Presently I am studying the Parables from the Glorious Qur'an and decided to share some here with you.

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

A Man belonging to many Partners

Surah Az-Zumar 39:29

29. Allah puts forth a parable: a man belonging to many partners disputing with one another, and a man belonging entirely to one master. Are those two equal in comparison? All the Praises and thanks be to Allah! But most of them know not.

The Parable of Shirk

Allah puts forth a parable: a man belonging to many partners disputing with one another, meaning, they were disputing concerning that slave in whom they all had a share.

(and a (slave) man belonging entirely to one master, means, no one owned him except that one man.

Are those two equal in comparison? meaning, they are not the same. By the same token, the idolator who worships other gods besides Allah and the sincere believer who worships none besides Allah, with no partner or associate, are not equal. What comparison can there be between them Ibn `Abbas, may Allah be pleased with him, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer.'' Because this parable is so clear and obvious, Allah then says:

All the praises and thanks be to Allah! i.e. for establishing proof against them.

But most of them know not, means, and for this reason they associate others in worship with Allah.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

26. Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the truth from their Lord, but as for those who disbelieve, they say: �What did Allah intend by this parable?� by it He misleads many, and many He guides thereby. And He

A Parable about the Life of This World

Abu Ja`far Ar-Razi reported that Ar-Rabi` bin Anas commented on this Ayah (2:26); "This is an example that Allah has given for the life of this world. The mosquito lives as long as it needs food, but when it gets fat, it dies. This is also the example of people whom Allah mentioned in the Qur'an: when they acquire (and collect the delights of) the life of this world, Allah then takes them away.'' Afterwards, he recited,

(So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing) (6:44)

In this Ayah (2:26) Allah stated that He does not shy away or hesitate in making an example or parable of anything, whether the example involves a significant or an insignificant matter.

Allah's statement,

Or so much more when it is bigger than it  Fama fawqaha means, something bigger than the mosquito, which is one of the most insignificant and tiniest of creatures. Muslim narrated that Aishah said that the Messenger of Allah said,

(No Muslim is harmed by a thorn, Fama fawqaha (or something larger), but a good deed will be written for him and an evil deed will be erased from his record.)

So Allah has informed us that there is no matter that is too small that is exempt from being used as an example, even if it was as insignificant as a mosquito or a spider. Allah said,

(O mankind! A similitude has been coined, so listen to it (carefully): Verily, those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.) (22:73),

Mujahid commented on Allah's statement,

Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger than it. "The believers believe in these parables, whether they involve large matters or small, because they know that they are the truth from their Lord, and Allah guides the believers by these parables.''

In his Tafsir, As-Suddi reported that Ibn `Abbas, Ibn Mas`ud and other people among the Companions said,

By it He misleads many, "Meaning the hypocrites. Allah guides the believers with these parables, and the straying of the hypocrites increases when they reject the parables that Allah mentioned for them which they know are true. This is how Allah misleads them.''

And He guides thereby meaning, with the parables,

many from among the people of faith and conviction. Allah adds guidance to their guidance, and faith to their faith, because they firmly believe in what they know to be true, that is, the parables that Allah has mentioned. This is guidance that Allah grants them;

And He misleads thereby only the Fasiqin (the rebellious, disobedient to Allah), meaning, the hypocrites. The Arabs say that the date has Fasaqat, when it comes out of its skin, and they call the mouse a Fuwaysiqah, because it leaves its den to cause mischief. The Two Sahihs recorded `A'ishah saying that the Messenger of Allah said,

(Five animals are Fawasiq, and they must be killed during Ihram and otherwise: the crow, the kite, the scorpion, the mouse and the rabid dog.)

Fasiq, includes the disbeliever and the disobedient. However, the Fisq of the disbeliever is worse, and this is the type of Fasiq that the Ayah is describing here, because Allah described them as,

(Those who break Allah's covenant after ratifying it, and sever what Allah has ordered to be joined and do mischief on earth, it is they who are the losers.) (2:27)

These are the characteristics of the disbelievers and they contradict the qualities of the believers.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

A Proud Man and a Humble Believer

Surah Al-Kahf 18:32-44

32. And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date palms; and had put between them green crops (cultivated fields).

33. Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of both.

34. And he had Thamar, and he said to his companion in the course of discussion: "I am greater than you in wealth and have a mightier entourage.''

35. And he went into his garden while having been unjust to himself. He said: "I do not think that this will ever perish.''

36. "And I do not think the Hour will ever come, and if indeed I am brought back to my Lord, I surely, shall find better than this when I return to Him.''

The Example of the Rich Idolators and the Poor Muslims

After mentioning the idolators who were too arrogant to sit with the poor and weak among Muslims, showing off before them with their wealth and noble lineage, Allah then gives a parable for them of two men, one of whom Allah gave two gardens of grapes, surrounded with palm trees and cultivated with crops throughout. All of the trees and plants were abundantly fruitful, providing readily accessible, good quality produce. Allah says:

Each of those two gardens brought forth its produce, meaning, produced its fruits,

and failed not in the least therein, meaning, nothing at all was diminishing.

and We caused a river to gush forth in the midst of both means, rivers were flowing through them here and there.

And he had Thamar, It was said that what was meant here was wealth, and it was said that what was meant were fruits, which is the more apparent meaning here. This is also supported by the alternative recitation, Thumr, which is the plural of Thamrah (fruit) just as Khushb is the plural of Khashab (wood). Others recite it as Thamar.

and he said the owner of the two gardens

to his companion in the course of discussion means, while he was disputing with him and boasting to him and showing off,

I am greater than you in wealth and have a mightier entourage meaning, `I have more servants, attendants and children.' Qatadah said, "This, by Allah, is the wish of the immoral to have a lot of wealth and a large entourage."

And he went into his garden having been unjust to himself, meaning, in his disbelief, rebellion, arrogance and denial of the Hereafter.

He said: "I do not think this will ever perish.'' Thus he was allowing himself to be deceived because of the plants, fruits and trees that he saw, and the rivers flowing through the different parts of his gardens. He thought that it could never come to an end or cease or be destroyed. This was because of his lack of understanding and the weakness of his faith in Allah, and because he was enamored with this world and its adornments, and because he disbelieved in the Hereafter. So he said:

"And I do not think the Hour will ever come...'') meaning, will ever happen

and if indeed I am brought back to my Lord, I surely shall find better than this when I return to Him  meaning, `if there is a Hereafter and a return to Allah, then I will have a better share than this with my Lord, for if it were not that I am dear to Him, He would not have given me all this.' As Allah says elsewhere:

(But if I am brought back to my Lord, surely there will be for me the best with Him.) [41:50]

(Have you seen him who disbelieved in Our Ayat and said: "I shall certainly be given wealth and children [if I will be alive again).'')[19:77] He took it for granted that Allah would give him this, without any sound evidence for that. The reason why this Ayah was revealed was because of Al-`As bin Wa'il, as we will explain in the appropriate place, if Allah wills. In Allah we put our trust.

37. His companion said to him during his discussion: "Do you disbelieve in Him Who created you out of dust, then out of Nutfah, then fashioned you into a man''

38. "But as for my part, (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord.''

39. "It was better for you to say, when you entered your garden: `That which Allah wills! There is no power but with Allah!' If you see me less than you in wealth, and children,''

40. "It may be that my Lord will give me something better than your garden, and will send on it Husban from the sky, then it will be as a barren slippery earth.''

41. "Or the water thereof becomes Ghawran so that you will never be able to seek it.''

The Response of the Poor Believer

Allah tells us how the rich man's believing companion replied to him, warning and rebuking him for his disbelief in Allah and allowing himself to be deceived.

Do you disbelieve in Him Who created you out of dust...This is a denunciation, pointing out the seriousness of his rejection of his Lord Who created and formed man out of dust -- that is, referring to Adam -- then made his offspring from despised liquid, as Allah says:

)How can you disbelieve in Allah Seeing that you were dead and He gave you life) [2:28] meaning, how can you reject your Lord and His clear signs to you, which every one recognizes in himself, for there is no one among His creatures who does not know that he was nothing, then he came to be, and his existence is not due to himself or any other creature. He knows that his existence is due to his Creator, beside Whom there is no other god, the Creator of all things. So the believer said:

But as for my part, (I believe) that He is Allah, my Lord, meaning, `I do not say what you say; rather I acknowledge the Oneness and Lordship of Allah,'

and none shall I associate as partner with my Lord,  meaning, He is Allah, the One Who is to be worshipped Alone, with no partner or associate. Then he said:

It was better for you to say, when you entered your garden, `That which Allah wills! There is no power but with Allah!' If you see me less than you in wealth, and children. Here he was urging and encouraging him to say that, as if he was saying, "When you entered your garden and looked at it and liked it, why wouldn't you praise Allah for the blessings He gave you and the wealth and children that He has given to you and not to others Why did you not say `That which Allah wills! There is no power but with Allah!''' One of the Salaf said, "Whoever is delighted with something in his circumstances or his wealth or his children, let him say, `That which Allah wills! There is no power but with Allah!''' This is based on this Ayah. It was reported in the Sahih from Abu Musa that the Messenger of Allah said:

Shall I not tell you about some of the treasure of Paradise La hawla wa la quwwata illa billah (There is no power or might but with Allah).)

It may be that my Lord will give me something better than your garden,.. in the Hereafter

and will send on it on your garden in this world, which you think will never come to an end or cease to be,

Husban from the sky,  Ibn `Abbas, Ad-Dahhak and Qatadah said -- and Malik narrated that Az-Zuhri said -- a punishment from heaven. The apparent meaning is that it is a mighty rain which would disrupt his garden and uproot its plants and trees. As he said:

then it will be as a barren slippery earth. meaning, smooth mud in which one cannot get a foothold. Ibn `Abbas said, "Like land without vegetation, where nothing grows.''

Or the water thereof becomes Ghawran means, it disappears into the earth, which is the opposite of flowing water that seeks the surface of the earth. So Gha'ir is to go lower, as Allah says:

(Say: "Tell me! If your water were Ghawran, who then can supply you with flowing water'') [67: 30] meaning, water that flows in all directions. And here Allah says:

Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it. Ghawr is from the same root as Gha'ir and has a similar meaning, but is more intensive.

42. So his fruits were encircled (with ruin). And began Yuqallibu his hands over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: "Would that I had ascribed no partners to my Lord!"

43. And he had no group of men to help him against Allah, nor could he defend (or save) himself.

44. There (on the Day of Resurrection), Al-Walayah will be for Allah (Alone), the True God. He (Allah) is the best for reward and the best for the final end.

The Evil Results of Kufr

Allah says:

So his fruits were encircled, meaning his wealth, or according to the other opinion, his crops. What is meant is that what this disbeliever was afraid of and what the believer had terrified him actually had happened. A storm struck his garden, a garden which he had erroneously thought would last forever, distracting him from thoughts of Allah, may He be glorified.

And he began Yuqallibu his hands over what he had spent upon it, Qatadah said: "He was clasping his hands together in a gesture of regret and grief for the wealth he had lost.''

and he could only say: "Would that I had ascribed no partners to my Lord!"

And he had no group of men meaning a clan or children, as he had vainly boasted,

to help him against Allah, nor could he defend himself.

There, Al-Walayah will be for Allah, the True God. Here there are differences in recitation. Some of the reciters pause at the word there,

nor could he defend himself there i.e., at that time, when Allah sends the punishment upon him, there will be no one to save him. Then they start the next phrase with

Al-Walayah will be for Allah, the True God. Some of them pause at the phrase

nor could he defend himself and start the next phrase;

There, Al-Walayah will be for Allah, the True God. There is a further difference in the recitation of the word Al-Walayah. Some read it as Al-Walayah, which gives the meaning that all allegiance will be to Allah, i.e., on that Day everyone, believer or disbeliever, will return to Allah, for allegiance and submission to Him when the punishment comes to pass. This is like the Ayah:

So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as partners.'') [40:84] and Allah says concerning the Fir`awn;

(Till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims.'' Now! While you refused to believe before and you were one of the mischief-makers.) [10:90-91] Some others read it as Al-Wilayah, meaning that on that Day the rule will belong to Allah, the True God. Some read Haqqu (True) refering to Al-Wilayah, as in the Ayah;

(The sovereignty on that Day will be the true (sovereignty), belonging to the Most Gracious (Allah), and it will be a hard Day for the disbelievers) [25:26]. Others it read Haqqi referring to Allah, may He be glorified, as in the Ayah:

(Then they are returned to Allah, their True Protector.) [6:62] So Allah says:

He (Allah) is the best to reward and the best for the final end, for deeds that were done for the sake of Allah, their reward is good and their consequences are all good.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As salaamu alaikum, sister Alwardah,

Thank you very much for these posts.  Insha'a Allah, you will post more.  May Allah bless you for your efforts.

Peace, ummziba.

Assalamualaikum wa rahmatullah,

Subhan allah this is a beautiful thread. Thank you for your efforts, may allah reward you manifolds.

I quickly skimmed thru the stories but insha allah will come back and read every detail.

Jazak allah khair.

Maa salaama,

Nausheen

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Blind and Deaf

Surah Hud 11:24

 24. The likeness of the two parties is as the blind and the deaf and the seer and the hearer. Are they equal when compared Will you not then take heed.

In the preceding Ayat Allah Subhanahu wa Ta'ala tells us about the Disbelievers and Believers. In this Ayah we have the parable.

The Parable of the Believers and the Disbelievers

Then, Allah, the Exalted, makes a parable of the disbelievers and the believers. He says,

The likeness of the two parties This refers to those disbelievers whom Allah first described as wretched, and then those believers whom He described with delightfulness. The first group is like one who is blind and deaf, while the second group is like he who sees and hears. Thus, the disbeliever is blind from the truth in this life and in the Hereafter. He is not guided to goodness, nor does he recognize it. He is deaf from hearing the proofs, thus he does not hear that which would benefit him. As Allah says,

(Had Allah known of any good in them, He would indeed have made them listen.)[8:23] The believer is smart, bright and clever. He sees the truth and distinguishes between the truth and falsehood. Thus, he follows the good and abandons the evil. He hears and distinguishes between the proof and skepticisms. Therefore, falsehood does not overcome him. Are these two types of people alike

Will you not then take heed This statement means, "Will you not consider, so that you may distinguish between these two categories of people.'' This is as Allah mentions in another verse,

Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.)[59:20] Allah also says,

Not alike are the blind and the seeing. Nor are (alike) darkness and light. Nor are (alike) the shade and the sun's heat. Nor are (alike) the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves. You are only a Warner. Verily, We have sent you with the truth, a bearer of glad tidings and a Warner. And there never was a nation but a Warner had passed among them.)[35:19-24]

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Ashes blown about by the wind

Surah Ibrahim 14:18

18. The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day; they shall not be able to get aught of what they have earned. That is the straying, far away (from the right path).

A Parable for the Deeds of the Disbelievers

This is a parable that Allah has given for the deeds and actions of the disbelievers who worshipped others besides Him and rejected His Messengers, thus building their acts on groundless basis. Their actions vanished from them when they were most in need of their rewards. Allah said,

The parable of those who disbelieved in their Lord is that their works on the Day of Judgment, when they will seek their rewards from Allah the Exalted. They used to think that they had something, but they will find nothing, except what remains of ashes when a strong wind blows on it,

on a stormy day; They will not earn rewards for any of the good works they performed during this life, except what they can preserve of ashes during a day of strong wind. Allah said in other Ayat,

(And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.)[25:23],

(The parable of what they spend in this world is that of a wind which is extremely cold; it struck the harvest of a people who did wrong against themselves and destroyed it. Allah wronged them not, but they wronged themselves.)[3:117],and,

(O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His parable is that of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.)[2:264] Allah said in this Ayah,

That is the straying, far away from the right path meaning, their work and deeds were not based on firm, correct grounds, and thus, they lost their rewards when they needed them the most.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Evil Deed Nullify Good Deeds

Surah Al Baqarah 2: 266

 266. Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt Thus does Allah make clear His Ayat to you that you may give thought.

The Example of Evil Deeds Nullifying Good Deeds

Al-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah, "According to your opinion, about whom was this Ayah revealed,

Would any of you wish to have a garden with date palms and vines...''

They said, "Allah knows best.'' `Umar became angry and said, "Say we know or we do not know.'' Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it.'' `Umar said, "O my nephew! Say your opinion and do not belittle yourself.'' Ibn `Abbas said, "This is an example set for a deed.'' `Umar said, "What type of deed'' Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works.''

This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said,

while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind  with heavy wind,

that is fiery, so that it is burnt  meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like?

Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said,

Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein. But he lost all this in his old age,

while he is stricken with old age while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak.''

In his Mustadrak, Al-Hakim recorded that the Messenger of Allah used to say in his supplication,

(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.)

This is why Allah said,

Thus Allah makes clear to you His Laws in order that you may give thought meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said,

(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) [29:43].

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Dog who lolls out his tongue

Surah Al-A'raf 7:175-177

175. And recite to them the story of him to whom We gave Our Ayat, but he threw them away; so Shaytan followed him up, and he became of those who went astray.

176. And had We willed, We would surely have elevated him therewith, but he clung to the earth and followed his own vain desires. So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants. Such is the parable of the people who reject Our Ayat. So relate the stories, perhaps they may reflect.

177. Evil is the parable of the people who rejected Our Ayat, and used to wrong themselves.

 Story Bal`am bin Ba`ura

`Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah's statement,

And recite to them the story of him to whom We gave Our Ayat, but he threw them away "Is about Bal`am bin Ba`ura' a man from the Children of Israel.'' Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud. Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, "He is Sayfi, son of Ar-Rahib.'' Qatadah commented that Ka`b said, "He was a man from Al-Balqla' (a province of Jordan) who knew Allah's Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants.'' Al-`Awfi reported that Ibn `Abbas said, "He is Bal`am bin Ba`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them.'' Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in supplication in times of difficulty. Allah's Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion.'' `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, "He is Bal`am son of Ba`ura'.'' Similar was said by Mujahid and `Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf. `Ali bin Abi Talhah reported that Ibn `Abbas said, "He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah's Greatest Name.'' `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, "When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah's statement,

but he threw them away; so Shaytan followed him up.''' Allah said next,

And had We willed, We would surely have elevated him therewith from the filth of this earthly life through the Ayat that We gave him knowledge of,

but he clung to the earth, he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, "This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.'' He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know'' They said, "We have no other dwelling area.'' So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!'' He said, "It is against my will. This is a matter that Allah has decided.'' He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter.'' This Ayah was revealed about the story of Bal`am son of Ba`ura'

And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,

perhaps they may reflect. Allah said next,

So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants. Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah, 

(It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)[2:6] and,

(Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them -- (and even) if you ask seventy times for their forgiveness -- Allah will not forgive them.) [9:80] and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri.

So relate the stories, perhaps they may reflect Allah said next to His Prophet Muhammad,

So relate the stories, perhaps they may- the Children of Israel, who have knowledge of the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly,

perhaps they may reflect, and avoid Bal`am's behavior, for Allah has given the Jews knowledge and made them superior to the Bedouins surrounding them. He gave them the description of Muhammad which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad, in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said,

Evil is the parable of the people who rejected Our Ayat. Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah said,

(The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah's statement,

and they used to wrong themselves means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Fertile garden

Surah Al Baqarah 2: 265

265. And the parable of those who spend their wealth seeking Allah's pleasure while they in their own selves are sure and certain that Allah will reward them (for their spending in His cause), is that of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer (knows well) of what you do.

 This is the example of the believers who give away charity seeking only Allah's pleasure,

 while they in their own selves are sure and certain meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards. Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah said,

(Whoever fasts Ramadan with faith and expectation...) meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it.

Allah's statement,

is that of a garden on a Rabwah means, the example of a garden on `a height above the ground', as the majority of scholars have stated. Ibn `Abbas and Ad-Dahhak added that it also has flowing rivers.

Allah's statement,

Wabil falls on it means, heavy rain as we stated, So it produces its, (yield of harvest) meaning, fruits or produce,

doubles, as compared to other gardens.

And if it does not receive Wabil, a Tall suffices it.

Ad-Dahhak said that the `Tall' is light rain. The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next,

And Allah is All-Seer of what you do meaning, none of His servants' deeds ever escapes His perfect watch.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Falling from the Sky

Surah Al-Hajj 22:31

31. Hunafa' Lillah, not associating partners unto Him; and whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds caught him in midair, or the wind had thrown him to a far off place.

Hunafa' Lillah means, sincerely submitting to Him Alone, shunning falsehood and seeking the truth. Allah says:

not associating partners unto Him; Then Allah gives a likeness of the idolator in his misguidance and being doomed and being far away from true guidance, and says:

and whoever assigns partners to Allah, it is as if he had fallen from the sky, meaning,

(the birds caught him in midair,

or the wind had thrown him to a far off place. means, remote and desolate, dangerous for anyone who lands there. Hence it says in the Hadith of Al-Bara':

(When the angels of death take the soul of the disbeliever in death, they take his soul up to the heaven, but the gates of heaven are not opened for him; on the contrary, his soul is thrown down from there.) Then he recited this Ayah. The Hadith has already been quoted in our explanation of Surah Ibrahim. Allah gives another parable of the idolators in Surah Al-An`am, where He says:

(Say: "Shall we invoke others besides Allah, that can do us neither good nor can harm us, and shall we turn back on our heels after Allah has guided us -- like one whom the Shaya�tin have made to go astray in the land in confusion, his companions calling him to guidance (saying): `Come to us.''' Say: "Verily, Allah's guidance is the only guidance.'') [6:71]

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Insha Allah today I will resume posting the Parables from the Qur'an after my brief absence from Cyberworld

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

The Growing Seed

Surah 48:29

29. Muhammad is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing falling down prostrate, seeking reward from Allah and acceptance. The mark of them is on their faces from the traces of prostration. This is their description in the Tawrah. But their description in the Injil is like a seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe and do righteous good deeds, forgiveness and a mighty reward.

Qualities of the Faithful Believers and Their Refinement

Allah declares that without doubt, Muhammad is truly His Messenger,

Muhammad is the Messenger of Allah, and this quality includes every beautiful description. Allah praises the Companions of the Messenger, may Allah be pleased with them all,

And those who are with him are severe against disbelievers, merciful among themselves, just as He, the Exalted and Most Honored, said in another Ayah,

(Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers.)(5:54) This is the description of the believers; harsh with the disbelievers, merciful and kind to the believers, angry without smiling before the disbelievers, smiling and beaming with pleasure before his believing brother. Allah the Exalted said in another Ayah,

(O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you.) (9:123) The Prophet said,

(The parable of the believers in their kindness and mercy for each other, is that of the body: when one of its organs falls ill, the rest of the body responds with fever and sleeplessness.) The Prophet also said,

(A believer to another believer is like a building whose different parts enforce each other.) Then he clasped his hands with his fingers interlaced. Both of these Hadiths were collected in the Sahih. Allah the Exalted and Most Honored said,

You see them bowing and falling down prostrate, seeking reward from Allah and acceptance, Allah describes the believers as active in performing righteous deeds and in praying, which is the best action there is, all the while being sincere to Allah the Exalted and Most Honored in the prayer, awaiting His generous reward alone. Allah's best reward is Paradise that contains His bounties and favors, abundant provisions, as well as, earning His good pleasure that is greater than the former reward. Allah said,

(But the greatest bliss is the acceptance by Allah) (9: 72) The statement of Allah the Exalted next,

The mark of them is on their faces from the traces of prostration refers to graceful appearance, according to Ibn `Abbas as reported from him by `Ali bin Abi Talhah. Mujahid and several others explained: "It means, humbleness and reverence.'' Some said, "The righteous good deed brings light to the heart, brightness to the face, ampleness in provisions, and love in people's hearts.'' The Leader of the faithful, `Uthman bin `Affan said, "Everyone who hides a secret, then Allah the Exalted will either show on his face what he's done or by the words that accidentally slip from his mouth.'' Imam Ahmad recorded that `Abdullah bin `Abbas said that the Prophet said,

(Verily, good conduct, graceful appearance and moderation are one part out of twenty-five parts of prophethood.) Abu Dawud also collected this Hadith. Therefore, since the Companions, may Allah be pleased with them all, had sincere intentions and righteous good deeds, all those who looked at them liked their appearance and conduct. Imam Malik said, "I was told that when the Christians saw the Companions, who conquered Ash-Sham, they commented, `These people are, by Allah, better than the Disciples (of `Isa) according to what has been conveyed to us.''' They indeed said the truth, for this Ummah was mentioned in an honorable way in previously revealed Scriptures. The best and most honored members of this Ummah are the Companions of the Messenger of Allah. Allah, the Exalted and Most Honored, praised them in previous Books and Revelations, and this is why He said here,

This is their description in the Tawrah, then said,

But their description in the Injil is like a seed which sends forth its shoot (Shat`ah,) its shoot or branch,

(then makes it strong, able to stand on its own,

(and becomes thick, youthful and long,

and it stands straight on its stem, delighting the sowers. Such is the parable that describes the Companions of Allah's Messenger . They gave the Messenger aid, support and victory, just as the shoot hardens the plant,

that He may enrage the disbelievers with them.  Relying on this Ayah, Imam Malik stated that the Rawafid are disbelievers because they hate the Companions, may Allah be pleased with them all. Malik said, "The Companions enrage them, and according to this Ayah, he who is enraged by the Companions is a disbeliever.'' Several scholars agreed with Malik's opinion, may Allah be pleased with them. There are numerous Hadiths mentioning the virtues of the Companions and prohibiting the criticism on their mistakes. It is sufficient that Allah the Exalted has praised them and declared that He is pleased with them. Allah the Exalted and Most Honored said,

Allah has promised those among them who believe and do righteous deeds, forgiveness for their sins,

and a mighty reward. A generous reward and honorable provisions. Certainly, Allah's promise is true and shall come to pass and will never be broken or changed. Surely, all those who follow the guidance of the Companions, may Allah be pleased with them all, will be similar to them. However, the Companions have the better virtue, the obvious lead and the perfection in character, on account of which none among this Ummah will be able to attain their level. May Allah be pleased with them and make them pleased. May He place them in the gardens of Al-Firdaws, and make it their abode, and He indeed has done all of that. In his Sahih, Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,

(Do not abuse my Companions, for by the One in Whose Hand is my soul! If one of you spends the amount of Uhud in gold, that amount will never reach the level of one of them spending a Mudd half of it.)

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu 

Assalamu alaikum Sister Alwardah!

Good to have you back!  I do enjoy your posts!  Hope all is well with you.

Peace, ummziba.

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Rain and Physical Growth

Surah Al-Hadid 57:20

20. Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment.

This Life of this World is Fleeting Enjoyment

Allah the Exalted degrades the significance of this life and belittles it by saying,

that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, meaning, this is the significance of this life to its people, just as He said in another Ayah,

(Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with Him.)(3:14) Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,

Like a rain (Ghayth) which is the rain that comes down to mankind, after they had felt despair. Allah the Exalted said in another Ayah,

(And He it is Who sends down the Ghayth (rain) after they have despaired.)(42:28) Allah's statement,

thereof the growth is pleasing to the tiller; meaning that farmers admire the vegetation that grows in the aftermath of rain. And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them,

afterwards it dries up and you see it turning yellow; then it becomes straw, meaning, that vegetation soon turns yellow in color, after being fresh and green. After that, the green fades away and becomes scattered pieces of dust. This is the parable of this worldly life, it starts young, then matures and then turns old and feeble. This is also the parable of mankind in this life; they are young and strong in the beginning. In this stage of life, they look youthful and handsome. Slowly, they begin growing older, their mannerism changes and their strength weakens. They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability. Allah the Exalted said,

(Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And He is the All-Knowing, the All-Powerful.)(30:54) This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming. Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,

But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment, meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure. Allah the Exalted said,

And the life of this world is only a deceiving enjoyment, meaning, this life is only a form of enjoyment that deceives those who incline to it. Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it. Yet, in reality, this life is insignificant as compared to the Hereafter. Imam Ahmad recorded that `Abdullah said that the Messenger of Allah said,

(Paradise is nearer to any of you than the strap on his shoe, and so is the (Hell) Fire.) Al-Bukhari collected this Hadith through the narration of Ath-Thawri. This Hadith indicates the close proximity of both good and evil in relation to mankind. If this is the case, then this is the reason Allah the Exalted encouraged mankind to rush to perform acts of righteousness and obedience and to avoid the prohibitions. By doing so, their sins and errors will be forgiven and they will acquire rewards and an exalted status.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu 

Looking forward to the commentary on this parable:

062.005 The similitude of those who were charged with the (obligations of the) Mosaic Law, but who subsequently failed in those (obligations), is that of a donkey which carries huge tomes (but understands them not).

Sadly, we see many Muslims today whose similitude is that of a donkey as well.

Auzubillahi minash shaitan ir rajeem,

Bismillah ir rahman ir rahim,

Deus wrote: Sadly, we see many Muslims today whose similitude is that of a donkey as well.

Sadly it is true, but sounds offensive and rude unless fruther explained with examples

There are mostly in the Ummah muslims who do not have the correct knowledge of their religious laws. This is a bigger problem than of those who know but do not apply on themselves.

There is a very small population of muslim Ummah who are scholars, trained by those who have mastered the deep sciences of Islam. Most of the people carrying the burden on their backs without understanding them are those who rely either on just themselves or a very restricted circle of opinions to understand Islam.

I hope the trend of learning Islam changes back to the method of relaying knowledge not just thru books but also thru individuals who have received wisdom from these books, insha allah.

Maa salaama.

Nausheen

Insha Allah here is the Parable of the Donkey.

I agree with sister Nausheen the problem with Muslims today is the lack of religious knowledge. This however is one of the sign of the Hour where religious ignorance will prevail and religious knowledge will be taken away by the death of religious scholars. (Al-Bukhari volume 1 Hadith no 80)

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

The Rope

Surah Al-'Imran 3:103

103. And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves, and remember Allah's favor on you, for you were enemies of one another but He joined your hearts together, so that, by His grace, you became brethren, and you were on the brink of a pit of Fire, and He saved you from it. Thus Allah makes His Ayat clear to you, that you may be guided.

The Necessity of Holding to the Path of Allah and the Community of the Believers

Allah said,

And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves. It was said that,

to the Rope of Allah refers to Allah's covenant, just as Allah said in the following Ayah,

(Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and from men;) [3:112], in reference to pledges and peace treaties.

Allah's statement

and be not divided among yourselves, orders sticking to the community of the believers and forbids division. There are several Hadiths that require adhering to the Jama`ah (congregation of believers) and prohibit division. Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,

(It pleases Allah for you to acquire three qualities and displeases Him that you acquire three characteristics. It pleases Him that you worship Him Alone and not associate anything or anyone with Him in worship, that you hold on to the Rope of Allah altogether and do not divide, and that you advise whoever Allah appoints as your Leader. The three that displease Him are that you say, `It was said,' and, `So-and-so said,' asking many unnecessary questions and wasting money.)

Allah said,

and remember Allah's favor on you, for you were enemies one to another but He joined your hearts together, so that, by His grace, you became brethren.

This was revealed about the Aws and Khazraj. During the time of Jahiliyyah, the Aws and Khazraj were at war and had great hatred, enmity and ill feelings towards each other, causing long conflicts and battles to occur between them. When Allah brought Islam, those among them who embraced it became brothers who loved each other by Allah's grace, having good ties for Allah's sake and helping each other in righteousness and piety. Allah said,

(He it is Who has supported you with His Help and with the believers. And He has united their hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them)[8:62,63], until the end of the Ayah. Before Islam, their disbelief had them standing at the edge of a pit of the Fire, but Allah saved them from it and delivered them to faith. The Messenger of Allah reminded the Ansar [from both Aws and Khazraj] of this bounty when he was dividing the war booty of Hunayn. During that time, some Ansar did not like the way the booty was divided, since they did not get what the others did, although that was what Allah directed His Prophet to do. The Messenger of Allah gave them a speech, in which he said,

(O Ansar! Did I not find you misguided and Allah directed you to guidance because of me Were you not divided beforehand and Allah united you around me Were you not poor and Allah enriched you because of me) Whenever the Prophet asked them a question, they would answer, "Indeed, Allah and His Messenger have granted us bounty.''

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

A Servant and A Dumb Person

Surah An-Nahl 16:75-76

75. Allah gives the example of a servant under the possession of another, he has no power of any sort, and a man on whom We have bestowed good provisions from Us, and he spends from that secretly and openly. Can they be equal (By no means). All the praises and thanks are to Allah. Nay! (But) most of them know not.

76. And Allah gives an example of two men, one of them dumb, who has no power over anything, and he is a burden on his master; whichever way he directs him, he brings no good. Is such a man equal to one who commands justice, and is himself on the straight path.

The Example of the Believer and the Disbeliever, or the Idol and the True God

Al-`Awfi reported that Ibn `Abbas said: "This is the example which Allah gives of the disbeliever and the believer.'' This was also the view of Qatadah and Ibn Jarir. The servant who has no power over anything is like the disbeliever, and the one who is given good provisions and spends of them secretly and openly is like the believer. Ibn Abi Najih reported that Mujahid said: "This is an example given of the idol and the True God - can they be the same'' Once the difference between them is so clear and so obvious, no one can be unaware of it except the one who is foolish. Allah says:

All the praises and thanks are to Allah. Nay! (But) most of them know not.

Another Example

Mujahid said, "This also refers to idols and the True God, may He be exalted.'' Meaning that the idol is dumb and cannot speak or say anything, good or otherwise. It cannot do anything at all, no words, no action, it is dependent and is a burden on its master.

whichever way he directs him, meaning, wherever he sends him

he brings no good meaning, he does not succeed in what he wants.

Is such a man equal meaning, a man who has these attributes

to one who commands justice meaning fairness, one whose words are true and whose deeds are righteous.

and is himself on the straight path Al-`Awfi reported that Ibn `Abbas said: "This is also an example of the disbeliever and the believer'', as in the previous Ayah.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Grain of corn

Surah Al Baqarah 2: 261

261. The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.

Rewards of Spending in Allah's Cause

This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said,

The parable of those who spend their wealth in the way of Allah...

Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience.'' Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth.'' The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land. The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said,

On the Day of Resurrection, you will have seven hundred camels with their bridles.

Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger said,

(You will earn seven hundred camels as reward for it on the Day of Resurrection. )

Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,

(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.'' The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith.

Allah's statement,

Allah gives manifold increase to whom He wills is according to the person's sincerity in his deeds.

And Allah is All-Sufficient for His creatures' needs, All-Knower meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Spider

Surah Al-Ankabut 29:41-43

41. The parable of those who seek protectors from other than Allah is that of a spider who builds a house; but indeed, the weakest of houses is the spider's house -- if they but knew.

42. Verily Allah knows what things they invoke instead of Him. He is the All-Mighty, the All-Wise.

43. And these are the examples We give for mankind, but none will understand them except those who have knowledge (of Allah).

Likening the gods of the Idolators to the House of a Spider

This is how Allah described the idolators in their reverence of gods besides Him, hoping that they would help them and provide for them, and turning to them in times of difficulties. In this regard, they were like the house of a spider, which is so weak and frail, because by clinging to these gods they were like a person who holds on to a spider's web, who does not gain any benefit from that. If they knew this, they would not take any protectors besides Allah. This is unlike the Muslim believer, whose heart is devoted to Allah, yet he still does righteous deeds and follows the Laws of Allah, for he has grasped the most trustworthy handle that will never break because it is so strong and firm. Then Allah warns those who worship others besides Him and associate others with Him that He knows what they do and the rivals they associate with Him. He will punish them for their attribution, for He is All-Wise and All-Knowing. Then He says:

And these are the examples We give for mankind; but none will understand them except those who have knowledge meaning, no one understands them or ponders them except those who are possessed of deep knowledge. Ibn Abi Hatim recorded that `Amr bin Murrah said, "I never came across an Ayah of the Book of Allah that I did not know, but it grieved me, because I heard that Allah says:

And these are the examples We give for mankind; but none will understand them except those who have knowledge. '

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Rain-laden clouds

Surah Al Baqarah 2: 19 and 20

19. Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers. 20. The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.

Another Parable of the Hypocrites

This is another parable which Allah gave about the hypocrites who sometimes know the truth and doubt it at other times. When they suffer from doubt, confusion and disbelief, their hearts are,

Like a Sayyib, meaning, "The rain", as Ibn Mas`ud, Ibn `Abbas, and several other Companions have confirmed as well as Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, `Ata', Al-Hasan Al-Basri, Qatadah, `Atiyah Al-`Awfi, `Ata' Al-Khurasani, As-Suddi and Ar-Rabi` bin Anas. Ad-Dahhak said "It is the clouds." However, the most accepted opinion is that it means the rain that comes down during,

darkness, meaning, here, the doubts, disbelief and hypocrisy.

thunder that shocks the hearts with fear. The hypocrites are usually full of fear and anxiety, just as Allah described them,

 (They think that every cry is against them) (63: 4), and,

 (They swear by Allah that they are truly of you while they are not of you, but they are a people who are afraid. Should they find refuge, or caves, or a place of concealment, they would turn straightway thereto in a swift rush) (9:56-57).

The lightning, is in reference to the light of faith that is sometimes felt in the hearts of the hypocrites,

They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers, meaning, their cautiousness does not benefit them because they are bound by Allah's all-encompassing will and decision. Similarly, Allah said,

(Has the story reached you of two hosts. Of Fir`awn (Pharaoh) and Thamud Nay! The disbelievers (persisted) in denying. And Allah encompasses them from behind!) (85:17-20).

Allah then said,

The lightning almost snatches away their sight meaning, because the lightning is strong itself, and because their comprehension is weak and does not allow them to embrace the faith. Also, `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,

The lightning almost snatches away their sight, "The Qur'an mentioned almost all of the secrets of the hypocrites.'' `Ali bin Abi Talhah also narrated that Ibn `Abbas said,

Whenever it flashes for them, they walk therein, "Whenever the hypocrites acquire a share in the victories of Islam, they are content with this share. Whenever Islam suffers a calamity, they are ready to revert to disbelief.''. Similarly, Allah said,

And among mankind is he who worships Allah on the edge: If good befalls him, he is content with that.) (22:11). Also, Muhammad bin Ishaq reported that Ibn `Abbas said,

Whenever it flashes for them, they walk therein, and when darkness covers them, they stand still, "They recognize the truth and speak about it. So their speech is upright, but when they revert to disbelief, they again fall into confusion.'' This was also said by Abu Al-`Aliyah, Al-Hasan Al-Basri, Qatadah, Ar-Rabi` bin Anas and As-Suddi, who narrated it from the Companions, and it is the most obvious and most correct view, and Allah knows best.

Consequently, on the Day of Judgment, the believers will be given a light according to the degree of their faith. Some of them will gain light that illuminates over a distance of several miles, some more, some less. Some people's light will glow sometimes and be extinguished at other times. They will, therefore, walk on the Sirat (the bridge over the Fire) in the light, stopping when it is extinguished. Some people will have no light at all, these are the hypocrites whom Allah described when He said,

On the Day when the hypocrites �men and women � will say to the believers: "Wait for us! Let us get something from your light!'' It will be said to them; "Go back to you rear! Then seek a light!'') (57:13(.

Allah described the believers,

On the Day you shall see the believing men and the believing women � their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise)) (57:12), and,

The Day that Allah will not disgrace the Prophet (Muhammad ) and those who believe with him. Their Light will run forward before them and (with their Records � Books of deeds) in their right hands. They will say: "Our Lord! Keep perfect our Light for us [and do not put it off till we cross over the Sirat (a slippery bridge over the Hell) safely] and grant us forgiveness. Verily, You are Able to do all things'') (66:8).

Ibn Abi Hatim narrated that `Abdullah bin Mas`ud commented on,

Their Light will run forward before them, "They will pass on the Sirat. according to their deeds. The light that some people have will be as big as a mountain, while the light of others will be as big as a date tree. The people who will have the least light are those whose index fingers will sometimes be lit and extinguished at other times.'' Ibn Abi Hatim also reported that Ibn `Abbas said, "Every person among the people of Tawhid (Islamic Monotheism) will gain a light on the Day of Resurrection. As for the hypocrite, his light will be extinguished. When the believers witness the hypocrite's light being extinguished, they will feel anxious. Hence, they will supplicate,

(Our Lord! Keep perfect our Light for us).'' Ad-Dahhak bin Muzahim said, "On the Day of Resurrection, everyone who has embraced the faith will be given a light. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will feel anxious and supplicate,

(Our Lord! Keep perfect our Light for us).''

And if Allah willed, He would have taken away their hearing and their sight. Certainly Allah has power over all things. Muhammad bin Ishaq repoarted that ibn Abbas comments on Allah�s statement

And if Allah willed, He would have taken away their hearing and their sight, because they abandoned the truth after they had knowledge in it.

Certainly Allah has power over all things, Ibn Abbas said �Allah is able to punish or pardon His servants as He wills�. Ibn Jarir commented, �Allah only described Himself with the ability to do everything in this Ayah as a warning to the hypocrites of His control over everything, and to inform them that His ability completely encompasses them and that He is able to take away their hearing and sight.�

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

The Frosty Wind

Surah Al-'Imran 3:117

117. The parable of what they spend in this world is that of a wind of Sir; it struck the harvest of a people who did wrong against themselves and destroyed it. Allah wronged them not, but they wronged themselves.

The Parable of What the Disbelievers Spend in This Life

Allah gave a parable for what the disbelievers spend in this life, as Mujahid, Al-Hasan and As-Suddi said.

The likeness of what they spend in this world is the likeness of a wind of Sir; a frigid wind, as Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas and others have said. `Ata' said that Sir, means, `cold and snow.' Ibn `Abbas and Mujahid are also reported to have said that Sir means, `fire'. This latter meaning does not contradict the meanings we mentioned above, because extreme cold weather, especially when accompanied by snow, burns plants and produce, and has the same effect fire has on such growth.

It struck the harvest of a people who did wrong against themselves and destroyed it, by burning. This Ayah mentions a calamity that strikes produce that is ready to harvest, destroying it by burning and depriving its owner of it when he needs it the most. Such is the case with the disbelievers, for Allah destroys the rewards for their good deeds in this life, just as He destroyed the produce of the sinner because of his sins. Both types did not build their work on firm foundations,

And Allah wronged them not, but they wronged themselves.

 Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu 

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Hamlet in ruins

Surah Al Baqarah 2: 259

259. Or like the one who passed by a town in ruin up to its roofs. He said: "How will Allah ever bring it to life after its death'' So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)'' He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.'' He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.'' When this was clearly shown to him, he said, "I know (now) that Allah is able to do all things.''

The Story of `Uzayr

Allah's statement,

(Have you not looked at him who disputed with Ibrahim about his Lord) (previous Ayah) means, "Have you seen anyone like the person who disputed with Ibrahim about his Lord'' Then, Allah connected the Ayah,

Or like the one who passed by a town in ruin up to its roofs to the Ayah above by using `or'.

Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah [2:259] meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah.

Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people.

in ruin means, it became empty of people. Allah's statement,

up to its roofs indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said,

Oh! How will Allah ever bring it to life after its death because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said,

So Allah caused him to die for a hundred years, then raised him up (again).

The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel,

"How long did you remain (dead)'' He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.''

The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said,

"Or part of a day.'' He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.''

He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot.

And look at your donkey! "How Allah brings it back to life while you are watching.''

And thus We have made of you a sign for the people that Resurrection occurs.

Look at the bones, how We Nunshizuha meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah,

how We Nunshizuha. Al-Hakim said; "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it.'' The Ayah was also read,

"Nunshiruha'' meaning, bring them back to life, as Mujahid stated.

And clothe them with flesh. As-Suddi said, " `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys' nostrils, and the donkey started to bray by Allah's leave.'' All this occurred while `Uzayr was watching, and this is when he proclaimed,

He said, "I know (now) that Allah is able to do all things,'' meaning, "I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.''

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

The Worldly Life

Surah Al-Kahf 18: 45-46

45. And mention the parable of the worldly life: it is like the water which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is able to do everything.

46. Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for reward and better for hope.

The Parable of the Worldly Life

Allah says:

And mention O Muhammad, to the people,

the parable of the worldly life, its transient nature and how it will eventually cease and come to an end.

it is like the water which We send down from the sky, and the vegetation of the earth mingles with it, It mingles with the seeds that are in the earth, so they grow and become good, producing bright, fresh flowers, then after that,

it becomes dry and broken pieces, withered up,

which the winds scatter tossing them about right and left.

And Allah is able to do everything He has the power to do this and that. In the Qur'an Allah often gives parables like this of the life of this world, as He says in Surah Yunus,

(The parable of the worldly life is but that of water which We send down from the sky so by it arises the intermingled produce of the earth of which men and cattle eat. ..) [10:24] and in Surat Az-Zumar:

(see you not that Allah sends down water from the sky, and causes it to penetrate the earth, then out from it comes crops of different colors.) [39:21] and in Surah Al-Hadid:

(Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like the parable of vegetation after rain, thereof the growth is pleasing to the tiller...) [57:20] and in the Sahih Hadith:

(This world is sweet and green.) (Muslim)

Between Wealth and Good Deeds

Wealth and children are the adornment of the life of this world. This is like the Ayah:

(Beautified for men is the love of things they covet; women, children, vaulted hoards of gold...) [3:14]. Allah says:

(Your wealth and your children are only a trial, whereas Allah! With Him is a great reward (Paradise).) [64:15] turning towards Allah and worshipping Him is better for you than keeping busy with them, and accumulating wealth for them and going to extremes in feeling pity and compassion for them. Allah says:

But the good righteous deeds that last, are better with your Lord for reward and better for hope. Ibn `Abbas, Sa`id bin Jubayr and others among the Salaf said that the good righteous deeds that last are the five daily prayers. `Ata' bin Abi Rabah and Sa`id bin Jubayr narrated from Ibn `Abbas, "The good righteous deeds that last are `Subhan Allah (glory be to Allah)', `Al-Hamdu Lillah (praise be to Allah)', `La ilaha illallah (there is none worthy of worship except Allah)', and `Allahu Akbar (Allah is Most Great).'" The Commander of the faithful, `Uthman bin `Affan was questioned, "Which are the good righteous deeds that last'' He replied, "They are: `La ilaha illallah, Subhan Allah, Al-Hamdu Lillah, Allahu Akbar and La hawla wa la quwwata illa billah hil-`Aliyil-`Azim (there is no strength and no power except with Allah the Exalted, the Almighty).''' This was recorded by Imam Ahmad. Imam Ahmad also recorded from a freed slave of the Messenger of Allah that he said:

(Well done! Well done for five things! (How heavy they will weigh in the balance! "La ilaha illallah, Allahu Akbar, Subhan Allah, and Al-Hamdu Lillah,'' and a righteous son who dies and his parents seek the reward of Allah.) And he said: (Well done! Well done for five things! Whoever meets Allah believing in them, he will enter Paradise; if he believes in Allah, the Last Day, Paradise and Hell, resurrection after death, and the Reckoning).

the good righteous deeds that last, `Ali bin Abi Talhah reported that Ibn `Abbas said, "This is the celebration of the remembrance of Allah, saying `La ilaha illallah, Allahu Akbar, Subhan Allah, Al-Hamdu Lillah, Tabarak Allah, La hawla wa la quwwata illa billah, Astaghfirallah, Sallallahu `ala Rasul-Allah', and fasting, prayer, Hajj, Sadaqah (charity), freeing slaves, Jihad, maintaining ties of kinship, and all other good deeds. These are the righteous good deeds that last, which will remain in Paradise for those who do them for as long as heaven and earth remain.'' Al-`Awfi reported from Ibn `Abbas: "They are good words.'' `Abdur-Rahman bin Zayd bin Aslam said, "They are all righteous deeds.'' This was also the view chosen by Ibn Jarir, may Allah have mercy on him.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Undetermined Cliff

Surah At-Tawbah 9:109-110

109. Is it then he who laid the foundation of his building on Taqwa to Allah and His good pleasure better, or he who laid the foundation of his building on the brink of an undetermined precipice ready to crumble down, so that it crumbled to pieces with him into the fire of Hell. And Allah guides not the people who are the wrongdoers.

110. The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts unless their hearts are cut to pieces. And Allah is All-Knowing, All-Wise.

The Difference between Masjid At-Taqwa and Masjid Ad-Dirar

Allah the Exalted says that the Masjid that has been built on the basis of Taqwa of Allah and His pleasure is not the same as a Masjid that was been built based on causing harm, disbelief and causing division among the believers, and as an outpost for those who warred against Allah and His Messenger . The latter built their Masjid on the edge of a steep hole,

into the fire of Hell. And Allah guides not the people who are the wrongdoers, Allah does not bring aright the works of those who commit mischief. Jabir bin `Abdullah said, "I saw the Masjid that was built to cause harm with smoke rising up from it, during the time of the Messenger of Allah .'' Allah's statement,

The building which they built will never cease to be a cause of doubt in their hearts and hypocrisy. Because of this awful action that they committed, they inherited hypocrisy in their hearts, just as those who worshipped the calf were inclined to adoring it. Allah said next,

unless their hearts are cut to pieces, until they die, according to Ibn `Abbas, Mujahid, Qatadah, Zayd bin Aslam, As-Suddi, Habib bin Abi Thabit, Ad-Dahhak, `Abdur-Rahman bin Zayd bin Aslam and several other scholars of the Salaf.

And Allah is All-Knowing, of the actions of His creation,

All-Wise  in compensating them for their good or evil actions.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Rain and Storm

Surah Yunus 10:24

24. Verily, the parable of the life of the world is as the water which We send down from the sky; so by it arises the intermingled produce of the earth of which men and cattle eat: until when the earth is clad in its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat in detail for the people who reflect.

25. Allah calls to the Abode of Peace (Paradise) and guides whom He wills to the straight path.

The Parable of this Life

Allah the Almighty has set an example of the similitude of the life of this world, its glitter and the swiftness of its passage, likening it to the plant and vegetation that Allah brings out from the earth. This plant grows from the water that comes down from the sky. These plants are food for people, such as fruits and other different types and kinds of foods. Some other kinds are food for cattle such as clover plants (i.e. green fodder for the cattle) and herbage etc.

until when the earth is clad in its adornments and is beautified,  meaning, it became good by what grows on its hills such as blooming flowers of different shapes and colors.

and its people think� those who planted it and put it in the ground,

that they have all the powers of disposal over it to cultivate it and harvest it. But while they were in that frame of mind, a thunderbolt or a severe, cold storm came to it. It dried its leaves and spoiled its fruits. Allah said:

Our command reaches it by night or by day and We make it like a clean-mown harvest, it became dry after it was green and flourishing.

as if it had not flourished yesterday! as if nothing existed there before. Qatadah said: "As if it had not flourished; as if it was never blessed.'' Such are things after they perish, they are as if they had never existed. Similarly, the Hadith,

(A person who led the most prosperous life in this world will be brought up and dipped once in the Fire. He will then be asked: `Have you ever found any good or comfort' He will reply: `No.' And a person who had experienced extreme adversity in this world will be brought up and dipped once in the bliss (of Paradise). Then he will be asked: 'Did you ever face any hardship or misery' He will reply: `No.') Allah said about those who were destroyed:

(So they lay (dead), prostrate in their homes; as if they had never lived there.)[11:67-68] Allah then said:

Thus do We explain the Ayat. ..We do explain the proofs, and evidences, in detail

for the people who reflect, so they may take a lesson from this example in the swift vanishing of this world from its people while they are deceived by it. They would trust this world and its promises, and then it unexpectedly turns away from them. This world, in its nature, runs away from those who seek it but seeks those who run away from it. Allah mentioned the parable of this world and the plants of the earth in several Ayat in His Noble Book. He said in Surat Al-Kahf:

(And put forward to them the example of the life of this world: it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is able to do everything.) (18:45) He also gave similar examples in both Surah Az-Zumar [39:21] and Surah Al-Hadid [57:20].

Invitation to the Everlasting Gifts that do not vanish

Allah said:

And Allah calls to the Abode of Peace When Allah mentioned the swiftness of this world and its termination, He invited people to Paradise and encouraged them to seek it. He called it the Abode of Peace. It is the Abode of Peace because it is free from defects and miseries. So Allah said:

Allah calls to the Home of Peace and guides whom He wills to the straight path. It was narrated that Jabir bin `Abdullah said: "Allah's Messenger came out one day and said to us:

(I have seen in my sleep that it was as if Jibril was at my head and Mika'il at my leg. They were saying to each other: `Give an example for him.' He said: `Listen, your ear may listen. And fathom, your heart may fathom. The parable of you and your Ummah is that of a king who has built a house on his land. He arranged a banquet in it. Then he sent a messenger to invite the people to his food. Some accepted the invitation and others did not. Allah is the King and the land is Islam, the house is Paradise and you Muhammad are the Messenger. Whosoever responds to your call enters Islam. And whosoever enters Islam enters Paradise. And whosoever enters Paradise eats from it.) Ibn Jarir recorded this Hadith. It was also reported that Abu Ad-Darda' said that Allah's Messenger said:

(Two angels descend every day in which the sun rises and say that which all Allah's creatures would hear except Jinn and humans: `O people! Come to your Lord! Anything little and sufficient is better than a lot but distractive.' And He sent this down in the Qur'an when He said:

"Allah calls to the Abode of Peace'' Ibn Abi Hatim and Ibn Jarir recorded this.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

As Salamu Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

A City favored but ungrateful

Surah An-Nahl 16:112-113

112. And Allah gives the example of a township (Makkah), it was secure and peaceful: its provision coming to it in abundance from every place, but it (its people) denied the favors of Allah. So Allah made it taste extreme hunger (famine) and fear, because of what they did.

113. There has come to them a Messenger from among themselves, but they denied him, so the torment seized them while they were wrongdoers.

Example of Makkah

This example refers to the people of Makkah, which had been secure, peaceful and stable, a secure sanctuary while men were being snatched away from everywhere outside of it. Whoever entered Makkah, he was safe, and he had no need to fear, as Allah said:

(And they say: "If we follow the guidance with you, we would be snatched away from our land.'' Have We not established a secure sanctuary (Makkah) for them, to which are brought fruits of all kinds, a provision from Ourselves.) [28:57] Similarly, Allah says here:

its provision coming to it in abundance meaning, with ease and in plenty,

from every place, but it (its people) denied the favors of Allah, meaning, they denied the blessings of Allah towards them, the greatest of which was Muhammad being sent to them, as Allah said:

(Have you not seen those who have changed the favors of Allah into disbelief, and caused their people to dwell in the abode of destruction; Hell, in which they will burn, - and what an evil place to settle in!) (14:28-29). Hence Allah replaced their former blessings with the opposite, and said:

So Allah made it taste extreme hunger (famine) and fear, meaning, He inflicted it and made them taste of hunger after fruits of all kinds and provision in abundance from every place had been brought to it. This was when they defied the Messenger of Allah and insisted on opposing him, so he supplicated against them, asking Allah to send them seven years like the seven years of Yusuf (i.e., seven years of famine), and they were stricken with a year in which everything that they had was destroyed, and they ate `Alhaz', which is the hair of the camel mixed with its blood when it is slaughtered.

and fear. This refers to the fact that their sense of security was replaced with fear of the Messenger of Allah and his Companions after they had migrated to Al-Madinah. They feared the power and the attack of his armies, and they started to lose and face the destruction of everything that belonged to them, until Allah made it possible for His Messenger to conquer Makkah. This happened because of their evil deeds, their wrongdoing and their rejection of the Messenger that Allah sent to them from among themselves. He reminded them of this blessing in the Ayah:

(Indeed, Allah blessed the believers when He sent Messenger from among themselves to them.) (3:164) and,

(So have Taqwa of Allah! O men of understanding who have believed, Allah has indeed revealed to you a reminder (this Qur'an). (And has also sent to you) a Messenger.) [65:10-11] and:

(Similarly (as a blessing), We have sent a Messenger to you from among you, reciting Our Ayat to you, and purifying you, and teaching you the Book (the Qur'an) and the Hikmah (i.e. Sunnah).) Until  ��and do not be ungrateful.) [2:151-152]

Allah changed the situation of the disbelievers and made it the opposite of what it had been, so they lived in fear after being secure, they were hungry after having plenty of provisions. After the believers lived in fear, Allah granted them security, giving them ample provisions after they lived in poverty, making them rulers, governors and leaders of mankind. This is what we say about the example that was given of the people of Makkah. It was also the opinion of Al-`Awfi and Ibn `Abbas, Mujahid, Qatadah, `Abdur-Rahman bin Zayd bin Aslam, and Malik narrated it from Az-Zuhri as well. May Allah have mercy on them all.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu

Alhamdulillah with this post I have now completed all the Parables from the Qur'an

As-Salamu-Alaikum wa Rahmatullahi wa Barakatuhu

Auzo Billahe minash Shaitanir-Rajim. Bismillah ir-Rahman ir-Rahim

Garden promised to the Righteous

Surah Muhammad 47:15

15. The description of Paradise which is promised to those who have Taqwa, (is that) in it are rivers of water that are not Asin, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink it, and rivers of refined honey; and therein for them are all kinds of fruits, and forgiveness from their Lord. Can this be likened to those who abide eternally in the Fire and are given to drink boiling water that severs their intestines.

Description of Paradise and Its Rivers

Allah then says:

The description of Paradise which is promised for those who have Taqwa... `Ikrimah said,

The description of Paradise "This means its description.''

In it are rivers of water that are not Asin. Ibn `Abbas, may Allah be pleased with him, Al-Hasan, and Qatadah all said, "It does not change.'' Qatadah, Ad-Dahhak, and `Ata' Al-Khurasani all said, "It is not foul-smelling.'' The Arabs say Asin if its (water) scent changes.

rivers of milk, the taste of which never changes, which means that the milk is of utmost whiteness, sweetness, and richness. It has been mentioned in a Hadith attributed to the Prophet "Their milk did not come out of the udders of cattle.''

rivers of wine delightful to those who drink it  which means that the wine does not have a bad taste or foul smell like that of the worldly life. Rather, it is good in its appearance, taste, smell, and effect, as Allah says,

(it (the wine) has no bad effects, nor does it cause intoxication.) (37:47) and,

(From which (the wine) they will have no headache, nor will they be intoxicated.) (56:19)

(white, delicious to the drinkers.)(37:46) It has been mentioned in a Hadith attributed to the Prophet , "Their wine was not pressed under men's feet.''

and rivers of refined honey; which means that the honey is of utmost purity and pleasant color, taste, and smell. It has been mentioned in a Hadith attributed to the Prophet, "Their honey did not come out of the bellies of bees.'' Imam Ahmad recorded from Hakim bin Mu`awiyah who narrated from his father that Allah's Messenger said,

(Verily, there is in Paradise a lake of milk, a lake of water, a lake of honey, and a lake of wine. The rivers then gush out of them.) At-Tirmidhi reported this narration in his section of the Description of Paradise, and he said, "Hasan Sahih. In the Sahih, it is recorded that Allah's Messenger said,

(When you ask Allah, ask Him for Al-Firdaws, because it is the central and highest part of the Paradise, and from it gush the rivers of the Paradise and above it is the Throne of the Most Merciful.)Allah says,

...and therein for them are all kinds of fruits, ...) This similar to His saying,

(They will call in it for every kind of fruit in peace and security.) (44:55) And His saying,

(In them will be every kind of fruits in pairs.) (55:52) Allah says

. ..and forgiveness from their Lord, meaning, in addition to all of the above. Allah says,

Can this be likened to those who abide eternally in the Fire) meaning, `can those that We have described their position in the Paradise be like those who will abide eternally in the Fire' They are not equal, and nor are those who will be in the high ranks (in the Paradise) and those who will be in the lowest depths (Hell).

and are given to drink boiling water meaning, extremely hot; so hot that it is unbearable.

that severs their intestines meaning, that will cut their insides -- both bowels and intestines. We seek refuge in Allah from that.

Reference: Tafsir ibn Kathir (abridged) English version.

Wa Alaikum Salam wa Rahmatullahi wa Barakatuhu