The Salaf and Fasting in Shawwaal

Follow @AhleDhikr Chapter 43: The Six Fasts of Shawwaal
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 169-174)

It is narrated in Saheeh Muslim on the authority of Abee Ayyoob al-Ansaaree [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fasts Ramadhaan and then follows them with six fasts of Shawwaal then it is as if he has fasted a lifetime.”

The scholars differed on acting upon this Hadeeth: said that it is Saheeh, others said it was the opinion of the companion Aboo Ayoob, this was the view Ibn ‘Uyaynah and others like Imaam Ahmad. Others said that the Isnaad is questionable however the majority of the scholars have acted upon this Hadeeth and have stated that it is recommended to fast these six days. 

This is said to be the view of Ibn ‘Abbaas [May Allaah be Pleased with him], Taawoos, ash-Sha’bee, Maymoon bin Mahraan, Ibn Mubaarak, ash-Shaafi’ee, a second view of Imaam Ahmad and Ishaaq bin Raahooyah.

Those who rejected this Hadeeth include the likes of Hasan al-Basree, however perhaps he only denied acting on it believing that these six fasts were obligatory, rather they remained recommended.  

Others disliked fasting these six days such as ath-Thawree, Aboo Haneefah, Aboo Yoosuf and they argued that this resembles the people of book, because their habit was to innovate an increased number in what Allaah has asked them to do. However, many of the Hanafee scholars that came after held the opinion that fasting these six days is permissible as there is gap between these six fasts and the fasts of Ramadhaan, which is the day of ‘Eid.

Mahdee disliked fasting these days but didn’t prevent others from doing them.

Maalik was also of the opinion that we shouldn’t fast these six days as he stated in his Muwatta. He stated, “I have not seen any from the people of knowledge doing this (i.e. fasting in Shawwal).”

However it can be said that these scholars disliked it on the basis of them pointing out that these fasts were not obligatory and making it is clear that it is recommended.

Those who recommended fasting these six days are also divided into three opinions:

Those who say that it must be the first six days after ‘Eid 

This was the view of Imaam ash-Shaafi’ee and Ibn Mubaarak. They based on this on the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fats six days after al-Fitr, consecutively, then it is as if he has fasted the whole year.”

This hadeeth was narrated by at-Tabaraanee and others but it is weak. 

Those who say that it can be fasted at any time throughout the month and they don’t have to be consecutively

This is the view of Wakee’ and Imaam Ahmad

Those who say that the days after ‘Eid al-Fitr are the days of ‘Eid and that fasting these must be done around Ayyaam al-Beed

This is the view of Ma’mar and ‘Abdur-Razaaq.

It was also narrated from ‘Ataa that he disliked people fasting these fasts if they owed fasts from Ramadhaan. His opinion was that those who owed fasts must make up those fasts, have a break, and then resume recommended/optional fasts.

This view is odd and opposes the view of the majority of the scholars. The majority say that there doesn’t need to be a gap between fasts that he may owe and fasts that are recommended based on the Hadeeth of ‘Umraan bin Hussayn [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] to a man, “If you did not fast then fast.”

It is also narrated from the Companions and the Tabi’een [May Allaah be Pleased with them all] that they would combine Sha’baan with Ramadhaan and that they didn’t break their fasts except on the days of ‘Eid (where it is not permissible for us to fast).

It is narrated that Ibn ‘Abbaas [May Allaah be Pleased with him] said, “Fasting after Ramadhaan is like an animal running after its prey.”

Benefits of Fasting after Ramadhaan

Follow @AhleDhikr Chapter 43: The Six Fasts of Shawwaal
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 169-174)

Returning back to fasting after Ramadhaan brings various benefits, from them include the following:

-Fasting these six days increases our reward to the extent that it is like we have fasted a whole lifetime

-Fasting these six and before Ramadhaan in Sha’baan are like optional deeds one does before the obligatory, similar to Salaah, we pray recommended prayers before and after the obligatory one

-It removes any deficiency or shortcomings in the obligatory fasts. Everyone has shortcomings in their worship so we are all in need of trying to make it perfect as we can compensate for these shortcomings in the obligatory acts of worship in recommended ones. For this reason the Prophet [Peace and Blessings of Allaah be Upon him] said, “Do not say I fasted the whole of Ramadhaan or I stood for all of it.” The Companions [May Allaah be Pleased with him] explained that this is to prevent anyone giving themselves self-praise. 

‘Umar bin ‘Abdul-‘Azeez [May Allaah have Mercy on him] used to say, “If someone is not able to give Zakaat al-Fitr then he should fast these days as they will compensate for any shortcomings in his worship and in his Eemaan.”

-Also from the benefits of fasting these six is that it is a sign that one’s acts of worship is accepted is that doing good deeds for this person becomes easy for him to do. Some of the Salaf used to say that the reward for doing good deeds is being able to do more good deeds afterwards. So the one who does good deeds and then continues in doing good deeds has been giving a sign that his deeds are being accepted. Likewise, if one does a good deed and then follows it with a bad then this is a sign that his good deeds haven’t been accepted.

-From the benefits of fasting these is that it shows thanks to Allaah that He has Forgiven them their sins in Ramadhaan and, as we have explained before, they are forgiven their sins on the last day of Ramadhaan and given their rewards at the completion of the month, thus fasting these days is a form of showing thanks to Allaah for these blessings. The Prophet [Peace and Blessings of Allaah be Upon him] would stand for long hours during the night and when asked why when his sins where forgiven, he replied by saying, “Should I not be a thankful slave?” Likewise, Allaah, the Most High, has ordered us to be thankful for the blessings given to us by remembering Him, 

“He wants that you must complete the same number (of days), and that you must magnify Allah [(i.e. to say Takbeer or Allaahu-Akbar) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.” [Baqarah 2:185]

The Salaf Sought for their Deeds to be accepted by Having Taqwaa

Follow @AhleDhikr It is from the practice of the Salaf as-Saalih to strive to make their deeds as perfect as possible, upon completion, they would seek for it to be accepted from them and they were always in a state of fear that their deeds would be rejected. These are the ones referred to:

“Verily! Those who live in awe for fear of their Lord;” [Mu’minoon 23:57]

It is also narrated from ‘Alee bin Abee Taalib [May Allaah be Pleased with him] that he said, “Seek to make your deeds accepted, have you not heard the statement of Allaah, the Glorified and the Exalted, ‘Verily, Allah accepts only from those who are Al-Muttaqun’ [Maaidah 5: 27].”

Fudaalah bin ‘Ubayd said, “If I knew that Allaah has accepted from me even a minute atom’s weight of good deeds, this is more beloved to me than the whole world and all it contains. As he says; ‘Verily, Allah accepts only from those who are Al-Muttaqun’ [Maaidah 5: 27]”

Ibn Deenaar said, “To fear that your deed will not be accepted is more difficult than doing the act itself.”

‘Ataa said, “One should be cautious that his deeds are not for Allaah.”

‘Abdul-‘Azeez bin Abee Ruwaad said, “You strive to do good deeds but upon completion, you should be worried on whether it will be accepted or not.”

Others from the Salaf used to supplicate to Allaah for six months that Allaah gives them life so that they will be alive for the forthcoming Ramadhaan. Once Ramadhaan was completed and over, they would then supplicate to Allaah for the rest of the year that Allaah accept their deeds.

‘Umar bin ‘Abdul-‘Azeez once went out on the day of ‘Eid al-Fitr and said in his Khutbah, “Oh People! You have fasted for thirty days and you have stood for thirty nights. You have now left your homes this morning hoping that Allaah accepts it all from you.”

Some of the Salaf would also show sadness on the day of ‘Eid al-Fitr and they would explain their sadness was due to them being afraid. They would say, “I am slave and I have been ordered by my Master to do certain deeds and I am not sure if I have done them so that they may be accepted by Him.”

Wahb saw some people laughing on the day of ‘Eid al-Fitr and he said, “If these people have had their deeds accepted then this is not the behavior of those who are thankful and if they don’t know if their deeds have been accepted then this is not the behavior of those who fear that their deeds are not accepted.”

Hasan al-Basree used to say, “Verily, Allaah has made the month of Ramadhaan an arena or stadium for his creation, in which they can compete with one another to do good deeds and seek His Pleasure.”

These are the generations that came before us and they have succeeded and those who came after them have become spoilt and have become involved in idleness, laughing and playing. So the day will come that the successful will receive their rewards and those who are losers will be falsified.

What have you lost if you have lost the benefits of Ramadhaan? What else is that can stop you from being deprived? How many people have had their deeds accepted and their sins forgiven? And how mant are there that have not gained anything except wretchedness and misery? So people stood and have not got anything from this except a sleepless night and some people fasted and got nothing except thirst and hunger.

The month of Ramadhaan is filled and is a means for us to the Forgiveness and Mercy from Allaah. In it we fast and in it we stand during the night. In it we feed the poor and in it we share our wealth by remembering others. In it we remember Allaah, as it appears in the Hadeeth, “The Dhikr of Allaah in Ramadhaan is a cause of forgiveness for you.” In it, we seek forgiveness in Allaah and we seek His Mercy. We supplicate to Him, whilst we fast and at the time of breaking our fast. Because of this, Ibn ‘Umar [May Allaah be Pleased with him] used to feed the poor and say, “Oh Allaah! Oh the One Who is Vast in Mercy! Forgive me!”

Also in the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] in talking about the virtues of Ramadhaan, it states that Allaah Forgives everyone except for the one who is too proud.

So it was asked, “Oh Abaa Hurayrah! How is the one who is too proud?” He replied, “The one who is too proud to ask Allaah to Forgive him.”

Also in this month, the Angels ask for forgiveness for those who fast until evening.

So there are many various ways one can gain the Forgiveness and the Mercy of Allaah during this month. Therefore, the one who isn’t forgiven during this month is the one who is prevented and deprived.

On the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] was on his Mimbar and he said, “Ameen, Ameen, Ameen.” It was asked, “Oh Messenger of Allaah! Why did you say Ameen, Ameen, Ameen.” He [Peace and Blessings of Allaah be Upon him] replied, “Jibreel came down and supplicated thrice and said, ‘Whoever reaches Ramadhaan and is not forgiven, may he enter the fire. Whoever has old parents and doesn’t enter Jannah by looking after them, may he enter the fire and whoever hears my name being mentioned and doesn’t sent Salaat upon me, may he enter the fire.’ So I replied each time by saying Ameen.”

This was narrated by Imaam Ahmad, at-Tirmidhee and Ibn Hibbaan. Ibn Hibbaan’s narration has the wording, “May he be disgraced.” 

The Hadeeth have been classified as being Good or Hasan by at-Tirmidhee.

It is also narrated that Qataadah said, “Whoever is not forgiven within Ramadhaan then he will not be forgiven outside of it.”

In another narration, it says, “If one doesn’t become pious within Ramadhaan then when will he become pious? If he is not cured this month from ignorance, negligence and all forms of sickness, then when will he seek a cure? Everyone’s wealth are grown on trees and the season comes for us to pick the fruits off the trees as they ripen, if you don’t pick them, then they will fall and be wasted. If one harvests his crops and doesn’t pull them out of the ground when the time for harvest comes, he will be overcome with regret and severe loss.”

Taken from Chapter 42: Saying Farewell to Ramadhaan in Lataa'if al-Ma'aarif (Pg. 160-169) by Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him]

Forgiveness and Reward is Attained on the Final Night of Ramadaan

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Chapter 42: Saying Farewell to Ramadhaan
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 160-169)

It is narrated in Bukhaaree and Muslim on the authority Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever stands in prayer during Ramadhaan with hope and Eemaan then his previous and forthcoming sins will be forgiven.”

In a similar narration reported by Nasaa’ee it states, “Whoever fasts Ramadhaan with hope and Eeman then his previous and forthcoming sins will be forgiven.”

We have previously discussed the various views about Laylat al-Qadr.

All of these vices in which are sins are forgiven are all conditional, we must preserve what we are required to preserve.

It is narrated in Musnad Ahmad and in Saheeh Ibn Hibbaan on the authority of Abee Sa’eed al-Khudree [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fasts Ramadhaan and preserves the boundaries of his fast, as it is binding upon him to do so, then all the sins that he did before will be forgiven.”

The Majority of the scholars have explained that the forgivenss of sins here is in reference to the minor sins. The evidence for this is the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] in Saheeh Muslim who said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “The five prayers, Jumu’ah to Jumu’ah, Ramadhaan to Ramadhaan, are all expiators are sins as long as one stays away from major sins.”

So the scholars differed into two views on this as well; some said that you must avoid major sins for your minor sins to be expiated and others were of the opinion that major sins being avoided was not a condition for your minor sins to be forgiven, all these acts of worshipped mentioned in the Hadeeth above in Saheeh Muslim means your minor sins will all be forgiven between these acts of worship regardless if you committed major sins.

Ibn Munthir said in Qiyaam Laylat al-Qadr:

I hope that this means that all your sins, major and minor, will be forgiven. However, the majority are of the view that major sins needs sincere repentance for it to be forgiven.

The Hadeeth of Aboo Hurayrah [May Allaah be Pleased with] proves the following that All of these three are ways of your previous sins to be forgiven; fasting in Ramadhaan, standing during the night in Ramadhaan and standing on Laylat al-Qadr.

Standing Laylat al-Qadr alone expiates for sins, as the Hadeeth of ‘Ubaadah bin Saamit [May Allaah be Pleased with him] proves, regardless if the person stood on any of the other nights or not.

As for fasting the whole month, then this is also a method of having your sins forgiven, so if a believer fasts the whole month and he stands it, then he has combined two acts of worship which will secure forgiveness for him. 

It is also the opinion held by some that forgiveness is gained on the final night of Ramadhaan, when he stands it he is forgiven, so the expiation of his sins being forgiven is delayed until the last night, in which he stands and then the following day he fasts, then he will have his sins expiated.

The evidence for this is what has been narrated In Musnad Ahmad on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “My Ummah have been given five specific things in Ramadhaan that which wasn’t given to any other Ummah before; the smell coming from the mouth of the fasting person being more pleasant to Allaah than the scent of musk, the Angels seek forgiveness for them until they break their fasts, every night Allaah praises His Servants to Jannah and says, ‘My servants have complained that they have been withheld from their provisions so they will be given to you.’ The Shayaateen are locked up in this month…and your sins are forgiven on the final night.” It was asked, “Oh Messenger of Allaah, is that Laylat al-Qadr?” He [Peace and Blessings of Allaah be Upon him] replied, “No, rather the doer will gain his reward once he has finished.”

It is also narrated that those who fast will seek their reward on the day of al-Fitr, the day of al-Fitr is a day that they are forgiven thus some from the scholars called ‘Eid al-Fitr, the Day of Prizes or Jawaa’iz.

Marwooq al-‘Ijlee used to say to other Muslims after praying ‘Eid Salaah, “Return to your homes like the day your mother gave birth to you.”

Aboo Ja’far al-Baaqir used to say, “The prize that is given to those who fast and pray is not comparable, on their day of al-Fitr their deeds have preceded them and all that is left is their reward, which is forgiveness.”

Whoever falls short in receiving his reward on the day of al-Fitr only has himself to blame, as he fell short in doing deeds in the month that preceded. 

Salmaan used to say; The reward for Salaat is measured, so the one who gains it, gains it for himself and the one who is deficient then he knows what has been said about the deficient ones [i.e. the Muttaffiffeen cf. 83:1]. So fasting and all his deeds have all passed him, so if he wishes to get good then you are upon good but whoever has been deficient, and ‘Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)],’ [Muttaffiffeen 83:1]

As for the one who was shy and was prevented from doing good deeds due to his following of desires, he couldn’t pray or fast so that his deeds are empty, then this person is in debt. It comes in the Hadeeth, “The worst of people who steal are those who steal from their Salaah.”

Therefore, if the person is cursed for being deficient in regards to the Dunya [cf. 83:1] then how about the one who steals and is deficient about the Hereafter?

4. So woe unto those performers of Salat (prayers) (hypocrites),

5. Who delay their Salat (prayer) from their stated fixed times,

6. Those who do good deeds only to be seen (of men),

[Ma’oon 107:4-7]

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 30

Follow @AhleDhikr Surah Naba’

جَزَاءً وِفَاقًا

“An exact recompense (according to their evil crimes).” [78:26]

An exact recompense means they will not be dealt with unjustly nor will there sins be multiplied.

جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا

Whereas the believers will have their deeds multiplied for them; “A reward from your Lord, an ample calculated gift (according to the best of their good deeds).” [78:36]

Surah an-Naaziaat and Surah ‘Abasa

In Surah an-Naaziaat the description of death coming is of;

فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ 

“But when there comes the greatest catastrophe (i.e. the Day of Recompense, etc.),” [79:34]

But in Surah ‘Abasa the description is similar;

فَإِذَا جَاءَتِ الصَّاخَّةُ

“Then, when there comes As-Sakhkhah (the Day of Resurrection's second blowing of Trumpet),” [80:33]

Surah an-Naaziaat is about the taking of the soul and the state of people on the Day of Judgement. It also informs us of how Fir’awn disbelieved and was taken to account, punished and disgraced. Therefore, the wording in this Surah is of a “catastrophe”.

Surah ‘Abasa talks mainly about the creation of man and the stages of life they go through in the Dunya until they enter the grave, thus “As-Sakhkhah (the Day of Resurrection's second blowing of Trumpet),” is used as this is when they will exit the grave. The meaning of Sakhhah is that it is a severe calling (Athaan) that will occur that will wake them up from their sleep.

Surah at-Takweer and Surah al-Infitaar

In Surah at-Takweer, it describes the seas as;

وَإِذَا الْبِحَارُ سُجِّرَتْ

“And when the seas shall become as blazing Fire or shall overflow;” [81:6]
Whereas in al-Infitaar;

وَإِذَا الْبِحَارُ فُجِّرَتْ

“And when the seas are burst forth;” [82:3]

The difference in the wording is because the difference of topics in the Surah.
Surah at-Takweer gives description on how the Dunyaa will be fused with the Aakhirah, as some scholars stating that the Hell-fire will appear from below the earth. Thus, the seas which are full of water, will become ablaze with fire.
As for Surah al-Infitaar, then this describes the describes the biological change that the creation will go through as the Day of Judgement commences. Thus, the seas will exceed their bounds.

Surah al-Layl and Surah ad-Duhaa

This Surah appears before Surah ad-Duhaa because night precedes day.
It also precedes it because humans and their actions are usually that of ignorance and sin, thus Surah al-Layl and darkness comes before Surah ad-Duhaa and light.

Surah ad-Duhaa also gives description of the life and character of the Prophet [Peace and Blessings of Allaah be upon him], thus he is likened to light.

Surah al-Sharh

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا {5}

إِنَّ مَعَ الْعُسْرِ يُسْرًا {6}

“So verily, with the hardship, there is relief. Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs).” [94:5-6]

Relief comes after hardship and this is repeated twice to show emphasis that there will always be ease after hardship. The second ease is not like the first ease, as the second one is without measure.

Surah at-Teen

ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ {5}

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ {6}

“Then We reduced him to the lowest of the low,6. Save those who believe (in Islamic Monotheism) and do righteous deeds, then they shall have a reward without end (Paradise).” [95:5-6]

The word “then” is a consequence of doing good deeds. The context given in this Aayah is that mankind are/will be reduced to the “lowest of the low” except for those who believe and good deeds. If they accomplish this, then they will have their reward multiplied and everlasting.

Surah at-Takaathur

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

“Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!” [102:8]

The Quraan encourages us to ask Allaah for His Favour and give thanks to Him. However, the meaning of this Aayah is in relation to those who are given favours but don’t give thanks and don’t use them in acts of obedience to Allaah.

Surah al-Kaafiroon

لَا أَعْبُدُ مَا تَعْبُدُونَ {2}

وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ {3}

“"I worship not that which you worship, "Nor will you worship that which I worship.” [109:2-3]

Repetition of these Aayat is a miracle within itself. (One of) the meanings given to first set of these Aayat is that “We abandon ourselves from what you worship and we will not worship what you worship”. As for the repetition and the second set then the meaning is, “We will not worship what you worship and you will not worship what we worship”, thus proving to a miracle to the Prophet [Peace and Blessings of Allaah be upon him] as years later after this Surah was revealed, many remained as Kuffaar and died upon Shirk.

Surah al-Falaq

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ {1}

مِنْ شَرِّ مَا خَلَقَ {2}

وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ {3}

وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ {4}

وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ {5}

1. Say: "I seek refuge with (Allah) the Lord of the daybreak,

2. "From the evil of what He has created;

3. "And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away).

4. "And from the evil of the witchcrafts when they blow in the knots,

5. "And from the evil of the envier when he envies."

After seeking refuge in Allaah from the evil of His Creation, this Surah gives three of the most overpowering evil traits found within the creation: the evils that happen at night, the evilness of Sihr and the evilness of envy and what it leads to.

Surah an-Naas

قُلْ أَعُوذُ بِرَبِّ النَّاسِ {1}

مَلِكِ النَّاسِ {2}

إِلَٰهِ النَّاسِ {3}

مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ {4}

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ {5}

مِنَ الْجِنَّةِ وَالنَّاسِ {6}

1. Say: "I seek refuge with (Allah) the Lord of mankind,

2. "The King of mankind,

3. "The Ilah (God) of mankind,

4. "From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allah) ,

5. "Who whispers in the breasts of mankind,

6. "Of jinns and men."

1. The word “Say” appears in the Surah and the ones before it for two reasons:

          -Commanding the Prophet [Peace and Blessings of Allaah be upon him] directly as a form of honour for him, as he is the one that has been specified in this Aayah but the general command is for the whole Ummah.

          -Also, had the Aayah started with “I seek refuge…” then there wouldn’t exist a command to seek refuge in Allaah. With the word “Say”, it becomes a command upon us all to seek refuge in Allaah, supplicate and seek assistance in Him.

2. This Surah has three characteristics of Allaah which are specified:

“Lord of mankind,

"The King of mankind,

"The Ilah (God) of mankind,

Thus showing that complete assistance can only be gained from Allaah, the Lord, King and Ilaah (God) of mankind.

It also shows that these three characteristics are directly related in combating Shaytaan and his whispers, as the Aayah that appears after it is:

“From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allah)”

With this we realise the difference between Surah al-Falaq and Surah an-Naas:

          -In Surah al-Falaq we seek refuge in Allaah from the evil of His Creation, thus we seek to protect our bodies, wealth and families.

          -In Surah an-Naas we seek refuge in Allaah from the whispers and evil thoughts from Shaytaan, thus we seek to protect our hearts and thoughts.

And Allaah the Most High Knows Best

To Him is all Thanks and Praise

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 29

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إِذَا مَسَّهُ الشَّرُّ جَزُوعًا {20}

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا {21}

إِلَّا الْمُصَلِّينَ {22}

الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ {23}

“20. Irritable (discontented) when evil touches him;

21. And niggardly when good touches him;-

22. Except those devoted to Salat (prayers)

23. Those who remain constant in their Salat (prayers);” [70:20-23]

And in the same Surah,

وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ {34}

أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ {35}

“And those who guard their Salat (prayers) well, Such shall dwell in the Gardens (i.e. Paradise) honoured.” [70:34-35]

This shows the importance of Salaat. It is repeated twice to show its degree of importance. The first mentioning is in relation to those who are constant in their prayers, never missing them. The second mentioning is in relation to those who guard their prayers, its conditions, pillars, obligations and recommended actions.

Surah al-Qiyamah

أَوْلَىٰ لَكَ فَأَوْلَىٰ {34}

ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ {35}

“34. Woe to you [O man (disbeliever)]! And then (again) woe to you!

35. Again, woe to you [O man (disbeliever)]! And then (again) woe to you!” [75:34-35]

The supplication of affliction “woe to you” is repeated twice for those disbelieve with arrogance; woe in the Dunya and woe again in the Aakhirah.

Surah al-Insaan

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

“Verily, We showed him the way, whether he be grateful or ungrateful.” [76:3]

There is a difference between the description given to those who are “grateful” [Shaakir] and “ungrateful” [Kafoor].


The word Kaafoor is using rhetoric in expression, meaning those who show deep ungratefulness. Whereas the word Shaakir doesn’t show such rhetoric, rather it merely means a person who may show thanks. The rhetorical expression given to those who are Shaakir are Shakoor, thus suggesting that not every person who gives thanks gives it to its true level of depth. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 28

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هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ

“the All-Knower of the unseen and the seen (open).” [59:22]

The unseen is mentioned before the seen because knowing the unseen entails greater praise, as the unseen is far greater than the seen in existence.
Also, the unseen entails Knowing the Pre-Decree, and Allaah Knew the Pre-Decree (unseen) even before it became manifest (seen).

Surah Al-Munaafiqoon

وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ

“the hypocrites comprehend not” [63:7]

and

وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ 

“the hypocrites know not” [63:8]

The hypocrites are deprived of comprehension and knowledge. They are deprived of realizing the Power of Allaah and that He Provides, the Most High; so if He Abstains from Providing in one instance, He Will Grant His Provision on other instances. Understanding this needs a great deal of Emaan and understanding; the treasures belong to Allaah, the Glorified and the Exalted, but “the hypocrites comprehend not”.


Likewise, power and honour is Decreed by Allaah, the Glorified. He Elevates whom He Pleases and Debases whom He Pleases, He Gives to whom He Pleases and Abstains from whom He Pleases – none has the right to do this except Allaah Alone. Those who know Allaah, the Most High, know this and those who are ignorant of it will be manifest on their tongues and actions, “But honour, power and glory belong to Allah, His Messenger (Muhammad), and to the believers, but the hypocrites know not.”