انا هديناه السبيل اما شاكرا واما كفورا

إِنَّا هَدَيْنَـٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

﷽

After a long, exhausting trip, I am filled with gratitude for being home. I appreciate the comfort of having a roof over my head and a separate room for my daughter special needs, where she can express herself freely without disturbing anyone. I am relieved not to worry about running out of groceries, medicines, or other basic necessities. The physical exhaustion of walking through subways, buses, and tourist spots has lifted, replaced by the tranquillity of my familiar surroundings.

Reflecting on these comforts, I realize how fortunate I am. The Quran emphasizes the importance of gratitude in several verses. Surah Ibrahim (14:7) reminds us that giving thanks brings more blessings. Surah Al-Baqarah (2:152) highlights the importance of remembering and being grateful to Allah. Surah An-Nahl (16:18) underscores the innumerable blessings we receive, and Surah Al-Insan (76:3) points out our choice to be grateful or ungrateful. These verses deepen my reflections and reinforce my appreciation for the blessings of home and family.

اللهم لك الحمد كله ولك الشكر كله وإليك يرجع الأمر كله علانيته وسره، فأهل أنت أن تحمد، وأهل أنت أن تعبد، وأنت على كل شيء قدير
Ya Allah, all praise is due to You, all thanks is due to You, and all matters return to You, the open of them and the secret. Worthy are You of all praise, and worthy are You of all worship, and You have power over everything.

Being in a constant state of shukr (gratitude) is not always easy, especially when life brings challenges, pain, or uncertainty. But it is exactly what Allah wants from His servants — because shukr is a sign of true faith, contentment, and love for Him.

True shukr is not just saying Alhamdulillah, but living it with patience, humility, and obedience.

'And few of My servants are truly grateful.'
— Surah Saba’ (34:13)

This shows that it’s rare — but those who achieve it are beloved by Allah.

May Allah ease the pain  and mysries of my beloved children , old and young in Ghaza, Iran, Sudan and wherever Muslims are afflicted 
Ameen

#ReflectingInCrisis

#NewBegining
Allah has shown us ways to see if we are grateful or ungrateful and there is a garden prepared for those who burned themselves in striving and struggling to be in Allah’s path by being grateful..
I feel a connection among ayah # 3, 8 and 22. 

Ayah - 3 : There are ways to be grateful no matter how worse the situation is !

Ayah - 8:  Giving to the orphans or needy when there is love for the food in heart.

Ayah - 22 : Garden is for the one whose striving or effort accepted.

Sa’yukum means burning in fire or set oneself on fire for getting something.

So, garden is no easy deal, we expect we will get it by 
Saying, oh how miserable my life is!!! I can’t do anything good because of the situation I am in!!! Bla bla bla
Or, giving away the leftovers…
Or, forwarding Islamic messages to people from the comfort of my sofa!!! 

We are burning in our own desires.
we are burning in the blazed shackle we put ourselves into.
We are burning in seeing other people’s photoshopped life in social media.
We are burning in our cynicism.
We are burning in our ignorance.

But Allah has spread ways all over for us to find to ascend ourselves from all those petty issues.

Nothing great can come out without going through a burning process, just like gold is purified and given shape by burning it up to melting. 
We can’t discover our pure selves without burning ourself to find ways to be grateful. Gratefulness is a lifestyle that fuel us to be able to give when we love the thing we are giving, this is the burning phase. 
If the burning accepted, garden of bliss is waiting for us.

May Allah accept all our efforts, make us able to take ourselves to the level of people of Jannah and grant us.

Gratitude is wisdom.  A deeper understanding of the realities of this life.  Subhannallah! Jazak Allahu khayrun sister 

Qur’an 75:2, 14–15 reveal a profound truth about the human soul.

Allah’s oath by the reproaching self shows that the soul already knows right from wrong and holds itself accountable. This is affirmed in verse 14: “Man is a witness against himself” he possesses inner awareness and insight into his own actions. As also stated in Quran 76:3

Yet verse 15 exposes human weakness: despite this clarity, a person still offers excuses, attempting to feign ignorance of what he knows to be wrong.

These verses teach that wrongdoing is not rooted in ignorance, but in self-deception. The soul knows; it is the ego that seeks escape.

May Allah strenghten our resolve.


قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
 (الْبِرُّ مَا سَكَنَتْ إِلَيْهِ النَّفْسُ وَاطْمَأَنَّ إِلَيْهِ الْقَلْبُ ، وَالْإِثْمُ مَا لَمْ تَسْكُنْ إِلَيْهِ النَّفْسُ وَلَمْ يَطْمَئِنَّ إِلَيْهِ الْقَلْبُ ، وَإِنْ أَفْتَاكَ الْمُفْتُونَ) حديث صحيح

'البر حُسن الخُلق، والإثم ما حاك في نفسك وكرهت أن يطلع عليه الناس' رواه مسلم

هذا هو الضابط لمن سأل عن الضابط...

وجمع بين الشاكر والكفور، ولم يجمع بين الشكور والكفور -مع اجتماعهما في معنى المبالغة- نفيًا للمبالغة في الشكر وإثباتًا لها في الكفر؛ لأن شكر الله تعالى لا يؤدى فانتفت عنه المبالغة، ولم تنتف عن الكفر المبالغة؛ فقل شكره لكثرة النعم عليه، وكثر كفره -وإن قل- مع الإحسان إليه. القرطبي: 21/450. 
السؤال: لماذا جاءت صيغة المبالغة في لفظة الكفر دون لفظة الشكر؟

* يمكنك وضع إجابتك عن الأسئلة في التعليقات حتى تعمّ الفائدة

* للمزيد عن هذه الآية في مصحف تدبر وعمل: https://altadabbur.com/#aya=76_3

#وقفة_تدبرية

أي: جعلنا له سمعًا وبصرًا يتمكن بهما من الطاعة والمعصية. ابن كثير: 4/453.
السؤال: لماذا ذكر الله حاستي السمع والبصر قبل قوله: (إنا هديناه السبيل إما شاكرًا وإما كفورا)؟

* يمكنك وضع إجابتك عن الأسئلة في التعليقات حتى تعمّ الفائدة

* للمزيد عن هذه الآية في مصحف تدبر وعمل: https://altadabbur.com/#aya=76_2

#وقفة_تدبرية

JUZ 29
RAMADHAN WILL LEAVE US BUT MAY WE NEVER  LEAVE RAMADHAN
Let those who worship Ramadhan know that Ramadhan will leave  
But  for those who worship Allah, they know that Allah is The Ever-Living.

JUZ 29 closes Ramadhan with the call for da'wah.
Juz 29 gives a checklist on how to spread The Quran as 'Hudan linnaas'; a Guide for all humanity.

Al Mulk : is reiterating our responsibility to spread the Quran far and wide, even with one ayah.
Al Qalam ayat 14 : tells us that da'wah with the best actions emanating from the best akhlak is way better than a thousand words.
Al Haqqah ayat 44-47 : deals with the integrity of person doing da'wah (da’ie) and the content of the da'wah
Nuh : inspiring the high standard for patience in da'wah
Al Jin : puts the stress on sound knowledge and good listening skills to have maximum input for da'wah
Al Muzzammil : stresses on the night worship when the Quran hits the heart of the da'ie before he goes out to touch others’ hearts 
Al Muddaththir : talks of character building for the da'ie to be out of his comfort zone and to avoid bad character
Al Qiyamah : pushes for the commitment to learn from teachers and to source  expert transmission of knowledge (talaqqi) from a mentor
Al Insan : tells us of the ultimate motivation for the da'ie is his eventual meeting with Allah SWT in the paradise of Zanjabila where Allah SWT will appreciate him for his services
Al-Mursalat Ayat 4-5 : likens the da'ie to  raindrops that fall slowly and gently rejuvenating the dead earth

Barakallaahu fikum.

#JUZ29 #Ramadhan

Thank you Ustaz Syaari for your sharing of knowledge.  

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

#arabicgems