Category Archives: Qur’anic Verse and Prophetic Saying

Selected Qur’anic Verses and Hadeeth related to it .

Allah Will Elevate Your Station & Standing Through The Quran NOT the Streets – Hasan Somali [Audio|En]

Allah Will Elevate Your Station & Standing Through The Quran NOT the Streets – Hasan

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Following a Certain Course

Al Araf

Following a certain course is sometimes recommended in the Glorious Qur’an and sometimes it is prohibited.

Among the places where following a certain course is recommended is the following:

1. Following the course of revelation i.e. the Glorious Qur’an. Allah [may He be Glorified] said: “Alif-Lâm-Mîm-Sâd. [These letters are one of the miracles of the Qur’ân and none but Allâh (Alone) knows their meanings]. (This is the) Book (the Qur’ân) sent down unto you (O Muhammad (صلى الله عليه وسلم)), so let not your breast be narrow therefrom, that you warn thereby; and a reminder unto the believers. [Say (O Muhammad (صلى الله عليه وسلم)) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’ân and Prophet Muhammad’s Sunnah), and follow not any Auliyâ’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!” (7:1-3)

These verses illustrate the following points:

  • The greatness of the Glorious Qur’an, which is sent down by the All-Wise, Worthy of all praise.
  • The Glorious Qur’an includes all that mankind need for their spiritual and material life. Allah [may He be Glorified] said: “And We have sent down to you the Book (the Qur’ân) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allâh as Muslims).” (16:89)
  • It was revealed to the Messenger of Allah (peace be upon him) to warn mankind as a whole. Allah [may He be Glorified] said: “And We have not sent you (O Muhammad (peace be upon him)) except as a giver of glad tidings and a warner to all mankind.” (34:28)
  • The commandment to follow what Allah has revealed to His Messenger (peace be upon him).
  • The prohibition of following other than what was revealed to the Messenger of Allah (peace be upon him) such as the saints whom people invoked either besides Allah or in His stead. Allah [may He be Glorified] said: “Surely the religion (i.e. the worship and the obedience) is for Allâh only.” (39:3) He also said: “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him.” (98:5)

Prophetic Saying

 


عن أبي ذر -رضي الله عنه- قال:
( قلت: يا رسول الله ألا تستعملني؟ قال: فضرب بيده على منكبي ثم قال: يا أبا ذر إنك ضعيف، وإنها أمانة، وإنها يوم القيامة خزي وندامة، إلا من أخذها بحقها، وأدى الذي عليه فيها )
وفي لفظ آخر: ( يا أبا ذر إني أراك ضعيفا، وإني أحب لك ما أحب لنفسي. لا تأَمَّرنَّ على اثنين ولا تولَّينَّ مال يتيم )
مسلم (1825 ، 1826)

On the authority of Abu Dharr (may Allah be pleased with him) who requested the Messenger of Allah (peace be upon him) to appoint him in charge of certain responsibility. The Messenger of Allah (peace be upon him) patted him on the shoulder and said: “O Abu Dharr! You are weak and it is a trust and thus will be shame and regret for the people on the Day of Judgement, except for those who undertake it in a right way and perform the duties thereof”. In another narration, the Messenger of Allah (peace be upon him) said: “O Abu Dharr I notice that you are weak and I wish for you what I wish for myself. Do not be a ruler of two persons, nor a guardian of the orphan’s property” [Narrated by Muslim, Hadiths no. 1825, 1826].

An-Nawawi said that this Hadith is a strong excuse for those who want to avoid leadership and especially those who are unable to implement the responsibilities of these positions. As for shame and regret on the Day of Judgement, it will be on the side of those who are not efficient for these positions and yet undertake them, and also on the side of the efficient for such positions but do not discharge justice. This kind of people will be disgraced on the Day of Judgement and will regret what they have done in this world. On the other hand, the person who is capable of assuming the leadership responsibilities and implements justice will be rewarded with the best reward as referred to in the sound Ahadith and the consensus of opinion of the scholars.

In spite of all this, the Messenger of Allah (peace be upon him) warned Abu Dharr against assuming such positions because of the danger involved therein. Moreover, a lot of scholars among the worthy ancestors similarly warned against assuming them, and even refused to assume such positions and endured the persecution inflicted upon them because of their refusal. [Commentary on Sahih Muslim, Vol. XII, Hadith no. 210].

Contemplating the Glorious Qur’an and Acting According to Its Instructions

Al Baqarah

Allah [may He be Glorified] said: “Those (who embraced Islâm among Banî Israel) to whom We gave the Book [the Taurât (Torah)] [or those (Muhammad’s (peace be upon him) companions) to whom We have given the Book (the Qur’ân)] recite it (i.e. obey its orders and follow its teachings) as it should be recited (i.e. followed), they are the ones that believe therein. And whoso disbelieve in it (the Qur’ân), those are they who are the losers .” (2:121)

This verse includes the following rulings and instructions:

1. The description of the Companions of the Messenger of Allah (peace be upon him) who abode by the Glorious Qur’an and its instructions.

‘Abdullah bin ‘Abbas said that the phrase “they recite it as it should be recited” means that they follow it as it should be followed. They consider lawful what the Qur’an makes lawful and unlawful what it makes unlawful, and they do not distort its words.

Qatadah also said: “Those are the Companions of Muhammad (peace be upon him) who believed in the Book of Allah and accepted its rulings. They consider the lawful in the Qur’an as lawful and the unlawful in it as unlawful and act according to its instructions.”

While Mujahid explained the meaning to be: that they precisely act according to its rulings.

2. The Glorious Qur’an was revealed for contemplation and for acting according to its teaching.

3. Urging Muslims to follow the way of the Companions, their successors and the worthy ancestors in contemplating and understanding the book of Allah as well as acting according to its instructions.

Tafsir by Ibn Jarir (1/518-520).

Prophetic Saying

 


عن أبي ذر -رضي الله عنه- قال:
( قلت: يا رسول الله ألا تستعملني؟ قال: فضرب بيده على منكبي ثم قال: يا أبا ذر إنك ضعيف، وإنها أمانة، وإنها يوم القيامة خزي وندامة، إلا من أخذها بحقها، وأدى الذي عليه فيها )
وفي لفظ آخر: ( يا أبا ذر إني أراك ضعيفا، وإني أحب لك ما أحب لنفسي. لا تأَمَّرنَّ على اثنين ولا تولَّينَّ مال يتيم )
مسلم (1825 ، 1826)

On the authority of Abu Dharr (may Allah be pleased with him) who requested the Messenger of Allah (peace be upon him) to appoint him in charge of certain responsibility. The Messenger of Allah (peace be upon him) patted him on the shoulder and said: “O Abu Dharr! You are weak and it is a trust and thus will be shame and regret for the people on the Day of Judgement, except for those who undertake it in a right way and perform the duties thereof”. In another narration, the Messenger of Allah (peace be upon him) said: “O Abu Dharr I notice that you are weak and I wish for you what I wish for myself. Do not be a ruler of two persons, nor a guardian of the orphan’s property” [Narrated by Muslim, Hadiths no. 1825, 1826].

An-Nawawi said that this Hadith is a strong excuse for those who want to avoid leadership and especially those who are unable to implement the responsibilities of these positions. As for shame and regret on the Day of Judgement, it will be on the side of those who are not efficient for these positions and yet undertake them, and also on the side of the efficient for such positions but do not discharge justice. This kind of people will be disgraced on the Day of Judgement and will regret what they have done in this world. On the other hand, the person who is capable of assuming the leadership responsibilities and implements justice will be rewarded with the best reward as referred to in the sound Ahadith and the consensus of opinion of the scholars.

In spite of all this, the Messenger of Allah (peace be upon him) warned Abu Dharr against assuming such positions because of the danger involved therein. Moreover, a lot of scholars among the worthy ancestors similarly warned against assuming them, and even refused to assume such positions and endured the persecution inflicted upon them because of their refusal. [Commentary on Sahih Muslim, Vol. XII, Hadith no. 210].

Two Great Principles

As-Shura

Allah [may He be Glorified] said: “And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge). (And say O Muhammad (peace be upon him) to these polytheists:) Such is Allâh, my Lord in Whom I put my trust, and to Him I turn (in all of my affairs and) in repentance.” (42:10)

Commentary:

“And in whatsoever you differ” i.e. anything of the basics of religion and its subsidiaries in which you differ.

“The decision thereof is with Allah” i.e. everything should be referred to the Book of Allah and to the Sunnah of His Messenger (peace be upon him). Whatever their judgement may be, it should be accepted to the exclusion of any other judgement.

“Such is Allah, my Lord” i.e. He is the Lord Who created mankind, provided them with sustenance and disposes of all affairs. He is also the One Who decides for His slaves by means of His legislation that covers all of their affairs.

This verse is an obvious evidence that the consensus of the Ummah on any thing is a valid proof that should be applied, because Allah [may He be Glorified] did not command us to return to His Book except when there is a difference regarding anything. Whatever the Ummah agreed upon should therefore be adopted because the entire Ummah cannot agree on an error or on something that contradicts the rulings of the Book of Allah or the Sunnah of His Messenger (peace be upon him).

“In Whom I put my trust” i.e. he (peace be upon him) and every Muslim should depend on Allah, believing that He Alone is the One that can bring about any good or prevent any harm.

“And to Him I turn in repentance” i.e. he (peace be upon him) and every Muslim should turn to Allah with their hearts and bodies obeying and worshipping Him Alone.

Thus, reliance and repentance are two great principles, which are often mentioned in the Book of Allah, because if they gather in a person he will result in his perfection. Otherwise, he will be imperfect and inefficient. Allah [may He be Glorified] said: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).” (1:5) He also said: “So worship Him (O Muhammad (peace be upon him)).” (11:123) and put your trust in Him”.

See Tafsir Ibn Sa’di, p.699. (Al-Luwaihiq Edition).

Prophetic Saying

 


عن أبي ذر -رضي الله عنه- قال:
( قلت: يا رسول الله ألا تستعملني؟ قال: فضرب بيده على منكبي ثم قال: يا أبا ذر إنك ضعيف، وإنها أمانة، وإنها يوم القيامة خزي وندامة، إلا من أخذها بحقها، وأدى الذي عليه فيها )
وفي لفظ آخر: ( يا أبا ذر إني أراك ضعيفا، وإني أحب لك ما أحب لنفسي. لا تأَمَّرنَّ على اثنين ولا تولَّينَّ مال يتيم )
مسلم (1825 ، 1826)

On the authority of Abu Dharr (may Allah be pleased with him) who requested the Messenger of Allah (peace be upon him) to appoint him in charge of certain responsibility. The Messenger of Allah (peace be upon him) patted him on the shoulder and said: “O Abu Dharr! You are weak and it is a trust and thus will be shame and regret for the people on the Day of Judgement, except for those who undertake it in a right way and perform the duties thereof”. In another narration, the Messenger of Allah (peace be upon him) said: “O Abu Dharr I notice that you are weak and I wish for you what I wish for myself. Do not be a ruler of two persons, nor a guardian of the orphan’s property” [Narrated by Muslim, Hadiths no. 1825, 1826].

An-Nawawi said that this Hadith is a strong excuse for those who want to avoid leadership and especially those who are unable to implement the responsibilities of these positions. As for shame and regret on the Day of Judgement, it will be on the side of those who are not efficient for these positions and yet undertake them, and also on the side of the efficient for such positions but do not discharge justice. This kind of people will be disgraced on the Day of Judgement and will regret what they have done in this world. On the other hand, the person who is capable of assuming the leadership responsibilities and implements justice will be rewarded with the best reward as referred to in the sound Ahadith and the consensus of opinion of the scholars.

In spite of all this, the Messenger of Allah (peace be upon him) warned Abu Dharr against assuming such positions because of the danger involved therein. Moreover, a lot of scholars among the worthy ancestors similarly warned against assuming them, and even refused to assume such positions and endured the persecution inflicted upon them because of their refusal. [Commentary on Sahih Muslim, Vol. XII, Hadith no. 210].

Some of the Manners of the Messengers (of Allah)

Hud

Allah [may He be Glorified] said: “Verily, Ibrâhîm (Abraham) was, without doubt, forbearing, used to invoking Allâh with humility, and was repentant (to Allâh all the time, again and again .” (11:75)

Commentary:

Allah [May He be Glorified] tells that Prophet Ibrâhîm (peace be upon him) was “forbearing” i.e. he was of good manners with a forgiving heart and was never enraged by the ignorance of those who are ignorant.

He also “used to invoke Allâh with humility” meaning that he used to make Du’a’ to Allah in all times.

He “was repentant” meaning that he was in the habit of repenting to Allah, establishing his repentance upon his knowledge, love and through devoting himself to Allah and keeping away from others besides Him.

See Tafsir Ibn Sa’di, p.342. (Al-Luwaihiq Edition).

Ibn Al-Qaiyim said: “The repentant is the one who is quick in seeking Allah’s Pleasure, the one who always returns to Allah and the one who exerts all possible efforts to attain the love of Allah.

Repentance includes four requirements: love of Allah, submission to Allah, nearness to Allah and turning away from others than Him.

None deserves the title “repentant” except the one who combines all these four traits.

See Madarij As-Salikîn, Vol. I, p. 467, First Edition, Darul-Kutub Al’Ilmiyah

Prophetic Saying

 


عن أبي ذر -رضي الله عنه- قال:
( قلت: يا رسول الله ألا تستعملني؟ قال: فضرب بيده على منكبي ثم قال: يا أبا ذر إنك ضعيف، وإنها أمانة، وإنها يوم القيامة خزي وندامة، إلا من أخذها بحقها، وأدى الذي عليه فيها )
وفي لفظ آخر: ( يا أبا ذر إني أراك ضعيفا، وإني أحب لك ما أحب لنفسي. لا تأَمَّرنَّ على اثنين ولا تولَّينَّ مال يتيم )
مسلم (1825 ، 1826)

 

On the authority of Abu Dharr (may Allah be pleased with him) who requested the Messenger of Allah (peace be upon him) to appoint him in charge of certain responsibility. The Messenger of Allah (peace be upon him) patted him on the shoulder and said: “O Abu Dharr! You are weak and it is a trust and thus will be shame and regret for the people on the Day of Judgement, except for those who undertake it in a right way and perform the duties thereof”. In another narration, the Messenger of Allah (peace be upon him) said: “O Abu Dharr I notice that you are weak and I wish for you what I wish for myself. Do not be a ruler of two persons, nor a guardian of the orphan’s property” [Narrated by Muslim, Hadiths no. 1825, 1826].

An-Nawawi said that this Hadith is a strong excuse for those who want to avoid leadership and especially those who are unable to implement the responsibilities of these positions. As for shame and regret on the Day of Judgement, it will be on the side of those who are not efficient for these positions and yet undertake them, and also on the side of the efficient for such positions but do not discharge justice. This kind of people will be disgraced on the Day of Judgement and will regret what they have done in this world. On the other hand, the person who is capable of assuming the leadership responsibilities and implements justice will be rewarded with the best reward as referred to in the sound Ahadith and the consensus of opinion of the scholars.

In spite of all this, the Messenger of Allah (peace be upon him) warned Abu Dharr against assuming such positions because of the danger involved therein. Moreover, a lot of scholars among the worthy ancestors similarly warned against assuming them, and even refused to assume such positions and endured the persecution inflicted upon them because of their refusal. [Commentary on Sahih Muslim, Vol. XII, Hadith no. 210].

The Fruit of Repentance to Allah

Qaf

Allah [may He be Glorified] said: “An insight and a Reminder for every slave who turns to Allâh (i.e. the one who believes in the Oneness of Allâh and performs deeds of His obedience, and always begs His pardon)” (50:8)

Commentary:

This verse came after the following two verses: “Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it? And the earth! We have spread it out, and set thereon mountains standing firm, and have produced therein every kind of lovely growth (plants)” (50:6,7) There is an indication to the fact that what is observed in the universe of accuracy and strength are concrete proofs of the perfection of Allah’s Might [may He be Glorified].

The wonderful design and creation of the heavens and the earth point out that Allah is the Wisest of all judges and All-Knowing.

Moreover, both the heavens and the earth contain a lot of benefits for the people, which denotes the comprehensiveness of Allah’s Mercy and His great Generosity and Grace. They also point out that Allah is the One and Only Master, without Whom all the creatures cannot dispense, He has neither partner (wife) nor child, there is none equal or comparable unto Him. He is the Only One to Whom worship, humiliation and love must be dedicated.

The verse refers to the fact that pondering over these signs gets man out of ignorance and formulates a remembrance of that which benefits the Muslim in his religion and in his world, and of what Allah and His Messengers brought to us. The above-mentioned results however cannot be achieved except through repentance to Allah, by having sincere love for Him, fearing His punishment, wishing for His reward and responding to the invitation of His Messengers. As for those who turn away from contemplating these verses, then neither proofs nor warners benefit those who believe not.

See Tafsir Ibn Sa’di, p.747. (Al-Luwaihiq Edition).

Prophetic Saying

 


عن أبي ذر -رضي الله عنه- قال:
( قلت: يا رسول الله ألا تستعملني؟ قال: فضرب بيده على منكبي ثم قال: يا أبا ذر إنك ضعيف، وإنها أمانة، وإنها يوم القيامة خزي وندامة، إلا من أخذها بحقها، وأدى الذي عليه فيها )
وفي لفظ آخر: ( يا أبا ذر إني أراك ضعيفا، وإني أحب لك ما أحب لنفسي. لا تأَمَّرنَّ على اثنين ولا تولَّينَّ مال يتيم )
مسلم (1825 ، 1826)

On the authority of Abu Dharr (may Allah be pleased with him) who requested the Messenger of Allah (peace be upon him) to appoint him in charge of certain responsibility. The Messenger of Allah (peace be upon him) patted him on the shoulder and said: “O Abu Dharr! You are weak and it is a trust and thus will be shame and regret for the people on the Day of Judgement, except for those who undertake it in a right way and perform the duties thereof”. In another narration, the Messenger of Allah (peace be upon him) said: “O Abu Dharr I notice that you are weak and I wish for you what I wish for myself. Do not be a ruler of two persons, nor a guardian of the orphan’s property” [Narrated by Muslim, Hadiths no. 1825, 1826].

An-Nawawi said that this Hadith is a strong excuse for those who want to avoid leadership and especially those who are unable to implement the responsibilities of these positions. As for shame and regret on the Day of Judgement, it will be on the side of those who are not efficient for these positions and yet undertake them, and also on the side of the efficient for such positions but do not discharge justice. This kind of people will be disgraced on the Day of Judgement and will regret what they have done in this world. On the other hand, the person who is capable of assuming the leadership responsibilities and implements justice will be rewarded with the best reward as referred to in the sound Ahadith and the consensus of opinion of the scholars.

In spite of all this, the Messenger of Allah (peace be upon him) warned Abu Dharr against assuming such positions because of the danger involved therein. Moreover, a lot of scholars among the worthy ancestors similarly warned against assuming them, and even refused to assume such positions and endured the persecution inflicted upon them because of their refusal. [Commentary on Sahih Muslim, Vol. XII, Hadith no. 210].

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