Literally, Ṣawm means 'to abstain'. In the terminology of Islamic law, Ṣawm means to abstain from eating, drinking and sexual intercourse; with the conditions that one abstains continuously from dawn to sunset, and that there is an intention to fast. Therefore, should one eat or drink anything even a minute before sunset, the fast will not be valid. Similarly, if one abstained from all these things throughout the day but made no intention to fast, there will be no fast too.
Ṣawm or 'fasting' is an ʿibādah, an act of worship in Islām, regarded as its pillar and sign.
As far as the merit of this month is concerned, it has been said that Allāh has chosen this month to reveal Scriptures. Consequently, the Qurʾān was revealed in this very month. According to a narration from the Companion Ḥaḍrat Wāthilah ibn Asqaʿ رضي الله عنه appearing in the Musnad of Aḥmad, the Prophet ﷺ said that Abrahamic scriptures were revealed on 1st Ramaḍān, the Torāh on the 6th, the Evangel on the 13th and the Qurʾān on the 24th of Ramaḍān. In another narration from the blessed Companion Ḥaḍrat Jābir رضي الله عنه, it appears that Zabūr (Psalms) was revealed on the 12th of Ramaḍān and the Evangel on the 18th. [Ibn Kathīr]
All previous Books mentioned in the Ḥadīth cited above were revealed on dates given in their entirety. It is a peculiarity of the Qurʾān that it was sent from the Preserved Tablet down to the Firmament of the Earth in one night of the month of Ramaḍān, all of it. But it was revealed to the Prophet ﷺ gradually during a period of 23 years.
[Maʿāriful Qurʾān, Volume 1, Page 453 - 459]
Last edited by Reminderz; 04-28-2021 at 04:50 AM.
"And remind, for indeed, the reminder benefits the believers." (51:55)
The event relating to Sayyidnā Yaʿqūb عليه السلام proves that it is wājib upon every Muslim when faced with distress or pain in the case of his person, children, family or property that he or she should seek redress from it by resorting to patience (ṣabr) at its best and by becoming resigned to and content with the decree of Allāh Taʿālā - and follow the example of Sayyidnā Yaʿqūb and other blessed prophets عليهم السلام.
Ḥaḍrat Ibn ʿAbbās رضي الله عنه has said: Allāh Taʿālā conferred upon Sayyidnā Yaʿqūb عليه السلام the reward of Shuhadā' (martyrs in the path of Allāh) for his ṣabr. And, in this Ummah too, whoever observes patience whilst in distress shall receive a similar reward.
[Maʿāriful Qur’ān, Volume 5, Page 144-145]
"And remind, for indeed, the reminder benefits the believers." (51:55)
(Luqmān added), “O my dear son! Even if a deed were the weight of a mustard seed - be it hidden in a rock or in the heavens or the earth - Allāh will bring it forth. Surely Allāh is Most Subtle, All-Aware.
- Qurʾān, Sūrah Luqmān (31), verse 16
One should irrevocably hold the belief that the knowledge of Allāh Taʿālā surrounds every single particle of whatever there is in and around the expanses of the heavens and the earth with His most perfect power. Nothing can - be it the smallest of the small not commonly visible, or be it the farthest of the far, or be it behind layers upon layers of darkness and curtains - simply nothing can hide from the knowledge and view of Allāh Taʿālā. And Allāh can, when Allāh wills, cause it to be present, where Allāh wills. This is what is meant by this verse.
Then, the all-covering knowledge and power of Allāh Taʿālā is, in its own place, a basic belief of Islām - and certainly, a great proof of tawḥīd, the belief in the Oneness of Allāh.
[Maʿāriful Qur'ān, Volume 7]
"And remind, for indeed, the reminder benefits the believers." (51:55)
Ḥaḍrat Ibn ʿAbbās رضي الله عنه narrated that there were some people who had killed a lot of people unjustly and had committed a lot of shameful acts. They came to the Messenger of Allāh ﷺ and submitted before him, 'The religion (Islām) you (ﷺ) invite us to is, no doubt, very good, but we have a problem. We think about all those major sins we have already committed. Now, if we were to become Muslims, do you (ﷺ) have hope that our repentance will be accepted?' - thereupon Allāh ﷻ revealed the verse:
Say, (O Prophet ﷺ, that Allāh says), “O My servants who have exceeded the limits against their souls! Do not lose hope in Allāh’s mercy, for Allāh certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful."
[Qurʾān, Sūrah az-Zumar (39), verse 53]
Well before death arrives, sincere repentance made from sins, no matter how serious, even from kufr (disbelief) and shirk (ascribing partners to Allāh ﷻ) gets accepted. And by the virtue of genuine repentance, all sins will be forgiven (inshāʾAllāh) and no one should lose hope in the mercy of Allāh.
Ḥaḍrat ʿAbdullāh Ibn ʿUmar رضي الله عنه said that out of all the verses of the Qurʾān, this verse (39:53) brings the strongest message of hope for sinners.
[Maʿāriful Qurʾān, Volume 7, Page 573-574]
"And remind, for indeed, the reminder benefits the believers." (51:55)
O children of Ādam! We have provided for you clothing to cover your nakedness and as an adornment. However, the best clothing is righteousness. This is one of Allāh’s bounties, so perhaps you will be mindful.
- Qur'ān, Sūrah al-Aʿrāf (7), verse 26
After having identified the dress of two kinds, that which covers the body properly and that which gives comfort and beauty, a third dress was mentioned by saying:
وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ
However, the best clothing is righteousness.
It means that everyone knows the two dresses mentioned, however, there is a third kind of dress, that of Taqwā - and that is the best of all dresses.
The dress of Taqwa, as explained by Sayyidnā Ibn ʿAbbās and ʿUrwh ibn Zubayr رضي الله عنهنا means right conduct, good deeds and fear of Allāh. (Ruḥ al-Maʿānī)
The sense is that the way the visible physical dress of human beings serves the purpose of covering the cover-worthy parts of the body, protecting from hot and cold weather and giving beauty and embellishment - very similarly, there is a spiritual dress, that of right and becoming conduct, good deeds and fear of Allāh. This libās or dress of Taqwā conceals human weaknesses and moral shortcomings. It delivers one from immediate hardships and ultimate losses. Therefore, it is the best of dresses one can wear.
[Maʿāriful Qur'ān, Volume 3, Page 557]
External beauty is for days a few, spiritual beauty is forever to view. Whilst external beauty will the eyes please, it is spiritual beauty wherein lies the heart's peace.
[Pearls of Wisdom, Shaykh Muftī Saiful Islām, Page 53]
"And remind, for indeed, the reminder benefits the believers." (51:55)
The sense is that the believer should have total trust in Allāh, One and Pure, free from all conceivable associations and ascriptions, not simply theoretically but in deeds too and in all states and conditions of one's life.
In a sound Ḥadīth, the Prophet ﷺ has said that this does not mean that one should abandon material causes and means when it comes to taking care of ones legitimate needs.
The point is that one should not consider material means and instruments as sufficient for real success, instead of which, one should do his best, subject to his ability and courage, to assemble and utilise necessary material means.
It is only after that one should entrust his matter with Allah, believing that He is the One who has created all the means and He is certainly the One who makes means to bear fruits. What would come to be has to be what He has willed.
In another Ḥadīth, the Prophet ﷺ has said 'Make a moderate effort to procure what you need through material means and then place your trust in Him.'
[Maʿāriful Qurʾān, Volume 4, page 154-155]
"And remind, for indeed, the reminder benefits the believers." (51:55)
وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا 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 etc.).
كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا 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 them.
وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا And he had wealth and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men.
- Qurʾān, Sūrah Kahf, Verse 31-33
These verses describes the event of two people. One of whom had a lot of wealth and was proud of it, he refused to accept that there is any life after death, and if there is one, he claimed, he will be given more wealth and reward therein. His argument was that if Allah was not pleased with him, he would not have this amount of wealth in this world.
The other person, though less than him in wealth, was a true believer. He refuted the argument of the former by saying that the worldly wealth is not a sign of one being close to Allah, because the worldly benefits are given by Allah, in one way or the other, even to the disbelievers and sinful people, rather to the snakes, scorpions and beasts. It is a horrible mistake to presume that they are the signs of one's being approved by Allah. Therefore, neither your wealth is the proof of your behaviour being approved by Allah, nor my lesser wealth is a proof of disapproval by Him. Allah's approval or disapproval depends on one's faith and by deeds alone and not on the amount of wealth one has.
[Maʿāriful Qurʾān, Volume 1, Page 613]
"And remind, for indeed, the reminder benefits the believers." (51:55)
In order for our duʿā to be answered, it is necessary that one appears before Allāh تعالى as weak, helpless and simply unable to hold on his own, modest and humble and submits to Allāh تعالى with total negation of what is supposed to be pride, dignity, honour, ego and then makes duʿā.
Duʿā is a thing of the soul which requires that its words match the feebleness and humbleness of the soul of the maker of that duʿā.
Allāh تعالى is All-Hearing (السميع), All-Knowing (العليم). Allāh تعالى knows what we show on the outside and what we hide on the inside. Allāh تعالى hears everything said quietly or loudly.
Therefore, when the voice of the Companions رضي الله عنهم reached a loud pitch during duʿā made on the occasion of the battle of Khaybar, the Messenger of Allāh ﷺ said:
You are not calling someone dead or absent that you say it in such a loud voice. Instead, your addressee is someone Hearing and Near, that is Allāh تعالى (so, to raise your voice is redundant).
Allāh تعالى has mentioned the duʿā of a righteous person in these words:
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا
إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا
This is a mention of the mercy of your Lord to His slave Zakariyah.
When he called his Lord, calling in a lowered voice.
- Qurʾān, Sūrah Maryam (19), Verse 2-3
The state of duʿā liked by Allāh تعالى is that it be asked of Him in a lowered and subdued voice.
[Maʿāriful Qurʾān, Volume 3, Page 691-693]
"And remind, for indeed, the reminder benefits the believers." (51:55)
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَقُوْلُوْا قَوْلًا سَدِيْدًا O you who believe! Be mindful of Allāh and say what is right.
- Qurʾān, Sūrah al-Aḥzāb (33), verse 70
Immediately after the main guideline of 'اتقوا الله, fear Allāh', appears an instruction to start doing something particular. That is, the correction and reformation of one's speech. Though, this is nothing but a part of Taqwa in itself, yet it is one such part of it that should this come under control, all other remaining components of the comprehensive requirements of Taqwā would start becoming achievable automatically as the verse itself has promised that as a result of making one's speech truthful and straight, Allāh ﷻ will correct his deeds.
In other words it means that should you succeed in holding your tongue and avoiding errors of speech and get used to saying that which is correct, straight and right, Allāh ﷻ will correct every other deed you do and make all of them better. Then, concluding the verse, another promise has been made, 'يصلح لكم اعمالكم - He will amend for you, your deeds', meaning one who gains control over his tongue, learns to harness his or her power of speech and becomes used to saying what is true and right, then Allāh ﷻ will take care of the rest of his or her deeds, have them corrected and made better as well as forgive any errors or slips made therein.
[Maʿāriful Qurʾān, Volume 7, Page 247]
"And remind, for indeed, the reminder benefits the believers." (51:55)
In the Qur'ān, Allāh addresses the believers by saying: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by (using abusive) nicknames. How bad is it, to insult one's brother after having Faith? And whosoever does not repent, then indeed, such are the wrong-doers.
[Sūrah Ḥujurāt (49), verse 11]
Mocking and scoffing does not only connote mocking with the tongue but it also implies mimicking someone, making pointed references at him, laughing at his words, his work, his appearance, dress or calling people's attention to some of his defects so they may laugh at him.
By the clear text of the Qur'ān, poking fun at someone or ridiculing him is absolutely forbidden.
No one dare make a mockery of a person whose body, face, shape and stature are imperfect, impaired or deformed because he doesn't know that the individual, in the sight of Allāh, might be better than him on account of his sincerity and purity of the heart.
When the righteous predecessors heard this verse, they adopted a conductive attitude.
Ḥaḍrat ʿAbdullāh Ibn Masʿūd رضي الله عنه said, 'I would not like to scoff at a dog, lest I be transformed into a dog'.
[Maʿāriful Qur'ān, Volume 7, Page 132-133]
"And remind, for indeed, the reminder benefits the believers." (51:55)
Say (O Prophet ﷺ), 'If you love Allāh, then follow me. Allāh will love you and forgive you, your sins. And Allāh is the Most-Forgiving, Very-Merciful.'
Say, 'Obey Allāh and the Messenger.' Then should they turn back, Allāh does not love the disbelievers.
[Qur'ān, Sūrah Āl-ʿImrān (3), Verse 31-32]
Affirmed in these verses is the belief in the Messenger as well as the need to follow the Messenger ﷺ so that we stand informed that the rejection/refusal to obey the Prophet ﷺ is an act of disbelief.
Love is something secret. Whether or not a person loves another person, or loves less or more, are questions which cannot be answered precisely. There is no measure to determine the truth of the matter except that one makes an educated guess based on visible conditions and dealings, for love leaves traces and signs which could help in recognising it as such.
Now, in the above two verses, Allāh ﷻ tells those who claimed that they loved Allāh and hoped to be loved by Him (ﷻ), above is the real criteria of His (ﷻ) love.
In other words, if a person living in this world today claims that he loves his Creator then he must test it on the touch-stone of his obedience to the Messenger of Allāh ﷺ, that is to match it against the frequency and quality of where and how he has been following the Messenger ﷺ. How true a person turns out to be in his claim will be visible from how much he makes it a point to follow the Noble Messenger ﷺ. Using the guidance brought by him ﷺ (the Sunnah), as the guiding force in his life.
Rasulullāh ﷺ has said: He who has obeyed Muḥammad ﷺ, has obeyed Allāh. And he who has disobeyed Muḥammad ﷺ, has disobeyed Allāh.
[Maʿāriful Qur'ān, Volume 2, Page 61-62]
"And remind, for indeed, the reminder benefits the believers." (51:55)
Allāh mentions: يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا Woe to me! Would that I had not taken so-and-so as a friend
- Qurʾān, Sūrah Furqān (25), verse 28
The background is ʿUqbah Ibn Abī Muʿaiṭ was one of the chieftains of polytheists in Makkah. It was customary that whenever he would return after an expedition, he would invite the nobility of the city to dinner. He used to call on the Prophet ﷺ frequently. When he presented the food to the Prophet ﷺ, the Prophet ﷺ said:
I can't eat your food until you proclaim that Allāh is one and no one can be associated with Him in worship and that I am His Rasūl.
ʿUqbah proclaimed this and the Prophet ﷺ ate the food according to his promise.
ʿUbayy Ibn Khalaf was a close friend of ʿUqbah. When he learnt that ʿUqbah had accepted Islām he was very cross. ʿUqbah defended himself by explaining that the Prophet ﷺ was an eminent person of Quraysh and if he had returned without having his meal at his house, it would have been very degrading for him. Therefore, in order to please him, he said the kalimah.
ʿUbayy didn't accept his explanation and asked ʿUqbah to go spit on Prophet's ﷺ face if he was really ashamed. The wretched man obliged his corrupt friend and did as he asked.
Allāh disgraced them both in this world as both were killed in the battle of Badr.
The torment he will face on Qiyāmah is described in this verse that when he will see the torment, he will bite his fingers in distress and repentance and say: يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا Woe to me! Would that I had not taken so-and-so for my friend (25:28).
The Prophet ﷺ said:
اَلْمَرْءُ عَلَى دِيْنِ خَلِيْلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ
A man follows the religion of his friend; so each one should consider whom he makes his friend.
The Prophet ﷺ was once asked what sort of friends should we keep to which the reply was:
مَنْ ذَكَّرَكُمُ اللهَ رُؤْيَتُهُ، وَزَادَ فِي عِلْمِكُمْ مَنْطِقُهُ، وَذَكَّرَكُمْ بِالْآخِرَةِ عَمَلُهُ
The one who reminds you of Allāh when you see him and adds to your knowledge when he speaks and reminds you of the Hereafter when he acts.
[Maʿāriful Qurʾān, Volume 6, Page 482-483]
"And remind, for indeed, the reminder benefits the believers." (51:55)
"But you prefer the life of this world. Although the Hereafter is better and more lasting."
[Qur'ān, Sūrah A'lā (87), verse 16-17]
The highest degree of comfort and pleasure in this life is not free from hardships and grief. Secondly, this world isn't permanent. We experience in our daily life that a king of today becomes a pauper tomorrow. A vigorous youth of today becomes old tomorrow. Whereas the Hereafter is free of these defects. All of its comforts and blessings are much better and cannot be compare to that of this world.
Consider this scenario: It is said to a person that there are two houses, one of which is a magnificent mansion, the other an ordinary, substandard house. He has a choice to take the mansion but only for a month or two thereafter he will have to vacate the mansion. On the other hand, he may take the ordinary house which he will permanently own.
Which of the two houses would a wise person prefer? Obviously, the second house.
On this analogy, one should prefer the blessings of the Hereafter which in this case are not only ever lasting but far more superior to the worldly comforts which are only temporary. Only an unfortunate fool will prefer the blessings of this life compared to the hereafter.
[Ma'āriful Qur'ān, Volume 8, Page 769-770]
"And remind, for indeed, the reminder benefits the believers." (51:55)
Patience and prayers are the only remedies against aggressive hostility.
Everyone in this world, whether he is big or small, good or bad, has enemies and these enemies, however weak and feeble they may be, can do harm to their opponents. If they are not strong enough, they will not hesitate to stab them in the back, and failing everything else they will use abusive language which is equally hurtful. Therefore, everybody has to be on his guard to protect himself from the hostile designs of his enemies.
The Qur'ān has prescribed two very effective tools for use in such a situation. One is patience, forbearance and to eschew all thoughts of revenge, while the other is to occupy oneself in prayers and invocation of Allāh.
A person whose thoughts are full of revenge is often unable to exact it from his enemy despite his power and influence and is consumed with chagrin and frustration. On the other hand a person who devotes himself to prayers finds solace in the belief that nobody can harm him without the will of Allāh and that whatever Allāh wills has a hidden purpose behind it. This belief not only affords him satisfaction but also frees his mind from all thoughts of anger and revenge resulting from the hostile acts of his enemies.
[Ma'āriful Qur'ān, Volume 6, Page 168]
"And remind, for indeed, the reminder benefits the believers." (51:55)
Allāh has taken it upon himself that mercy shall be shown towards the creation.
First of all, by using the word 'Rabb' (رب), the assertion in the verse has been provided with the proof - that Allāh تعالى is your Nurturer, Nourisher and Sustainer.
It's obvious that no nurturer would let what is being nurtured go to waste. Then, the mercy which has been promised by that Rabb has been further clarified through a weighty, yet endearing, statement that Allāh has 'decreed this mercy on Himself.'
The Messenger of Allāh ﷺ said, 'When Allāh تعالى created the creation, Allāh wrote in a book which is with Allāh above His Throne: 'My mercy overpowers My anger.'
Ḥaḍrat Salmān رضى الله عنه says: We have seen written in the Torah, when Allāh created the heavens and the earth and the entire creation in them, He divided His mercy in 100 parts. One part, Allāh distributed all over the creation - and wherever any effect of this mercy is found amongst human beings, animals and other creation, that owes itself to this same part. The rest of the 99 parts of Mercy have been kept by Allāh for Himself.
It goes without saying that no ʿIbādah (worship) or ʿIṭāʿah (obedience) can be good enough to be considered as presentable before Allāh. If we were to look at them from the highest of the high, we would realise that we have not been able to do other than what is simply bad. Still, one has to be thankful for being able to do what was possible, especially when no human is free of sin - unless protected by Allāh.
Under this situation, justice would have been demanded that no one remains safe from a general punishment. But, what is actually happening is that every human being is being showered with the blessings of Allāh, all the time.
This is the direct outcome of that mercy which the Rabb of the universe has put down in writing as His responsibility.
[Ma'āriful Qur'ān, Volume 3, Page 355-356]
"And remind, for indeed, the reminder benefits the believers." (51:55)
There are three conditions that make charity a form of worship.
1. That which is spent in the way of Allāh ﷻ should be clean, pure and ḥalal for it appears in Ḥadīth that Allāh ﷻ accepts nothing but that which is clean, pure and ḥalāl.
2. One who spends should be good in intentions and righteous in deeds. An ill-intentioned and showy spender is like that ignorant farmer who throws away the grain on a spot where it is wasted.
3. The one to whom Ṣadaqah is given should be deserving of it.
Two conditions that make charity go in vain are:
1. Publicising your favour after spending
2. Considering the one who receives your Ṣadaqah as disgraced, or insulting him and causing him pain.
Allāh ﷻ is need-free (الغني) as well as Forbearing (الحليم). Allāh ﷻ needs nothing from us. Us spending in the path of Allāh ﷻ doesn't benefit Allāh ﷻ in any way. Therefore, an intelligent being should keep in mind that whilst spending in the way of Allāh ﷻ, he isn't doing anybody a favour, he is actually spending for his own good.
[Maʿāriful Qur'ān, Volume 1, Page 651-652]
"And remind, for indeed, the reminder benefits the believers." (51:55)
Allāh mentions in the Qurʾān, وَقَلِيْلٌ مِّنْ عِبَادِيَ الشَّكُوْرُ And few from my servants are thankful.
- Qurʾān, Sūrah Sabaʾ (34), Verse 13
According to Imām Qurṭubī raḥimahullāh, the reality of shukr (gratitude) is that one admits that this blessing has been bestowed by such and such giver and then goes on to using the blessing in accordance with the spirit of the giver's pleasure and in obedience to him (the giver). Therefore, using the blessing bestowed by someone counter to his pleasure is ungratefulness and a virtual denial of that blessing.
This tells us that the way gratefulness can be in words, it can also be expressed by acts. When expressed by acts, it would mean the use of that blessing in accordance with the pleasure of the giver and in obedience to him.
Abū ʿAbdur-Raḥmān as-Sulami has said that Ṣalāh is gratitude, fasting is gratitude, and every good deed is gratitude.
Muḥammad Ibn Kaʿb al-Qurazi says that gratitude is the name of piety and righteous conduct. (Ibn Kathīr)
- Maʿāriful Qurʾān, Volume 7, Page 280
"And remind, for indeed, the reminder benefits the believers." (51:55)
وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَأَنْهَٰرًا وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ 15. And He placed mountains on the earth, lest it should shake with you, and rivers and tracks, so that you may find the right way,
وَعَلَٰمَٰتٍۢ ۚ وَبِٱلنَّجْمِ هُمْ يَهْتَدُونَ 16. and He has set landmarks. And by the stars they find the right way.
أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ 17. Is then the One who creates (everything) equal to one who does not create? Would you still pay no heed?
إِن تَعُدُّواْ نِعْمَةَ اللهِ لَا تُحْصُوهَآ ۗ إِنَّ اللهَ لَغَفُورٌ رَّحِيمٌ 18. If you count the bounties of Allah, you cannot count them all. Surely, Allah is Most-Forgiving, Very-Merciful.
- Qurʾān, Sūrah Naḥl (16), verse 15-18
Verses appearing immediately earlier described the many blessings of Allāh in details, proved that He alone is their Creator and established that He is unique in this matter.
Now, in the above verses, there comes an admonition against the failure of people to recognise that there is a fact behind the statement describing all these blessings and that is Tawḥīd, the Oneness of Allāh, except whom there is none worthy of worship.
Therefore, it was said: When it stands proved that Allāh alone made the heavens and the earth, made the mountains and rivers, vegetation and animals, trees and plants with their fruits and flowers, how can that most sacred Being that is the Creator of all these things become, for no reason, like idols and icons which cannot create anything? Why would you not understand something so elementary?
[Maʿāriful Qurʾān, Volume 5, Page 344]
"And remind, for indeed, the reminder benefits the believers." (51:55)
If man is so pleased with the ways and means which help make things work for him, if he were to open his eyes, he would realise that his plans and measures could neither create nor make things in the real sense. The outcome of all his efforts and workings is no more then getting to learn how to make the best use of what has been created by Allāh سبحانه و تعالى.
For example, you need to build a house. You find a whole range of servers from the architect, to the builder, to the finisher; hundreds of human beings offering their career and service, all set to answer your call. You need building materials. They lay stacked in stores and shops ready to be delivered to where you want them.
Was it within your power and control to assemble all these things on your own, by the brute force of your money or measures?
The fact is that this system of life cannot be established and activated through force of law, even by the mightiest of the mighty establishments anywhere in the world. There is no doubt about the fact that the logistic support of this viably running universal system is the work of Allāh سبحانه و تعالى alone, the Ever-Living, the Sustainer of all.
If human beings still hasten to claim that all this comes from their plans and workings, there is not much that can be said about their claim, for ignorance shall remain what is.
[Ma'āriful Qur'ān, Volume 5, Page 185-186]
"And remind, for indeed, the reminder benefits the believers." (51:55)
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