🔘Allah (ﷻ) said:
﴿ ٱلشَّیۡطَـٰنُ یَعِدُكُمُ ٱلۡفَقۡرَ وَیَأۡمُرُكُم بِٱلۡفَحۡشَاۤءِۖ وَٱللَّهُ یَعِدُكُم مَّغۡفِرَةࣰ مِّنۡهُ وَفَضۡلࣰاۗ وَٱللَّهُ وَ ٰسِعٌ عَلِیمࣱ﴾
“Satan threatens you with poverty and commands you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and all-Knowing.” [Surah Al-Baqarah: 268]
لَيْسَ لِلشَّيْطَانِ سِلَاحٌ عَلَى الإِنْسَانِ مِثْلُ خَوْفِ الفَقْرِ، فَإِذَا قَبِلَ ذَلِكَ مِنْهُ أَخَذَ فِي البَاطِلِ وَمَنَعَ مِنَ الحَقِّ وَتَكَلَّمَ بِالْهَوَى وَظَنَّ بِرَبِّهِ السُّوءَ، وَهُوَ مِنْ أَعْظَمِ الآفَاتِ عَلَى الدِّينِ.
“Satan has no weapon against a person like the fear of poverty. When someone accepts that from him, they start engaging in falsehood, withholding from the truth, speaking based on desires, and thinking ill of their Lord. This is one of the greatest afflictions upon religion.”
ما غَلَبَنِي ابنُ آدَمَ فَلَنْ يَغْلِبَنِي فِي ثَلَاثٍ، آمُرُهُ أَنْ يَأْخُذَ المَالَ مِنْ غَيْرِ حَقِّهِ وَيُنْفِقَهُ فِي غَيْرِ حَقِّهِ وَيَمْنَعَهُ مِنْ مُسْتَحِقِّهِ.
“The son of Adam will never overpower me in three things: I command him to take wealth unjustly, to spend it unjustly, and to withhold it from those who are deserving of it.”
🖊️ Imam Burhan Al-Dīn al Biqā’ī (d. 885 AH رحمه الله) said:
كَأنَّهُ قالَ: هَذا ما لا يُشَكُّ فِيهِ فَما لِلنُّفُوسِ لا تُوجَدُ غالِبًا إلّا شَحِيحَةً بِالإنْفاقِ-:
It is as if Allah (ﷻ) is saying [in the verse]: This [the reward of spending mentioned in the previous verse] is something that is not to be doubted, so why do souls not usually act except with stinginess in spending?
﴿الشَّيْطانُ﴾ أيِ الَّذِي اسْمُهُ أسْوَأُ الأسْماءِ، فَإنَّهُ يَقْتَضِي الهَلاكَ والبُعْدَ، وأحَدُ الوَصْفَيْنِ كافٍ في مُجانَبَتِهِ فَكَيْفَ إذا اجْتَمَعا!
[The reason is:] “Satan”—the one whose name is the worst of names, as it implies destruction and distance (from Allah’s mercy). Either of these characteristics alone would be enough to warrant avoiding him, so how much more so when both are combined!
﴿يَعِدُكُمُ الفَقْرَ﴾ المانِعَ مِنَ الإنْفاقِ. قالَ الحَرالِّيُّ: الَّذِي لِخَوْفِهِ تَقاطَعَ أهْلُ الدُّنْيا وتَدابَرُوا وحَرَصُوا وادَّخَرُوا.
He threatens you with poverty—the poverty that prevents one from spending. Al-Harali said: It is this fear of poverty that causes the people of the world to sever ties, turn against one another, become greedy, and hoard wealth.
وكُلُّ ذَلِكَ لا يُزِيلُ الفَقْرَ، كُلُّ حَرِيصٍ فَقِيرٌ ولَوْ مَلَكَ الدُّنْيا، وكُلُّ مُقْتَنِعٍ غَنِيٌّ،
Yet none of this removes poverty. Every greedy person is poor, even if he owns the whole world, while every content person is wealthy.
ومِن حَقِّ مَن كانَ عَبْدًا لِغَنِيٍّ أنْ يَتَحَقَّقَ أنَّهُ غَنِيٌّ بغنى سَيِّدِهِ،
It is rightful of anyone who is a servant to the One who is wealthy to realize that He is the One who enriches His servant.
فَفي خَوْفِ الفَقْرِ إباقُ العَبْدِ عَنْ رَبِّهِ؛ والفَقْرُ فَقْدُ ما إلَيْهِ الحاجَةُ في وقْتٍ مِن قِيامِ المَرْءِ في ظاهِرِهِ وباطِنِهِ. انْتَهى.
Fear of poverty is like a slave fleeing from his Master; true poverty is the loss of what is needed at a particular time for the maintenance of a person, both outwardly and inwardly.” End of the quote.
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Ibn al Qayyim (d. 751 AH رحمه الله) said about abiding by Allah’s covenant and maintaining ties Allah has commanded:
”فَوَصَفَهُمْ بِالْوَفَاءِ بِعَهْدِهِ الَّذِي عَاهَدَهُمْ عَلَيْهِ، وَذَلِكَ يَعُمُّ أَمْرَهُ وَنَهْيَهُ الَّذِي عَهِدَهُ إِلَيْهِمْ بَيْنَهُ وَبَيْنَهُمْ، وَبَيْنَهُمْ وَبَيْنَ خَلْقِهِ.
He described them as loyal to the covenant He established with them, which encompasses His commands and prohibitions, the agreement between them and Himself, and the bond that connects them to His creation.
ثُمَّ أَخْبَرَ عَنْ اِسْتِمْرَارِهِمْ بِالْوَفَاءِ بِهِ بِأَنَّهُ لَا يَقَعُ مِنْهُمْ نَقْضُهُ.
Then, He informed us of their continuous adherence to this covenant, stating that they do not break it.
ثُمَّ وَصَفَهُمْ بِأَنَّهُمْ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ، وَيَدْخُلُ فِي هَذَا ظَاهِرُ الدِّينِ وَبَاطِنُهُ وَحَقُّ اللَّهِ وَحَقُّ خَلْقِهِ، فَيَصِلُونَ مَا بَيْنَهُمْ وَبَيْنَ رَبِّهِمْ بِعُبُودِيَّتِهِ وَحْدَهُ لَا شَرِيكَ لَهُ، وَالْقِيَامِ بِطَاعَتِهِ وَالْإِنَابَةِ إِلَيْهِ وَالتَّوَكُّلِ عَلَيْهِ وَحُبِّهِ وَخَوْفِهِ وَرَجَائِهِ، وَالتَّوْبَةِ إِلَيْهِ وَالِاسْتِكَانَةِ لَهُ، وَالْخُضُوعِ وَالذُّلِّ لَهُ وَالِاعْتِرَافِ لَهُ بِنِعْمَتِهِ وَشُكْرِهِ عَلَيْهَا، وَالْإِقْرَارِ بِالْخَطِيئَةِ وَالِاسْتِغْفَارِ مِنْهَا. فَهَذِهِ هِيَ الْوُصْلَةُ بَيْنَ الْعَبْدِ وَالرَّبِّ، وَقَدْ أَمَرَ اللَّهُ بِهَذِهِ الْأَسْبَابِ الَّتِي بَيْنَهُ وَبَيْنَ عَبْدِهِ أَنْ تُوصَلَ.
Then, He described them as those who uphold the ties that Allah has commanded to be preserved. This includes both the outward and inward aspects of the religion, encompassing Allah's rights and the rights of His creation. They nurture their connection with their Lord through exclusive servitude, obedience, turning to Him, reliance on Him, love, fear, and hope in Him, repentance, submission, humility before Him, acknowledgment of His blessings, gratitude for them, admission of sins, and seeking His forgiveness. This defines the relationship between the servant and the Lord, and Allah has mandated that these means of connection between Him and His servant be upheld.
وَأَمَرَ أَنْ يُوصَلَ مَا بَيْنَنَا وَبَيْنَ رَسُولِهِ بِالْإِيمَانِ بِهِ، وَتَصْدِيقِهِ وَتَحْكِيمِهِ فِي كُلِّ شَيْءٍ، وَالرِّضَا بِحُكْمِهِ وَالتَّسْلِيمِ لَهُ، وَتَقْدِيمِ مَحَبَّتِهِ عَلَى مَحَبَّةِ النَّفْسِ وَالْوَلَدِ وَالْوَالِدِ وَالنَّاسِ أَجْمَعِينَ؛ فَدَخَلَ فِي ذَلِكَ الْقِيَامُ بِحَقِّهِ وَحَقِّ رَسُولِهِ.
He also commanded that the ties between us and His Messenger be upheld through belief in him, affirming him, making him the final authority in all matters, being content with his judgment, submitting to him, and prioritizing love for him above love for oneself, one's children, parents, and all people. This also includes honoring the rights of both him and the Messenger.
[continued…]
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[FULFILLING ALLAH'S COVENANT: Maintaing the Ties Allah Has Commanded (2)]
وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْبِرِّ وَالصِّلَةِ، فَإِنَّهُ أَمَرَ بِبِرِّ الْوَالِدَيْنِ وَصِلَةِ الْأَرْحَامِ، وَذَلِكَ مِمَّا أَمَرَ بِهِ أَنْ يُوصَلَ.
He urged us to maintain our connections with parents and close relatives through kindness and nurturing relationships, just as He has instructed us to treat our parents with compassion and uphold the family bonds that He commanded.
وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الزَّوْجَاتِ بِالْقِيَامِ بِحُقُوقِهِنَّ وَمُعَاشَرَتِهِنَّ بِالْمَعْرُوفِ.
He urged us to uphold the bonds with our spouses by honoring their rights and treating them with kindness.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْأَرِقَّاءِ بِأَنْ نُطْعِمَهُمْ مِمَّا نَأْكُلُ، وَنَكْسُوَهُمْ مِمَّا نَلْبَسُ، وَلَا نُكَلِّفَهُمْ فَوْقَ طَاقَتِهِمْ.
He commanded that we preserve the bonds between us and our servants by sharing our food, providing our clothing, and avoiding any burdens beyond their capacity.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْجَارِ الْقَرِيبِ وَالْبَعِيدِ بِمُرَاعَاةِ حَقِّهِ وَحِفْظِهِ فِي نَفْسِهِ وَمَالِهِ وَأَهْلِهِ بِمَا نَحْفَظُ بِهِ نُفُوسَنَا وَأَهْلِينََا وَأَمْوَالَنَا.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الرَّفِيقِ فِي السَّفَرِ وَالْحَضَرِ.
He commanded that we maintain our ties with our neighbors, both near and far, by respecting their rights and safeguarding their lives/well-being, wealth, and families, just as we protect ourselves, our families, and our wealth. He ordered that we uphold the connections between us and our companions in travel and residence.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ عُمُومِ النَّاسِ بِأَنْ نَأْتِيَ إِلَيْهِمْ مَا نُحِبُّ أَنْ يَأْتُوهُ إِلَيْنَا.
He instructed us to maintain our connections with everyone by treating others as we would like to be treated.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْحَفَظَةِ الْكِرَامِ الْكَاتِبِينَ بِأَنْ نُكْرِمَهُمْ وَنَسْتَحِيَ مِنْهُمْ كَمَا يَسْتَحِي الرَّجُلُ مِنْ جَلِيسِهِ وَمَنْ هُوَ مَعَهُ مِمَّنْ يُجِلُّهُ وَيُكْرِمُهُ“.
He urged us to maintain our connections with the esteemed recording angels by honoring and being mindful of them, just as one is considerate of a respected companion.
فَهَذَا كُلُّهُ مِمَّا أُمِرَ بِهِ أَنْ يُوصَلَ.
This all falls under the ties that must be maintained.”
وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْبِرِّ وَالصِّلَةِ، فَإِنَّهُ أَمَرَ بِبِرِّ الْوَالِدَيْنِ وَصِلَةِ الْأَرْحَامِ، وَذَلِكَ مِمَّا أَمَرَ بِهِ أَنْ يُوصَلَ.
He urged us to maintain our connections with parents and close relatives through kindness and nurturing relationships, just as He has instructed us to treat our parents with compassion and uphold the family bonds that He commanded.
وَأَمَرَ أَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الزَّوْجَاتِ بِالْقِيَامِ بِحُقُوقِهِنَّ وَمُعَاشَرَتِهِنَّ بِالْمَعْرُوفِ.
He urged us to uphold the bonds with our spouses by honoring their rights and treating them with kindness.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْأَرِقَّاءِ بِأَنْ نُطْعِمَهُمْ مِمَّا نَأْكُلُ، وَنَكْسُوَهُمْ مِمَّا نَلْبَسُ، وَلَا نُكَلِّفَهُمْ فَوْقَ طَاقَتِهِمْ.
He commanded that we preserve the bonds between us and our servants by sharing our food, providing our clothing, and avoiding any burdens beyond their capacity.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْجَارِ الْقَرِيبِ وَالْبَعِيدِ بِمُرَاعَاةِ حَقِّهِ وَحِفْظِهِ فِي نَفْسِهِ وَمَالِهِ وَأَهْلِهِ بِمَا نَحْفَظُ بِهِ نُفُوسَنَا وَأَهْلِينََا وَأَمْوَالَنَا.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الرَّفِيقِ فِي السَّفَرِ وَالْحَضَرِ.
He commanded that we maintain our ties with our neighbors, both near and far, by respecting their rights and safeguarding their lives/well-being, wealth, and families, just as we protect ourselves, our families, and our wealth. He ordered that we uphold the connections between us and our companions in travel and residence.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ عُمُومِ النَّاسِ بِأَنْ نَأْتِيَ إِلَيْهِمْ مَا نُحِبُّ أَنْ يَأْتُوهُ إِلَيْنَا.
He instructed us to maintain our connections with everyone by treating others as we would like to be treated.
وَأَنْ نَصِلَ مَا بَيْنَنَا وَبَيْنَ الْحَفَظَةِ الْكِرَامِ الْكَاتِبِينَ بِأَنْ نُكْرِمَهُمْ وَنَسْتَحِيَ مِنْهُمْ كَمَا يَسْتَحِي الرَّجُلُ مِنْ جَلِيسِهِ وَمَنْ هُوَ مَعَهُ مِمَّنْ يُجِلُّهُ وَيُكْرِمُهُ“.
He urged us to maintain our connections with the esteemed recording angels by honoring and being mindful of them, just as one is considerate of a respected companion.
فَهَذَا كُلُّهُ مِمَّا أُمِرَ بِهِ أَنْ يُوصَلَ.
This all falls under the ties that must be maintained.”
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This explanation of Ibn al Qayyim touches on every facet of the religion. Contemplate verse 27 in Surah al-Baqarah and its counterpart in Surah al-Ra’d (20). It conveys the overarching theme of loyalty to Allah's covenant. It recounts the story of this covenant, emphasizing Adam's expulsion from the Garden and the promise made to him and his descendants. Allah then illustrates the failures of the largest nation before our Ummah, Banu Israeel, recounting over thirty instances of how they violated their covenant. In the second half of Surah al-Baqarah, Allah offers detailed guidance for the Muslim Ummah to uphold their covenant and to avoid following in the footsteps of those who came before them.
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In the second half of Surah Al Baqarah (246-252) Allah recounted the story of King Saul, David, & Goliath.
Imam Al-Sa’dī (d. 1376 AH) said:
“In this story, there are many signs and lessons for those who possess understanding.
(1.) Among them is that when people of unity, authority, and decision-making come together to deliberate on the best course for their affairs, understand it, and then act upon it, this becomes the greatest cause for their progress and the fulfillment of their objectives. This is evident from the case of these elders who consulted their prophet about appointing a king under whom they could unite, end their division, and establish obedience to him.
(2.) Another lesson is that the truth, whenever it is challenged and met with doubts, only becomes clearer and more distinct, leading to complete certainty. This was the case when they objected to Ṭālūt’s right to kingship, and they were provided with answers that brought conviction and dispelled doubts.
(3.) Additionally, knowledge and wisdom, when combined with the power to implement them, constitute the perfection of leadership. Conversely, the absence of either—or both—leads to its deficiency and harm.
(4.) Another lesson is that reliance on oneself leads to failure and defeat, whereas seeking help from Allah, showing patience, and turning to Him is the cause of victory. This can be seen in their initial words to their prophet: ‘And why should we not fight in the cause of Allah while we have been driven out of our homes and our children?’ (Qur’an 2:246). However, the outcome of this attitude was that when fighting was prescribed for them, they turned away. In contrast, when they later confronted Jālūt and his army, they prayed: ‘Our Lord, pour upon us patience, make our steps firm, and grant us victory over the disbelieving people.’ (Qur’an 2:250), after which they defeated them by the permission of Allah.
(5.) Another lesson is that it is part of Allah’s wisdom to distinguish the wicked from the good, the truthful from the false, and the patient from the cowardly. He does not leave people mixed together unclearly except that he makes distinctions.
(6.) Furthermore, from Allah’s mercy and established practice is that He repels the harm of disbelievers and hypocrites through the believers who fight in His cause. Were it not for this, the earth would become corrupted due to the dominance of disbelief and its symbols over it.”
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Day 3 Reading: Surah Āl ‘Imrān
Sūrah Āl ʿImrān, the third chapter of the Qur’ān, was revealed primarily in Madinah and serves as a continuation of the themes established in Sūrah al-Baqarah, particularly regarding divine guidance and the responsibilities of the Muslim ummah.
The sūrah begins by addressing Ahlul Kitāb, especially the Christians, refuting their theological errors concerning ʿĪsā (عليه السلام) and reaffirming Allah’s oneness. It highlights their covenant violations, warning believers against falling into similar failings.
The second half shifts focus to the Battle of Uḥud, drawing lessons about obedience, patience, and reliance on Allah.
The Sūrah reinforces monotheism, divine authority, and the necessity of steadfastness in faith throughout.
This Sūrah features pivotal theological and legal discussions, including the verses on Muhkam and Mutashābih, the verse of Mubāhalah, and the emphasis on Allah’s supreme authority. It concludes with a command for perseverance in faith, tying back to its opening supplication for steadfastness. The overarching message of Sūrah Āl ʿImrān is the establishment of tawḥīd and the responsibilities of divine legislation, particularly in upholding justice, truth, and dedication to Allah’s commands.
Sūrah Āl ʿImrān, the third chapter of the Qur’ān, was revealed primarily in Madinah and serves as a continuation of the themes established in Sūrah al-Baqarah, particularly regarding divine guidance and the responsibilities of the Muslim ummah.
The sūrah begins by addressing Ahlul Kitāb, especially the Christians, refuting their theological errors concerning ʿĪsā (عليه السلام) and reaffirming Allah’s oneness. It highlights their covenant violations, warning believers against falling into similar failings.
The second half shifts focus to the Battle of Uḥud, drawing lessons about obedience, patience, and reliance on Allah.
The Sūrah reinforces monotheism, divine authority, and the necessity of steadfastness in faith throughout.
This Sūrah features pivotal theological and legal discussions, including the verses on Muhkam and Mutashābih, the verse of Mubāhalah, and the emphasis on Allah’s supreme authority. It concludes with a command for perseverance in faith, tying back to its opening supplication for steadfastness. The overarching message of Sūrah Āl ʿImrān is the establishment of tawḥīd and the responsibilities of divine legislation, particularly in upholding justice, truth, and dedication to Allah’s commands.
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🖊️Imam al-Sa’dī (d. 1376 -رحمه الله-) outlines four essential benefits of mutual consultation:
"And consult them on the matter"—referring to issues that require consultation, consideration, and thought. In consultation, there are countless benefits, both religious and worldly:
If Allah instructs His Messenger ﷺ—who is the most complete in intellect, the broadest in knowledge, and the best in opinion—"And consult them on the matter," what can be said about others?
Then Allah, the Exalted, said: "And when you have made a decision"—that is, after considering a matter that requires consultation—"then place your trust in Allah." This signifies relying on Allah’s power and strength while relinquishing your own.
"Indeed, Allah loves those who rely upon Him and seek refuge in Him. "
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A Core Theme of Surah al-Tawbah is repentance, as indicated by its name and mentioned throughout the Surah. Another core theme is the denoscription of the hypocrites. The connection between the two: Although they are the worst of creation, Allah invited them to His mercy on the condition that they repent.
The section describing them begins at around verse 45. Below are some insights from the initial verses.
[See Surah Al-Tawbah (9:45-47)]
[THE HYPOCRITES EXPECT TO BE EXEMPTED FROM WORKING FOR THE GOOD OF THE UMMAH]
“Those who believe in Allah and the Last Day do not ask your permission to be exempted from striving with their wealth and their lives” (Qur’an 9:44).
Al-Sa’dī says:
It is stated that those who truly believe in Allah and the Last Day do not seek permission to forgo striving with their wealth and lives. This is because their strong desire for goodness and their faith compel them to engage in the struggle without requiring external encouragement, let alone asking for exemption without a valid excuse.
[Al-Sa‘di, 338–339]
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[A LACK OF PREPARATION SHOWS A LACK OF SINCERITY & RESOLVE]
“And had they truly intended to go forth, they would have prepared for it with due preparation. But Allah disliked their departure, so He held them back, and it was said: ‘Remain with those who stay behind’” (Qur’an 9:46).
Al Qurtubi said:
That is, if they had genuinely intended to strive in the path of Allah, they would have made the necessary preparations for travel. Their lack of preparation is therefore a clear indication of their intent to remain behind.
[Al-Qurtubi, 10/229]
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[THE HYPOCRITES PLANT SEEDS OF DISCORD & DESTROY MORALE]
“Had they gone forth with you, they would have only increased you in ruin and would have hurried about among you, seeking to sow discord among you, and among you are some who listen to them. And Allah is Knowing of the wrongdoers” (Qur’an 9:47).
Al Baghawi said:
“Had they gone forth” refers to the hypocrites. “Among you” means along with you. “They would have only increased you in ruin” means they would have brought corruption and harm. The corruption here refers to instilling cowardice and weakening the believers by exaggerating dangers. “And they would have hurried about among you” means they would have moved swiftly “seeking to sow discord among you” by spreading enmity and hatred among you through gossip and passing tales from one person to another.
[Al-Baghawi, 2/289]
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📖Day 10 Contemplation Insights: Surah Yunus
﴿إِنَّ ٱلَّذِینَ لَا یَرۡجُونَ لِقَاۤءَنَا وَرَضُوا۟ بِٱلۡحَیَوٰةِ ٱلدُّنۡیَا وَٱطۡمَأَنُّوا۟ بِهَا وَٱلَّذِینَ هُمۡ عَنۡ ءَایَـٰتِنَا غَـٰفِلُونَ﴾ [يونس ٧]
“Indeed, those who do not expect the meeting with Us and are satisfied with the worldly life and feel secure therein and those who are heedless of Our signs.” (Yunus 10:7)
Al-Sa’dī said:
Allah, Exalted is He, says: “Indeed, those who do not expect the meeting with Us”—meaning, they do not long for the meeting with Allah, which is the greatest aspiration of those who seek and the highest hope of those who yearn. Rather, they turn away from it, and perhaps even deny it.
“And are satisfied with the worldly life”—choosing it over the Hereafter.
“And feel secure therein”—meaning, they have settled in it, making it their ultimate goal and final destination. They strive for it, immerse themselves in its pleasures and desires, seizing them by any means available and from any direction they appear. They have directed their will, intentions, thoughts, and actions entirely toward it.
It is as if they were created for permanent residence in this world, as if it were not a mere passage from which travelers take provisions for the everlasting abode—the destination of both the first and the last generations. The righteous strive toward its eternal delights and pleasures.
“And those who are heedless of Our signs”—meaning, they neither benefit from the Qur’anic verses nor from the signs in the horizons and within themselves. Turning away from the evidence inevitably leads to heedlessness and disregard for its intended meaning and purpose.
[Tafsir Al-Sa’dī]
﴿إِنَّ ٱلَّذِینَ لَا یَرۡجُونَ لِقَاۤءَنَا وَرَضُوا۟ بِٱلۡحَیَوٰةِ ٱلدُّنۡیَا وَٱطۡمَأَنُّوا۟ بِهَا وَٱلَّذِینَ هُمۡ عَنۡ ءَایَـٰتِنَا غَـٰفِلُونَ﴾ [يونس ٧]
“Indeed, those who do not expect the meeting with Us and are satisfied with the worldly life and feel secure therein and those who are heedless of Our signs.” (Yunus 10:7)
Al-Sa’dī said:
Allah, Exalted is He, says: “Indeed, those who do not expect the meeting with Us”—meaning, they do not long for the meeting with Allah, which is the greatest aspiration of those who seek and the highest hope of those who yearn. Rather, they turn away from it, and perhaps even deny it.
“And are satisfied with the worldly life”—choosing it over the Hereafter.
“And feel secure therein”—meaning, they have settled in it, making it their ultimate goal and final destination. They strive for it, immerse themselves in its pleasures and desires, seizing them by any means available and from any direction they appear. They have directed their will, intentions, thoughts, and actions entirely toward it.
It is as if they were created for permanent residence in this world, as if it were not a mere passage from which travelers take provisions for the everlasting abode—the destination of both the first and the last generations. The righteous strive toward its eternal delights and pleasures.
“And those who are heedless of Our signs”—meaning, they neither benefit from the Qur’anic verses nor from the signs in the horizons and within themselves. Turning away from the evidence inevitably leads to heedlessness and disregard for its intended meaning and purpose.
[Tafsir Al-Sa’dī]
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🎁A Very Rare Benefit You Might Not Otherwise Find:
[[Al-Shinqīṭī: Allah's Wisdom in Testing the Yahūd with Sorcery]]
I would like to preface this benefit with a Qur'anic principle mentioned by Imām Al-Saʿdī [d. 1376 AH], who said:
«دَلَّ القُرْآنُ فِي عِدَّةِ آيَاتٍ أَنَّ مَنْ تَرَكَ مَا يَنْفَعُهُ مَعَ الإِمْكَانِ ابْتُلِيَ بِالِاشْتِغَالِ بِمَا يَضُرُّهُ، وَحُرِمَ الأَمْرَ الأَوَّلَ.»
“The Qur’an makes clear in several verses that whoever abandons what benefits him, though fully able to pursue it, will be tested by becoming preoccupied with what harms him while deprived of the first matter (i.e., the greater good he neglected).”¹
¹ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān, 1st ed. (Riyadh: Maktabat al-Rushd, 1420/1999), 96-97.
🌟Shaykh al-ʿAllāmah ʿAṭiyyah Muḥammad Sālim — [d. 1420 AH] may Allah have mercy on him — said:
«سَمِعْتُ مِنْ وَالِدِنَا الشَّيْخِ الأَمِينِ، وَمَا تَقَدَّمَ مِنِ ادِّعَاءِ اليَهُودِ عَلَى نَبِيِّ اللَّهِ سُلَيْمَانَ، أَنَّهُ كَانَ مَلِكًا وَلَيْسَ نَبِيًّا، وَلَمْ يُسَخِّرِ اللَّهُ لَهُ الرِّيحَ وَلَا الجِنَّ، وَإِنَّمَا سَخَّرَهَا سُلَيْمَانُ بِالسِّحْرِ، وَنَهَاهُمُ اللَّهُ فَلَمْ يَنْتَهُوا، فَأَنْزَلَ إِلَيْهِمْ مَلَكَيْنِ بِسِحْرٍ حَقِيقِيٍّ لَا تَخْيِيلِيٍّ، وَقَالَ لَهُمْ: هَذَا السِّحْرُ عِنْدَكُمْ، فَإِنْ كُنْتُمْ مُصِرِّينَ عَلَى الكُفْرِ بِنُبُوَّةِ سُلَيْمَانَ، مُصَدِّقِينَ بِالسِّحْرِ، فَخُذُوا السِّحْرَ وَأَوْجِدُوا مُلْكًا كَمُلْكِ سُلَيْمَانَ بِالسِّحْرِ فِي زَعْمِكُمْ.
“I heard from our teacher, al-Shaykh al-Amīn (al-Shinqīṭī [d. 1393 AH]), concerning what has already been mentioned of the Jews’ claim about Allah’s Prophet Sulaymān — namely, that he was only a king and not a prophet, and that Allah did not subject the wind or the jinn to him. Rather, they alleged that Sulaymān subdued them by means of sorcery. Allah forbade them from this claim, yet they did not desist. So He sent down to them two angels with real sorcery, not merely the illusory type. And He said to them in essence: ‘Here is sorcery before you. If you persist in denying the prophethood of Sulaymān while believing in sorcery (i.e., its permissiblity and effectiveness), then take this sorcery and produce a kingdom like the kingdom of Sulaymān — according to your claim.’
وَهَذَا نَظِيرُ مَا تَحَدَّى اللَّهُ العَرَبَ بِهِ: أَنْ يَأْتُوا بِسُورَةٍ مِنَ القُرْآنِ بِلُغَتِهِمْ، وَقَالُوا: يُعَلِّمُهُ بَشَرٌ. فَلَمَّا عَجَزُوا ثَبَتَ أَنَّهُ مِنْ عِنْدِ اللَّهِ.
This is similar to Allah’s challenge to the Arabs: that they produce a sūrah of the Qur’an in their own language when they said, “A human being teaches him.” But when they were unable, it became established that it is from Allah.
وَكَذَلِكَ اليَهُودُ تَحَدَّاهُمْ بِوُجُودِ السِّحْرِ أَنْ يُوجِدُوا مُلْكًا كَمُلْكِ سُلَيْمَانَ، فَلَمَّا عَجَزُوا ثَبَتَ أَنَّهُ نَبِيٌّ مُرْسَلٌ، وَآتَاهُ اللَّهُ مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ.»
Likewise, the Jews were challenged — with sorcery itself present — to produce a kingdom like that of Sulaymān through sorcery. When they failed, it became established that he was a prophet sent by Allah, and that Allah granted him a dominion that would belong to no one after him.”
📖Āyāt al-Hidāyah wa al-Istiqaāmah, vol. 1, p. 56, in the collected works of the Shaykh.
[[Al-Shinqīṭī: Allah's Wisdom in Testing the Yahūd with Sorcery]]
I would like to preface this benefit with a Qur'anic principle mentioned by Imām Al-Saʿdī [d. 1376 AH], who said:
«دَلَّ القُرْآنُ فِي عِدَّةِ آيَاتٍ أَنَّ مَنْ تَرَكَ مَا يَنْفَعُهُ مَعَ الإِمْكَانِ ابْتُلِيَ بِالِاشْتِغَالِ بِمَا يَضُرُّهُ، وَحُرِمَ الأَمْرَ الأَوَّلَ.»
“The Qur’an makes clear in several verses that whoever abandons what benefits him, though fully able to pursue it, will be tested by becoming preoccupied with what harms him while deprived of the first matter (i.e., the greater good he neglected).”¹
¹ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān, 1st ed. (Riyadh: Maktabat al-Rushd, 1420/1999), 96-97.
🌟Shaykh al-ʿAllāmah ʿAṭiyyah Muḥammad Sālim — [d. 1420 AH] may Allah have mercy on him — said:
«سَمِعْتُ مِنْ وَالِدِنَا الشَّيْخِ الأَمِينِ، وَمَا تَقَدَّمَ مِنِ ادِّعَاءِ اليَهُودِ عَلَى نَبِيِّ اللَّهِ سُلَيْمَانَ، أَنَّهُ كَانَ مَلِكًا وَلَيْسَ نَبِيًّا، وَلَمْ يُسَخِّرِ اللَّهُ لَهُ الرِّيحَ وَلَا الجِنَّ، وَإِنَّمَا سَخَّرَهَا سُلَيْمَانُ بِالسِّحْرِ، وَنَهَاهُمُ اللَّهُ فَلَمْ يَنْتَهُوا، فَأَنْزَلَ إِلَيْهِمْ مَلَكَيْنِ بِسِحْرٍ حَقِيقِيٍّ لَا تَخْيِيلِيٍّ، وَقَالَ لَهُمْ: هَذَا السِّحْرُ عِنْدَكُمْ، فَإِنْ كُنْتُمْ مُصِرِّينَ عَلَى الكُفْرِ بِنُبُوَّةِ سُلَيْمَانَ، مُصَدِّقِينَ بِالسِّحْرِ، فَخُذُوا السِّحْرَ وَأَوْجِدُوا مُلْكًا كَمُلْكِ سُلَيْمَانَ بِالسِّحْرِ فِي زَعْمِكُمْ.
“I heard from our teacher, al-Shaykh al-Amīn (al-Shinqīṭī [d. 1393 AH]), concerning what has already been mentioned of the Jews’ claim about Allah’s Prophet Sulaymān — namely, that he was only a king and not a prophet, and that Allah did not subject the wind or the jinn to him. Rather, they alleged that Sulaymān subdued them by means of sorcery. Allah forbade them from this claim, yet they did not desist. So He sent down to them two angels with real sorcery, not merely the illusory type. And He said to them in essence: ‘Here is sorcery before you. If you persist in denying the prophethood of Sulaymān while believing in sorcery (i.e., its permissiblity and effectiveness), then take this sorcery and produce a kingdom like the kingdom of Sulaymān — according to your claim.’
وَهَذَا نَظِيرُ مَا تَحَدَّى اللَّهُ العَرَبَ بِهِ: أَنْ يَأْتُوا بِسُورَةٍ مِنَ القُرْآنِ بِلُغَتِهِمْ، وَقَالُوا: يُعَلِّمُهُ بَشَرٌ. فَلَمَّا عَجَزُوا ثَبَتَ أَنَّهُ مِنْ عِنْدِ اللَّهِ.
This is similar to Allah’s challenge to the Arabs: that they produce a sūrah of the Qur’an in their own language when they said, “A human being teaches him.” But when they were unable, it became established that it is from Allah.
وَكَذَلِكَ اليَهُودُ تَحَدَّاهُمْ بِوُجُودِ السِّحْرِ أَنْ يُوجِدُوا مُلْكًا كَمُلْكِ سُلَيْمَانَ، فَلَمَّا عَجَزُوا ثَبَتَ أَنَّهُ نَبِيٌّ مُرْسَلٌ، وَآتَاهُ اللَّهُ مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ.»
Likewise, the Jews were challenged — with sorcery itself present — to produce a kingdom like that of Sulaymān through sorcery. When they failed, it became established that he was a prophet sent by Allah, and that Allah granted him a dominion that would belong to no one after him.”
📖Āyāt al-Hidāyah wa al-Istiqaāmah, vol. 1, p. 56, in the collected works of the Shaykh.
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🔥Based on what has preceded: Imagine the audacity to suggest that a society could be built by replacing revealed guidance for disbelief and occultism (i.e., sorcery, bewitching the minds, mass manipulation, the abolition of shame and morals, the destruction of the traditional family, etc.)! -- As many of the world's elites in the modern era imagine and promote. Al-Sa'dī cites one of the most striking examples of this in the Qur'ān, saying:
«كَقَوْلِهِ فِي اليَهُودِ فِي سُورَةِ البَقَرَةَ: {نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ * وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ} [البقرة: 101–102]،
“As in His saying about the Yahūd in Sūrat al-Baqarah: {A group from among those who were given the Scripture cast aside the Book of Allah behind their backs as though they did not know; and they followed what the devils recited during the reign of Sulaymān.} (2:101–102).
فَإِنَّهُمْ لَمَّا تَرَكُوا اتِّبَاعَ كُتُبِ اللَّهِ المُنَزَّلَةِ مِنْ عِنْدِهِ لِهُدَى العِبَادِ، وَإِصْلَاحِ شُؤُونِهِمْ وَإِسْعَادِهِمْ، ابْتُلُوا بِاتِّبَاعِ أَرَاذِلِهَا وَأَخْسَئِهَا وَأَضَرِّهَا لِلْعُقُولِ، وَأَفْتَكِهَا فِي إِفْسَادِ المُجْتَمَعِ.»
For when they abandoned the divinely revealed Books of Allah—sent down to guide His servants, to set their affairs right, and to bring them happiness—they were tested by following the lowest, the vilest, the most harmful things to the intellect, and the most ruinous of all in corrupting society (i.e., magic).”¹
¹ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān, 1st ed. (Riyadh: Maktabat al-Rushd, 1420/1999), 96-97.
«كَقَوْلِهِ فِي اليَهُودِ فِي سُورَةِ البَقَرَةَ: {نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ * وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ} [البقرة: 101–102]،
“As in His saying about the Yahūd in Sūrat al-Baqarah: {A group from among those who were given the Scripture cast aside the Book of Allah behind their backs as though they did not know; and they followed what the devils recited during the reign of Sulaymān.} (2:101–102).
فَإِنَّهُمْ لَمَّا تَرَكُوا اتِّبَاعَ كُتُبِ اللَّهِ المُنَزَّلَةِ مِنْ عِنْدِهِ لِهُدَى العِبَادِ، وَإِصْلَاحِ شُؤُونِهِمْ وَإِسْعَادِهِمْ، ابْتُلُوا بِاتِّبَاعِ أَرَاذِلِهَا وَأَخْسَئِهَا وَأَضَرِّهَا لِلْعُقُولِ، وَأَفْتَكِهَا فِي إِفْسَادِ المُجْتَمَعِ.»
For when they abandoned the divinely revealed Books of Allah—sent down to guide His servants, to set their affairs right, and to bring them happiness—they were tested by following the lowest, the vilest, the most harmful things to the intellect, and the most ruinous of all in corrupting society (i.e., magic).”¹
¹ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī, al-Qawāʿid al-Ḥisān li-Tafsīr al-Qurʾān, 1st ed. (Riyadh: Maktabat al-Rushd, 1420/1999), 96-97.
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