On the authority of Ibraaheem رحمه الله who said, “Once ‘A’ishah passed by a tree and she said, ‘I wish I was a leaf of this tree.’” [Kitaab az-Zuhd 345/1]

On the authority of ‘Urwah رحمه الله who said, “‘Aa’ishah said, ‘Woe to me! I wish I had been forgotten and out of sight!’”[Hilyat ul-Awliyaa’/1501]

On the authority of ‘Urwah رحمه الله who said, “I have not seen anyone from the people who was more knowledgeable of the Qur’aan or of its obligations or of its allowed (matters) or of its prohibited (matters) or of poetry or with stories of the Arabs or (understanding of) lineage than ‘Aa’ishah.” [Hilyat ul-Awliyaa’/1520]

On the authority of az-Zuhri رحمه الله (teacher of al-Imaam Maalik رحمه الله ) who said, “Indeed Faatimah, daughter of the Messenger of Allaah صلى الله عليه و سلم until her hands were blistered and perhaps the pole of the millstone left a mark on her hand.” .” [Hilyat ul-Awliyaa’/1484]

On the authority of Anas bin Maalik رضي الله عنهwho said, “The Messenger of Allaah صلى الله عليه و سلم said, ‘What is best for the women?’ And we did not know what to say. Thereupon ‘Alee went to Faatimah and told her that (i.e. what was asked) So, she said, ‘Why didn’t you inform him that the best for them is that they do not see the men nor they see them.’ Then he returned and informed that to him (i.e. Prophet صلى الله عليه و سلم). So, he صلى الله عليه و سلم said to him, ‘Who taught you this?’ He said, ‘Faatimah’ At which he said, ‘She is from my flesh.’” [Hilyat ul-Awliyaa’/1481 – muttasil, the men in the isnaad are trustworthy]

On the authority of ‘Amr ibn Dinaar رحمه اللهwho said, “‘Aa’ishah رضي الله عنها said, ‘I have never seen anyone more truthful than Faatimah other than her father.’ And if something happened between them (i.e. Prophet صلى الله عليه و سلم and Aa’ishah رضي الله عنها), she would say, ‘O’ Messenger of Allaah, ask her for she does not lie.’” [Hilyat ul-Awliyaa’/1486 – muttasil, the men in the isnaad are trustworthy]

On the authority of Anas bin Maalik رضي الله عنه who said, “Safiyyah learned that Hafsah said regarding her, ‘Verily, you are a daughter of a Jew!’ so she wept. The Messenger of Allaah صلى الله عليه و سلم entered upon her and she was weeping so he said, ‘What happened?!’ She said, ‘Hafsah said regarding me, ‘Verily, you are a daughter of a Jew!’’ So, the Messenger of Allaah صلى الله عليه و سلم said to her, ‘You are a daughter of a prophet, your uncle was a prophet and you are (married) with a prophet. So for what was she boasting over you?’ Then he said, ‘Have taqwa of Allaah O’ Hafsah’” [Hilyat ul-Awliyaa’/1535 - Hasan]

Commentary:

‘You are a daughter of a prophet…’ refers to Musa عليه السلامsince he was the Prophet sent to Bani Israa’il and Jews are his followers

‘..your uncle was a prophet…’ refers to Haarunعليه السلام

إنما دنيا فناء ***** ليس للدنيا ثبوت

إنما دنيا كالبيت ***** نسجت العنكبوت

Indeed the world will cease to exist ***** there is no permanence for the world,

Abul-Husayn Muhammad ibn Abi Ya’laa said: Al-Mubaarak informed us, saying: ‘Abdul-’Azeez al-Azjee informed us, saying: Abu Bakr al-Mufeed narrated to us: Al-Hasan ibn Ismaa’eel ar-Rah’iyy narrated to us, saying: Ahmad ibn Hanbal, the Imaam of Ahlus-Sunnah, the one showing patience at the time of severe trial, said to me:

“Ninety men from among the Taabi’een, the scholars of the Muslims and of the Salaf and the Jurists of the various cities 95 are [unanimously] agreed that the Sunnah upon which the Messenger of Allaah صلى الله عليه و سلم died is:

1 – The first: Being pleased and content with the Qadaa (Ordainment) of Allaah, the Mighty and Majestic, and submitting to His command, having patience upon His ruling, taking that which He has commanded and refraining from that which He has forbidden.

2. Having faith in Qadar, its good and its evil.

3. Abandoning quarrelling and argumentation in the religion.

4. Wiping of the khuffs [leather socks] [1]

5. Participating in jihaad with every khaleefah., whether righteous or sinful.

6. Performing [funeral] prayer over whomever dies from the people of the qiblah

7. That faith consists of speech and action, it increases with obedience and decreases with disobedience.

8. That the Qur’aan is the Speech of Allaah [which was] revealed upon the heart of His Prophet Muhammad صلى الله عليه و سلم It is not created, in whatever fashion it is recited or rehearsed.

9. Having patience under the banner of the one in authority, in whatever condition he may be in, just or unjust.

10. That we do not set out [in revolt] against the Rulers with the sword, even if they are unjust and oppressive.

11. That we do not declare anyone from among the people of Tawheed a disbeliever even if they commit the major sins.

12. Refraining from [talking about] whatever occurred between the Companions of the Messenger of Allaah صلى الله عليه و سلم

13. That the best of mankind after the Messenger of Allaah are: Abu Bakr, ‘Umar, ‘Uthmaan, and ‘Ali, the nephew of the Messenger of Allaah صلى الله عليه و سلم.

14. Asking for Allaah’s mercy for all of the Companions of the Messenger of Allaah صلى الله عليه و سلم, and also for his offspring, his wives and his kinship through marriage, may the pleasure of Allaah be upon them all.

This is the Sunnah – stick fast to it and you will be safe. Taking it is guidance and abandoning it is going astray.” [Usul us-Sunnah pg45]

[1] Abu Bakr al-Marrudhi said, “I heard Abu ‘Abdullaah (i.e., Imaam Ahmad) and he had been asked about a people who do not agree to wiping over the khuffs say, ‘They are Khawaarij people from the Ibaadis,” reported in Sharh I’tiqaad Ahmad, pp. 7-8. And Sufyaan ath- Thawri said in the ‘I’tiqaad’ he wrote down for Shu’ayb ibn Barb, “O’ Shu’ayb ibn Barb, what I have written down for you will not benefit you unless you hold that wiping over the khuffs and not removing them is better in your view than washing your feet,” reported in Usoolil-l’tiqaad Ahlis-Sunnah of al-Laalikaa’ee, 1/152. Then this matter was included by the scholars amongst the matters of ‘aqeedah as a further mark of distinction between the people of the Sunnah and the innovators, from the Khawaarij and the Raafidah, who denied this sunnah.

بسم الله الرحمان الرحيم

Have you ever wanted to study the Qur’aan but never had time to learn it?

Or have you ever read a verse of Qur’aan but did not understand it?

Or maybe you’ve seen a verse but have not been able to derive practical steps to implement it?

I’m sure you are thinking, “How did he know what was in my mind?”

Allaah سبحانه و تعالى says regarding the Qur’aan,

“And if We willed We could withdraw that which We have revealed (I.e. this Qur’aan) to you, then would you find no guardian for you against us in respect of it. (It is nothing) save mercy from your Lord. His kindness to you was ever so great.””[1]

The Qur’aan was revealed as the Final source of Guidance by Allaah سبحانه و تعالى to the whole mankind and Jinns. It is the Book that deals with every aspect of ones life from how to speak to one another to worshipping the Lord of Worlds.  And yet we find ourselves being heedless to this message of our Creator?

“Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end.”[2]

Prophet صلى الله عليه و سلم said,

“The best people are those living in my generation, then those coming after them, and then those coming after” [3]

It is the studying of the Qur’aan and its implementation that made the Sahaabah رضي الله عنهم the best generation they were.

“Ok I understand, but what is this all about?”

I invite you to learn the Qur’aan with me by joining my new Tafseer mailing list. By signing up you will:

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Allaah سبحانه و تعالى says,

This ayah can be understood from the following hadith of the Prophet  صلى الله عليه و سلم “Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allaah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here – and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour.”[2]

Al-Imaam al-Qurtubi رحمه الله says, “Brotherhood in religion is stronger than the brotherhood in kinship because it is severed with the difference of the religion and brotherhood in religion is not severed due to kinship.”[3]

Explaining the phrase, “… and be conscious of Allaah, that you may receive mercy.”Al-Haafidh Ibn Kathir رحمه الله said, “And this is a promise from Allaah that He will grant mercy to those who fear and obey Him.”[4]

What can I apply from this verse?

1) Treat your fellow Muslims as your brothers and sisters. Try to have to good Akhlaaq and Adaab with them. Forgive their mistakes as you would forgive the mistakes of your brothers and sisters in kinship. If they harm you forgive them, if they mistreat you bear with them and if they break ties with you then join with them.

2) If you see brothers or sisters in an argument, then try to reconcile between them

3) To have Mercy of Allaah سبحانه و تعالى have Taqwa of Allaah سبحانه و تعالى

And, indeed, Allaah سبحانه و تعالى knows best.

[1] Surat ul-Hujuraat:10

[2] Sahih Muslim

[3] Jaami‘ li-Ahkaam al-Qur’aan

[4] Tafsir al-Qur’aan al-‘Adhim

On the authority of Muhammad bin an-Nadhr al-Haarithi said, “It was said, ‘Excessiveness from speech removes (ones) dignity.’” [As-Samt wa Adaab al-Lisaan by al-Haafidh Ibn Abid-Dunyaa/52]

Narrated to me Khalaf bin Ismaa‘eel who said, “A man from the Wise of India said to me, ‘Excessive speech removes manhood from a man.’” [As-Samt wa Adaab al-Lisaan /54]

Muhammad bin al-Husayn said, “I heard Muhammad bin ‘Abdil-Wahhaab as-Sukriy saying, ‘Silence gathers in a man, two (good) qualities: safety in his religion and understanding of his companion (i.e. by remaining silent).’” ” [As-Samt wa Adaab al-Lisaan /55]

Narrated to us Ja‘far bin al-Kharraaz who said, “I heard Muhammad bin Waasi‘ saying to Maalik bin Dinaar, ‘O’ Aba Yahya, guarding the tongue is harder upon the people than guarding din?rs and dirhams.’” [As-Samt wa Adaab al-Lisaan /57]

‘Ali ibn Abi Taalib رضي الله عنهم said, “The tongue is foundation of the body. If the tongue is sound, then the limbs are sound and if the tongue is muddled up then no limb straightens up for it.” [As-Samt wa Adaab al-Lisaan/58]

On the authority of Ibraaheem, may Allaah have mercy on him, said, “People are destroyed because of possessing two qualities: useless wealth and vain talk.” [As-Samt wa Adaab al-Lisaan/ 102]

On the authority of Bakr bin Maa‘iz who said, “Rabee‘ ibnu Khaytham used to say, ‘There is no good in talking except in nine (types): Tahleel , Takbeer, Tasbeeh, Tahmeed, your beneficial questioning , your seeking refuge from evil, your commanding of good, your forbidding of vice and your recitation of the Qur’aan.” [As-Samt wa Adaab al-Lisaan/87]

On the authority Sufyaan said, “It was said, ‘Long periods of silence is the key to worship.” [As-Samt wa Adaab al-Lisaan /433]

On the authority of Shufiy al-Asbaahi who said, “Whosever’s talking is much, then his mistakes will be many.” .” [As-Samt wa Adaab al-Lisaan/89]

On the authority of al-Qaasim bin Abi Bazzah, “Narrated to me who listened Ibn ‘Umar reciting, ‘Woe to Al-Mutaffifeen,’ (Surat ul-Mutaffifeen verse 1) and when he reached, ‘The Day when mankind will stand before the Lord of the Worlds,’ (Surat ul-Mutaffif?n verse 6)he started crying until he could no longer continue and it became impossible for him to recite after that.”[Az-Zuhd/25 by al-Imam Wakee‘ ibn ul-Jarraah رحمه الله]

Al-A‘mash narrated to us, on the authority of Zayd bin Wahb who said, “I saw Ibn Mas‘ud crying until I saw his tears had covered the pebbles.” .”[Az-Zuhd/20]

On the authority of al-Qaasim ibn ‘Abdir Rahmaan who said, “‘Abdullaah told his son, ‘O’ my son, weep with the remembrance of your sins.’” [Az-Zuhd/28]

On the authority of ‘Abd al-A‘la at-Taymee who said, “Whoever is given something of the knowledge which does not make him cry, then he is not suitable to be given knowledge that would be of benefit to him because Allaah the Exalted has characterised the scholars (‘ulamaa’) and has said, ‘Verily! Those who were given knowledge before it when it is recited to them, fall down on their faces in humble prostration.’ (Surat ul-Israa’:107)” [Az-Zuhd war-Raqaa’iq/124 by al-Imaam Ibnu Mubaarak رحمه الله]

On the authority of Zayd bin Aslam, “A man said, ‘O’ Messenger of Allaah! No one will do an atom’s weight good except he will see it, and no one will do an atom’s weight evil except he will see it?’ He said, “Yes!’ Then the man left saying, ‘O’ my sins!’ The Prophet of Allaah صلى الله عليه و سلم then said, ‘That man has believed (i.e. has true Imaan).’” [Chain of narration is Muttasil and it’s men are trustworthy, Az-Zuhd war-Raqaa’iq/80]

Isma‘eel bin ‘Ayyaash who said, ‘Narrated to us ‘Aqeel bin Mudrak, that a man came to him and said, ‘Advise us O’ Aba Sa‘eed (al-Khudri) !’ Then Abu Sa‘eed said to him, ‘You have asked regarding what I asked before you. I advise you with the Taqwa of Allaah for it is the head of everything, upon is Jihaad for it is austerity of al-Isl?m, upon you is the Dhikr of Allaah and the recitation of the Qur’aan for it is tranquility for the dwellers of the Heavens and remembrance for the dwellers of the earth and upon you is silence except it in truth (i.e. in issues where speaking would clarify matter and make truth apparent) for by it you overcome the shaytaan [Az-Zuhd war-Raqa’iq/826 ]

This ayah specifically refers to the People of the Book as is understood from the context of the verse. But it can be used by us to derive some important points.

Points of Benefit:

1)We learn from this ayah that the first and foremost thing Allah سبحانه و تعالى commanded His slaves was sincerity in worshiping Him.

2)The first part of the ayah is similar to the third ayah in Surat ul-Baqarah,

In the first verse, Allah سبحانه و تعالى says that He did not command the people anything except to worship Him sincerely. And in the second one, Allah سبحانه و تعالى describes the people of Taqwa with the same characteristics in the very same order. Because having the correct belief in the Unseen is devoting worship to Allah alone. It is as if Allah سبحانه و تعالى commanded the people to become Muttaqin.

3) We also learn that sincerity is the first of the worship and it is a prerequisite for doing other acts of worship. This verse is also similar to the last verse in Surat ul-Kahf:

The ayah mentioned on the top contains the righteous acts and also contains the command to not commit shirk.

4)The root word of hunafaa’ is haa’-noon-faa’ which linguistically means an inclination towards right religion. A haneef is the one who is inclined towards God and inclined away from [false deities] so considered upright.[2] In tafsir, this word has been given six meanings:

a)Followers (of the true religion)

b)The steadfast people said Muhammad Ibnu Ka’b رحمه الله

c)Sincere people said Khusif رحمه الله

d)The Muslims said adh-Dhahhaak رحمه الله

e)The Hujjaaj (i.e. the ones who have performed al-Hajj) said Ibnu ‘Abbas رضي الله عنهم And al-‘Atiyah al-‘Awfi رحمه الله said, “If al-Hanif and al-Muslim are used together, then al-Hanif means the one who has performed al-Hajj. But if al-Hanif is singled out then its meaning is al-Muslim.” And Sa’id Ibnu Jubayr رحمه الله said, “The Arabs would not name al-Hanif to except the one who did al-Hajj and was circumcised.”

f)They are the believers in all the Messengers said Abu Qulaabah رحمه الله3]

5)In the end, we also understand that for a religion to be correct, it needs to have these characteristics: a) Commandment of abstinence from polytheism b) Commandment of establishment of as-Salaah c) Commandment of giving Zakaah or charity.

And indeed Allah سبحانه و تعالى knows best

[1] Surat ul-Bayyinah:5

[2] HdO Arabic-English Dictionary of Qur’anic Usage

[3] An-Nakat wal-‘Uyun by al-Imam al-Mawardi