1598
Reminders from the famous works of Ibn Kathir, and his compilation of Quranic exegesis.
Surah Mulk Ayah 21-22
... فِي عُتُوٍّ وَنُفُورٍ ﴿٢١﴾
to be in pride, and flee.
meaning, they continue in obstinance, arrogance and fleeing away from the truth. They do not listen to it nor do they follow it.
The Parable of the Disbeliever and the Believer
Then Allah says,
أَفَمَن يَمْشِي مُكِبًّا عَلَى وَجْهِهِ أَهْدَى أَمَّن يَمْشِي سَوِيًّا عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٢٢﴾
Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path?
This is a parable which Allah made of the believer and the disbeliever. So the condition of the disbeliever is like one who walks prone on his face. This is like a person walking bent over on his face (with his head down) instead of walking upright. This person does not know where he is going or how. Rather, he is lost, astray and confused. Is this person more guided, or he who walks upright (أَمَّن يَمْشِي سَوِيًّا ), meaning, he who stands erect on a straight path (عَلَى صِرَاطٍ مُّسْتَقِيمٍ ) meaning, this person who walks upright is on a clear path, and he is straight within himself while his path is straight as well.
This is their likeness in this world, and their likeness will be the same in the Hereafter. So the believer will be gathered (on the Day of Judgement) walking upright upon the straight path and the vast and spacious Paradise will be opened up for him. However, the disbeliever will be gathered walking down on his face to the Hellfire.
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ وَمَا كَانُواْ يَعْبُدُونَ
مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
Assemble those who did wrong, together with their companions and what they used to worship instead of Allah, and lead them on to the way of flaming Fire. (37:22,23)
"Companions'' here means those like them.
Imam Ahmad recorded from Anas bin Malik that it was said, "O Messenger of Allah! How will the people be gathered on their faces'' So the Prophet replied,
أَلَيْسَ الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرًا عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِم
Is not He who made them to walk on their legs able to make them walk on their faces''
This Hadith is also recorded in the Two Sahihs.
Surah Mulk Ayah 20
No One will help You and No One can grant Sustenance except for Allah
Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for.
Allah says,
أَمَّنْ هَذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ الرَّحْمَنِ ... 
Who is it besides the Most Gracious that can be an army to you to help?
meaning, there is no protector or helper for you besides Him. This is the reason that Allah says,
... إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ ﴿٢٠﴾
The disbelievers are in nothing but delusion.
Then Allah says,
أَمَّنْ هَذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ...
Who is it that can provide for you if He should withhold His provision?
meaning, who is it that can provide for you if Allah cuts off your sustenance There is no one who gives, withholds, creates, provides and helps other than Allah alone, Who has no partner. This proves that they know this, yet they still worship others besides Him.
Thus, Allah says,
...بَل لَّجُّوا ...
Nay, but they continue,
meaning, they persist in their transgression, lying and misguidance.
Surah Mulk Ayah 18
Then Allah says,
... فَكَيْفَ كَانَ نَكِيرِ ﴿١٨﴾
then how terrible was My reproach?
meaning, `how was My rebuke of them and my punishment of them.'
Meaning, it was great, severe and painful.
The flight of Birds is by the Power of Allah and it is a Proof that He sees everything small and large
Allah says,
أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ...
Do they not see the birds above them, spreading out their wings and folding them in?
meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight.
... مَا يُمْسِكُهُنَّ ...
None upholds them,
meaning, in the air,
... إِلَّا الرَّحْمَنُ ...
except the Most Gracious.
meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
Surah Mulk Ayah 16
How can You feel Secure against the Punishment of Allah while He is Able to seize You however He wills
This is another indication of His gentleness and His mercy with His creatures. He is able to punish them because some of them disbelieve in Him and worship others besides Him, yet He is forbearing, He pardons, and He gives respite for an appointed time without hastening. This is as He says,
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَآبَّةٍ وَلَـكِن يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُّسَمًّى فَإِذَا جَآءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيراً
And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth; but He gives them respite to an appointed term: and when their term comes, then verily, Allah is Ever All-Seer of His servants. (35:45)
Surah Mulk Ayah 13 - 14
Then He says, while informing that He is aware of the innermost conscience and secrets,
وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ ﴿١٣﴾
And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.
meaning, that which occurs in the hearts (ideas, thoughts, etc.).
أَلَا يَعْلَمُ مَنْ خَلَقَ ...
Should not He Who has created know?
This means, `doesn't the Creator know'
... وَهُوَ اللَّطِيفُ الْخَبِيرُ ﴿١٤﴾
And He is the Most Kind and Courteous, All-Aware (of everything).
Surah Mulk Ayah 10 - 11
وَقَالُوا ...
They will say,
... لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ﴿١٠﴾
Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!
meaning, `if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.'
Allah then says,
فَاعْتَرَفُوا بِذَنبِهِمْ فَسُحْقًا لِّأَصْحَابِ السَّعِيرِ ﴿١١﴾
Then they will confess their sin. So, away with the dwellers of the blazing Fire!
Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah said,
لَنْ يَهْلِكَ النَّاسُ حَتْى يُعْذِرُوا مِنْ أَنْفُسِهِم
The people will not be destroyed until they themselves confess their guilt.
Surah Mulk Ayah 6-7
The Description of Hell and Those Who will enter into it
Allah the Exalted says,
وَ...
and, meaning, `and We have prepared,'
...لِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ﴿٦﴾
for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.
This means that this will be the worst end and a terrible destiny.
إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا ...
When they are cast therein, they will hear its Shahiq,
Ibn Jarir said, "This means the sound of shouting.''
... وَهِيَ تَفُورُ ﴿٧﴾
while it is simmering.
Ath-Thawri said,
"It will boil them just as a small number of seeds are boiled in a lot of water.''
Surah Mulk Ayah 4
... وَهُوَ حَسِيرٌ ﴿٤﴾
and worn out.
Ibn Abbas said that this means it will be exhausted.
Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness.
Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you خَاسِئًاKhasi' due to the inability to see any flaw or defect (in Allah's creation) وَهُوَ حَسِيرٌ and worn out.
meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency.
Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,
وَلَقَدْ زَيَّنَّا السَّمَاء الدُّنْيَا بِمَصَابِيحَ ...
And indeed We have adorned the nearest heaven with lamps,
This refers to the stars which have been placed in the heavens, some moving and some stationary.
In Allah's statement,
... وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ ...
and We have made them (as) missiles to drive away the Shayatin,
The pronoun them' in His statement, "and We have made them'' is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best.
Surah Mulk Ayah 2
Allah then says,
... وَهُوَ الْعَزِيزُ الْغَفُورُ ﴿٢﴾
And He is the Almighty, the Oft-Forgiving.
This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed Hiscommandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses.
Then Allah says,
الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ...
Who has created the seven heavens one above the other;
meaning stacked one on top of the other.
Are they connected to each other, meaning that they are in elevated ascension,
- some of them being stacked above others,
- or separated with space between them
There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations.
Concerning Allah's statement,
... مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ ...
you can see no fault in the creation of the Most Gracious.
means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect.
In the Name of Allah, the Most Gracious, the Most Merciful.
The Virtues of Surat Al-Mulk
Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,
إِنَّ سُورَةً فِي الْقُرْآنِ ثَلَاثِينَ آيَةً شَفَعَتْ لِصَاحِبِهَا حَتْى غُفِرَ لَهُ:
تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ
Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is):
Blessed be He in Whose Hand is the dominion.
This Hadith was collected by At-Tirmidhi and the four Sunan Compilers.
At-Tirmidhi said concerning it, "This is a Hasan Hadith.''
At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,
سُورَةٌ فِي الْقُرْآنِ خَاصَمَتْ عَنْ صَاحِبِهَا حَتْى أَدْخَلَتْهُ الْجَنَّةَ:
تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ
There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is):
Blessed be He in Whose Hand is the dominion.
Surah Nas Ayah 5-6
As for Allah's saying;
الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاس ﴿٥﴾
Who whispers in the breasts of An-Nas.
Is this specific for the Children of Adam as is apparent, or is it general, including both mankind and Jinns
There are two views concerning this. This is because they (the Jinns) are also included in the usage of the word An-Nas (the people) in most cases.
Ibn Jarir said,
"The phrase Rijalun min Al-Jinn (Men from the Jinns) has been used in reference to them, so it is not strange for the word An-Nas to be applied to them also.''
Then Allah says,
مِنَ الْجِنَّةِ وَ النَّاس ﴿٦﴾
Of Jinn and An-Nas.
Is this explanatory of Allah's statement, الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ Who whispers in the breasts of An-Nas.
Then, Allah explains this by saying, مِنَ الْجِنَّةِ وَالنَّاسِOf Jinn and An-Nas.
This is supportive of the second view.
It has also been said that Allah's saying, مِنَ الْجِنَّةِ وَالنَّاسِ Of Jinn and An-Nas, is an explanation of who is it that whispers into the breasts of mankind from the devils of mankind and Jinns.
This is similar to Allah's saying,
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً
And so We have appointed for every Prophet enemies --Shayatin among mankind and Jinn, inspiring one another with adorned speech as a delusion. (6:112)
Imam Ahmad recorded that Ibn Abbas said,
"A man came to the Prophet and said,
`O Messenger of Allah! Sometimes I say things to myself that I would rather fall from the sky than say (aloud openly). '
The Prophet said,
اللهُ أَكْبَرُ، اللهُ أَكْبَرٌ الْحَمْدُ للهِ الَّذِي رَدَّ كَيْدَهُ إِلَى الْوَسْوَسَةِ
Allah is Most Great!
Allah is Most Great!
All praise is due to Allah Who sent his (Shaytan's) plot back as only a whisper.''
Abu Dawud and An-Nasa'i also recorded this Hadith.
This is the end of the Tafsir. All praise and thanks are due to Allah, the Lord of all that exists.
Surah Nas Ayah 1 - 3 continued
It is confirmed in the Sahih that he (the Prophet) said,
مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا قَدْ وُكِّلَ بِهِ قَرِينُهُ
There is not a single one of you except that his companion (a devil) has been assigned to him.
They (the Companions) said, "What about you, O Messenger of Allah!''
He replied,
نَعَمْ،
إِلَّا أَنَّ اللهَ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ، فَلَا يَأْمُرُنِي إِلَّا بِخَيْرٍ
Yes.
However, Allah has helped me against him and he has accepted Islam. Thus, he only commands me to do good.
It is also confirmed in the Two Sahihs from Anas, who reported the story of Safiyyah when she came to visit the Prophet while he was performing Itikaf, that he went out with her during the night to walk her back to her house. So, two men from the Ansar met him (on the way). When they saw the Prophet, they began walking swiftly. So, the Messenger of Allah said,
عَلَى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُيَيَ
Slow down! This is Safiyyah bint Huyay!
They said, "Glory be to Allah, O Messenger of Allah!''
He said,
إِنَّ الشَّيْطَانَ يَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّم، وَإِنِّي خَشِيتُ أَنْ يَقْذِفَ فِي قُلُوبِكُمَا شَيْئًا، أَوْ قَالَ: شَرًّا
Verily, Shaytan runs in the Son of Adam like the running of the blood. And verily, I feared that he might cast something into your hearts -- or he said -- evil.
Surah Nas Ayah 1- 3
Allah says:
قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴿١﴾
مَلِكِ النَّاسِ﴿٢﴾
إِلَهِ النَّاسِ﴿٣﴾
Say: I seek refuge with the Lord of An-Nas,
The King of An-Nas,
The God of An-Nas,
These are three attributes from the attributes of the Lord, the Mighty and Majestic. They are:
- lordship,
- sovereignty and
- divinity.
Thus,
- He is the Lord of everything,
- the King of everything and
- the God of everything.
All things
- are created by Him,
- owned by Him, and
- subservient to Him.
Therefore, He commands whoever is seeking protection to seek refuge with the One Who has these attributes from the evil of the whisperer who withdraws.
This (the whisperer) is the devil that is assigned to man. For verily, there is not any of the Children of Adam except that he has a companion that beautifies wicked deeds for him. This devil will go to any lengths to confuse and confound him. The only person who is safe is He Whom Allah protects.
Surah Falaq Ayah 4
Allah said,
وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ﴿٤﴾
And from the evil of the blowers in knots,
Mujahid, Ikrimah, Al-Hasan, Qatadah and Ad-Dahhak all said,
"This means the witches.''
Mujahid said,
"When they perform their spells and blow into the knots.''
In another Hadith it has been reported that Jibril came to the Prophet and said,
"Are you suffering from any ailment, O Muhammad''
The Prophet replied, Yes.
So Jibril said,
"In the Name of Allah, I recite prayer (Ruqyah) over you, from every illness that harms you, from the evil of everyenvious person and evil eye. May Allah cure you.''
Surah Falaq Ayah 1
Allah said,
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ﴿١﴾
Say,
"I seek refuge with the Lord of Al-Falaq,''
Ibn Abi Hatim recorded that Jabir said,
"Al-Falaq is the morning.''
Al-Awfi reported from Ibn Abbas,id bin Jubayr, Abdullah bin Muhammad bin Aqil, Al-Hasan, Qatadah, Muhammad bin Ka`b Al-Qurazi and Ibn Zayd.
"Al-Falaq is the morning.''
The same has been reported from Mujahid, Sa
Malik also reported a similar statement from Zayd binAslam.
Al-Qurazi, Ibn Zayd and Ibn Jarir all said,
"This is like Allah's saying, فَالِقُ الإِصْبَاحِ He is theCleaver of the daybreak..'' (6:96)
*98 days left till Ramadan*
It was the general custom of the Arabs living in towns to send their children away to the bedouin wet nurses so that they might grow up in the free and healthy surroundings of the desert whereby they would develop in sedentary societies.
The Prophet (SAW) was later entrusted to Halimah bint Abi Dhuaib from Bani Sa’d bin Bakr. Her husband was Al-Harith bin Abdul Uzza called Abi Kabshah from the same tribe
Surah Mulk Ayah 19
... إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ﴿١٩﴾
Verily, He is the All-Seer of everything.
means, with what is beneficial and suitable for all of His creatures.
This is similar to His statement,
أَلَمْ يَرَوْاْ إِلَى الطَّيْرِ مُسَخَّرَتٍ فِى جَوِّ السَّمَآءِ مَا يُمْسِكُهُنَّ إِلاَّ اللَّهُ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ
Do they not see the birds held in the midst of the sky None upholds them but Allah. Verily, in this are clear Ayat for people who believe. (24:79)
Surah Mulk Ayah 17
Here Allah says,
أَأَمِنتُم مَّن فِي السَّمَاء أَن يَخْسِفَ بِكُمُ الأَرْضَ فَإِذَا هِيَ تَمُورُ ﴿١٦﴾
Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake?
meaning, that it would move back and forth, and be disrupted.
أَمْ أَمِنتُم مَّن فِي السَّمَاء أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا...
Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib?
meaning, a wind containing gravel that will strike you, as Allah says in another Ayah,
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً
Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sandstorm Then, you shall find no trustee. (17:68)
And similarly, here Allah threatens them with His statement,
فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ ﴿١٧﴾
Then you shall know how has been My warning.
meaning, `how is My admonition and what will happen to those who disregard and reject it.'
Then Allah says,
وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ ...
And indeed those before them rejected,
meaning, from the previous nations and the old generations that have passed.
Surah Mulk Ayah 15
Allah's Favor of subjugating the Earth to His Servants
Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,
هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا...
He it is Who has made the earth subservient to you; so walk in the paths thereof,
meaning, travel wherever you wish throughout its regions and frequent its countryside's and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you.
Ibn Abbas, Mujahid, As-Suddi and Qatadah all said that مَنَاكِبِهَا Manakibiha (its paths) means its outermost borders, its roads and its regions.Umar bin Al-Khattab, that he heard the Messenger of Allah say,
Allah continues to say,
... وَكُلُوا مِن رِّزْقِهِ ...
and eat of His provision.
Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul).
This is similar to what Imam Ahmad recorded from
لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا
If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.
At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih.''
So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.
... وَإِلَيْهِ النُّشُورُ ﴿١٥﴾
And to Him will be the resurrection.
meaning, the place of return on the Day of Judgement.
Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that مَنَاكِبِهَا Manakibiha (its paths) means its outermost borders, its roads and its regions.
Surah Mulk Ayah 12
The Reward of those Who fear their Lord unseen
Allah informs,
إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ﴿١٢﴾
Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.
Allah informs of he who fears standing before his Lord, being frightened about matters between himself and Allah when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah.
Allah mentions that this person will have forgiveness and a great reward. This means that his sins will be remitted and he will be rewarded abundantly.
This is similar to what has been confirmed in the Two Sahihs,
سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالى فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّه
There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.
Then he mentioned that among those people are:
دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ،
وَرَجُلًا تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتْى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه
- A man who is tempted by a beautiful woman of high social status, but he says: `Verily, I fear Allah.'
- Another person from among them is a man who gives charity and he conceals it so that his left hand does not know what his right hand spent.
Surah Mulk Ayah 8 - 9
Then Allah says,
تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ...
It almost bursts up with fury.
meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.
... كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ ﴿٨﴾
قَالُوا بَلَى قَدْ جَاءنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ ﴿٩﴾
Every time a group is cast therein, its keepers will ask: "Did no warner come to you''
They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.'''
In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them.
This is similar to Allah's statement,
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
And We never punish until We have sent a Messenger. (17:15)
Allah also says,
حَتَّى إِذَا جَآءُوهَا فُتِحَتْ أَبْوَبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَـآءَ يَوْمِكُمْ هَـذَا قَالُواْ بَلَى وَلَـكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَـفِرِينَ
till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours''
They will say: "Yes,'' but the Word of torment has been justified against the disbelievers!'' (39:71)
Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them.
Surah Mulk Ayah 5
Concerning Allah's statement,
... وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ ﴿٥﴾
and We have prepared for them the torment of the blazing Fire.
means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.'
This is as Allah said in the beginning of Surah As-Saffat,
إِنَّا زَيَّنَّا السَّمَآءَ الدُّنْيَا بِزِينَةٍ الْكَوَكِبِ
وَحِفْظاً مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ
دُحُوراً وَلَهُمْ عَذابٌ وَاصِبٌ
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness. (37:6-10)
Qatadah said,
"These stars were only created for three purposes:
- Allah created them as adornment for the heaven (sky),
- as missiles for the devils and
- as signs for navigation.
Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.''
Ibn Jarir and Ibn Abi Hatim both recorded this statement.
Surah Mulk Ayah 3
This is the reason that Allah says,
... فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ﴿٣﴾
Then look again. Can you see any rifts.
meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it?
Ibn Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said, do you see any defects O Son of Adam (mankind)'
"it means cracks".
As-Suddi said that, هَلْ تَرَى مِن فُطُورٍ (Can you see any rifts) means any tears.
Qatadah said, هَلْ تَرَى مِن فُطُورٍ (Can you see any rifts) means,
In reference to Allah's statement,
ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ ...
Then look again and yet again,
Qatadah said, "It means (look) twice.''
... يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا...
your sight will return to you Khasi',
Ibn `Abbas said that Khasi' means humiliated.
Mujahid and Qatadah both said that it means despised.
Surah Mulk Ayah 1
Glorification of Allah and mentioning the Creation of Death, Life, the Heavens and the Stars
Allah the Exalted glorifies His Noble Self by saying,
تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ ...
Blessed be He in Whose Hand is the dominion;
Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that Hedeals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice.
For this reason Allah says,
... وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿١﴾
and He is Able to do all things.
Then Allah says,
الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ ...
Who has created death and life.
Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created.
This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,
كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ
How can you disbelieve in Allah Seeing that you were dead and He gave you life. (2:28)
In this Ayah Allah named the first stage, which is non-existence, "death.'' Then he named the origin or beginning of existence, "life.''
This is why Allah says,
ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ
Then He will give death, then again will bring you to life ( on the Day of Resurrection) (2:28)
Concerning Allah's statement,
... لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا...
He may test you which of you is best in deed.
it means best in deeds.
This is as Muhammad bin `Ajlan said.
It should be noted that Allah did not say "which of you does the most deeds.''
Asalamualaykum we have completed Juzz Amma, we hope it was beneficial and brought you closer to the Quran.
We will be starting Juzz Tabarak shortly, and please make dua for yourself to benefit and then for us to continue this and for us to all enter the highest of paradise.
For those that have been with us we'd like to personally thank you all for staying and keeping up with the posts.
Finally please share and spread the word so others can also join this journey through the Quran.
Surah Nas Ayah 4
Said bin Jubayr reported that Ibn Abbas said concerning Allah's statement, tamir bin Sulayman reported that his father said,
... الْوَسْوَاسِ الْخَنَّاس ﴿٤﴾
The whisperer (Al-Waswas) who withdraws.
"The devil who is squatting (perched) upon the heart of the Son of Adam. So when he becomes absentminded and heedless he whispers. Then, when he remembers Allah he withdraws.''
Mujahid and Qatadah also said this.
Al-Mu
"It has been mentioned to me that Shaytan is Al-Waswas. He blows into the heart of the Son of Adam when he is sad and when he is happy. But when he (man) remembers Allah, Shaytan withdraws.''
Al-`Awfi reported from Ibn Abbas;الْوَسْوَاسِ The whisperer.
"He is Shaytan. He whispers and then when he is obeyed, he withdraws.''
Eid Mubarak
Let's praise and thank God today.
May He Grant you the highest paradise. Ameen
Discussion of the Bewitchment of the Prophet
In the Book of Medicine of his Sahih, Al-Bukhari recorded that A'ishah said,
"The Messenger of Allah was bewitched until he thought that he had relations with his wives, but he had not had relations with them.''
Sufyan said,
"This is the worst form of magic when it reaches this stage.''
So the Prophet said,
يَا عَائِشَةُ،
أَعَلِمْتِ أَنَّ اللهَ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ أَتَانِي رَجُلَانِ فَقَعَدَ أَحَدُهُمَا عِنْدَ رَأْسِي وَالْاخَرُ عِنْدَ رِجْلَيَّ،
فَقَال الَّذِي عِنْدَ رَأْسِي لِلْاخَرِ: مَا بَالُ الرَّجُلِ؟
قَالَ: مَطْبُوبٌ،
قَالَ: وَمَنْ طَبَّهُ،
قَالَ: لَبِيدُ بْنُ أَعْصَمَ: رَجُلٌ مِنْ بَنِي زُرَيْقٍ حَلِيفٌ لِيَهُودَ، كَانَ مُنَافِقًا،
قَالَ: وَفِيمَ؟ قَالَ: فِي مُشْطٍ وَمُشَاطَةٍ،
قَالَ: وَأَيْنَ؟
قَالَ: فِي جُفِّ طَلْعَةٍ ذَكَرٍ، تَحْتَ رَاعُوفَةٍ فِي بِئْرِ ذَرْوَانَ
O A'ishah!
Do you know that Allah has answered me concerning that which I asked Him. Two men came to me and one of them sat by my head while the other sat by my feet. The one who was sitting by my head said to the other one, What is wrong with this man?'He is bewitched.'
The other replied,
The first one said, Who bewitched him'Labid bin A
The other replied, sam. He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.'With what (did he bewitch him)'
The first one asked,
The other replied, With a comb and hair from the comb.'Where (is the comb)'
The first one asked,
The other answered, In the dried bark of a male date palm under a rock in a well called Dharwan.'Will you not make this public?'
A'ishah said, "So he went to the well to remove it (the comb with the hair).
Then he said,
هَذِهِ الْبِئْرُ الَّتِي أُرِيتُهَا، وَكَأَنَّ مَاءَهَا نُقَاعَةُ الحِنَّاءِ،وَكَأَنَّ نَخْلَهَا رُؤُوسُ الشَّيَاطِين
This is the well that I saw. It was as if its water had henna soaked in it and its palm trees were like the heads of devils.
So he removed it (of the well).
Then I (A'ishah) said,
He replied,
أَمَّا اللهُ فَقَدْ شَفَانِي، وَأَكْرَهُ أَنْ أُثِيرَ عَلَى أَحَدٍ مِنَ النَّاسِ شَرًّا
"Allah has cured me and I hate to spread (the news of) wickedness to any of the people.''
Surah Falaq Ayah 2-3
Allah said,
مِن شَرِّ مَا خَلَقَ ﴿٢﴾
From the evil of what He has created,
This means from the evil of all created things.
Thabit Al-Bunani and Al-Hasan Al-Basri both said,
"Hell, Iblis and his progeny, from among that which He (Allah) created.''
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ ﴿٣﴾
And from the evil of the Ghasiq when Waqab,
Mujahid said,
- "Ghasiq is the night, and
- when it Waqab' refers to the setting of the sun.''b Al-Qurazi, Ad-Dahhak, Khusayf, Al-Hasan and Qatadah. They said,
Al-Bukhari mentioned this from him.
Ibn Abi Najih also reported a similar narration from him (Mujahid).
The same was said by Ibn Abbas, Muhammad bin Ka
"Verily, it is the night when it advances with its darkness.''
Az-Zuhri said, وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
"This means the sun when it sets.''
Abu Al-Muhazzim reported that Abu Hurayrah said,وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
"This means the star.''
Ibn Zayd said, "The Arabs used to say,
`Al-Ghasiq is the declination (of the position) of the heavenly body known as Pleiades. The number of those who were ill and stricken with plague would increase whenever it would decline, and their number would lessen whenever it rose.'''
Ibn Jarir said,
"Others have said that it is the moon.''
The support for the people who hold this position (that it means the moon) is a narration that Imam Ahmadrecorded from Al-Harith bin Abi Salamah. He said that A'ishah said,
"The Messenger of Allah took me by my hand and showed me the moon when it rose, and he said, Seek refuge with Allah from the evil of this Ghasiq when it becomes dark.''
At-Tirmidhi and An-Nasa'i both recorded this Hadith in their Books of Tafsir in their Sunans.
Another Hadith
An-Nasa'i recorded that Ibn Abis Al-Juhani said that the Prophet said to him,
يَا ابْنَ عَابِسٍ أَلَا أَدُلُّكَ أَوْ أَلَا أُخْبِرُكَ بِأَفْضَلِ مَا يَتَعَوَّذُ بِهِ الْمُتَعَوِّذُونَ؟
O Ibn Abis! Shall I guide you to -- or inform you -- of the best thing that those who seek protection, use for protection?
He replied, "Of course, O Messenger of Allah!''
The Prophet said,
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
قُلْ أَعُوذُ بِرَبِّ النَّاسِ
هَاتَانِ السُّورَتَانِ
Say: "I seek refuge with the Lord of Al-Falaq.''
and Say: "I seek refuge with the Lord of mankind.''
These two Surahs (are the best protection).
Imam Malik recorded from A'ishah that;
whenever the Messenger of Allah was suffering from an ailment, he would recite the Muawwidhatayn over himself and blow (over himself).
Then if his pain became severe, A'ishah said that she would recite the Muawwidhatayn over him and take his hand and wipe it over himself seeking the blessing of those Surahs.
Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah all recorded this Hadith.
It has been reported from Abu Sa`id that;
the Messenger of Allah used to seek protection against the evil eyes of the Jinns and mankind. But when theMuawwidhatayn were revealed, he used them (for protection) and abandoned all else besides them.
At-Tirmidhi, An-Nasa'i and Ibn Majah recorded this.
At-Tirmidhi said, "This Hadith is Hasan Sahih.''