Surah At-Taghabun 64:16

Verses and Translation

فَٱتَّقُواْ ٱللَّهَ مَا ٱسۡتَطَعۡتُمۡ وَٱسۡمَعُواْ وَأَطِيعُواْ وَأَنفِقُواْ خَيۡرً۬ا لِّأَنفُسِڪُمۡ‌ۗ وَمَن يُوقَ شُحَّ نَفۡسِهِۦ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ (١٦)

“So fear Allah as much as you are able and listen and obey and spend [in the way of Allah]; it is better for your selves. And whoever is protected from the stinginess of his soul – it is those who will be the successful.”

 

Commentary

(So have Taqwa of Allah as much as you can) meaning, as much as you are able and can bear or endure. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوه
“When I command you to do something, do as much as you can of it, and whatever I forbid for you, then avoid it

Allah’s statement,
وَٱسۡمَعُواْ وَأَطِيعُواْ

(listen and obey) means, obey what Allah and His Messenger command you to do and do not stray from it to the right or left. Do not utter a statement or make a decision before Allah and His Messenger issue a statement or decision. Do not ignore what you were ordered to do, nor commit what you were forbidden from doing.

وَأَنفِقُواْ خَيۡرً۬ا لِّأَنفُسِڪُمۡ‌ۗ

(and spend in charity; that is better for yourselves.) meaning, give from what Allah has granted you to your relatives, the poor, the needy and the weak. Be kind to Allah’s creatures, just as Allah was and still is kind with you. This will be better for you in this life and the Hereafter. Otherwise, if you do not do it, it will be worse for you in this life and the Hereafter.

وَمَن يُوقَ شُحَّ نَفۡسِهِۦ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ

(And whosoever is saved from his own greed, then they are the successful ones.) This is explained with a similar ayah in Surat Al-Hashr. [Ibn Kathir]

Each individual must ask himself at the end of the day if he honestly felt he exercised taqwa (God-consciousness, fear) of Allah as much as he truly is capable of, or whether he could have performed better.

Avoiding stinginess of the soul includes avoiding ill feelings towards others and wishing bad for them. Rather, forgiveness and wishing well even towards those who hurt and disobey your authority are noble qualities to nurture.

After Allah mentions in the previous ayaat about forgiving one’s spouse, that in some spouses and children there can be an enemy for us, and that our wealth and children are a huge trial for us, He mentions in this ayah that we need to be cautious of Him as much as we are able When we look at our spouses we see the physical person in front of us but Allah wants us to see His expectations in front of us and this will be a manifestation of our Taqwa [God consciousness].

Our behaviour towards our spouses is being graded by Allah. Also, in this ayah, Allah is telling us that self absorption can lead to the destruction of one’s marriage. When everything is “I” and “Me” etc., then this can create massive problems in the home. [NAK]

At another place in the Qur’an it has been said: “Fear Allah as He should actually be feared.” [Quran; 3:102]

At still another place, “Allah does not burden any one with a responsibility heavier than he can bear.” [Quran 2:286]

And here, “Fear Allah as much as you can.”

When these three verses are read together it appears that the first verse sets an ideal which every believer should try to attain. The second verse lays down the principle that no one has been required to exert himself beyond his power and ability, for in Allah’s religion one has been made responsible only for what is within one’s power and ability. This verse enjoins every believer to try to attain piety and consciousness of God as far as he can. He should carry out Allah’s commands and avoid disobedience as best as he possibly can. For if he shows laxity in this regard, he will not be able to escape punishment. However, one will not be held accountable for what was beyond one’s power (and Allah alone can decide best what was really beyond a person’s power and ability).

 

Foundational Attributes

piety, charity

December 27, 2016 | khuluq

Surah Al-Buruj 85:11

Verses and Translation

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَهُمۡ جَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِہَا ٱلۡأَنۡہَـٰرُ‌ۚ ذَالِكَ ٱلۡفَوۡزُ ٱلۡكَبِيرُ (١١)

“Indeed, those who have believed and done righteous deeds will have gardens beneath which rivers flow. That is the great attainment.”

Commentary

The sentence structure at the end of the verse in grammatical terms is used to emphasize the greatness of the attainment (i.e. omission of the word “هُوَ” which one would normally expect after “ذلِكَ” in such a sentence). [NAK]

Foundational Attributes

conviction, motivation, character

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Surah Al-A’la 87:14

Verses and Translation

قَدۡ أَفۡلَحَ مَن تَزَكَّىٰ (١٤)

“He has certainly succeeded who purifies himself.”

Commentary

He who purifies himself from despised characteristics and he follows what Allah has revealed to the Messenger (peace and blessings of Allah be upon him) achieves success. [Ibn Kathir]

This refers to the one who affirmed the faith giving up disbelief and polytheism, adopted good morals giving up evil morals, and performed good deeds giving up evil deeds. Success does not imply worldly prosperity, but true and real success whether worldly prosperity accompanies it or not. (For explanation, see E.N. 23 of Yunus, E.N. 1-50 of Al-Mu’minun, E.N. 4 of Luqman). [Maududi]

Foundational Attributes

cleanliness, character

 

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Surah Ash-Shams 91:9

Verses and Translation

قَدۡ أَفۡلَحَ مَن زَكَّٮٰهَا (٩)

“He has succeeded who purifies it”

Commentary

This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, “He cleanses it from the lowly and despicable characteristics.” [Ibn Kathir]

(The “it” in this verse is referring to the self. This is mentioned in verse 7 of the same chapter.)

Foundational Attributes

cleanliness, character

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Surah An-Nur 24:51-52

Verses and Translation

إِنَّمَا كَانَ قَوۡلَ ٱلۡمُؤۡمِنِينَ إِذَا دُعُوٓاْ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحۡكُمَ بَيۡنَهُمۡ أَن يَقُولُواْ سَمِعۡنَا وَأَطَعۡنَا‌ۚ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ (٥١) وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُ ۥ وَيَخۡشَ ٱللَّهَ وَيَتَّقۡهِ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَآٮِٕزُونَ (٥٢)

“The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear and we obey.” And those are the successful. And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him – it is those who are the attainers.”

Commentary

Qatadah said, “We were told that when Ubadah bin As-Samit, who had been present at Al-Aqabah and at Badr and was one of the leaders of the Ansar, was dying, he said to his nephew Junadah bin Abi Umayyah, “Shall I not tell you what you must do and what is your due?”

He said, “Yes.” He said, “You have to listen and obey when times are easy and when they are hard, when you feel energetic and when you do not want to, and when you feel selfish. You have to train your tongue to speak the truth. Do not go against those who are in authority, unless they openly command you to commit acts of disobedience to Allah. Whenever you are commanded to do something that goes against the Book of Allah, then follow the Book of Allah.”

Qatadah said, “We were told that Abu Ad-Darda said, “There is no Islam except through obedience to Allah, and no goodness except in Jama’ah. Sincerity is to Allah and His Messenger and to the Khalifah and all the believers.”

He said: “And we were told that Umar bin Al-Khattab (may Allah be pleased with him) used to say, “The bonds of Islam are La ilaha illallah, establishing prayer, paying Zakah and obeying those whom Allah has given authority over the affairs of the Muslims.”

There are many hadiths and reports which state that it is obligatory to obey the Book of Allah, the Sunnah of His Messenger (peace and blessings of Allah be upon him), the Rightly-Guided Khalifahs and the Imams when they command us to obey Allah. There are too many of these reports to quote them all here.

“fears Allah” means, for his past sins, “and has Taqwa of Him” regarding sins he may commit in the future.

“such are the successful” means those who will attain all goodness and be saved from all evil in this world and the Hereafter. [Ibn Kathir]

Foundational Attributes

conviction, piety

December 26, 2016 | khuluq

Surah An-Nur 24:31

Verses and Translation

وَقُل لِّلۡمُؤۡمِنَـٰتِ يَغۡضُضۡنَ مِنۡ أَبۡصَـٰرِهِنَّ وَيَحۡفَظۡنَ فُرُوجَهُنَّ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنۡهَا‌ۖ وَلۡيَضۡرِبۡنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِہِنَّ‌ۖ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوۡ ءَابَآٮِٕهِنَّ أَوۡ ءَابَآءِ بُعُولَتِهِنَّ أَوۡ أَبۡنَآٮِٕهِنَّ أَوۡ أَبۡنَآءِ بُعُولَتِهِنَّ أَوۡ إِخۡوَٲنِهِنَّ أَوۡ بَنِىٓ إِخۡوَٲنِهِنَّ أَوۡ بَنِىٓ أَخَوَٲتِهِنَّ أَوۡ نِسَآٮِٕهِنَّ أَوۡ مَا مَلَكَتۡ أَيۡمَـٰنُهُنَّ أَوِ ٱلتَّـٰبِعِينَ غَيۡرِ أُوْلِى ٱلۡإِرۡبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفۡلِ ٱلَّذِينَ لَمۡ يَظۡهَرُواْ عَلَىٰ عَوۡرَٲتِ ٱلنِّسَآءِ‌ۖ وَلَا يَضۡرِبۡنَ بِأَرۡجُلِهِنَّ لِيُعۡلَمَ مَا يُخۡفِينَ مِن زِينَتِهِنَّ‌ۚ وَتُوبُوٓاْ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلۡمُؤۡمِنُونَ لَعَلَّكُمۡ تُفۡلِحُونَ (٣١)

“And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.”

Commentary

Allah’s saying, “And let them not stamp their feet…”:During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this.

By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says, “And let them not stamp their feet…” to the end of it. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume.
Abu Isa At-Tirmidhi recorded that Abu Musa (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) said, “Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such” — meaning an adulteress.

By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display. Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah (peace and blessings of Allah be upon him), as he was coming out of the Masjid and men and women were mixing in the street, telling the women, “Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road.” The women used to cling to the walls so much that their clothes would catch on the walls.

“And all of you beg Allah to forgive you all, O believers, that you may be successful” means practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength. [Ibn Kathir]

Foundational Attributes

repenting

December 19, 2016 | khuluq

Surah Al-Hajj 22:77

Verses and Translation

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱرۡڪَعُواْ وَٱسۡجُدُواْ وَٱعۡبُدُواْ رَبَّكُمۡ وَٱفۡعَلُواْ ٱلۡخَيۡرَ لَعَلَّڪُمۡ تُفۡلِحُونَ ۩ (٧٧)

“O you who have believed, bow and prostrate and worship your Lord and do good – that you may succeed.”

Commentary

This is one of the places in the Quran where the reader and listener are commanded to prostrate (sajdah tilawah).

It was reported from Uqbah bin Amir that the Prophet (peace and blessings of Allah be upon him) said, “Surat Al-Hajj has been blessed with two Sajdahs [prostrations], so whoever does not prostrate them should not read them.”

“And strive hard in Allah’s cause as you ought to strive”) means with your wealth and your tongues and your bodies. This is like the verse, “Have Taqwa of Allah as is His due.” [Quran; 3:102] [Ibn Kathir]

This is the right way of attaining we success, but even after adopting these ways of worship and performing good deeds one should not rest content or be proud that he would surely attain success because he is worshipping Allah and is doing good deeds. He should only expect that Allah will by His grace accept his services and bless him with we success.

Imam Shafi`i, Ahmad bin Hanbal, `Abdullah bin Mubarak and Ishaq bin Rahawayah hold the view that this verse of Surah Al-Hajj requires a `prostration’. But Imam ‘Abu Hanifah, Imam Malik, Hasan Basri, Said bin al-Musayyab, Said bin Jubair, Ibrahim Nakha`i and Sufyan Thauri dispute this. The arguments of the two sides are briefly as follows:

The former group of commentators base their opinion on the following:

(1) The verb in the verse is in the imperative mood.

(2) The tradition of Uqbah bin Amir, which has been reported by Imam Ahmad, Abu Dawud, Tirmizi, Ibn Marduyah and Baihaqi, says, “I asked, ‘O Messenger of Allah! Does the merit of Surah Al-Hajj consist in the fact that it contains two verses requiring prostration?’ He (peace and blessings of Allah be upon him) replied, ‘Yes, the one who does not prostrate on these two verses, should not recite them.’ ”

(3) The Tradition of Abu Dawud and Ibn Majah in which Amr bin As says that he was told by the Prophet (peace and blessings of Allah be upon him) that there were two verses requiring prostration in Surah Al-Hajj.

(4) Sayings of Umar, Ali, Uthman, Ibn Umar, Ibn Abbas, Abul Darda, Abu MUsa Ash’ari and Ammar bin Yasir (may Allah be pleased with them all) to the effect that Surah AI-Hajj contains two prostrations.

The latter group of commentators argue as follows.

The verse contains a command both for sajdah (prostration) and for ruku’ (bowing in prayer), which implies the whole Islamic Prayer according to the Qur’anic usage, and not `prostration’ alone.

(2) The tradition reported by Uqbah bin Amir is unauthentic as it has weak links.

(3) The tradition of Amr bin As is also unreliable, because its reporters are not well known.

(4) As for the sayings of the companions, Ibn Abbas has clearly explained that prostration in respect of the first verse (in Surah AI-Hajj) is obligatory, whereas in regard to the second, it is only suggestive.

[Maududi]

Foundational Attributes

piety, humility

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Surah Al-Mu’minun 23:111

Verses and Translation

إِنِّى جَزَيۡتُهُمُ ٱلۡيَوۡمَ بِمَا صَبَرُوٓاْ أَنَّهُمۡ هُمُ ٱلۡفَآٮِٕزُونَ (١١١)

“Indeed, I have rewarded them this Day for their patient endurance – that they are the attainers [of success].”

Commentary

Firdaus (Paradise) is a common word found in almost all human languages in very nearly similar forms. It means a vast garden adjoining the dwelling of a person and enclosed by defence walls and containing all kinds of fruit trees, especially vines: In some languages, the word has the sense of containing pet birds and animals, too. Firdaus was in common use in pre-Islamic Arabic literature. The Qur’an, however, has used it for a plurality of gardens as in Al-Kahf (18:107). This gives the idea that Firdaus is a vast place containing a great number of gardens, vineyards, etc.

The substance of this passage may be summed up in four parts for the further understanding of the Surah:

(1) Theexcellent qualities of the believers are not confined to any race, nation or country.

(2) These excellences can be attained only by sincere faith and excellent moral qualities, and by the observance of prescribed laws in all the aspects of life.

(3) True success is not confined to transitory worldly and material prosperity but it comprises both success in this life and in the life after death in the Hereafter, and is attained by sincere faith and righteous deeds. This is a fundamental principle which cannot be falsified either by the worldly “success” of the evil-doers or by the temporary “failure” of the righteous people.

(4) Let us reiterate that these excellent characteristics of the believers have been presented as a practical proof of the truth of the Message of the Prophet (peace and blessings of Allah be upon him), for these were the result of its acceptance. This should be kept in mind in the study of the succeeding passages, wherein the same subject has been pursued from different angles. This will also help to show the connection between this and the succeeding passages. [Maududi]

The believers are compensated for their patience over all the chastisement they received from those who rejected the message. The word “fa-izun” here is a powerful word which refers to success in a matter that is of life and death; i.e. if you hadn’t succeeded in it, it would have lead to your destruction (such as climbing a difficult mountain). [NAK]

Foundational Attributes

perseverance, persistence, consistency

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Surah Al-Mu’minun 23:102

Verses and Translation

فَمَن ثَقُلَتۡ مَوَٲزِينُهُ ۥ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ (١٠٢)

“And those whose scales are heavy [with good deeds] – it is they who are the successful.”

 

Commentary

The one whose good deeds outweigh his bad deeds, even by one are the successful. This was the view of Ibn Abbas.
They are those who have attained victory and been saved from Hell and admitted to Paradise. Ibn Abbas said, “These are the ones who have attained what they wanted and been saved from an evil from which there is no escape.” [Ibn Kathir]

 

Foundational Attributes

perseverance, persistence, consistency

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Surah Al-Mu’minun 23:1-11

Verses and Translation

قَدۡ أَفۡلَحَ ٱلۡمُؤۡمِنُونَ (١) ٱلَّذِينَ هُمۡ فِى صَلَاتِہِمۡ خَـٰشِعُونَ (٢) وَٱلَّذِينَ هُمۡ عَنِ ٱللَّغۡوِ مُعۡرِضُونَ (٣) وَٱلَّذِينَ هُمۡ لِلزَّكَوٰةِ فَـٰعِلُونَ (٤) وَٱلَّذِينَ هُمۡ لِفُرُوجِهِمۡ حَـٰفِظُونَ (٥) إِلَّا عَلَىٰٓ أَزۡوَٲجِهِمۡ أَوۡ مَا مَلَكَتۡ أَيۡمَـٰنُہُمۡ فَإِنَّہُمۡ غَيۡرُ مَلُومِينَ (٦) فَمَنِ ٱبۡتَغَىٰ وَرَآءَ ذَٲلِكَ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡعَادُونَ (٧) وَٱلَّذِينَ هُمۡ لِأَمَـٰنَـٰتِهِمۡ وَعَهۡدِهِمۡ رَٲعُونَ (٨) وَٱلَّذِينَ هُمۡ عَلَىٰ صَلَوَٲتِہِمۡ يُحَافِظُونَ (٩) أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡوَٲرِثُونَ (١٠) ٱلَّذِينَ يَرِثُونَ ٱلۡفِرۡدَوۡسَ هُمۡ فِيہَا خَـٰلِدُونَ (١١)

“Certainly will the believers have succeeded: They who are during their prayer humbly submissive. And they who turn away from ill speech. And they who are observant of zakah. And they who guard their private parts. Except from their wives or those their right hands possess, for indeed, they will not be blamed – But whoever seeks beyond that, then those are the transgressors – And they who are to their trusts and their promises attentive. And they who carefully maintain their prayers – Those are the inheritors. Who will inherit al-Firdaus. They will abide therein eternally.”

 

Commentary

“Successful indeed are the believers” means they have attained victory and are blessed, for they have succeeded. These are the believers described as, “Those who with their salah are khashi’un.”

Ali bin Abi Talhah reported that Ibn Abbas said, “Khashi’un means those with fear and with tranquillity.”

It was reported from Ali bin Abi Talib (may Allah be pleased with him) that khushu means the khushu of the heart.

Al-Hasan Al-Basri said, “Their Khushu was in their hearts.”

So they lowered their gaze and were humble towards others. Khushu in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the hadith recorded by Imam Ahmad and An-Nasa’i from Anas, who said that the Messenger of Allah (peace and blessings of Allah be upon him) said, “Fragrance and women have been made dear to me, and Salah was made the joy of my eye.”

“And those who turn away from Al-Laghw” refers to falsehood, which includes shirk and sin, and any words or deeds that are of no benefit. As Allah says, “And if they pass by Al-Laghw, they pass by it with dignity” [Quran; 25:72].

Qatadah said, “By Allah, there came to them from Allah that which kept them away from that (evil).”

“And those who pay the zakah.” Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this verse was revealed in Makkah, and zakah was ordained in Madinah in the year 2H. The apparent meaning is that the zakah that was instituted in Madinah is the one based upon the nusub and the specific amounts, apart from which it seems that the basic principle of zakah was enjoined in Makkah. As Allah says in Surat Al-Anam, which was also revealed in Makkah, “but pay the due thereof on the day of their harvest” [Quran; 6:141]

It could be that what is meant here by zakah is purification of the soul from shirk and filth, as in the verse, “Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.” [Quran; 91:9-10]

It could be that both meanings are intended, purification of the soul and of one’s wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.

“And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.” means those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives. One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him. Allah says, “they are free from blame. But whoever seeks beyond that” meaning other than a wife or slave girl, “then those are the transgressors.” meaning aggressors.

“Those who are faithfully true to their Amanat and to their covenants” When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word. This is not like the hypocrites about whom the Messenger of Allah (peace and blessings of Allah be upon him) said,”The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.”

“And those who strictly guard their salawat” means they persistently offer their prayers at their appointed times, as Ibn Masud said: “I asked the Messenger of Allah, O Messenger of Allah, which deed is most beloved to Allah?” He said, “Prayer at the appointed time.” I said, “Then what?” He said, “Kindness to one’s parents.” I said, “Then what?” He said, “Jihad in the way of Allah.”

Qatadah said: “At the fixed times, with the proper bowing and prostration.”

Allah begins and ends this list of praiseworthy qualities with salah, which is indicative of its virtue, as the Prophet (peace and blessings of Allah be upon him) said, “Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his wuddu’ except the believer.”

Having described them with these praiseworthy characteristics and righteous deeds, Allah then says, “These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.”

It was recorded in the Two Sahihs that the Messenger of Allah (peace and blessings of Allah be upon him) said, “If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.)

Ibn Abi Hatim recorded that Abu Hurayrah said, “The Messenger of Allah said, “There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said, “These are indeed the heirs.”

Reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet (peace and blessings of Allah be upon him) who said, “Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.) According to another version the Messenger of Allah (peace and blessings of Allah be upon him) said, “When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, “This is your ransom from the Fire.”

[Ibn Kathir]

Foundational Attributes

conviction, humility, dignity, charity, generosity, self-discipline, contentment, honesty, trustworthiness

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