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Supplications From Allah’s Quran

[1] “Thee alone we worship and to Thee alone we pray for help; Guide us (O Lord) to the path that is straight; The path of those You have blessed; not of those who have incurred Your wrath, nor of those who have gone astray.” [1:5-7]
[2] “And there are some among them who say: Our Lord, grant us good in this world and good in the Hereafter, and save us from the torment of the Fire.” [2:201]
[3] “Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.” [2:250]
[4] “We hear and we obey. Grant us THY forgiveness, Our Lord; to THEE we shall all return.” [2:285]
[5] “O our LORD! Take us not to task if we forget or unwittingly do wrong! “Our LORD! Lay not upon us a burden such as THOU didst lay upon those who lived before us! Our LORD! Make us not bear burdens which we have no strength to bear! “Efface THOU our sins, and grant us Forgiveness, and Bestow THY Mercy upon us! THOU art our LORD Supreme: Support us, against disbelieving folk” [2:286]
[6] “Our LORD! Cause our hearts to deviate after Thou hast guided us. And bestow on us mercy from that which proceeds from Thy Presence. Truly, Thou, Thou alone art The Giver.” [3:8]
[7] “Our Lord, we believe; forgive us our sins and protect us from the punishment of the Fire,” [3:16]
[8] “Our Lord! Forgive us our sins and anything we may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith.” [3:147]
[9] “‘Our Lord! THOU have not created all this without purpose- THOU are far above that!- protect us from the torment of the Fire.” [3:191]
[10] “we have believed. Our Lord! Forgive us our sins, efface our bad deeds, and collect us up [at death] with the virtuous” [3:193]
[11] “Our Lord! Grant us what You have promised us through Your Messengers. Disgrace us not on the Day of Resurrection; indeed, You never break Your promise.” [3:194]
[12] “Our Lord! We believe, so write us down with the witnesses (of truth).” [5:83]
[13] “O, our Sustainer! Place us not among the people who have been guilty of evildoing!” [7:47]
[14] “Enough for me is Allah. There is no god but He. In Him, I have placed my trust, and He is the Lord of the Great Throne.” [9:129]
[15] “And they said, `In ALLAH do we put our trust. Our Lord, make us not a trial for the wrongdoing people; And deliver us by Thy mercy from the tyranny of the disbelieving people.” [10:85-86]
[16] ” ‘Glory to our Lord! Truly, the Promise of our Lord has been fulfilled!'” [17:108]
[17] “Our Lord! Bestow on us Mercy from Thyself, and dispose of our affairs for us in the right way!” [18:10]
[18] “My Lord! Then place me not among the wrong-doing people.” [23:94]
[19] “Our Lord! We believe, so forgive us, and have mercy upon us, for Thou art the best of the merciful ones.” [23:109]
[20] “O my Lord! Grant Thou forgiveness and mercy, for Thou art the Best of those who show mercy!” [23:118]
[21] “Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous, [25:65]
[22] “Our Lord, grant us in our wives and our offspring the joy of our eyes, and make us leaders for those who guard against evil.” [25:74]
[23] “My Lord, save me from these wrongdoing, oppressive people!” [28:21]
[24] “My Lord, help me against these people given to spreading corruption.” [29:30]
[25] “Limitless in His glory is He who has made [all] this subservient to our use – since [but for Him, ] we would not have been able to attain to it.” [43:13]
[26] “Help me, O Lord, I have been overcome!” [54:10]
[27] “And all those who come after them (and follow in their footsteps) pray: “O our Lord! Forgive us and our brothers (and sisters) in Religion who have preceded us in faith, and let not our hearts entertain any ill-feeling against any of the believers. O, our Lord! You are All-Forgiving, All-Compassionate (especially toward Your believing servants).” [59:10]
[28] ” Our Lord, make us not [objects of] torment for the disbelievers and forgive us, our Lord. Indeed, it is You who is the Exalted in Might, the Wise.” [60:5]
[29] “O our Sustainer! Cause this our light to shine for us forever, and forgive us our sins: for, verily, Thou hast the power to will anything!” [66:8]
[30] “I seek refuge with the Lord of the Dawn; From the mischief of created things; From the mischief of Darkness as it overspreads; From the mischief of those who practice secret arts; And from the mischief of the envious one as he practices envy.” [113:1-5]

Practices That Almighty Allah Dislikes

  • Allah does not love the wrongdoers (unjust) [Quran-Surah-3/57]
  • Allah does not love the wrongdoers (unjust) [Quran-Surah-42/40]
  • Allah does not love the unbelievers (rejecters of Faith) [Quran-Surah-3/32]
  • Surely, Allah does not love him who is unthankful and sinful. [Quran-Surah-2/276]
  • Indeed, he who associates others with Allah, Allah has forbidden him Paradise, and his refuge is the Fire (Al-Maida 5/72)
  • Allah does not love the mischief-makers[Quran-Surah-5/64]
  • Allah does not love the mischief [Quran-Surah-2/205]
  • Allah does not love the mischief-makers.[Quran-Surah-28/77]
  • Surely Allah does not love those who exceed the limits. [Quran-Surah-2/190] and [Quran-Surah-5/87]
  • Allah does not love the arrogant (person having proud) [Quran-Surah-16/23]
  • He (Allah) does not love the extravagant (wasteful) [Quran-Surah-6/141]+[7/31]
  • Surely Allah does not love the treacherous (deceitful, untrustworthy) [Quran-Surah-8/58]
  • Allah does not love him who is proud (arrogant), boastful [Quran-Surah-4/36]
  • Allah does not love any arrogant boaster. [Quran-Surah-31/18]
  • Allah does not love utterance of bad things or sins of other people publicly, except the oppressed. [Quran-Surah-4/148]
  • Allah does not love him who is proud, boastful. [Quran-Surah-4/107]
  • Surely Allah does not love anyone who is unfaithful, ungrateful [Quran-Surah-22/38]

Hell In Islam: The Worst Destination

Pictures of Their Punishments
(1) The Punishment of the People of Hell Will Vary in Degree

As Hell has various levels, in some of which the torment and horror are greater than in others, the people of Hell will be given different levels of punishment. According to a hadith narrated by Muslim and Ahmad from Samurah, the Prophet (Sallallahu Alaihi Wa Sallam) said, concerning the people of Hell: “There are some whom the Fire will take up to their ankles, others up to their knees, others up to their waists, and others up to their collarbones”. According to another report, “up to their necks” (Muslim in Kitaab al-Jannah wa Sifaat Na’imihaa, Baab Shiddat Harr an-Naar, 4/2185)

The Messenger of Allah (Sallallahu Alaihi Wa Sallam) has told us about those who will receive the lightest punishment in Hell. al-Bukhaari reports from al-Nu’maan ibn Basheer who said: “I heard the Messenger of Allah Sallallahu Alaihi Wa Sallam) say, “The person who will have the least punishment among the people of Hell on the Day of Resurrection will be a man under the arch of whose feet will be placed a smoldering ember, and his brains will boil because of it.”

Many aayaat confirm the different levels of punishment that will be given to the people of Hell:
“The hypocrites will be in the lowest depths of the Fire..” (4:145)

“..and on the Day that Judgement will be established: “Cast the people of Pharaoh into the severest Penalty!” (40:46)
“Those who reject Allah and hinder from the Path of Allah, for them will We add penalty to penalty, for that they used to spread mischief “. (16:88)

(2) Roasting of the Skin
The Fire of the Almighty will burn the skin of the kuffaar. The skin is the site of sensation, where the pain of burning is felt, and for this reason, Allah (Subhaanahu Wa Ta’ala) will replace the burnt skin with a new one, to be burnt anew, and this will be repeated endlessly: “Those who reject Our Signs, We shall soon cast them into the Fire. As often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty. For Allah is Exalted in Power, All-Wise” (4:56)

(3) Melting
One of the kinds of torment will be the pouring of al-Hameem over their heads. al-Hameem is ultra-heated water; because of its extreme heat, it will melt their innards and everything inside:

“… then as for those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads. With it will melt or vanish away what is within their bellies, as well as skins”. (22:19-20)

at-Tirmidhi reported from Abu Hurayrah (Radiy Allahu Anhu) that the Prophet (Sallallahu Alaihi Wa Sallam) said: “al-Hameem will be poured on their heads and will dissolve through until it reaches their sides and all their innards will drop out, until it comes out of his feet, and everything is melted, then he will be restored as he was.” He (at-Tirmidhi) said, “It is a sahih ghareeb hasan hadith”. (at-Takhweef min an-Naar, p.145, Jaami’ al-Usool, 10/540)

(4) Scorching (the face).
The noblest and most dignified part of a person is the face, hence the Prophet (Sallallahu Alaihi Wa Sallam) forbade us to strike the face. One of the ways in which Allah (Subhaanahu Wa Ta’ala) will humiliate the people of Hell is by gathering them on their faces, blind, deaf and dumb, on the Day of Resurrection:  “..We shall gather them together prone on their faces, blind, dumb, and deaf; their abode will be Hell; every time it shows abatement, We shall increase for them the Fierceness of the Fire”. (17:97)

  • Then they will be thrown on their faces in the Fire: “And if any do evil, their faces will be thrown headlong into the Fire; “Do you receive a reward other than that which you have earned by your deeds?” (27:90)

  • The Fire will burn and cover their faces forever, with no barrier between them and it: “If only the unbelievers knew when they will not be able to ward off the Fire from their faces, nor yet from their backs, and no help can reach them!” (21:39)

  • “The Fire will burn their faces and they will therein grin, with their lips displaced” (23:104)
  • “Their garments of liquid pitch, and their faces covered with fire”. (14:50)
  • “Is then one who has to fear the brunt of the penalty on the Day of Judgement his face, ?” (39:24)
    Look at this horrific scene that makes one shudder!
  • “The Day that their faces will be turned upside down in the Fire, they will say, “Woe to us! Would that we had obeyed Allah and obeyed the Messenger.” (33:66)

(5) Dragging
Another of the painful torments that the Kuffaar will suffer is being dragged on their faces into Hell: “Truly those in sin are the ones straying in mind, and mad. The Day they will be dragged through the Fire on their faces: “Taste the touch of Hell.” (54:47-48)

Their pain at being dragged will be increased by the fact that they will be tied up in chains and fetters: “…But soon shall they know – when the yokes round their necks, and the chains, they shall be dragged along, in the boiling fetid fluid, then shall they be burned”. (40:70-72)

Qataadah said, “They will be dragged once in the Fire, and once in al-Hameem.” (Ibn Rajab, at-Takhweef min an-Naar, p.147)

(6) Blackening of the faces.
Allah (Subhaanahu Wa Ta’ala) will blacken the faces of the people of Hell in the Hereafter: “On the Day when some faces will be white and some faces will be black; to those whose faces will be black: “Did you reject Faith after accepting it? Taste then the Penalty for rejecting Faith”. (3:106)

This is intense blackness as if the darkness of night had covered their faces “But those who have earned evil will have a reward of like evil, and ignominy will cover their faces. No defender will they have from Allah. Their faces will be covered, as it were, with pieces from the darkness of night. They are Companions of the Fire, they will abide therein [for aye!] (10:27)

(7) The Fire Will Surround the Kuffaar
The people of Hell are the Kuffaar whose sins and disobedience surround them, leaving no hasanah for them. Allah (Subhaanahu Wa Ta’ala) said, in response to the Jews who claimed that the Fire would only touch them for a certain length of time: “Nay, those who seek gain in evil and are girt round by their sins – they are companions of the Fire; therein shall they abide ” (2:81)

No one will be in such a state unless he is a kaafir and a mushrik. Siddeeq Hasan Khan says, “What is referred to here by evil deeds is a certain type of deed, the reasons for which should be overwhelming, with no way out or means of achieving hasanah. Eternity in Hell is for the kuffaar and mushrikeen, so evil and sin in this aayah has to be interpreted as meaning kufr and shirk. Thus the arguments of the Mu’tazilah and Khawaarij are shown to be false by the proven mutawaatir reports that state that the sinners among the monotheists will eventually be brought forth from Hell.”

Sins and evil deeds surround the Kuffaar like a bracelet around the wrist, so their punishment should fit their crimes. Hence the Fire will surround the Kuffaar on all sides, as Allah (Subhaanahu Wa Ta’ala) says: “There will be a bed of Hell and over them coverings ” (7:41)

The “bed” is what comes under them, and the “coverings” are what comes over them. What is meant is that fires will surround them from above and below, as Allah (Subhaanahu Wa Ta’ala) says: “On the Day when the torment shall cover them from above them and from underneath their feet” (29:55)

“They shall have coverings of Fire above them, and coverings of Fire beneath them”. (39:16)

Some of the Salaf interpreted the “Bed” (al-Mihaad) as meaning a mattress and the “cover” (al-Ghawaash) as being a blanket (Tafseer Ibn Katheer, 3/168)

The “surrounding” may be interpreted in another way, which is that Hell will have a wall to surround the kuffaar so that they will never be able to get out or escape from it, as Allah (Subhaanahu Wa Ta’ala) says: “..Verily We have prepared for the wrongdoers a Fire whose like the walls and roof of a tent, will hem them in; If they implore relief, they will be granted water like melted brass, that will scald their faces. How dreadful the drink! How uncomfortable a couch to recline on!” (18:29)

(8) The Fire Will Leap Up Over Their Hearts

Allah (Subhaanahu Wa Ta’ala) says: “By no means! He will be sure to be thrown into that which Breaks to Pieces. And what will explain to you what that which Breaks to Pieces is? the Fire of Allah, kindled, that which mourns to the hearts”. (104:4-6)

Muhammad ibn Ka’b al-Qurtubee said, “The Fire eats into him until it reaches his heart, then his body will be created anew. It was reported that when Thaabit al-Bananee read this aayah, he said, “The Fire will burn them until it reaches their hearts, while they are still alive; this is how great their suffering is!” Then he wept.” (at-Takhweef min an-Naar, p.146)

(9) Their entrails will be spilled out in the Fire
al-Bukhaari and Muslim report from Usaamah ibn Zayd that the Prophet (Sallallahu Alaihi Wa Sallam) said: “A man will be brought forth on the Day of Resurrection and thrown into the Fire. Then his entrails will be spilled out into the Fire, and he will be forced to walk around and around like a donkey on a treadmill. The people of Hell will gather around him and say, “O So-and-so, what is wrong with you? Did you not enjoin us to do good and forbid us to do evil?” He will say, “I used to order you to do good, but I did not do it, and I used to forbid you to do evil, but I used to do it.” Then he will walk around and around like a donkey in a treadmill” (al-Bukhaari and Muslim, Mishkaat al-Masaabeeh, 2/642, hadith no. 5139)

One of the people whose entrails will be spilled out in Hell is ‘Amr ibn Lahay who was the first to change the religion of the Arabs.  Muslim reports from Jaabir ibn Abdullaah that the Prophet (Sallallahu Alaihi Wa Sallam) said, “I saw ‘Amr ibn ‘Aamir al-Khuza’ee dragging his own entrails in Hell, and he was the first one to introduce as-Saa’ibah (a she-camel turned loose for free pasture for the sake of idols, upon which nothing was allowed to be carried”. (Mishkaat al-Masaabeeh, 2/642)

(10) The Chains, Fetters and Hammers of the People of Hell
Allah (Subhaanahu Wa Ta’ala) has promised that the people of Hell will have chains fetters and hammers in the Fire:
“For the Rejecters We have prepared iron chains, yokes, and a blazing Fire”. (76:4)
“With Us are fetters and a Fire and a food that chokes, and a penalty grievous”. (73:12-13)
The yokes will be placed around their necks: “…We shall put yokes on the necks of the unbelievers. It would only be a requital for their ill deeds”. (34:33)
“When yokes round their necks, and the chains, they shall be dragged along.” (40:71)
The chains or fetters are something with which Allah (Subhaanahu Wa Ta’ala) will punish them: “With Us are fetters…” (73:12)
The chains are another kind of punishment, with which the wrongdoers will be tied up, just as criminals are chained up in this world. See how the Qur’aan describes them: “The stern command will say, “Seize him and bind him, and burn him in the blazing Fire, further, make him march in a chain, whereof the length is seventy cubits”. (69:30-32)

Allah (Subhaanahu Wa Ta’ala) has promised the people of Hell hooked rods of iron which are like hammers with which the evildoers will be beaten when they try to escape from the Fire, and they will be thrown ever deeper into Hell: “And for them are hooked rods of iron. Every time they seek to get away therefrom, from anguish, they will be driven back therein and said to them: “taste the torment of burning!” (22:21-22)

The Tree Of Zaqqum

The Tree of Zaqqum is a torment inside of the Hellfire that Allah (SWT) has prepared for those who disbelieve.

The Holy Quran says:
17.60 And [remember, O Muhammad], when We told you, “Indeed, your Lord has encompassed the people.” And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qur’an. And We threaten them, but it increases them not except in great transgression.

37.61 For the like of this let the workers [on earth] work.
37.62 Is Paradise a better accommodation or the tree of zaqqum?
37.63 Indeed, We have made it a torment for the wrongdoers.
37.64 Indeed, it is a tree issuing from the bottom of the Hellfire,
37.65 Its emerging fruit as if it was heads of the devils.
37.66 And indeed, they will eat from it and fill with it their bellies.
37.67 Then indeed, they will have after it a mixture of scalding water.
37.68 Then indeed, their return will be to the Hellfire.

44.43 Indeed, the tree of Zaqqum
44.44 Is food for the sinful.
44.45 Like murky oil, it boils within bellies
44.46 Like the boiling of scalding water.
44.47 [It will be commanded], “Seize him and drag him into the midst of the Hellfire,
44.48 Then pour over his head from the torment of scalding water.”
44.49 [It will be said], “Taste! Indeed, you are the honored, the noble!
44.50 Indeed, this is what you used to dispute.”

56.51 Then indeed you, O those astray [who are] deniers,
56.52 Will be eating from trees of zaqqum
56.53 And filling with it your bellies
56.54 And drinking on top of it from scalding water
56.55 And will drink as the drinking of thirsty camels.
56.56 That is their accommodation on the Day of Recompense.

In the Quran, the Tree of Zaqqum is mentioned in these four separate surahs (chapters), and I can never even imagine describing it as it’s shown in the Quran.

A Hadith says:
Narrated Ibn Abbas: Regarding: ‘And We granted the vision (Ascension to the Heaven “Miraj”) which We showed you (O Muhammad as an actual eye witness) but as a trial for mankind.’ (17.60) It was an actual eye-witness which was shown to Allah’s Apostle during the night he was taken on a journey (through the heavens). And the cursed tree is the tree of Az-zaqqum (a bitter pungent tree that grows at the bottom of Hell). (Book #60, Hadith #240) [Bukhari]

So here we have so many warners of these punishments, and we still disbelieve, so are we not defiantly disobedient? May Allah (SWT) save us all from His Wrath and may He admit us into His Mercy. Ameen.

What The Qur’an Says: Allah’s Unfailing Support

In the name of Allah, the Lord of Grace, the Ever Merciful We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes.

And indeed, We bestowed Our guidance on Moses and passed down the Book to the children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for Allah’s promise always comes true. Ask forgiveness for your sins and extol your Lord’s glory and praise evening and morning. (The Forgiving; Ghafir: 40: 51-55)

This passage is given as a comment on the whole episode detailed in a long discourse about Moses and the reaction of Pharaoh to his call on him to abandon his false claim to Allahhead and to believe in Allah’s oneness. It comments on what preceded this long passage of reference to the different communities which suffered Allah’s punishment after taking a negative attitude toward His message. Furthermore, it states Allah’s attitude to the unbelievers as they stubbornly reject the calls of His messengers. Allah’s support is certain to come, not only to Allah’s messengers but to the advocates of the true faith when they follow in the prophets’ footsteps, as indeed happened to the believer in Pharaoh’s household.

This definitive comment suits the decisive situation. We have been given an example of the end of truth and falsehood, both in this world and in the life to come. We have seen what fate befell Pharaoh and his noblemen in this life, and we have seen them disputing in hell, utterly humiliated. Such is the end of these communities, as stated in the Qur’an: “We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes.”

As for the life to come, perhaps no believer in life after death will argue about this. They do not find any reason to argue. As for victory in this present world, this may need some explanation.

Allah’s promise is clear and definitive: “We shall indeed support Our messengers and the believers both in this world’s life and…” Yet we see that some messengers were killed, and some had to abandon their homes after being rejected and driven out. Some believers have also been exposed to grievous suffering; some were thrown into the fire pit; some fell martyrs; some live in exceedingly difficult circumstances. What happens, then, to Allah’s promise of support being given to them in this present life? Satan tries hard to exploit this situation, working hard to shake people’s faith.

People, however, use superficial measures when evaluating things, and they overlook many values and facts. They look at a brief period of time and a small area or space. These are limited human measures. A comprehensive look shows the situation to occur in a broad span of time and place. It does not erect limits between one era or place and another. If we look at the question of faith from such a broad perspective, we will see it triumphant, no doubt. Its triumph is the victory of its upholders. They have no existence separate from their existence. The first thing faith requires of them is to dedicate themselves to it completely, so that it is almost as if they disappear while it stays in full vision.

Moreover, people often limit the meaning of victory to a specific outcome they know and can easily recognize. But victory can take different forms, some of which might superficially at least appear akin to defeat.

When Prophet Abraham (peace be upon him) was thrown into the fire and remained resolute in his determination to stick to his faith and advocate it, was he in a position of victory or defeat? From a faith perspective, he was undoubtedly at the highest point of victory as he was being cast into the fire. He again triumphed when he was saved from the fire. These are two different images that appear to be poles apart, but they are in fact very close to each other. Al-Husayn, the Prophet’s grandson, met his martyrdom in a way that is tragic from one angle and splendid from another: so was he victorious or vanquished? On the surface, and judging by immediate considerations, it was a defeat. In reality and from a wider perspective, though, it was a true victory. No other martyr excites sympathy and feelings of support, among both Sunnis and Shiites, like Al-Husayn. Indeed, such feelings also apply to many non-Muslims.

Many are the martyrs who achieved their faith through martyrdom which they could never have achieved in life had they lived a thousand years. They could not impress great meanings on people’s minds or motivate them to act like they did with their final sermon, written with their own blood. Their martyrdom provided motivation for their children and grandchildren, and at times they provided the motivation to change history over several generations.

– By Romulo Tangbawan

What Does Istiadhah Mean?

Isti’adhah is to say: A’ooudhu billahi min-ash-shaitaan-ir-rajeem. It means, “I seek refuge with Allah from the cursed Satan.”

Allah’s refuge is sought from Shaitan to prevent him from affecting our religious or worldly affairs or hindering us from adhering to what we are commanded, or luring us into what we are prohibited from. Only Allah is able to prevent the evil of Satan from touching the son of Adam.

Allah allowed us to be lenient and kind with human devils (sinners and wrongdoers among human beings) because soft nature may refrain such sinners from the evil they are indulging in. However, Allah required us to seek refuge from the evil of Satan because Satan neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three verses in the Qur’an. Allah said in Surat Al-A`raf:

“Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them).” (Qur’an, 7:199)

This verse is about dealing with human beings. Allah then said in the next verse:

“And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.” (Qur’an, 7: 200)

Allah also said:
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower.” (Qur’an, 41:34-36)

– Ibn Kathir’s Tafsir of Surah Fatihah

The Meaning Of Victory And Defeat

In the name of God, the Lord of Grace, the Ever Merciful

We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: Their fate will be rejection, and they will have the worst of homes. And indeed, We bestowed Our guidance on Moses and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding. Therefore, remain patient in adversity, for God’s promise always comes true. Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning. (The Forgiving; 40: 51-55)

What constitutes victory? What is meant by defeat? We need to review our concepts and our sense of values before we ask about whether God’s promise to His messengers and to believers comes true in this present life?

Yet there are many situations where victory takes its familiar form, particularly when such form is linked to a permanent one. Prophet Muhammad (peace be upon him) achieved victory in his lifetime because his victory was necessary for the establishment of the faith in its full reality in human life. This faith of ours can only be brought to its fullness when it governs the life of its community. It can, thus, conduct all affairs, from those of a single heart and soul to those of state and government. It was God’s will that the Messenger preaching this faith should triumph during his own lifetime, so that he could establish the full form of the Islamic faith, leaving a real example for future generations. Thus, the familiar form of victory was linked in his case to a much wider one, and the two were united by God’s will and according to His planning.

Another point to consider is that God’s promise is given to His messengers and to believers. Thus, a prerequisite for victory is the presence of true faith in people’s hearts so as to make the promise applicable to them. Yet people often overlook the significance of the truth of faith, which comes into existence only when people remove all forms of idolatry.

There are some very subtle forms of idolatry that can only be purged when a person is totally devoted to God, relies on Him alone, and submits totally to His will in all affairs.

He then feels that God guides his footsteps and that he chooses nothing other than what God has chosen for him. Thus, he accepts God’s will with contentment. When a person attains this state, he does not suggest to God any particular form of victory. He leaves the matter to God to determine. He accepts whatever befalls him as good. This is one of the meanings of victory. It is victory over one’s pleasures and desires. It is an internal victory, one that is prerequisite for achieving the external victory: “We shall indeed support Our messengers and the believers both in this world’s life and on the Day when all the witnesses shall stand up. On that Day their excuses will be of no avail to the wrongdoers: their fate will be rejection, and they will have the worst of homes.”

We have seen in the previous image drawn how the excuses advanced by the wrongdoers were of little use to them, and how they were rejected and made to dwell in the worst of homes. Moses’ story shows yet another form of victory: “And indeed, We bestowed Our guidance on Moses, and passed down the Book to the Children of Israel as a guide and a reminder to people of understanding.” Providing guidance and passing the book down to them was a form of victory that clearly reflects the breadth of its scope.

The final note in this part of the surah is given in the form of a directive to the Prophet and the believers facing much hardship in Makkah, and to all future generations of believers who face such hardship: “Therefore, remain patient in adversity, for God’s promise always comes true. Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning.” Remain patient in adversity, whether this adversity takes the form of rejection of the message, denying its truth, or the infliction of physical harm. Remain patient when you are unable to check falsehood that appears to enjoy wealth and power for a period of time. Bear with patience what you have to face of people’s rough attitudes and behavior. Check your own desire to achieve a quick victory. Remain patient as you may have to face many difficulties caused by friends, if not by enemies.

“Remain patient in adversity, for God’s promise always comes true.” It may appear slow coming; matters may become complicated; prospects may become gloomy, yet it is the promise of the One who can fulfill it, and whose will it has been to make the promise. As you go along your way, take the necessary equipment: “Ask forgiveness for your sins, and extol your Lord’s glory and praise evening and morning.” This is what is of most benefit along the hard way of patience; seeking forgiveness of one’s sins and extolling God’s praise and glory. While this serves to refine our hearts and feelings, it also ensures a positive response. Indeed, it is through such seeking of forgiveness and extolling of God’s praise and glory that victory is achieved within ourselves, to be followed by victory in life.

The evening and morning are specified either as a reference to all-time, since these are the two ends of the day, or because these are times when hearts are calm and reflective. They can, thus, appreciate God’s greatness better.

Such is the way, then, that God has chosen to provide the necessary equipment for achieving victory.

– By NAUSHAD SHAMIM AL-HAQ

The Sin Of Finding Faults In Others

 

Hadith – Bukhari’s Book of Manners #313, Ahmad, Ibn Hibban, and Hakim
… ‘Abd Allah reported that the Prophet of Allah, upon him be peace, said, “A believer is not a fault-finder and is not abusive, obscene, or course.”

Hadith – Bukhari’s Book of Manners #329
… Ibn ‘Abbas said, “If you wish to mention the faults of your friend, mention your own faults first.”

Hadith – Bukhari’s Book of Manners #330
… Ibn ‘Abbas said on the following verse of the Qur’an, “Nor defame one another” (49:11), “Do not spend your time finding fault with one another.”

Hadith – Bukhari’s Book of Manners #545
Jubayr ibn Nufayr reported that Mu’adh ibn Jabal said, “If you love someone, do not quarrel with him and do not annoy him. Do not ask others about him, for the one you ask might be his enemy and thus tell you things about him that are not true and thus break you apart.”

Hadith – Bukhari’s Book of Manners #889 and Ibn Hibban
‘Amr ibn al ‘As said, “…I am amazed at one who spots an impurity in the eye of another but is unable to detect it in his/her own eye, or who attempts to remove a grudge from another’s heart while making no attempt to remove grduges from his/her own heart. I have never blamed anyone for the confidences of mine that they have betrayed. How could I, when already they have given me reason for pause?”

Hadith – Bukhari’s Book of Manners #1295
Bilal ibn Sa’d al Ash’ari reported that Mu’awiyah wrote to Abu Darda’ “Write to the wrongdoers of Damascus.” So he asked, “What do I have to do with the wrongdoers of Damascus? How will I know them?” Abu Darda’s son, Bilal said, “I will write to them,” which he did. Then Abu Darda’ said [to Bilal], “How did you know to whom to write? You could not have known they were wrongdoers unless you were one of them. Begin with yourself!” So he did not address the letter in anyone’s name.*

*i.e. he didn’t single out a specific person as a wrongdoer, but spoke about wrongdoings in general, to come as a reminder (of Quran and Sunnah) to the people.

The Power Of Forgiveness

God has granted intellect to human beings. The intellect entails responsibility. The more intellect a person has, the more he/she is responsible.

When the intellect is missing, the responsibility is also not there. Little children are not held responsible, because their intellect has not yet developed. The insane are not responsible, because they have lost their intellectual capacity. However, part of our being human is also that we make mistakes. Sometimes we make mistakes without deliberation and intention. But sometimes we knowingly and deliberately sin and do wrong to others.

It is said: To err is human and to forgive is divine. Both parts of this statement are very true. As human beings we are responsible, but we do also make mistakes and we are constantly in need of forgiveness. Islam speaks about two elements of forgiveness: a) God’s forgiveness; b) Human forgiveness. We need both because we do wrong in our relations to God as well as in our relations to each other.

There are many names of God given in the Quran. They are called the most beautiful names and they indicate many different and diverse attributes and qualities of God. Some of these names are related to His mercy and forgiveness. Let us look at some of these names:

*1. Al-Ghafoor (The Most Forgiving):* This name occurs in the Quran more than 70 times. There are other names from the same root, such as Ghafir and Ghaffar. The meaning of the Arabic word Ghaffar is to cover, to hide and from it comes the meaning to excuse, to pardon, to remit, and to forgive. God does all these things. In the Quran, it is mentioned that God does not forgive the Shirk (without repentance) but He may forgive every other sin for whomsoever He wills. (4:116) We must turn to God to seek His forgiveness.

*2. Al-Afuw:* This has another part of forgiveness. This name occurs in the Quran five times. Literally, the word Afw means to release, to heal, to restore, to remit. Thus in relation to God it means “to release us from the burden of punishment due to our sins and mistakes; to restore our honor after we have dishonored ourselves by committing sins and making mistakes. Sometimes in the Quran, both names, Afuw and Ghafoor, come together.