorded from Abdullah bin Al-Harith bin Nawfal that,
Ibn Abbas, may Allah be pleased with him, did not pray
Ad-Duha. (Abdullah said:) "So I took him to
Umm Hani, may Allah be pleased with her, and said to her, `Tell him what you
She said, `The Messenger of Allah entered my house on the day of the conquest of
Makkah. He called for water to be poured into a large bowl, then he called for a
garment which he used as a screen between me and him, and he washed himself.
Then he sprinkled water around the house and prayed eight
Rakahs. This was
Ad-Duha, and its standing, bowing, prostration and sitting were all equal
Ibn Abbas, may Allah be pleased with him, left, saying,
`I have read the Qur'an from cover to cover, and I never knew about
Salat Ad-Duha until now!'
Then he recited: يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ
(glorify Our praises with him in the `Ashi
I used to say, "What is Salat Al-Ishraq, but
now I know what it is.''
In discussing this passage, the scholars of Tafsir mention a story which is
mostly based upon Isra'iliyat narrations. Nothing has been reported about this
from the Infallible Prophet that we could accept as true. But Ibn Abi Hatim
narrated a Hadith whose chain of narration cannot be regarded as Sahih because
it is reported by Yazid Ar-Raqashi from Anas, may Allah be pleased with him.
Although Yazid was one of the righteous, his Hadiths are regarded as weak by the
Imams. So, it is better to speak briefly of this story and refer knowledge of it
to Allah, may He be exalted. For the Qur'an is true and what it contains is also
... فَفَزِعَ مِنْهُمْ ...
he was terrified of them.
This was because he was in his Mihrab
(private chamber). That was the noblest part of his house, where he commanded
that no one should enter upon him that day. So, he did not realize that these
two people had climbed the fence surrounding his
Mihrab (private chamber) to ask him about their case.
(Dawud) said: "He has
wronged you in demanding your ewe in addition to his ewes. And, verily, many
partners oppress one another, except those who believe and do righteous good
deeds, and they are few.''
... وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ ...
And Dawud guessed that We
have tried him
Ali bin Abi Talhah reported that Ibn Abbas said that this means, "We tested
... فَاسْتَغْفَرَ رَبَّهُ ...
and he sought forgiveness
of his Lord,
... وَخَرَّ رَاكِعًا وَأَنَابَ
and he fell down prostrate
and turned (to Allah) in repentance.
Dawud prostrated as an act of repentance and we prostrate as an
act of thanks.''
This was recorded only by An-Nasa'i. The men of its chain of narration are all
In his Tafsir of this Ayah, Al-Bukhari
recorded that Al-Awwam said that he asked Mujahid about the prostration in Surah
Saad. He said,
`I asked Ibn Abbas, may Allah be pleased with him, `Why do you prostrate?'
He said, `Have you not read: وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ
(and among his (Nuh's) progeny Dawud, Suleiman), (6:84),
أُوْلَـئِكَ الَّذِينَ هَدَى اللّهُ فَبِهُدَاهُمُ اقْتَدِهْ
(They are those whom Allah had guided. So follow their guidance), (6:90). Dawud,
peace be upon him, was one of those whom your Prophet was commanded to follow.
Dawud prostrated here so the Messenger of Allah also prostrated here.'''
Abu Dawud recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him,
"The Messenger of Allah recited Saad while he
was on the Minbar. When he reached the
prostration, he came down from the Minbar and
prostrated, and the people prostrated with him.
On another occasion when he recited it, he reached the prostration and the
people prepared to prostrate.
and verily, for him is a
near access to Us, and a good place of (final) return.
means, on the Day of Resurrection, he will have good deeds by virtue of which he
will be brought close to Allah, and he will have a good place of (final) return,
which means the lofty levels of Paradise, because of his repentance and his
perfect justice in his kingdom.
This is advice from Allah, may He be exalted, to those who are in positions of
authority. They should rule according to the truth and justice revealed from
Him, they should not turn away from it and be led astray from the path of Allah.
Allah has issued a stern warning of a severe punishment to those who go astray
from His path and forget the Day of Resurrection.
Ibn Abi Hatim recorded that Ibrahim Abu Zur`ah, who read the Scripture, reported
that Al-Walid bin Abd Al-Malik said to him:
"Does anyone have the right to question the Khalifah?
You have read the first Scripture and the Qur'an, and you have understood
He replied, "May I speak, O Commander of the faithful?''
He said, "Speak, for you are under the protection of Allah.''
I said, "O Commander of the faithful, are you more dear to Allah, or Dawud,
peace be upon him, For Allah gave him both Prophethood and rulership, then He
warned him in His Book:
Allah tells us that He did not create the creatures in vain; He created them to
worship Him Alone, then He will gather them on the Day of Gathering and will
reward the obedient and punish the disbelievers.
Shall We treat those who
believe and do righteous good deeds as those who do mischief on the earth? Or
shall We treat Those who have Taqwa as the evildoers?
meaning, `We shall not do that.'
They are not equal before Allah, and since this is the case, there must
inevitably be another realm in which those who obey Allah will be rewarded and
the wicked will be punished. This teaching indicates to those of a sound mind
and upright nature that there must inevitably be a resurrection and recompense.
We see evildoers and criminals are prospering and increasing in wealth, children
and luxury, until they die in that state. We see oppressed believers dying of
grief and distress, so by the wisdom of the All-Wise, All-Knowing, All-Just who
does not do even a speck of dust's weight of injustice, there should be a time
when the rights of the oppressed are restored with due justice. If this does not
happen in this world, there must be another realm where recompense may be made
and consolation may be found.
The Qur'an teaches sound aims based on a rational way of thinking, so Allah
When there were displayed
before him, in the afternoon, well trained horses of the highest breed.
means, these well trained horses were shown to Suleiman, peace be upon him, in
his capacity as king and ruler.
"They were the kind of horses which stand on three legs and raise the fourth,
and they were swift horses.''
This was also the view of several others among the
Abu Dawud recorded that A'ishah, may Allah be pleased with her, said,
"The Messenger of Allah came back from the campaign of Tabuk or Khyber, and
there was a curtain covering her room. The wind came and lifted the curtain,
revealing some toys belonging to A'ishah, may Allah be pleased with her.
The Prophet said: What is this, O `A'ishah?
She, may Allah be pleased with her, said, "My toys.''
Among them he saw a horse with two wings made of cloth. He said:
هَذَا الَّذِي أَرَى وَسَطَهُنَّ؟
What is this that I see in the midst of them?
She, may Allah be pleased with her, said, "A horse.''
The Messenger of Allah said,
هَذَا الَّذِي عَلَيْهِ؟
And what is this on it?
She, may Allah be pleased with her, said, "Wings.''
The Messenger of Allah said,
فَرَسٌ لَهُ جَنَاحَانِ؟
A horse with two wings?
She, may Allah be pleased with her, said, "Did you not hear that Suleiman, peace
be upon him, had a horse that had wings''
She, may Allah be pleased with her, said, "The Messenger of Allah smiled so
broadly that I could see his molars.''
He said: "I did love the
good (i.e., horses) instead of remembering my Lord,'' till the time was over,
and (the sun) had hidden in the veil (of night).
More than one of the Salaf and scholars of
Tafsir mentioned that he was so busy looking at the horses that he missed the
time of `Asr prayer. He did not miss it
deliberately, but because of forgetfulness, as happened to the Prophet on the
day of Khandaq, when he was too busy to pray
`Asr and he prayed it after the sun had set.
This was recorded in the Two Sahihs with more than one chain of narration,
including the report from Jabir, may Allah be pleased with him, who said,
"On the day of Khandaq, Umar, may Allah be
pleased with him, came after the sun had set and started cursing the
disbelievers of the Quraysh. He said, `O Messenger of Allah, I could not pray
`Asr until the sun had almost set.'
The Messenger of Allah said,
وَاللهِ مَا صَلَّيْتُهَا
By Allah, I did not pray it either.''
He (Jabir) said, "So we got up and went to Buthan. Allah's Prophet performed
ablution for the prayer and we too performed ablution. He prayed
`Asr after the sun had set, then he prayed
Maghrib after that.''
Then he said: "Bring them
(horses) back to me.'' Then he began to pass his hand over their legs and their
Al-Hasan Al-Basri said,
"He said, `No, by Allah, you will not keep me from worshipping my Lord again,'
then he ordered that they should be slaughtered.''
This was also the view of Qatadah.
As-Suddi said, "Their necks and hamstrings were struck with swords.''
Ali bin Abi Talhah reported that Ibn Abbas, may Allah be pleased with him, said,
"He began patting the horses' heads and legs out of love for them.''
This is the view that was favored by Ibn Jarir. He said,
"Because he would not punish an animal by cutting its hamstrings or destroy his
own wealth for no other reason than that he had been distracted from his prayer
by looking at it, and it was not the animals' fault.''
This view which Ibn Jarir thought more correct is subject to further review,
because such action may have been permissible according to their law, especially
since he got angry for the sake of Allah for being distracted by these horses
until the time for prayer had lapsed. Then, since he dispensed with them for the
sake of Allah, Allah compensated him with something better, the wind which blew
gently by his order wherever he willed. Its morning lasted a month's (journey),
and its afternoon lasted a month's (journey). This was faster and better than
Imam Ahmad recorded that Abu Qatadah and Abu Ad-Dahma', who traveled a lot to
the Ka`bah, said,
"We met a man from among the Bedouins who said to us: `The Messenger of Allah
took my hand and started teaching me some of that which Allah had taught him. He
An `Ifrit from among the Jinn came and bothered me last night- or
he said something similar -Trying to stop me from praying. Allah enabled me to
overpower him, and I wanted to tie him to one of the pillars in the Masjid so
that you could see him this morning. Then I remembered what my brother Suleiman
My Lord! Forgive me and bestow upon me a kingdom such as shall not
belong to any other after me.
Rawh said, "so he let him go, humiliated.''
This was also recorded by Muslim and An-Nasa'i.
In his Sahih, Muslim recorded that Abu Ad-Darda', may Allah be pleased with him,
The Messenger of Allah stood up to pray and we heard him say,
أَعُوذُ بِاللهِ مِنْك
I seek refuge with Allah from you.
Then he said,
أَلْعَنُكَ بِلَعْنَةِ الله
I curse you with the curse of Allah.
three times, and he stretched out his hand as if he was reaching out to take
something. When he finished his prayer, we said, `O Messenger of Allah, we heard
you say something in your prayer which we have never heard you say before, and
we saw you stretching out your hand.'
The enemy of Allah Iblis came with a flame of fire to throw in my
face, so I said, "I seek refuge with Allah from you.'' three times,
then I said, "I curse you with the complete curse of Allah,'' but
he did not back off. I said it three times.
Then I wanted to seize him. By Allah, if it were not for the
words of our brother Suleiman, he would have been chained up and he would have
become a plaything for the children of the people of Al-Madinah.''
So, We subjected to him the
wind; it blew gently by his order wherever he willed.
Al-Hasan Al-Basri, may Allah have mercy on him, said,
"When Suleiman, peace be upon him, slaughtered the horses out of anger for the
sake of Allah, Allah compensated him with something better and swifter, the wind
whose morning was a month's (journey), and its afternoon was a month's
(wherever he willed). means, wherever in the world he wanted.
And also the Shayatin, from
every kind of builder and diver,
means, among them were some whom he used to build high rooms, images, basins as
large as reservoirs, and cauldrons fixed (in their places), and other difficult
tasks which humans were unable to do. And there was another group, who dived
into the sea recovering pearls, jewels and other precious things which cannot be
found anywhere else.
(Allah said to Suleiman):
"This is Our Gift, so spend you or withhold, no account will be asked of you.''
means, `this that We have given to you of kingship and perfect power, as you
asked for, you may give to whomsoever you wish and deny to whomsoever you wish,
and you will not be brought to account. Whatever you do is permissible for you,
so however you judge, it will be right.'
It was reported in the Two Sahihs:
when the Messenger of Allah was given the choice between being a servant and a
Messenger -- who does what he is commanded to do and distributes things among
the people as Allah commands him to do -- or being a Prophet and a king, who can
give to whomever he wishes and withhold from whomever he wishes without being
held accountable for anything, he chose the former. He consulted with Jibril,
peace be upon him, who said, "Be humble.''
So he chose the former because it has a greater value before Allah and brings a
higher status in the Hereafter, even though the second option, Prophethood
combined with kingship, is also a great thing both in this world and in the
Hereafter, when Allah tells us what He gave to Suleiman, peace be upon him, in
this world, He tells us that he will have a great share with Allah on the Day of
Here Allah tells us about His servant and Messenger Ayub (Job) and how He tested
him. These tests afflicted his body, his wealth and his children, until there
was no part of his body that was healthy except his heart. Then he had nothing
left in this world which he could use to help him deal with his sickness or the
predicament he was in, besides his wife, who retained her devotion to him
because of her faith in Allah and His Messenger. She used to work for people as
a paid servant, and she fed and served him (Ayub) for nearly eighteen years.
Before that, he was very rich and had many children, being well off in worldly
terms. All of that had been taken away until he ended up being thrown into the
city dump where he stayed all this time, shunned by relatives and strangers
alike, with the exception of his wife -- may Allah be pleased with her. She did
not leave him, morning and evening, except for when she was serving people, then
she would come straight back to him. When this had gone on for a long time, and
things had gotten very bad, and the time allotted by divine decree had come to
an end, Ayub prayed to the Lord of the worlds, the God of the Messengers, and
And remember Our servant
Ayub, when he invoked his Lord (saying): "Verily, Shaytan has afflicted me with
distress and torment!''
It was said that "distress'' referred to bodily afflictions and "torment''
referred to the loss of his wealth and children.
Then the Most Merciful of those who show mercy responded to him, telling him to
stand up and strike the ground with his foot. He did this, and Allah caused a
spring of water to flow. He commanded him to wash in it, and all the pain and
affliction in his body disappeared. Then He commanded him to strike the ground
in a different place, and Allah caused another spring to flow, and Ayub was
commanded to drink from it. Then all his internal problems disappeared, and he
became healthy again, inside and out.
Allah's Prophet Ayub, peace be upon him, suffered for eighteen years from his
affliction and was shunned by relatives and strangers alike, besides two men who
were the closest of his brothers to him. They used to visit him every morning
and every evening. One of them said to his companion,
"You know, by Allah, that
Ayub committed a great sin which nobody in the world ever committed.''
His companion said, "Why are you saying that?''
He said, "For eighteen years he has been suffering and Allah has not had mercy
on him and relieve his suffering.''
When he went to him the next morning, the (second) man could not wait to tell
this to Ayub. Ayub, peace be upon him, said,
"I do not know what you are talking about, but Allah knows if I passed by two
men who were arguing and they mentioned the Name of Allah, I would go back home
and offer expiation lest they had mentioned the Name of Allah in an improper
Whenever he went out to answer the call of nature, when he finished, his wife
would take his hand until he came back home. One day he took a long time, and
Allah had revealed to Ayub,
“Strike the ground with your foot. This is (a spring of) water to wash in, cool
and a (refreshing) drink.”
She thought that he had taken too long, so she turned to look at him, and saw
that Allah had taken away the afflictions he had been suffering, and he looked
better than he had ever looked.
When she saw him, she said,
"May Allah bless you! Have you seen Allah's Prophet, the one who is sorely
tested By Allah, I have never seen a man who looks more like him than you, if he
He said, "I am he.''
He had two threshing floors, one for wheat and one for barley. Allah sent two
clouds, and when one of them reached the threshing floor of the wheat, it rained
gold until it was full. The other rained gold on the threshing floor of the
barley until it was full.
This is the wording of Ibn Jarir, may Allah have mercy on him.
Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said, "The
Messenger of Allah said:
And take in your hand a
bundle of thin grass and strike therewith (your wife), and break not your oath.
Ayub, peace be upon him, got angry with his wife and was upset about something
she had done, so he swore an oath that if Allah healed him, he would strike her
with one hundred blows. When Allah healed him, how could her service, mercy,
compassion and kindness be repaid with a beating? So Allah showed him a way out,
which was to take a bundle of thin grass, with one hundred stems, and hit her
with it once. Thus he fulfilled his oath and avoided breaking his vow. This was
the solution and way out for one who had Taqwa
of Allah and turned to Him in repentance.
... And whosoever has
Taqwa of Allah, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And whosoever
puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish
his purpose. Indeed Allah has set a measure for all things. (65:2-3)
it is what you are promised for the Day of Reckoning!
means, `this that We have mentioned of the features of Paradise is what He has
prepared for His pious servants who will reach it after they have been
resurrected from their graves and been saved from the Fire.'
Then Allah tells us that Paradise will never come to an end or disappear or
cease to be. He says:
other of similar kind (opposite pairs) -- all together!
means, and other things of this kind, a thing and its opposite, serving as
Al-Hasan Al-Basri said, concerning the Ayah:
وَآخَرُ مِن شَكْلِهِ أَزْوَاجٌ
"Different kinds of punishments.''
such as intense cold and intense heat, and drinking
Hamim and eating the bitter tree of Az-Zaqqum,
and being lifted up and thrown down, and other kinds of paired opposites, all of
which are means of punishment.
we take them as an object of mockery, or have (our) eyes failed to perceive
Here Allah tells us that when they are in Hell, the disbelievers will notice
that they do not see people who they thought were misguided, while they thought
of themselves as believers. They will say, `why do we not see them with us in
"This is what Abu Jahl will say; he will say, `what is the matter with me that I
do not see Bilal and `Ammar and Suhayb and so-and-so...'
This is an example; all the disbelievers are like this, they think that the
believers will go to Hell, so when the disbelievers enter Hell, they will wonder
why they do not see them there, and they will say,
مَا لَنَا لَا نَرَى رِجَالًا كُنَّا نَعُدُّهُم مِّنَ الْأَشْرَارِ
أَتَّخَذْنَاهُمْ سِخْرِيًّا (What is the
matter with us that we see not men whom we used to count among the bad ones Did
we take them as an object of mockery), means, in this world,
أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ
(or have (our) eyes failed to perceive them), means, they will try to console
themselves with this wishful thinking, so they will say, perhaps they are here
in Hell with us, but we have not laid eyes on them. Then they will find out that
they (the believers) are in the lofty levels of Paradise, as Allah says:
And the dwellers of
Paradise will call out to the dwellers of the Fire (saying): "We have indeed
found true what our Lord had promised us; have you also found true what your
Lord promised (warned)'' They shall say: "Yes.'' Then a crier will proclaim
between them: "The curse of Allah is on the wrongdoers.''
Allah mentions this story in Surah Al-Baqarah,
at the beginning of Surah Al-A`raf, in Surah
Al-Kahf and here.
Before creating Adam, peace be upon him, Allah told the angels that He was going
to create a human being from sounding clay of altered smooth black mud. He told
them that when He finished creating and forming him, they were to prostrate to
him as a sign of honor and respect, and out of obedience to the command of
Allah, may He be exalted. All of the angels obeyed this command except for Iblis,
who was not one of them. He was one of the Jinn, and his nature betrayed him at
his time of greatest need. He refused to prostrate to Adam, and he disputed with
his Lord about him, claiming that he was better than Adam, because he was
created from fire while Adam was created from clay, and fire was better than
clay, or so he said. He made a mistake by doing this, and he went against the
command of Allah, thus committing the sin of disbelief. So Allah exiled him,
humiliated him, and cast him out of His mercy and His sacred Presence, and
called him "Iblis'' symbolizing that he had Ablasa
min Ar-Rahmah (despaired of mercy) -- that there was no hope for him of
mercy. He cast him down from the heavens, disgraced and rejected, to the earth.
Iblis asked Allah to give him a reprieve until the Day of Resurrection, so the
Forbearing One, Who does not hasten to punish those who disobey Him, gave him a
reprieve. When he knew that he was safe from destruction until the Day of
Resurrection, he rebelled and transgressed.
"No wage do I ask of you for this, nor am I one of the Mutakallifin.''
Allah says: `Say, O Muhammad, to these idolators: I do not ask you to give me
any reward from the goods of this world in return for the Message which I convey
to you and the sincere advice I offer.'
... وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ
am I one of the Mutakallifin.
means, `and I do not add anything to that which Allah has told me. Whatever I am
commanded to do, I do it, and I do not add anything or take anything away. By
doing this I am seeking the Face of Allah and the Hereafter.'
Sufyan Ath-Thawri, narrated from Al-A`mash and Mansur from Abu Ad-Duha that
"We went to `Abdullah bin Mas`ud, may Allah be pleased with him. He said, `O
people! Whoever knows a thing should say it, and whoever does not know should
say, `Allah knows best.'''
It is part of knowledge, when one does not know, to say "Allah knows best.'' For
Allah said to your Prophet:
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the