أعوذ باللّٰه من الشيطان الرجيم
بِسْمِ الرَّحْمٰنِ الرَّحِيمِ
(Book#1066)
[A sure trade-gain that will never perish:-]
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Sura:35:Faatir
Para:22
Ayat: – 27-32
35:27
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً ۚ فَاَخۡرَجۡنَا بِہٖ ثَمَرٰتٍ مُّخۡتَلِفًا اَلۡوَانُہَا ؕ وَ مِنَ الۡجِبَالِ جُدَدٌۢ بِیۡضٌ وَّ حُمۡرٌ مُّخۡتَلِفٌ اَلۡوَانُہَا وَ غَرَابِیۡبُ سُوۡدٌ ﴿۲۷﴾
Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] extremely black.
The Perfect Power of Allah
Allah says;
أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا
See you not that Allah sends down water from the sky, and We produce therewith fruits of various colors,
Allah tells us of His complete and perfect power of creation. He tells us how He makes different kinds of things from one thing, which is the water that He sends down from the heaven. From water He brings forth fruits of various colors, yellow, red, green, white and other colors, as we can see in the immense variety of their colors, tastes and scents.
This is like another Ayah where Allah says:
وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَأءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ إِنَّ فِى ذلِكَ لايَـتٍ لِّقَوْمٍ يَعْقِلُونَ
And in the earth are neighbouring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand. (13:4)
وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَانُهَا
and among the mountains are Judad, white and red, of varying colors,
means, He created the mountains like this, with different colors, as we also see that there are indeed white and red mountains, and in some of them there are streaks which are also of varying colors.
Ibn Abbas said Al-Judad means pathways.
This was also the view of Abu Malik, Al-Hasan, Qatadah and As-Suddi.
وَغَرَابِيبُ سُودٌ
and (others) Gharabib black.
And there are some mountains which are very black.
Ikrimah said,
“Al-Gharabib means mountains which are high and black.
This was also the view of Abu Malik, Ata’ Al-Khurasani and Qatadah.
Ibn Jarir said,
“When the Arabs describe something as being very black, they say Ghirbib.
35:28
وَ مِنَ النَّاسِ وَ الدَّوَآبِّ وَ الۡاَنۡعَامِ مُخۡتَلِفٌ اَلۡوَانُہٗ کَذٰلِکَ ؕ اِنَّمَا یَخۡشَی اللّٰہَ مِنۡ عِبَادِہِ الۡعُلَمٰٓؤُا ؕ اِنَّ اللّٰہَ عَزِیۡزٌ غَفُوۡرٌ ﴿۲۸﴾
And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving.
وَمِنَ النَّاسِ وَالدَّوَابِّ وَالاَْنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكَ
And likewise, men and moving creatures and cattle are of various colors.
means, the same is true of living creatures too, humans and animals, all creatures which walk on their feet, and cattle. Here something general is followed by something specific. These are all different too, for among mankind there are Berbers, Ethiopians and some non-Arabs who are very black, and Slavs and Romans who are very white, and the Arabs who are in between, and the Indians.
Allah says in another Ayah:
وَاخْتِلَـفُ أَلْسِنَتِكُمْ وَأَلْوَنِكُمْ إِنَّ فِى ذلِكَ لَايَـتٍ لِّلْعَـلَمِينَ
and the difference of your languages and colors. Verily, in that are indeed signs for men of sound knowledge. (30:22)
Similarly, animals and cattle vary in their colors, even within one species, and a single animal may have patches of different colors. Blessed be Allah, the Best of creators.
Allah then says:
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء
It is only those who have knowledge among His servants that fear Allah.
meaning, only those who have knowledge truly fear Him as He should be feared, because the more they know about the Almighty, All-Powerful, All-Knowing Who has the most perfect attributes and is described with the most beautiful Names, the more they will fear Him.
Ali bin Abi Talhah reported that Ibn Abbas commented on the Ayah:
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء
(It is only those who have knowledge among His servants that fear Allah),
those who know that Allah is able to do all things.
Ibn Abbas said,
“The one among His servants who knows about Ar-Rahman, is the one who does not associate anything in worship with Him; the one who accepts as lawful that which He has permitted and accepts as unlawful that which He has prohibited. He obeys His commands and is certain that he will meet Him and be brought to account for his deeds.”
Sa`id bin Jubayr said,
“Fear is what stands between you and disobeying Allah, may He be glorified.”
Al-Hasan Al-Basri said,
“The knowledgeable person is the one who fears Ar-Rahman with regard to the Unseen, who likes that which Allah wants him to like, and who shuns that which angers Allah.”
Then Al-Hasan recited:
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ
It is only those among His servants who have knowledge that fear Allah. Verily, Allah is Almighty, Oft-Forgiving.
Sufyan Ath-Thawri narrated from Abu Hayyan At-Taymi from a man who said,
“It used to be said that the knowledgeable are of three types:
first, one who knows Allah and the command of Allah,
second, one who knows Allah but does not know the command of Allah, and
third, one who knows the command of Allah but does not know Allah.
The one who knows Allah and the command of Allah is the one who fears Allah and knows the limits (Hudud) and the obligatory duties (Fara’id).
The one who knows Allah but does not know the command of Allah is the one who fears Allah but does not know the limits (Hudud) and the obligatory duties (Fara’id).
The one who knows the command of Allah but does not know Allah is the one who knows the limits (Hudud) and the obligatory duties (Fara’id) but does not fear Allah.
35:29
اِنَّ الَّذِیۡنَ یَتۡلُوۡنَ کِتٰبَ اللّٰہِ وَ اَقَامُوا الصَّلٰوۃَ وَ اَنۡفَقُوۡا مِمَّا رَزَقۡنٰہُمۡ سِرًّا وَّ عَلَانِیَۃً یَّرۡجُوۡنَ تِجَارَۃً لَّنۡ تَبُوۡرَ ﴿ۙ۲۹﴾
Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish –
The Muslims will be the Ones Who gain in the Hereafter
Allah says;
إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ وَأَقَامُوا الصَّلَةَ وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَنِيَةً
يَرْجُونَ تِجَارَةً لَّن تَبُورَ
Verily, those who recite the Book of Allah, and perform the Salah, and spend out of what We have provided for them, secretly and openly, they hope for a (sure) trade-gain that will never perish.
Here Allah tells us that His believing servants, who recite and believe in His Book, and do the deeds prescribed in it such as establishing regular prayer at the prescribed times, night and day, spending (in charity) out of that which Allah has provided for them secretly and openly,
يَرْجُونَ تِجَارَةً لَّن تَبُور
(they hope for a (sure) trade-gain that will never perish).
means, they hope for a reward from Allah which will inevitably be theirs.
Allah says
35:30
لِیُوَفِّیَہُمۡ اُجُوۡرَہُمۡ وَ یَزِیۡدَہُمۡ مِّنۡ فَضۡلِہٖ ؕ اِنَّہٗ غَفُوۡرٌ شَکُوۡرٌ ﴿۳۰﴾
That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative.
لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِ
That He may pay them their wages in full, and give them (even) more, out of His grace.
meaning, that He may give them a reward for what they have done, and multiply it by adding more, such as has never occurred to them.
إِنَّهُ غَفُورٌ
Verily, He is Oft-Forgiving,
means, He forgives their sins,
شَكُورٌ
Most Ready to appreciate.
means, He appreciates even a little of their good deeds
35:31
وَ الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ مِنَ الۡکِتٰبِ ہُوَ الۡحَقُّ مُصَدِّقًا لِّمَا بَیۡنَ یَدَیۡہِ ؕ اِنَّ اللّٰہَ بِعِبَادِہٖ لَخَبِیۡرٌۢ بَصِیۡرٌ ﴿۳۱﴾
And that which We have revealed to you, [O Muhammad], of the Book is the truth, confirming what was before it. Indeed, Allah, of His servants, is Acquainted and Seeing.
The Qur’an is The true Book of Allah
Allah says:
وَالَّذِي أَوْحَيْنَا إِلَيْكَ
And what We have revealed to you — O Muhammad,
مِنَ الْكِتَابِ
of the Book, i.e., the Qur’an ,
هُوَ الْحَقُّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ
it is the (very) truth confirming that which was (revealed) before it.
means, of the previous books. It confirms them just as they bore witness to the coming of the Qur’an and that it would be sent down from the Lord of the worlds.
إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ
Verily, Allah is indeed All-Aware and All-Seer of His servants.
means, He is All-Aware of them and knows who deserves to receive the blessing which He may give to him and not to others. The Prophets and the Messengers are favored above the rest of mankind, and some of the Prophets were given more than others and given higher status than others. The position given to Muhammad is higher than that of all the others, may the blessings and peace of Allah be upon them all
35:32
ثُمَّ اَوۡرَثۡنَا الۡکِتٰبَ الَّذِیۡنَ اصۡطَفَیۡنَا مِنۡ عِبَادِنَا ۚ فَمِنۡہُمۡ ظَالِمٌ لِّنَفۡسِہٖ ۚ وَ مِنۡہُمۡ مُّقۡتَصِدٌ ۚ وَ مِنۡہُمۡ سَابِقٌۢ بِالۡخَیۡرٰتِ بِاِذۡنِ اللّٰہِ ؕ ذٰلِکَ ہُوَ الۡفَضۡلُ الۡکَبِیۡرُ ﴿ؕ۳۲﴾
Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah . That [inheritance] is what is the great bounty.
The Inheritance of the Qur’an is of three kinds
Allah says:
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا
Then We gave the Book as inheritance to such of Our servants whom We chose.
Allah says We made those who uphold the Book confirming what came before, the one whom We have chosen from among Our servants. They are this Ummah, who are divided into three types.’
Allah says:
فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ
Then of them are some who wrong themselves,
these are the ones who are careless about doing some obligatory actions, and who commit some forbidden actions.
وَمِنْهُم مُّقْتَصِدٌ
and of them are some who follow a middle course,
these are the ones who fulfill their obligations and avoid things that are forbidden, but they may neglect some good deeds and do some things which are disliked.
وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ
and of them are some who are, by Allah’s leave, foremost in good deeds.
these are the ones who do obligatory actions and things which are encouraged, and who avoid doing unlawful and disliked actions, and avoid some actions which are permissible.
ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ
that is indeed a great grace.
Ali bin Abi Talhah reported that Ibn Abbas commented on the Ayah:
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا
(Then We gave the Book as inheritance to such of Our servants whom We chose).
“This refers to the Ummah of Muhammad. Allah caused it to inherit every Book that He had revealed; those who wrong themselves will be forgiven, those who follow a middle course will have an easy accounting, and those who are foremost in good deeds will enter Paradise without being brought to account.”
Abu Al-Qasim At-Tabarani reported from Ibn Abbas that the Messenger of Allah said one day:
شَفَاعَتِي لاَِهْلِ الْكَبَايِرِ مِنْ أُمَّتِي
My intercession will be for those among my Ummah who commit major sins.”
Ibn Abbas, may Allah be pleased with him, said,
“Those who are foremost in good deeds will enter Paradise without being brought to account;
those who follow a middle course will enter Paradise by the mercy of Allah; and
those who wrong themselves and Ashab Al-A`raf will enter Paradise by the intercession of Muhammad.”
It was also reported from a number of the Salaf that those among this Ummah who wrong themselves are still among those whom Allah has chosen, even though they are imperfect and fell short (by not adhering to the straight path).
Others said that those who wrong themselves are not part of this Ummah and are not among those whom Allah has chosen and who inherited the Book.
The correct view is that they are also part of this Ummah.
The Virtues of the Scholars
The scholars are the most fortunate of people with regard to this blessing, and the most entitled to this mercy.
Imam Ahmad, may Allah have mercy on him, recorded that Qays bin Kathir said,
“One of the people of Al-Madinah came to Abu Ad-Darda’, may Allah be pleased with him, when he was in Damascus. (Abu Ad-Darda’) said, `What brought you here, my brother?’
He said, `A Hadith which I heard that you narrate from the Messenger of Allah.’
He said, `Have you come for trade?’
He said, `No.’
He said, `Have you come for any other reason?’
He said, `No.’
He said, `Have you come only to seek this Hadith?’
He said, `Yes.’
He, may Allah be pleased with him said, `I heard the Messenger of Allah say:
مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهَا عِلْمًا سَلَكَ اللهُ تَعَالَى بِهِ طَرِيقًا إِلَى الْجَنَّةِ وَإِنَّ الْمَلَيِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ وَإِنَّهُ لَيَسْتَغْفِرُ لِلْعَالِمِ مَنْ فِي السَّمَوَاتِ وَالاَْرْضِ حَتَّى الْحِيتَانُ فِي الْمَاءِ وَفَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَايِرِ الْكَوَاكِبِ وَإِنَّ الْعُلَمَاءَ هُمْ وَرَثَةُ الاَْنْبِيَاءِ وَإِنَّ الاَْنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَارًا وَلَا دِرْهَمًا وَإِنَّمَا وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَ بِهِ أَخَذَ بِحَظَ وَافِر
Whoever follows a path to seek knowledge, Allah will show him the way to Paradise. The angels lower their wings being pleased with the one who seeks knowledge. Whoever is in the heavens and on earth, even the fish in the sea, ask for forgiveness for the scholar. The superiority of the scholar over the worshipper is like that of the moon over all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind Dinars and Dirhams, but they left behind knowledge; and whoever receives it, receives an abundance of good fortune.”‘
It was also reported by Abu Dawud, At-Tirmidhi and Ibn Majah
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