Allaah Alone is Waahid! Allaah Alone is One. 1) Why is the wisdom of Allah behind the repetitive use of the word فرد as opposed to the word واحد - they both mean ‘one’/single/alone etc but people tend to use them interchangeably. When you go throughout the Qur’aan you will find that when Allah subhanahu wat’ala speaks of Mankind being resurrected and the wrongdoers brought to Allaah for judgement it says that they will come, فرادى (alone) and the word waahid is not mentioned as much.
So why is this the case if they both mean the same thing?!
Well, do they both mean exactly the same thing?
No actually, not if we dig deep enough.
In other words, the term fard has no special connotation to it, and the one who is described as being fard is one that is alone, with no special value or rank. He is completely alone and carries nothing of material gain or even honour in some cases. This is in contrast to the term waahid which indicates that although the person is one and alone, they have شأن (status), degree and is distinguished from others. They are alone but yet they carry with them much more, like respect, honour and value.
This is remarkable considering how Allaah (`azza wa jall) always describes Himself in the Qur’aan as being ‘Waahid’ and never ‘Fard’
2) This is also the reason perhaps, that Allah says: أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالاً وَوَلَداً “Have you seen him who disbelieved in Our Verses and says: “I shall certainly be given wealth and children.” [Maryam 19: 77]
وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْداً
“…We shall inherit from him all that he talks of (i.e. wealth and children), and he shall come to Us alone (fardan)” [Maryam: 80] - i.e. without all the materialistic gains and honour/position which he had attributed to himself.
“And truly you have come unto Us alone (furaada) as We created you the first time…” [al-An'aam 694]
In tafseer al-Kashaaf , it mentions that this verse actually came down regarding al-Waleed ibn al-Mugheerah who incredibly was nicknamed ‘al-Waheed’ by the people They say that he was called so due to his leadership, wealth and honour. Subhanallaah, what a powerful message then this ayah sends to him, when Allaah says, ‘You have come to Us alone’ - using the term fard instead of waahid [so Allah has replaced Waleeds/Waheed's honorable name into a humiliated one (Fard)].
3) If you thought that was something, see what He `azza wa jall says in al-Muddathir (in those 16 verses that were revealed about al-Waleed): ذرني ومن خلقت وحيدا
“Leave Me Alone (to deal) with whom I created Alone (waheed).”
Subhanallaah! Indeed, what a humiliation for al-Waleed ibn al-Mugheerah. Truly, Allaah alone is al-Waahid al-Waheed.
Allaahu akbar.
Day Eleven Ayah 11 Same Root but Different Meaning Suratul Fatihah 1:2
“The Most beneficent, The Most Merciful.” الرحمن الرحيم
Ar-Rahman and Ar-Raheem, both those words have Rahmah in their roots. Rahmah means mercy in Arabic. However, since they are used together, they bring their own qualities to this ayah. Ar-Rahman has three features in its linguistic structure and meaning.
1. By definition, it is something extreme. The addition of the ‘aan’ at the end is a hyperbole, as it turns the mercy into something unimaginable, extreme; Allah is exceptionally, unconceivably, exceedingly merciful.
2. This structure also implies that this is something happening in the present. For example, you see someone donating money to someone who is needy, and you call this person a generous person. This is happening in the present and the person’s generosity is manifesting itself right now, so the implication of your description is different than when you describe that person to your friend. In the latter case, you may still call that person generous, but it doesn’t guarantee that the person is being generous right now. This linguistic feature is not common in the English language, but in Arabic, it is indicated by the structure, as is the case with ar-Rahman; Allah is being merciful right now.
3. The third unique feature of this structure is transience, which means something that is not permanent. This is also shared by other Arabic words that sound the same, such as hungry (جوعان), thirsty (عطشان), angry, and what is common in these words is that they are all temporary, they are present and then something takes them away; food takes away hunger, drink takes away thirst. And this feature implies that this mercy of Allah is temporary and something will take it away.
Based on that, we understand that Allah is ar-Rahman and that means that He is extremely merciful to us right now, but He could stop being merciful to us (if we disobey Him).
As for ar-Raheem, it brings two other unique linguistic features to the ayah:
1. It implies permanence. So Allah is ar-Raheem and perpetually merciful, always merciful, constantly merciful, endlessly merciful, and His mercy is always going to be there.
2. Secondly, it is not necessarily happening right now. That is, Allah is always merciful and His mercy is perpetual, but He may not be merciful to us at this moment.
Another benefit of this verse is in the order that the two words are mentioned, the present is mentioned first and then the future. To understand that, imagine if you needed money to pay your rent, and someone came to you to discuss about an interesting investment opportunity with future returns. You wouldn’t pay attention to this discussion as you are concerned with the present state, and need help in the present. Once your present worries are settled, you start worrying about the future. Since, ar-Rahman deals with the present, it is what we would need first, what we would need right now, and so it is mentioned first. Once our present worries are taken care of, we start worry about the future, and then ar-Raheem takes care of our future worries. Allah created us and knows best what we need and how and when we need it. This verse is a clear indication of that.
Ibn Abbas, radi Allahu anhuma, described ar-Rahman as being for all the creatures in the universe, but ar-Raheem is only for the believers. Which means that perpetual mercy and reward in the afterlife is only for the believers, even though everyone and everything is able to make use of Allah’s blessings in this world. Nauman Khan
Day Twelve Ayah 12 Al-‘Araaf 7:23 The WORDS Adam said when he repented!
Our father and mother were warned not to eat from a certain tree but they were tempted by Shaytan. We all eat from a certain tree almost every day.
Allah taught Adam & Eve that His door is open 24/7 and guided them to the way of Repentance. Let us learn that DUAA' today: قالا ربنا ظلمنا أنفسنا “Our Master we have wronged ourselves ..” They admitted their flaw.This is opposite to the response Iblees had. He did not take the blame and blamed Allaah for his own sin.
Iblees and Adam have a lot in common: - They are both honoured by Allaah at some point - They both creatures that have choice - They both get close to Allaah and engage Allaah in conversation - They both are given a rank above the angels. - They both end up disobeying Allaah at some point
There one point turn, what happens after they sin: one admits his flaw and the other blames Allaah for it. Iblees offers a logical explanation: ‘You created me from fire, You created him from clay’. Jinns have more capability than we do, he is superior; it’s not illogical what he said. But the problem is you cannot get logical with Allaah azzwajal.
We Hear, We Obey
This also has a good, fundamental key into people who lose their faith. The fundamental problem is that Iblees asks such a thing as ‘why did you pick him? Why should I make sajda to him? Explain your decision to me’. Allaah is capable of offering an explanation but the crime is ‘Who do you think you are questioning My Judgement’.
When you feel that you are in a position that you need an explanation for the decisions, Allaah made, who have you just literally turned into? Iblees. The premise of Islaam is that you have given up your will and criticism to the will of Allaah. The best example of this submission of will is Ibraheem alayhisalaam. He had been asked to do things that just don’t make sense: jump into a fire, put a knife on his sons neck, leave his family in the desert; this is the essence of submission. That is how you fight Iblees. When we start taking the road of questioning the Will of Allaah, we have already taken the footsteps of shaytaan.
To discover the wisdom behind the commands is not blameworthy. It’s all right to do this. However when we do discover the harms of things that had been made prohibited, it does not mean that is the reason why it is haram. We may find out the harms of alcohol, and riba, but there are also benefits that can counter-argue them. We follow the commandments simply because Allaah told us to. Our religion is not based on ‘once the commandment makes sense then they are applicable’. At the same time, it does not mean we shut our minds up and not think about anything. There is a line that one has to draw.
One has to ask some very critical questions to come to Islam. Once one comes into Islam, the doors to questioning it and criticism is closed. The question one asks is: is this really revelation? Is there really a God? Is he really a messenger? Is there really an after-life? People have the right to ask those questions when trying to discover the truth.
Once you come into the fold, you have accepted God and that He has superior wisdom that means the door for one to criticise further is shut. وإن لم تغفر لنا وترحمنا “..and if you don’t cover for us (i.e. forgive us) and show us mercy ..” لنكونن من الخاسرين “..we will certainly be from those who are lost”
Why forgiveness and mercy is mentioned
Forgiveness means you are not in trouble anymore. Mercy means you get to enjoy some things in life. Just because you are not in prison does not mean you have a good life. So we don’t just need forgiveness from Allaah, we also need His Mercy. But you cannot ask for His Mercy until you have His Forgiveness.
They have just sinned so one would think they are only asking for forgiveness. But Adam is having good expectations from Allaah, not only is he hoping to be forgiven, on top of that he will be shown Mercy. But if these don’t happen, they will absolutely be from the losers. Adapted from Naumn Khan.
Day Thirteen Ayah 13 Words Reveal the Secrets of the Heart Surat Yusuf 12:8
إذ قالوا ليوسف وأخوه أحب إلى أبينا منا ونحن عصبة ، إن أبانا لفي ضلال مبين When they said, "Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error. When they said, SURELY (LA) Yusuf and his brother is more beloved to our father than us... Imagine the brothers are outside, and discussing their father and Yusuf. The Brothers: 1 - We see from the sayings of Ya'qub that the brothers were jealous of Yusuf. 2 - The ta'keed (emphasis) of 'La' (meaning: Surely) is being said by these brothers as if they are Angry and Jealous (i.e. 'THAT (La) Yusuf! *anger*). Wa nahnu; and we are an: 'USbah - and we are a strong group (of between 5 to 10 strong guys). People don't attack an 'USbah, out of fear the 'uSbah will unite and fight back. [as ibn al Faaris says in his Arabic lexicon.] 'ASabiyyah - Group Pride/Prejudice + strength (comes from 'uSbah). So these brothers had Pride in their Strength.
GEM: The shocking thing is that there are really 12 brothers, but these 10 are denying Yusuf and Binyamin (Benjamin) as being part of their brothers (12 in total). This is why they call themselves an 'USbah (maximum 10 guys), while also saying: 'Yusuf and his brother', without saying they are our brothers.
This is partially because they're stepbrothers, but also because of their hatred and jealousy against them and not wanting to be associated with them. This 'USbah attitude mixed with jealousy made them confused. 'Why is dad so confused? We are the strength of the family, yet he loves Yusuf and his brother more?'
'Inna abaanaa la fee Dalaalin mubeen' - Surely our father is no doubt clearly on the wrong way. Adapted (Miracle Qur'an)
Day Fourteen Ayah 14 The Story of Iblis (in Surah Israa' & al Kahf) Suratul Isra’a 17:61 vs. Suratul Kahf 18:50
In the middle of both suras there is an ayah/verse talking about the story of Iblis [Satan] refusing to prostrate to Adam (alayhis Salam).
In Surah Isra [17:61] the ayah is as follows: وإذ قلنا للملائكة اسجدوا لآدم فسجدوا إلا إبليس قال ءأسجد لمن خلقت طينا And (remember) when We said to the angels: “Prostrate unto Adam.” They prostrated except Iblis (Satan). He said: “[I]Shall I prostrate to one whom You created from clay?”
In Surah Kahf [18:50] it reads: وإذ قلنا للملائكة اسجدوا لآدم فسجدوا إلا إبليس كان من الجن ففسق عن أمر ربه And (remember) when We said to the angels; “Prostrate to Adam.” So they prostrated except Iblis (Satan). He was one of the jinns; he disobeyed the Command of his Lord.
This is an example of something that some Non-Muslims may claim is an example of incoherence. Why is the same story split up into different places with different details? Good question.
Let’s take a quick step back. We know that Surah Isra is also sometimes called Surah Bani Israa’eel [Children of Israel]. It also contains a series of ayaat that Ibn Abbas(ra) mentioned were similar to the 10 commandments given to Musa (alayhis Salam). So this surah is primarily addressing Bani Isra’eel, who had knowledge but became arrogant.
Surah Kahf is addressing the Christians. We can see this from ayah 18:4, “And to warn those who say, ‘Allah has begotten a son (or offspring or children).’” The Christians disobeyed their Lord.
So when the surah is addressing those who were afflicted with arrogance (i.e. Children of Israel), the part of the story mentioned is the one pertaining to them [i.e. Iblis did not prostrate to someone Allah ordered him to prostrate to, out of thinking that he is superior. Similarly, Banu Israel rejected Prophet Muhammad (Salla Allah alayhee wa Salam) while thinking they are superior].
When the surah is addressing a different audience (i.e. Christians), it uses the part of the story most pertinent to them [i.e. Iblis disobeyed the Command of his Lord, and many Christians disobey their Lord while still thinking they are on the right path].
Furthermore, Allah tells us in Surah al Kahf that Iblis was of the Jinn. This clears the doubts of Christians who say that Iblis was a 'fallen angel'.