For children, - Repentance in Islam (Tawbah, Taubah, Tobah): Seeking Forgiveness (Al-Istighfaar, Istighfar)

Share

Allah (SWT) Most High says in Noble Qur'an, "Ask your Lord for forgiveness and then turn in repentance to Him..." (11:3)
Also Allah (SWT) Most High says in Noble Qur'an, "O you who believe! Turn (in repentance) to Allah with sincere repentance; Perhaps your Lord will remove your evil from you... " (66:8)
It should not be forgotten that we, being human beings are prone to committing sins. Sinless are nobody in the universe except the Masumeen and the Noble Prophet Muhammad (saw). To seek pardon from Allah (SWT) is the instant remedy for every problem. Once a person came to Imam Ali (as) and asked him for the solution of repaying the debts, Imam Ali (as) was told to do Tawbah and seek repentance from Allah (SWT). The other person came asking for the remedy of a sickness, Imam Ali (as) was prescribed the same Tawbah and seek repentance from Allah (SWT). Yet another person came asking for the bestowing of an offspring from Allah (SWT) and Imam Ali (as) was also told to do Istighfar as much as possible.
The Noble Prophet Muhammad (saw) said: "The sign of the people of Hell is mostly because of the postponement of repenting (Tawbah and Istighfar)."
The Noble Prophet Muhammad (saw) said: "A sincere repentant never sins again as the milk drawn from the breast never can go back to its source."
The Noble Prophet Muhammad (saw) said: "The repentant from a sin is as same as him who did not commit it."
The Noble Prophet Muhammad (saw) said: "Nothing is more favorable to Allah (SWT) than a male or female repentant believer."
The Noble Prophet Muhammad (saw) said: "There are four signs of one who is repentant: (1) He is sincere to Allah (SWT) in his actions (2) He shuns falsehood (3) He is firmly attached to truth and (4) He is eager to do good."
Imam Ali (as) said: "The sin that makes you sad and repentant is more liked by Allah (SWT) than the good deed which turns you arrogant."
Imam Ali (as) said: "A sincere repentant: (1) is ashamed of his past sins (2) takes up the duties overlooked and fulfils them (3) makes good the willfully ignored conditions of a trust managed by him (4) forgives those who provoke him (5) does not demand repayment of loans from those who are in financial distress (6) makes firm determination not to sin ever again (7) surrenders his self to the adoration, devotion and service of Allah (SWT) when it had swelled to the point of exploding due to inordinate consumption of worldly pleasures, transgression and disobedience."
Imam Zainul Abideen (as) said: "My God! You are He who has opened a door to Your pardon and named it 'repentance' for You said, 'Repent to God with unswerving (sincere) repentance' (66:8). What is the excuse for him who remains heedless of entering the door after its opening?"
Imam Jafar Sadiq (as) said: "If a servant repents sincerely, Allah (SWT) loves him (and) so conceals his sins."
Repentance is the cord of Allah (SWT) which those repenting must necessarily grasp; they need to clean their interior of their sins and testify against themselves before their Lord.
They should be repentant from the depths of their hearts with regards to their past misdeeds, and fearful with regards to the remaining period of their lives. The Auliya Allah (Friends of Allah (SWT)) repent for the (inappropriate) thoughts that may have passed through their minds, while the special ones repent for engaging themselves in anything other than Allah (SWT), even as the general masses repent for the sins committed by them.
It is vital that, in order to make amends for past (mis)deeds and refrain from committing sins in the future, the person repenting should not look upon any sin as being trivial and insignificant, but should always experience regret over his past lapses, keep his soul away from various kinds of lust and guide it towards struggle (against lust) and worship.
Allah (SWT) loves a believer who seeks forgiveness by asking for Tawbah and Istighfar. Tawbah is among the most praiseworthy acts of virtue for the believers.
Allah (SWT) is more pleased with the repentance of His servants than a person who found his lost camel in a waterless desert. In fact, Allah (SWT) loves to see the believer repent more than He hates to see him sin.
Allah (SWT) accepts the repentance of a believer for as long as he is not at the point of death. He (or she) who repents of a sin is like him who has committed no sin. Indeed Allah (SWT) loves a believing servant who sins and then realizes his mistake and greatly repents with a true heart and seeks His forgiveness, mercy, and intends with a true heart to never repeat the sin.
When a believer commits a sin and seeks Tawbah, Allah (SWT) becomes so happy and says: "My servant committed a sin and then he came to realize that he has a Lord who holds the sinner responsible and accountable, and also that He has a Lord who forgives the sins if asked for forgiveness: So let him be forgiven."
Believers are on a path of continual improvement. People do make mistakes, but believers analyze their mistakes and take positive actions to correct them. This examination is critical for creating purity in every action. In this way, believers develop a lifestyle which is firmly grounded in the principles of faith, and as loved by Allah (SWT) and His Noble Prophet Muhammad (saw). All the sons of Adam are sinners, but the best of sinners are those who repent.
Dua: Oh Allah (SWT), let us become better Muslims by repenting for our sins, major and minor, intentionally or unintentionally, openly or secretly, and accept our repentance, and save us from repeating our sins. Aameen.

Share

Quraanic Exegesis, Dought&clear, - * How many years didNooh (peace be upon him) live?

Share

Did Nooh (peace be upon him) live for 950 years, and why does it state in the Qur’an that he lived for one thousand years (sanah) less fifty years (‘aam)? Is there a difference between the words sanah and ‘aam (both mean “year”)?
Praise be to Allah
There are important lessons to be learned from the life of Nooh (peace be upon him).
He lived for many centuries that he spent among his people, calling them to Allah, may He be exalted, feeling compassion for them lest He punish them, hoping that He would bestow His mercy upon them. He never felt despair or wanted to give up; rather he hoped that Allah would guide them at his hands, no matter how long it took. The years of his life offer lessons for callers, teachers and educators in patience, determination and faith.
His life also offers lessons to all people, so that they may understand that death will inevitably come, no matter how long one lives, and that one’s life is no more than a series of days that end with sunset every day, so as to conclude the story of his soul that was given an opportunity to attain eternal happiness in Paradise, so what a victory it is if it strove to attain this happiness, and what a loss it is if it fell short and was heedless.
Ibn Abi’d-Dunya narrated inaz-Zuhd(no. 358) with his isnaad from Anas ibn Maalik (may Allah be pleased with him) that he said:
The Angel of Death came to Nooh (peace be upon him) and said: O longest-lived of the Prophets, how did you find this world and its pleasures? He said: Like a man who entered a room with two doors, and he stood in the middle of the room for a brief moment, then he went out of the other door. End quote.
The discerning Muslim is the one who pays attention to these lessons and develops the determination and resolve to strive. He should not be preoccupied with the details of history which the revelation did not highlight or explain, and for which there is no sound proof or shar‘i evidence.
That includes asking about the age of Nooh (peace be upon him). There were several scholarly opinions concerning it among the early generations of the Sahaabah and Taabi‘een, but there is nothing proven concerning it in the Qur’an or Sunnah, such that we could be certain that one of these opinions is correct. However, we will quote these opinions here for the sake of increasing knowledge of what is narrated in the books of the early generations:
1. 950 years. This is the view of Qataadah.
It says inTafseer al-Qur’an al-‘Azeemby Ibn Katheer (6/268):
Qataadah said: It was said that his entire lifespan was one thousand years less fifty; he remained among them for three hundred years before he began to call them, and he called them for three hundred years, and after the Flood he lived for another three hundred and fifty years. End quote.
A similar report was narrated by Ibn Abi Haatim inat-Tafseer, no. 18041
2. 1050 years. This was the view of Ibn ‘Abbaas.
It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said:
Allah sent Nooh (as a Prophet) when he was forty years old, and he remained among them for one thousand years less fifty, calling them to Allah; after the Flood he lived for another sixty years, until the people increased in numbers and spread out. End quote.
Inad-Durr al-Manthoor(6/455), as-Suyooti attributed it to Ibn Abi Shaybah (7/18), ‘Abd ibn Humayd, Ibn al-Mundhir, Ibn Abi Haatim, Abu’sh-Shaykh, al-Haakim (9/251), who classed it as saheeh, and Ibn Mardawayh.
3. 1020 years. This was the view of Ka‘b al-Ahbaar.
Ibn Abi Haatim narrated inat-Tafseer(no. 18043): Abu Zur‘ah told us: Safwaan told us: al-Waleed told us: Abu Raafi‘ Ismaa‘eel ibn Raafi‘ told us: from Zayd ibn Aslam, from ‘Ata’ ibn Yasaar, from Ka‘b al-Ahbaar, concerning the words of Allah,“and he stayed among them a thousand years less fifty years” al-‘Ankaboot 29:14]: After that, he lived for another seventy years.
4. 1400 years. This was narrated from Ibn ‘Abbaas, and was also the view of Wahb ibn Munabbih
See:Tafseer al-Qurtubi, 13/332
5. 1650 years. This was the view of ‘Awn ibn Abi Shaddaad
It was narrated that ‘Awn ibn Abi Shaddaad said:
Allah, may He be blessed and exalted, sent Nooh to his people when he was three hundred and fifty years old, and he called them for one thousand years less fifty years, then after that he lived for another three hundred and fifty years.
Narrated by Ibn Abi Haatim inat-Tafseer(no. 18044); al-Tabari inJaami‘ al-Bayaan, 20/17
6. 1700 years. This was the view of ‘Ikrimah
It was narrated that ‘Ikrimah (may Allah be pleased with him) said:
The age of Nooh (peace be upon him) including the time before he was sent to his people and after he was sent was one thousand, seven hundred years. End quote.
Inad-Durr al-Manthoor(6/456), as-Suyooti attributed it to ‘Abd ibn Humayd.
Ibn Katheer said inTafseer al-Qur’an al-‘Azeem(6/268), after stating that the previous views were odd: The view of Ibn ‘Abbaas is more likely (to be correct). End quote.
Secondly:
The commentators also differed concerning the reason behind the use of the wordssanahand‘aam(both meaning “year”). There are two opinions:
1.
Some of the commentators are of the view that it is a stylistic reason only, because repeating the same word is heavy on the tongue, so a different word was used the second time, namely ‘aam, to make it lighter.
Az-Zamakhshari said inal-Kashshaaf:
If you say: why is the wordsanahused the first time and the word‘aamused the second time? I would answer by saying that repeating the same word in a single phrase should be avoided in the interests of eloquence, unless that is done for a purpose, such as for emphasis or exaggeration or highlighting a point, and the like. End quote.
Something similar is mentioned inat-Tahreer wa’t-Tanweer, 20/146
2.
The wordsanah(year) is used to highlight the difficulty of the years that Nooh (peace be upon him) spent calling his people. They were years of paucity in terms of goodness, rain and blessing (barakah), and in terms of the difficulty that Nooh (peace be upon him) encountered in calling his people, as they responded by turning away and persecuting him. Then after the flood and the destruction of kufr on earth, he spent years of abundance and ease. The Arabs refer to times of drought and famine assanahand times of ease and plenty as‘aam.
Ar-Raaghib al-Asfahaani said inMufradaat Alfaaz al-Qur’an(2/140):
The‘aamis like thesanah(both words mean “year”) but the wordsanahis often used to refer to the year in which there is hardship or drought. Hence a drought is calledsanah. The word‘aamrefers to a year in which there is ease and plenty. Allah says (interpretation of the meaning):
“Then thereafter will come a year (‘aam) in which people will have abundant rain and in which they will press (wine and oil)”
[Yoosuf 12:49]
“and he stayed among them a thousand years (sanah) less fifty years (‘aam)”
[al-‘Ankaboot 29:14].
Burhaan ad-Deen al-Biqaa‘i said inNazm ad-Durar(14/404):
The word sanah is used to refer in a negative manner to the days of kufr (disbelief)… and He said “‘aam” to highlight the fact that after they (the disbelievers) were drowned, Nooh’s life became one of ease because of the faith of the believers and the abundance of the earth. End quote.
Imam az-Zarkashi said something similar inal-Burhaan fi ‘Uloom al-Qur’an, 3/386
Some of the scholars put these two opinions together because there is no reason why these two opinion cannot be regarded as complementary. When it comes to opinions of the commentators – so long as they do not contradict one another – they may all be adopted, which is preferable to rejecting some of them.
Ibn ‘Aadil said inal-Lubaab, 12/429:
Here I paid attention to a subtle point, which is that different words for “year” are used. In the first case it sayssanahand in the second case it says‘aam, lest the wording be too heavy (and so that the words will flow more easily on the tongue). Moreover, the word‘aamis used specifically with regard to the fifty years, so as to highlight that when the Prophet of Allah (blessings and peace of Allah be upon him) was rid of them, he enjoyed good times after that. The Arabs refer to abundance by saying‘aamand to drought by sayingsanah.
And Allah knows best.

Share

Quraanic Exegesis, Dought&clear, - * The variation of pronouns in the Qur’an is a sign of its eloquence and miraculous nature

Share

A non muslim wants to know the reason why the quran was also revealed in reported speeches. An example is where Allah says in Al Inshiqaq vs 24.And Allah knows best what they gather( of good and bad deeds). That is Allah mentioning his name in terms of 2nd person.
Praise be to Allah.
The Qur’an was revealed in a plain Arabic tongue; one aspect of the literary style of the Arabs is that the speaker may refer to himself sometimes in the first person, sometimes in the third person, sometimes in the singular and sometimes in the plural. This variation is part of eloquence and good style. No one can understand this except those who know Arabic and have a sufficient grasp of its different ways of expression.
The Qur’an was not revealed in only one style, as the questioner thinks; rather it uses a variety of different styles; this is part of its miraculous nature and eloquence.
Dr ‘Abd al-Muhsin al-Mutayri says in his bookDa‘aawa al-Taa‘ineena fi’l-Qur’an al-Kareem(p. 304): One of the literary styles of the Arabs is for the speaker to refer to himself in the first person and in the third person. For example, a speaker may say, “I did such and such; I went; I instruct you, O So and so, to do such and such.” And sometimes he may also say of himself that “So and so – meaning himself – instructs you to do such and such, and forbids you to do such and such; or he likes you to do such and such.” This is like when an ameer (ruler) or king says to his people: “The Ameer asks you to do such and such.” What he is trying to emphasise is that his instructions are based on the fact that he is a ruler or king; this is more eloquent than saying to them, “I am the king and I am telling you to do such and such.” Saying “The king instructs you…” is more eloquent than saying “I am the king and I am instructing you…”
This kind of style also appears in the Qur’an. The one who does not know Arabic may think that Allah cannot speak of Himself in the third person, and that He must say “I have sent down to you, O Muhammad, the Book with truth, confirming what came before it” and the like. But this reflects ignorance of the literary style in Arabic and how it is part of Arabic eloquence. Undoubtedly for Allah to speak of Himself in the third person is more eloquent than saying “Alif-Laam-Meem, I am Allah, there is no god but I, the the Ever Living, the One Who sustains and protects all that exists. I sent down to you the Book with truth, confirming what came before it…” (cf. Aal ‘Imraan 3:1-3).
End quote.
It is known from Arab literary custom that they do not persist in one style in their speech; rather they move from one style to another, even in a single passage, let alone when there are two different passages (on two different occasions). This is part of Arabic literary style that serves to keep the listener’s or reader’s attention.
Az-Zarkashi (may Allah have mercy on him) said:
Moving from one style to another serves to make speech flow more smoothly, helps the listener to focus, renews his interest and avoids the boredom that may result from always adhering to one style.
Haazim said inMinhaaj al-Bulagha’: They become bored when the style persists in using the first person or the second person, so they move from second person to third person. By the same token, a speaker may change the pronoun and play with the words, sometimes using the first person to speak of himself, and sometimes using the second person or third person. Hence speech that persists in using a particular pronoun, whether it is the first or second person, is not regarded as good; rather it is more appropriate to move from one to the other.
Then az-Zarkashi (may Allah have mercy on him) gives different examples of such usage and their effectiveness in conveying the message.
See:al-Burhaan fi ‘Uloom al-Qur’anby Badr ad-Deen az-Zarkashi, 3/314-330
And Allah knows best.

Share

Quraanic Exegesis, Dought&clear, - * Meaning of theverse “It is Allah Who has created seven heavens and ofthe earth the like thereof”

Share

What is the meaning of the verse at the end of Soorat at-Talaaq (interpretation of the meaning): “It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge.” [at-Talaaq 65:12]?
Praise be to Allah.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge.”
[at-Talaaq 65:12].
In this verse Allah, may He be glorified and exalted, tells us that He created seven heavens and seven earths, between which His command descends; this refers to His laws and commandments, and His decrees by which all things are controlled and His signs are made clear, so that His slaves may know that to Him belong the creation and the command, and that He has the utmost wisdom and perfect might; to Him belong the most beautiful names and sublime attributes; not even the weight of an atom (or small ant), in the highest heaven or the lowest earth, is beyond His power and knowledge; and so that they may know that He is able to bring people back to life after they have died, and raise them up and resurrect them from their graves, so that they will love Him and worship Him, and they will be obedient to Him and to His Messengers. This is the purpose for which He created mankind.
Ibn Katheer (may Allah have mercy on him) said:
Allah, may He be exalted, tells us of His perfect might and absolute power, so that this will motivate us to venerate the true religion that He has ordained. Allah says (interpretation of the meaning):
“It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven).”
[at-Talaaq 65:12].
End quote fromTafseer Ibn Katheer, 8/156
Ash-Shawkaani (may Allah have mercy on him) said: “and of the earth the like thereof” means, and He created the earth something like them, i.e., seven. There was a difference of opinion concerning the nature of the levels of the earth. Al-Qurtubi said in hisTafseer: They (the scholars) differed concerning them, and there are two opinions. One of them, which is the view of the majority, is that there are seven earths in layers, one above another, and between each two earths there is a distance like that between heaven and earth. Ad-Dahhaak said: They are in layers, one above another, with no gap in between, unlike the heavens. But the former view is more correct, because the reports indicate that.
End quote fromFath al-Qadeer, 5/346
As-Sa‘di (may Allah have mercy on him) said:
Allah, may He be exalted, tells us that He created all of creation, including the seven heavens and all that dwell therein, and the seven earths and all that dwell therein, and whatever is between them, and that He sent down His command, which is the laws and religious rulings that He revealed to His Messengers to remind and exhort His slaves, and His decrees by means of which he controls all of creation. All of that is so that His slaves will know Him and will understand that His power encompasses all things and His Knowledge encompasses all things. Then they will know Him by His holy attributes and beautiful names, and they will worship Him, love Him and fulfil their duties towards Him. This is the purpose behind creation and the command: to know Allah and worship Him. Those of the righteous slaves of Allah who were guided understood this and acted accordingly, but those who wronged themselves turned away from that.
End quote fromTafseer as-Sa‘di, p. 872
At-Tabaraani narrated inal-Mu‘jam al-Kabeer(8987) with a hasan isnaad from Ibn Mas‘ood that he said: The distance between the lowest heaven and the next one is the distance of five hundred years’ travel, and the distance between each heaven and the next is the distance of five hundred years’ travel.
So the heavens are seven, and the earths are seven, and that is by the perfect might of Allah, may He be exalted, and the command and decree of Allah descend between them.
What is required of us is to adhere to what is known from sharee‘ah, and not overstep the mark. The Qur’an and the saheeh Sunnah have told us that there are seven heavens and seven earths.
We know from the Sunnah that each heaven has its inhabitants, but there is nothing that tells us about the earths other than the one in which we live. So what we must do is adhere to what the reports say, and believe that there are seven earths, without seeking to know further, or to find out whether this is proven by modern science or not, or other things that may generate doubt and uncertainty. Rather we must believe that complete knowledge and power over these higher and lower realms belongs to Allah alone. This is part of knowing that He has power over all things, and that He encompasses all things in His knowledge. Nevertheless, we say: We hear, we obey and we believe.
And Allah knows best.

Share