Tafsir of Surah Najm Ayat 1-30

Surah Najm

(The Star)

Chapter 53

Which was revealed in Makkah

 

The First Surah in which a Prostration is revealed

Al-Bukhari recorded that Abdullah [bin Masud] said, “Surat An-Najm was the first Surah in which a prostration was revealed. The Prophet (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf.” (Fath Al-Bari 8:480) Al-Bukhari recorded this Hadith in several places of his Sahih, as did Muslim, Abu Dawud and An-Nasa’i, using various chains of narration through Abu Ishaq from Abdullah. (Fath Al-Bari 2:461)

In the Name of Allah, the Most Gracious, the Most Merciful.

{1. By the star when it goes down.

2. Your companion has neither gone astray nor has he erred.

3. Nor does he speak of desire.

4. It is only a revelation revealed.}

Allah swears the Messenger is True and His Words are a Revelation from Him

Ibn Abi Hatim recorded that Ash-Shabi and others stated that the Creator swears by whatever He wills among His creation, but the created only vow by the Creator. Allah said, “By the star when it goes down.” Ibn Abi Najih reported that Mujahid said, “The star refers to Pleiades when it sets at Fajr.” (At-Tabari 22:495) Ad-Dahhak said “When the Shayatin are shot with it.” And this Ayah is like Allah’s saying; “So, I swear by the setting of the stars. And verily, that is indeed a great oath, if you but know. That is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of all that exists.” (56:75-80) Allah said; “Your companion has neither gone astray nor has erred.” This contains the subject of the oath. This part of the Ayah is the witness that the Messenger of Allah is sane and a follower of Truth. He is neither led astray, such as in the case of the ignorant who does not proceed on any path with knowledge, nor is he one who erred, such as in the case of the knowledgeable, who knows the Truth, yet deviates from it intentionally to something else. Therefore, Allah exonerated His Messenger and his Message from being similar to the misguided ways of the Christians and the erroneous paths of the Jews, such as knowing the Truth and hiding it, while abiding by falsehood. Rather, he, may Allah’s peace and blessings be on him, and his glorious Message that Allah has sent him with, are on the perfect straight path, following guidance and what is correct.

Muhammad was sent as a Mercy for all that exists; He does not speak of His Desire

Allah said, “Nor does he speak of desire”, asserting that nothing the Prophet utters is of his own desire or wish, “It is only a revelation revealed”, means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah, peace and blessings of Allah be upon him, say,

“Verily, numbers similar to the two tribes, or one of them, Rabiah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.”

A man asked, “O Allah’s Messenger! Is not Rabiah a subtribe of Mudar?” The Prophet said,

“I said what I said.” (Ahmad 5:257)

Imam Ahmad recorded that Abdullah bin Amr said, “I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, ‘You record everything you hear from the Messenger of Allah, even though he is human and sometimes speaks when he is angry.’ I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah, peace and blessings of Allah be upon him, who said,

“Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.” (Ahmad 2:162)

Abu Dawud also collected this Hadith. (Abu Dawud 4:60)

{5. He has been taught by one mighty in power.

6. Dhu Mirrah then he Istawa.

7. While he was in the highest part of the horizon,

8. Then he approached and came closer,

9. And was at a distance of two bows’ length or less.

10. So (Allah) revealed to His servant whatever He revealed.

11. The heart lied not in what he saw.

12. Will you then dispute with him about what he saw?

13. And indeed he saw him at a second descent.

14. Near Sidrat Al-Muntaha.

15. Near it is the Paradise of Abode.

16. When that covered the lote tree which did cover it!

17. The sight turned not aside, nor it transgressed beyond the limit.

18. Indeed he saw of the greatest Signs of his Lord.}

 

The Trustworthy Angel brought Allah’s Revelation to the Trustworthy Messenger

Allah the Exalted states that the Message His servant and Messenger Muhammad brought to people was taught to him by, “mighty in power”, he is Jibril, peace be upon him, “Verily, this is the Word a most honorable messenger, owner of power, with (Allah) the Lord of the Throne, obeyed (by the angels) and trustworthy.” (81:19-21) Allah said here, “Dhu Mirrah”, meaning, he is mighty in power, according to Mujahid, Al-Hasan and Ibn Zayd. (At-Tabari 22:499) In an authentic Hadith from Abdullah bin Umar and Abu Hurayrah, the Prophet said, “Charity is not allowed for a rich person nor Dhu Mirrah (a strong person) of sound mind and body.” (Abu Dawud 2:286) Allah said; “then he Istawa (rose).” this refers to the angel Jibril, according to Al-Hasan, Mujahid, Qatadah and Ar-Rabi bin Anas, (At-Tabari 22:501) “While he was in the highest part of the horizon.” meaning, Jibril rose to the highest part of the horizon, according to Ikrimah and several others; Ikrimah said, “The highest horizon where the morning comes from.” Mujahid said, “It is (the place of) sunrise.” (Al-Qurtubi 17:88) Qatadah said, “That from which the day comes.” Ibn Zayd and several others said similarly.

Imam Ahmad recorded that Abdullah bin Masud said, “The Messenger of Allah saw Jibril in his original shape having six hundred wings, each wing filling the side of the horizon, with a colourful array, and pearls and rubies falling from each wing as much as only Allah knows.” (Ahmad 1:395) Only Imam Ahmad collected this Hadith.

Imam Ahmad recorded that Abdullah bin Abbas said, “The Prophet asked Jibril to appear himself to him in his original shape and Jibril said to him, ‘Invoke your Lord.’ The Prophet invoked his Lord the Exalted and Most Honored, and a great huge figure appeared to him from the east and kept rising and spreading. When the Prophet saw Jibril in his original shape, he was knocked unconscious. Jibril came down and revived the Prophet and wiped the saliva off of his cheeks.” (At-Tabari 22:503) Only Ahmad collected this Hadith.

Meaning of “at a distance of two bows’ length or less

Allah’s statement, “And was at a distance of two bows length or less.” means, Jibril came closer to Muhammad when Jibril was descending to him on earth. At that time, the distance between them became only two bow lengths, when the bows are extended to full length, according to Mujahid and Qatadah. It was said that the meaning here is the distance between the bow’s string and its wood center. Allah’s statement, (or less) indicates that the distance was as only as far described, not more. This type of usage is found in several instances in the Qur’an, such as, “Then, after that, your hearts were hardened and became as stones or even worse in hardness.” (2:74) The Ayah says that their hearts became not softer than rocks, but as hard and difficult as rocks, and more. There is a similar Ayah, “fear men as they fear Allah or even more.” (4:77), and Allah’s statement, “And We sent him to hundred thousand (people) or even more.” (37:147), indicating that they were not less than a hundred thousand, but that amount or more. Therefore, this verifies the facts mentioned, leaving no doubt or means of refute. Similarly, Allah said, “And was at a distance of two bow lengths or less.” We stated before that it was Jibril who came down near the Prophet , according to A’ishah, the Mother of the faithful, Abdullah bin Masud, Abu Dharr and Abu Hurayrah. (At-Tabari 22:504) We will mention their statements about this soon afterwards, Allah willing. Ibn Jarir recorded that Abdullah bin Masud said about this Ayah, “And was at a distance of two bow lengths or less.” “Allah’s Messenger, peace and blessings of Allah be upon him, said,

“I saw Jibril; he had six hundred wings.” (At-Tabari 22:503)

Al-Bukhari recorded that Talq bin Ghannam said that Za’idah said that Ash-Shaybani said, “I asked Zirr about the Ayah, “And was at a distance of two bow lengths or less. So (Allah) revealed to His servant whatever He revealed.” Zirr said, “Abdullah narrated to us that Muhammad saw Jibril having six hundred wings.” (Fath Al-Bari 8:476)

Allah’s statement, “So he revealed to His servant whatever He revealed.” means, Jibril conveyed to Allah’s servant Muhammad whatever he conveyed. Or, the meaning here could be: Allah revealed to His servant Muhammad whatever He revealed through Jibril. Both meanings are correct. Said bin Jubayr said about Allah’s statement, “So He revealed to His servant whatever He revealed.” “Allah revealed to him, “Did He not find you an orphan.” (93:6), and, “And have We not raised high your fame” (94:4)” (Al-Qurtubi 17:52) Someone else said, “Allah revealed to the Prophet that the Prophets will not enter Paradise until he enters it first, and the nations will not enter it until his Ummah enters it first.”

Did the Prophet see His Lord during the Night of Isra?

Allah said next, “The heart lied not in what he saw. Will you then dispute with him about what he saw?” Muslim recorded from Ibn Abbas about: “The heart lied not in what he saw”, and, “And indeed he saw him at a second descent.”“He saw Allah twice in his heart.” (Muslim 1:158) Simak reported a similar from Ikrimah from Ibn Abbas. (At-Tabari 22:507) Abu Salih, As-Suddi and several others said similarly that the Prophet saw Allah twice in his heart. (At-Tabari 22:508)

Masruq said, “I went to A’ishah and asked her, ‘Did Muhammad, peace and blessings of Allah be upon him, see his Lord?’ She said, ‘You said something that caused my hair to rise!’ I said, ‘Behold!’ and recited this Ayah, “Indeed he saw of the greatest signs of his Lord.” She said, ‘Where did your mind wander? It was Jibril. Whoever says to you that Muhammad saw his Lord, or hid any part of what he was commanded (i.e., Allah’s Message), or knew any of the five things which only Allah knows, “Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain…” (31:34), Then he invents a great lie against Allah! The Prophet, peace and blessings of Allah be upon him, only saw Jibril twice, in his original shape, once near Sidrat Al-Muntaha and another time in Ajyad (in Makkah) while Jibril had six hundred wings that covered the horizon.” (Tuhfat Al-Ahwadhi 9:167) [The authentic narrations recorded by Muslim do not mention seeing Jibril at the Sidrah]

Muslim recorded that Abu Dharr said, “I asked the Messenger of Allah , ‘Have you seen your Lord?’ He said,

“How can I see Him since there was a light?”

In another narration, the Prophet, peace and blessings of Allah be upon him, said,

“I only saw a light.” (Muslim 1:161)

Allah’s statement, “And indeed he saw him at a second descent. Near Sidrat Al-Muntaha. Near it is the Paradise of Abode.”

This is the second time the Messenger of Allah, peace and blessing of Allah be upon him, saw Jibril in that shape that Allah created him; it was during the Night of Isra. We mentioned the various hadiths about the Night of Isra in the beginning of Surah Al-Isra. Therefore, there is no need to repeat them here.

Imam Ahmad recorded that Ibn Masud commented: “And indeed he saw him at a second descent. Near Sidrat Al-Muntaha.”  “The Messenger of Allah, peace and blessings of Allah be upon him, said,

“I saw Jibril while he had six hundred wings and a colorful array of pearls and rubies falling from the feathers of his wings.” (Ahmad 1:460)

This Hadith has a good, strong chain of narration. Ahmad also recorded that Abdullah [Ibn Masud] said, “The Messenger of Allah saw Jibril in his original shape while Jibril had six hundred wings, each wing covering the side of the horizon. From his wings, precious stones were dropping of which only Allah has knowledge.” (Ahmad 1:355) This Hadith has a good chain of narration.

Imam Ahmad recorded that Abdullah bin Masud said, “The Messenger of Allah, peace and blessings of Allah be upon him, said,

“I saw Jibril over Sidrat Al-Muntaha while he had six hundred wings.”

One of the subnarrators of the Hadith asked Asim about Jibril’s wings and Asim refused to elaborate. So some of his companions were asked and one of them said, “Each wing was covering what is between the east and the west.” (Ahmad 1:407) This Hadith has a good chain of narration.

Imam Ahmad recorded that Ibn Masud said that Allah’s Messenger, peace and blessings of Allah be upon him, said:

“Jibril came to me wearing green with pearls hanging down.”

This Hadith has a good chain of narration.

Imam Ahmad recorded that Amir said that Masruq asked A’ishah, “O Mother of the faithful, has Muhammad seen his Lord, the Exalted and Most Honored” She said, “Glorious is Allah! My hair is standing on end because of what you said. Three matters, if one tells you about any of them, will have lied. Whoever tells you that Muhammad has seen his Lord, will have lied.” She then recited these two Ayat, “No vision can grasp Him, but He grasps all vision.” (6:103), and, “It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind a veil.”(42:51) She went one, “And whoever tells you that Muhammad knew what the morrow will bring, will have uttered a lie.” She then recited, “Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.”(31:34) A’ishah said, “And whoever tells you that Muhammad has hidden any part of the Message will have lied,” and she then recited this Ayah, “O Messenger proclaim which has been sent down to you from your Lord.” (5:67). She went one, “However, he saw Jibril twice in his original shape.” (Ahmad 6:49)

Imam Ahmad also recorded that Masruq said, “I asked A’ishah, ‘Did not Allah say, “And indeed he saw him in the clear horizon.” (81:23), and, “And indeed he saw him at a second descent” She said, “I was the first among this Ummah to ask Allah’s Messenger about it. He said,

“That was Jibril.”

He only saw him twice in his actual and real figure. He saw Jibril descend from heaven to earth and was so huge that he covered the whole horizon between the sky and earth.” (Ahmad 6:241) This Hadith is recorded in the Two Sahihs via Ash-Shabi. (FathAl-Bari 8:472)

Angels, Light and colors covered Sidrat Al-Muntaha

Allah said, “When that covered the lote tree which did cover it!” We mentioned before, in the Hadiths about Al-Isra’ that the angels, Allah’s Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that Abdullah bin Masud said, “When the Messenger of Allah was taken on the Isra’ journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there, “When that covered the lote tree which did cover it!” He said, “Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.” (Ahmad 1:422) Muslim collected this Hadith. (Muslim 1:157)

Allah’s statement, “The sight turned not aside, nor it transgressed beyond the limit.” indicates that the Prophet’s sight did not turn right or left, according to Ibn Abbas, (At-Tabari 22:521) “nor it transgressed beyond the limit.” not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet’s firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given.

Allah’s statement, “Indeed he saw of the greatest signs of his Lord.” is similar to another Ayah, “In order that We might show him of Our Ayat.” (17:1), meaning, signs that testify to Allah’s might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra’ journey, because Allah said, “Indeed he saw of the greatest signs of his Lord.” They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.

{19. Have you then considered Al-Lat, and Al-Uzza.

20. And Manat, the other third

21. Is it for you the males and for Him the females?

22. That indeed is a division most unfair!

23. They are but names which you have named – you and your fathers – for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!

24. Or shall man have what he wishes

25. But to Allah belongs the last (Hereafter) and the first (the world).

26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.}

Refuting Idolatry, Al-Lat and Al-Uzza

Allah the Exalted rebukes the idolators for worshipping idols and taking rivals to Him. They built houses for their idols to resemble the Kabah built by Prophet Ibrahim, Allah’s Khalil. “Have you then considered Al-Lat?” Al-Lat was a white stone with inscriptions on. There was a house built around Al-Lat in At-Ta’if with curtains, servants and a sacred courtyard around it. The people of At-Ta’if, the tribe of Thaqif and their allies, worshipped Al-Lat. They would boast to Arabs, except the Quraysh, that they had Al-Lat. Ibn Jarir said, “They derived Al-Lat’s name from Allah’s Name, and made it feminine. Allah is far removed from what they ascribe to Him. It was reported that Al-Lat is pronounced Al-Lat because, according to Abdullah bin Abbas, Mujahid, and Ar-Rabi bin Anas, Al-Lat was a man who used to mix Sawiq (a kind of barley mash) with water for the pilgrims during the time of Jahiliyyah. When he died, they remained next to his grave and worshipped him.” (At-Tabari 22:523) Al-Bukhari recorded that Ibn Abbas said about Allah’s statement, “Al-Lat, and Al-Uzza.” “Al-Lat was a man who used to mix Sawiq for the pilgrims.” (Fath Al-Bari 8:478) Ibn Jarir said, “They also derived the name for their idol Al-Uzza from Allah’s Name Al-Aziz. Al-Uzza was a tree on which the idolators placed a monument and curtains, in the area of Nakhlah, between Makkah and At-Ta’if. The Quraysh revered Al-Uzza.” (At-Tabari 22:523) During the battle of Uhud, Abu Sufyan said, “We have Al-Uzza, but you do not have Al-Uzza.” Allah’s Messenger replied,

“Say, “Allah is Our Supporter, but you have no support.” (Fath Al-Bari 6:188)

Manat was another idol in the area of Mushallal near Qudayd, between Makkah and Al-Madinah. The tribes of Khuzaah, Aws and Khazraj used to revere Manat during the time of Jahiliyyah. They used to announce Hajj to the Kabah from next to Manat. Al-Bukhari collected a statement from A’ishah with this meaning. (Fath Al-Bari 8:479) There were other idols in the Arabian Peninsula that the Arabs revered just as they revered the Kabah, besides the three idols that Allah mentioned in His Glorious Book. Allah mentioned these three here because they were more famous than the others.

Muhammad bin Ishaq narrated, “Al-Lat belonged to the tribe of Thaqif in the area of At-Ta’if. Banu Muattib were the custodians of Al-Lat and its servants.” (Ibn Hisham 1:87) I say that the Prophet sent Al-Mughirah bin Shubah and Abu Sufyan Sakhr bin Harb to destroy Al-Lat. They carried out the Prophet’s command and built a Masjid in its place in the city of At-Ta’if.

Muhammad bin Ishaq said that Manat used to be the idol of the Aws and Khazraj tribes and those who followed their religion in Yathrib (Al-Madinah). Manat was near the coast, close to the area of Mushallal in Qudayd. The Prophet, peace and blessings of Allah be upon him, sent Abu Sufyan Sakhr bin Harb or Ali bin Abi Talib to demolish it. Ibn Ishaq said that Dhul-Khalasah was the idol of the tribes of Daws, Khatham and Bajilah, and the Arabs who resided in the area of Tabalah. (Ibn Hisham 1:87) I say that Dhul-Khalasah was called the Southern Kabah, and the Kabah in Makkah was called the Northern Kabah. The Messenger of Allah, peace and blessings of Allah be upon him, sent Jarir bin Abdullah Al-Bajali to Dhul-Khalasah and he destroyed it. Ibn Ishaq said that Fals was the idol of Tay’ and the neighboring tribes in the Mount of Tay’, such as Salma and Ajja. Ibn Hisham said that some scholars of knowledge told him that the Messenger of Allah, peace and blessings of Allah be upon him, sent Ali bin Abi Talib to Fals and he destroyed it and found two swords in its treasure, which the Prophet then gave to Ali as war spoils. Muhammad bin Ishaq also said that the tribes of Himyar, and Yemen in general, had a house of worship in Sana’ called Riyam. He mentioned that there was a black dog in it and that the religious men who went with Tubba removed it, killed it and demolished the building. Ibn Ishaq said that Ruda’ was a structure of Bani Rabiah bin Kab bin Sad bin Zayd Manat bin Tamim, (Ibn Hisham 1:89) which Al-Mustawghir bin Rabiah bin Kab bin Sad demolished after Islam. In Sindad there was Dhul-Kabat, the idol of the tribes of Bakr and Taghlib, the sons of the Wa’il, and also the Iyad tribes.

Refuting the Idolators Who appoint Rivals to Allah and claim that the Angels were Females

Allah the Exalted said, “Have you then considered Al-Lat, and Al-Uzza. And Manat, the other third”, then Allah said, “Is it for you the males and for Him the females?” Allah asked the idolators, ‘do you choose female offspring for Allah and give preference to yourselves with the males If you made this division between yourselves and the created, it would be, “a division most unfair!” meaning, it would be an unfair and unjust division. ‘How is it then that you make this division between you and Allah, even though this would be foolish and unjust, if you made it between yourselves and others?’ Allah the Exalted refutes such innovated lies, falsehood and atheism they invented through worshipping the idols and calling them gods, “They are but names which you have named – you and your fathers” of your own desire, “for which Allah has sent down no authority.” meaning, proof, “They follow but a guess and that which they themselves desire,” they have no proof, except their trust in their forefathers who took this false path in the past, as well as, their lusts and desires to become leaders, and thereby gain honor and reverence for their forefathers, “whereas there has surely come to them the guidance from their Lord!”, meaning, Allah has sent them Messengers with the clear truth and unequivocal evidence. However, they did not adhere to or follow the guidance that came to them through the Prophets.

Wishful Thinking does not earn One Righteousness

Allah the Exalted said, “Or shall man have what he wishes”, asserting that not everyone gets the goodness that he wishes, “It will not be in accordance with desires (of Muslims), nor those of the People of Scripture.” (4:123) Allah says, not everyone who claims to be guided is truly guided, and not everyone gets what he wishes for himself. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah, peace and blessings of Allah be upon him, said,

“When one of you wishes for something, let him be careful with what he wishes for, because he does not know what part of his wish will be written for him.” (Ahmad 2:357) [There is a slight deficiency in the chain of narrators]

Only Ahmad collected this Hadith. Allah’s statement, “But to Allah belongs the last and the first.” meaning, all matters belong to Allah and He is the King and Owner of this world and the Hereafter, Who does what He will in both lives. Whatever He wills, occurs and whatever He does not will, never occurs.

No Interecession except with Allah’s Leave

Allah said, “And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.” As He said; “Who is he that can intercede with Him except with His permission?” (2:255) and, “Intercession with Him profits not except for him whom He permits.” (34:23) ‘If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them’ Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.

{27. Verily, those who believe not in the Hereafter, name the angels with female names.

28. But they have no knowledge thereof. They follow but conjecture, and verily, conjecture is no substitute for the truth.

29. Therefore withdraw from him who turns away from Our Reminder and desires nothing but the life of this world.

30. That is what they could reach of knowledge. Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.}

Refuting the Claim of the Idolators that the Angels are Allah’s Daughters

Allah the Exalted admonishes the idolators for calling the angels female names and claiming that they are Allah’s daughters. Allah is far removed from what they ascribe to Him. Allah the Exalted said in another Ayah, “And they make females the angels, who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!” (43:19) Allah’s statement here, “But they have no knowledge thereof.” meaning, they have no correct knowledge testifying to their statements. What they say is all lies, falsehood, fake and utter atheism, “They follow but conjecture, and verily, conjecture is no substitute for the truth.” meaning, conjecture is of no benefit and never takes the place of truth. In a Hadith recorded in the Sahih, the Messenger of Allah, peace and blessings of Allah be upon him, said,

“Beware of suspicion, for suspicion is the most lying speech.” (Fath Al-Bari 5:441)

The Necessity of turning away from the People of Misguidance

Allah’s statement, “Therefore withdraw from him who turns away from Our Reminder”, means, stay away from those who turn away from the Truth and shun them, “and desires nothing but the life of this world.” meaning, whose aim and knowledge are concentrated on this life; this is the goal of those who have no goodness in them, “That is what they could reach of knowledge.” meaning, seeking this life and striving hard in its affairs is the best knowledge they have acquired.

There is also the reported supplication: “O Allah! Make not this life the greatest of our concerns nor the best knowledge that we can attain.” (Tuhfat Al-Ahwadhi 9:476) Allah’s statement, “Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.” meaning, He is the Creator of all creatures and He knows whatever benefits His servants. Allah is the One Who guides whom He wills and misguides whom He wills, and all of this indicates His power, knowledge and wisdom. Certainly, He is Just and never legislates or decrees unjustly.

Tafsir Ibn Kathir (Abridged) Vol 9 Pages 305-326

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