Whoever Obeys Allah and His Messenger Will Be Honored by Allah

Whoever Obeys Allah and His Messenger Will Be Honored by Allah

Allah then said, وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا (And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the Siddiqin, the martyrs, and the righteous. And how excellent these companions are!) Surah An-Nisaa 4:69 Consequently, whosoever implements what Allah and His Messenger have commanded him and avoids what Allah and His Messenger have prohibited, then Allah will grant him a dwelling in the Residence of Honor. There, Allah will place him in the company of the Prophets, and those who are lesser in grade, the true believers, then the martyrs and then the righteous, who are righteous inwardly and outwardly. Allah then praised this company, (And how excellent these companions are!) Al-Bukhari recorded that `A'ishah said, "I heard the Messenger of Allah saying, (Every Prophet who falls ill is given the choice between this life and the Hereafter.) During the illness that preceded his death, his voice became weak and I heard him saying, (in the company of those on whom Allah has bestowed His grace, the Prophets, the true believers (Siddiqin), the martyrs and the righteous) I knew then that he was being given the choice.'' Muslim recorded this Hadith. This Hadith explains the meaning of another Hadith; the Prophet said before his death; (O Allah! In the Most High Company) three times, and he then died, may Allah's best blessings be upon him.

The Reason Behind Revealing this Honorable Ayah

Ibn Jarir recorded that Sa`id bin Jubayr said, "An Ansari man came to the Messenger of Allah while feeling sad. The Prophet said to him, `Why do I see you sad' He said, `O Allah's Prophet! I was contemplating about something.' The Prophet said, `What is it' The Ansari said, `We come to you day and night, looking at your face and sitting by you. Tomorrow, you will be raised with the Prophets, and we will not be able to see you.' The Prophet did not say anything, but later Jibril came down to him with this Ayah, (And whoever obeys Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets), and the Prophet sent the good news to the Ansari man.'' This Hadith was narrated in Mursal form from Masruq, `Ikrimah, `Amir Ash-Sha`bi, Qatadah and Ar-Rabi` bin Anas. This is the version with the best chain of narrators. Muslim recorded that Rabi`ah bin Ka`b Al-Aslami said, "I used to sleep at the Prophet's house and bring him his water for ablution and his needs. He once said to me, `Ask me.' I said, `O Messenger of Allah! I ask that I be your companion in Paradise.' He said, `Anything except that' I said, `Only that.' He said, (Then help me (fulfill this wish) for you by performing many prostrations.)'' Imam Ahmad recorded that `Amr bin Murrah Al-Juhani said, "A man came to the Prophet and said, `O Allah's Messenger! I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah, pray the five (daily prayers), give the Zakah due on my wealth and fast the month of Ramadan.' The Messenger of Allah said, (Whoever dies in this state will be with the Prophets, the truthful and martyrs on the Day of Resurrection, as long as - and he raised his finger - he is not disobedient to his parents.)'' Only Ahmad recorded this Hadith. Greater news than this is in the authentic Hadith collected in the Sahih and Musnad compilations, in Mutawatir form, narrated by several Companions that the Messenger of Allah was asked about the person who loves a people, but his status is not close to theirs. The Messenger said, (One is with those whom he loves.) Anas commented, "Muslims were never happier than with this Hadith.'' In another narration, Anas said, "I love the Messenger of Allah, Abu Bakr and `Umar, and I hope that Allah will resurrect me with them, even though I did not perform actions similar to theirs.'' Allah said, (Such is the bounty from Allah) meaning, from Allah by His mercy, for it is He who made them suitable for this, not their good deeds. (and Allah is sufficient as All-Knower), He knows those who deserve guidance and success.   Further reading:....>>>>http://abdurrahman.org/qurantafseer/tafsir/ibnkathir/TIK-004-IFrame.html

So Do not Praise Yourselves

So Do not Praise Yourselves 

The saying of Allah the Mighty and Majestic:

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى

Those who avoid great sins (see the Qur'ân, Verses: 6:152,153) and Al-Fawâhish (illegal sexual intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So ascribe not purity to yourselves. He knows best him who fears Allâh and keep his duty to Him [i.e. those who are Al-Muttaqûn (pious - see V.2:2)]. (An-Najm 53:32)

{So ascribe not purity/praise to yourselves. He knows best who has Taqwa.} [An Najm: 32]

The saying of Allah the Mighty and Majestic: 

{So ascribe not purity/praise to yourselves. He knows best who has Taqwa.} [An Najm: 32]
 
At Tabaree comments: 

His statement {So, ascribe not purity/praise to yourselves} Allaah the Mighty says; do not bear witness for yourselves that you are righteous, pure and free of sin and disobedience; as was narrated to us by Ibnu Hameed who said:

'Mahraan narrated to us that Sufyaan said; I heard Zayd ibn Aslam saying concerning the verse:

{So, ascribe not purity/praise to yourselves}; 'Do not free yourselves [of fault/sin].'

His statement {He knows best who has Taqwa.} Allaah the Mighty is saying: Your Lord, O Muhammad, knows those who fear His punishment and therefore avoid sin from amongst His servants. 

Taken from Tafseer at Tabaree^[1]. 
 
Al Hafidh al Baghawi comments: 

{So, ascribe not purity/praise to yourselves}

Ibn 'Abbaas stated: "Do not praise/recommend yourselves." 

Al Hasan stated: "Allah has knowledge of everyone, what they are doing and where they will end up, so do not praise/recommend yourselves, do not free yourself of sins, do not praise yourselves due to your righteous deeds."

Al Kalbee and Muqaatil stated: "People used perform righteous actions and say: 'Our prayers, our fasting, our pilgrimage…' So Allaah revealed the verse: {He knows best who has Taqwa.} Meaning those who are righteous, obedient and sincere to Allah the Mighty and Majestic. 

Taken from Tafseer Al Baghawee^[2].
 
Al Haafidh ibn Katheer comments: 

Allah's statement: {So ascribe not purity/praise to yourselves} Meaning that you praise yourselves, are grateful to yourselves and mention your good deeds [whether public or to yourself, believing that you are deserving] {He knows best who has Taqwa}.

As He said elsewhere: {Have you not seen those who praise/ascribe purity to themselves? Nay, Allah sanctifies whom He wills, and they will not be dealt with injustice even equal to the extent of a date stone.} [An Nisaa: 49] 

Al Imaam Muslims stated in his Saheeh: 'Amru an Naaqid narrated to us…that Muhammad ibn 'Amru ibn 'Ataa said: 

'I named my daughter Burrah (meaning beneficent to others), so Zaynab bint Abee Salamah told me that the Messenger of Allah- صلى الله عليه و سلم - prohibited this name – Burrah. 

He - صلى الله عليه و سلم - said: 

"Do not praise yourselves, Indeed Allah knows whom the beneficient amongst you are."


So they asked: 'What shall we call her?'


He said: "Call her Zaynab."

It has also been affirmed in a Hadeeth narrated by al Imaam Ahmad who said: 'Afaan narrated to us that Wuhayb said… on the authority of Abu Bakrah:

"A man praised another man in the presence of the Prophet - صلى الله عليه و سل; he said: 

"Woe to you! You have cut off your companion's neck – he repeated this a number of times – If it is necessary for one of you to praise his companion, then say: 'I believe him to be as such, and Allah is a reckoner over him, and I do not praise anyone over Allah – I believe him to be like such and such.' If one knows such about that person to be true."

This Hadeeth was also collected by al Bukhaaree, Muslim, Abu Dawood, Ibn Maajah through Khaalid al Hadhaa.

Al Imaam Ahmad stated: 'Waqee' narrated to us…on the authority of Hammaam ibn al Haarith who said:

"A man approached 'Uthmaan and praised him in his presence." He [the narrator] said: "Al Miqdaad ibn al Aswad started pouring sand on the praising person's face saying:
"We were ordered by the Messenger of Allaah - صلى الله عليه وسلم - to pour sand over the praising people's faces when we came across them."

It was collected by Muslim and Abu Dawood from the Hadeeth of ath Thawree on the authority of Mansoor. 


Taken from Tafseer ibn Katheer^[3].
 
Al ‘Allaamah Muhammad al Ameen ash Shinqeetee comments:

What this noble verse consists of regarding the condemnation of recommending oneself with untruths has also been clarified elsewhere in the Quran, such as the statement of Allaah the Elevated:

{He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So, ascribe not purity to yourselves. He knows best who has Taqwa.} [An-Najm: 32]

And the verses of this meaning are plentiful and well known. 

Taken from Adwaa al-Bayaan^[4].
 
Al ‘Allaamah as Sa’dee comments: 

{So, ascribe not purity/praise to yourselves} Meaning do not inform people of your purity in a praiseworthy manner. {He knows best who has Taqwa} For indeed Taqwa is in the heart, and it is Allaah alone who knows of it and what it contains from righteousness and Taqwaa. As for the people, they will not help you from Allah in anything. 

Taken from Tafseer As Sa'dee^[5].
 
Al ‘Allaamah ibn ‘Uthaymeen comments: 

{So, ascribe not purity/praise to yourselves} Meaning do not praise yourself saying I did such and such; I prayed, I paid Zakat, I fasted, I strived, I performed the pilgrimage…do not say this; showing your deeds before your Lord. This is not permissible.

So if someone were to say; doesn't Allah say: {Indeed whosoever purifies himself shall achieve success}?

The Answer: Yes of course, but the meaning of 'purify' here is; one who performs righteous deeds to purify him/herself with. It does not mean to praise oneself saying you did this and that. Rather the meaning is that he performed righteous deeds to purify himself, so there is no contradiction between the two verses, this is why we say;

Whoever praises/purifies himself by mentioning his righteous deeds, indeed he has not praised/purified himself. Whoever praises/purifies himself by commending himself, indeed he has not praised/purified himself, and there is a difference between the following two. 

The praise/purification that is praiseworthy; is to act upon righteousness to praise/purify oneself with.

The praise/purification that is condemned is for one to allude to his actions before his Lord and praise himself, as if he is letting Allah know he is deserving, saying; I prayed, I gave in charity, I fasted, I performed pilgrimage, I strived, I was beneficient to may parents and so on. It is not permissible for a person to praise himself, and this is a refutation upon the Sufiyyah who claim that they are Imaams -praising themselves. This is why we say; the people who praise themselves are the furthest of people from purification, because they are pleased and beguiled by their deeds and are alluding to them over Allah – the Mighty and Majestic – and have given themselves a status that Allah has not given them {So, ascribe not praise/purity to yourselves. He knows best who has Taqwa.} It is as if He is saying: Why do you praise yourselves? Is it that you want to make Allah aware of what you are upon?

The answer: No, this is why He said: {He knows best who has Taqwa} Meaing if you have Taqwa of Allah, then indeed Allah has more knowledge of you, and there is no need for you to say; 'I did such and such…'

Taken from Tafseer ibn 'Uthaymeen 
 

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[1] Tafseer at Tabaree: 22/140
[2] Tafseer al Baghawee : 7/143
[3] Tafseer ibn Katheer : 7/462
[4] Adwaa al Bayaan: 52/37
[5] Tafseer as Sa’dee : 1/821
[6] Tafseer ibn ‘Uthaymeen: 11/25


http://www.subulassalaam.com/ articles/article.cfm?article_ id=153 

Tafseer (Aali 'Imraan: 79-80)

Allaah stated:

 

مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ اللّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَادًا لِّي مِن دُونِ اللّهِ وَلَـكِن كُونُواْ رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

وَلاَ يَأْمُرَكُمْ أَن تَتَّخِذُواْ الْمَلاَئِكَةَ وَالنِّبِيِّيْنَ أَرْبَابًا أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ

 

"It is not possible for any human being to whom Allaah has given the Book and the Hukm (knowledge and understanding of the laws) and Prophethood to say to the people: "Be my worshipers rather than Allaah's." On the contrary (he would say): "Be you Rabbaniyyun (learned men of religion who practice what they know and also preach to others)-Nor would he order you to take angels and Prophets for lords. Would he order you to disbelieve after you have submitted to Allaah's will?" 

(Aali 'Imraan: 79-80)

 

(may Allaah have mercy upon him) stated about these two verses:Shaykhul-Islaam Muhammad Ibn Abdil-Wahhaab

 

"When you come to know that the reason behind these verses coming down is the statement of the people of the book: "We are Muslimoon, we will worship Allaah except if you want us to worship you", you'll come to know that it is the most clear of that which is in the Qur'aan from the establishment of sincerity and disassociation from polytheism. It is also from the greatest of that which clarifies for you the path of the rightly guided leaders and the misleading leaders. It is that Allaah has described the leaders of guidance with the negation and the affirmation. He negated for them that they command their followers with associating them as partners (with Allaah), or the Angels or even the Prophets even though they are the most righteous of the creation. He affirmed for them that they command their followers to be those who learn and practice that which they learn and teach it to others. So if it is not conceivable that the one who Allaah has given this status would command his followers to make him a partner with Allaah, nor the Prophets, nor the Angels, then other than them would be more apparent (in not calling the people to Shirk)."

 

Source: Tafseer of Shaykhul-Islaam Muhammad bin Abdil-Wahhaab (may Allaah have mercy upon him) pg. 31

Tafseer Surah Luqmaan 31:22

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Tafseer Surah Luqmaan 31:22

وَمَن يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى وَإِلَى اللَّهِ عَاقِبَةُ الْأُمُورِ

 

And whosoever submits his face (himself) to Allâh [i.e.(follows Allâh's Religion of Islâmic Monotheism), worships Allâh (Alone) with sincere Faith in the (1) Oneness of His Lordship,(2) Oneness of His worship, and (3) Oneness of His Names and Qualities], while he is a Muhsin (good­doer i.e. performs good deeds totally for Allâh's sake without any show-off or to gain praise or fame etc. and does them in accordance with the Sunnah of Allâh's Messenger Muhammad SAW), then he has grasped the most trustworthy hand­hold [Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh)]. And to Allâh return all matters for decision. (Luqman 31:22)