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The Story of Iblis (in Surah Israa’ & al Kahf)

In the middle of both surah’s [Israa’ & Kahf] 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:

And (remember) when We said to the angels: “Prostrate unto Adam.” They prostrated except Iblis (Satan). He said: “Shall I prostrate to one whom You created from clay?”

In Surah Kahf [18:50] it reads:

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 incoherency. 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/the Jews]. 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. the Jews), 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, the Jews rejected Prophet Muhammad while thinking 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 their 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’. 

SubhanAllah!!

http://muslimmatters.org/2007/05/25/quranic-incoherence-2-miracles-respond/

The Secret Happiness..

al-Salāmu ‘alaykum wa rahmatullāh,

So important is the concept of ‘happiness’ in our lives that many people – even dating back to the days of the Greek philosophers – considered its pursuit to be the very purpose of existence.

Indeed, the Qur’an itself speaks of happiness as being one of the rewards of those whom Allah chooses to admit to Paradise. He says of the martyrs in Aal-’Imraan, verse 170,

فَرِحِينَ بِمَا آَتَاهُمُ اللَّهُ مِنْ فَضْلِهِ
They rejoice in what Allah has bestowed upon them of His Bounty

And of the reward of the pious believers [al-Insaan, verse 11],

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا
So, Allah saved them from the evil of that Day and gave them a light of beauty and joy.

What becomes immediately apparent upon reading the Arabic text (but once again obscured in the translation) is that two very different words have been used to convey the idea of happiness: فَرِحِينَ fariheena, which is conjugated from the noun فَرَح farah, and سُرُور suroor, and this is prevalent throughout the Qur’an. This is because there are two very different types of happiness being referred to.

فَرَح farah generally refers to transitory delights or pleasures, as is the case in bodily or worldly pleasure. For this reason, most times that فَرَح farah appears in the Qur’an, it is being censured, as in the story of Qarun [al-Qasas, verse 76],

إِنَّ اللهَ لا يُحِبُّ الَفِرحِينَ
Indeed, Allaah does not like the fariheen

But when the source of the farah is specified in the Qur’an, as in the verse from Aal-’Imraan mentioned above, the meaning becomes restricted (muqayyad) and it is no longer censured.

But perhaps a greater distinction between the two lies in the manifestation of the happiness. Whereas the expression of farah is external and with clear outward signs, suroor refers to the expansion of one’s heart with delight or pleasure wherein is quiet or tranquility, and as such it has no external sign. This is indicated by the root from which the word stems – س ر seen raa’ – the same root as the word سرّ sirr, or secret. So suroor is a secret happiness, known to one’s heart but not always seen by others, as Ibn ‘Abbas said in reference to the above verse from al-Insaan, “The نضرة nadrah is on their faces, and the سرور suroor is in their hearts.”

Such distinctions exemplify yet another example in which the translation fails and the original prevails.

http://arabicgems.wordpress.com/2008/03/16/the-secret-of-happiness/

“The sight turned not aside, nor it transgressed beyond the limit.” (Surah Najm 53:17)

 

مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ

“The sight turned not aside, nor it transgressed beyond the limit.” (Surah Najm 53:17)

This ayah is referring to the sight of the Prophet (sal Allahu alayhi wa sallam) during the ascension to the heavens, and the scholars say ”zaagha” means turning to the left and right. As for “wa ma taghaa“; this means he did look past what was in front of him.

The Messenger (sal Allahu alayhi wa sallam) had the best of manners in this high standing; he did not turn his eyes to the left or right, and he did not look to what was not permitted for him to look at and this is from the perfection of the character of the Prophet (sal Allahu alayhi wa sallam).

Normally, you will find people looking around to their right and to their left when they enter a place that is strange to them, especially if this place is a great change from what they are used, such as in this regard (i.e., ascension into the heavens). A person will not be able to keep themselves from looking around to see what is happening but because of the perfection of the Prophet’s (sal Allahu alayhi wa sallam) character, manners, his calmness and self-control, he did not turn aside or transgress the limits.

 http://muslimmatters.org/2010/03/31/tafseer-gems-from-shaykh-ibn-uthaymeen/

"The heart lied not in what he saw…" (Surah Najm 53:11)

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

“The (Prophet’s) heart lied not in what he saw.” (Surah Najm 53:11)

The fu’aad is the heart, and this means that the what the Prophet (sal Allahu alayhi wa sallam) saw with his eyes during the night journey and ascension, he also saw with certainty in his heart.

It could be that the eye sees something but the heart does not confirm it, and it could be the that heart sees something that the eye does not confirm. As for what the Prophet (sal Allahu alayhi wa sallam) saw during the night of Mi’raaj, it is the truth – in both his sight and in his insight, and that is why Allah ta’ala says: “The heart lied not in what he saw.” (Surah Najm 53:11)
 

http://muslimmatters.org/2010/03/31/tafseer-gems-from-shaykh-ibn-uthaymeen/