Allaah subhaan’nahu wa’ta’aala says:
إن الذين آمنوا وعملوا الصالحات سيجعل لهم الرحمن ودّا
“Indeed, those who have believed and done righteous deeds – the Most Merciful will appoint for them affection.”
(Surat Maryam, 19:96)
Mujahid (scholar of tafseer & student of Ibn Abbas) said in explanation of this verse:
“Allaah loves them and makes them loved to His believing slaves” ¹
Imam Sa’aadi (rahimahullaah) said in explanation of this verse:
“This is from His blessings upon his slaves. The ones who combine between emaan and good deeds, that he promises to make for them affection: meaning love and affection (for them) in the hearts of His awliyaa, and those of the heavens and earth. And if there is affection in those hearts for them, then many of their affairs become easy, good things happen to them, supplications, guidance, acceptence and positions of authority.“ ²
¹Mujahid’s statement was taken from Tafseer Baghawi
²Imaam Sa’aadi’s is found in his tafseer of the Quran
(Source)
— Ibn ‘Abbas (رضي الله عنه)
(Source: byyourmercyallah, via mansionsofthestars)
By Shaykh ‘Abdul Muhsin Al-‘Abbad
[Translated by Abdulilah Lahmami]
It has been established that the Messenger (sallAllaahu ‘alayhi wa sallam) said,
“Whoever calls to guidance will have the reward similar to all those who follow him without their reward diminishing in any way and whoever calls to misguidance, he will have the sins similar to all those who follow him without their sins decreasing in any way.”
[Saheeh Muslim (4/2060)]
Commentary:
This noble hadeeth primarily necessitates a great portion and fortune for the Companions because they are the ones that took this guidance and light from the Messenger (sallAllaahu ‘alayhi wa sallam) and passed it on to those after them. So all those that benefited from it, the Companions (radiAllahu anhum) will have reward similar to theirs until Allaah inherits the earth and those upon it.
Yet before them, the Messenger (sallAllaahu ‘alayhi wa sallam), (since) he came with this good and this guidance, Allaah will reward His Prophet (sallAllaahu ‘alayhi wa sallam) with the same reward as He gives to all those who were guided, entered the religion of Allaah and did good deeds, without their reward decreasing in any way. This is because the Prophet (sallAllaahu ‘alayhi wa sallam) is the one who called the people to this guidance. He has the same reward of all those who benefited from it due to him, may Allaah’s blessing be upon him.
The Companions of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) will have a great portion and fortune from that reward for they are the ones who obtained this guidance and passed it on to those after them. They are the ones who collected the Qur’an. They are the ones who memorised it. They are the ones who passed it on to those who came after them. Those who obtained the Sunnah of the Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam), May Allaah be pleased with them. They passed it on to those who came after them thereby gaining much reward and recompense. They will receive a great reward and a great fortune from the call of the Messenger (sallAllaahu ‘alayhi wa sallam).
(Source)
Khushoo’ in prayer happens when a person empties his heart for it (prayer), and focuses on it to the exlusion of all else, and prefers it to everything else. Only then does he find comfort and joy in it, as the Prophet (peace and blessings of Allaah be upon him) said:
“… and my joy has been made in salaah.”
— Notes From Salah Class [Tafseer Ibn Katheer, 5/456. The hadeeth is in Musnad Ahmad, 3/128 and Saheeh al-Jaami’, 3124]
(Source: byyourmercyallah, via byyourmercyallah)
Walaikum Assalaam wa rahmatullahi wa barakatuhu brother/sister,
In shaa’ Allah you’re well by the grace & blessings of Allah, and in the best of iman! [please do remember your full salaams].
Please kindly note, for questions such as the ones above, it is always best to directly refer to the tafsir (meanings & interpretation) of the Qur’an, and a scholar who is able to explain the tafsir [if need be], not a layman such as myself.
Nevertheless, I will address your question to the best of my ability, utilizing what the scholars of tafsir have made mention of.
The verses 20-31 from Surah An-Nur discuss the concept of hijab (i.e. covering of the awrah) for both believing men & believing women, jilbaab (the outer garment) for women, and finally, who constitutes as a mahram for women.
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do.
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent, and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.”
(Qur’an, Surah Nur, 24:30-31)
I believe the portion of the ayah (verse) that you are referring to is:
“…and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment.”
As explained in the Tafsir of Ibn Kathir (rahimahullah) this means:
(and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons,)
Commentary: All of these are a woman’s close relatives whom she can never marry (Mahram) and it is permissible for her to show her adornments to them, but without making a wanton display of herself.
The verse further states,
(or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex)
Commentary: Ibn Jarir said, “This means from among the women of the idolators. It is permissible for a Muslim woman to reveal her adornment before such a woman, even if she is an idolatress, because she is her slave-girl.” This was also the view of Sa`id bin Al-Musayyib.
Allah says;
(Tabi’in among men who do not have desire,)
Commentary: such as hired servants and followers who are not at the same level as the woman and are feeble-minded and have no interest in or desire for women.
Ibn ‘Abbas (radhiAllahu ‘anhu) said,
“This is the kind of person who has no desire.”
‘Ikrimah (radhiAllahu ‘anhu) said,
“This is the hermaphrodite, who does not experience erections.”
This was also the view of others among the Salaf. It was narrated in the Sahih from ‘A’ishah that a hermaphrodite, used to enter upon the family of the Messenger of Allah and they used to consider him as one of those who do not have desire…[continuation of tafsir]
(or children who are not aware of the nakedness of women.)
Commentary: Because they are so young they do not understand anything about women or their ‘Awrah or their soft speech or their enticing ways of walking and moving. If a child is small and does not understand that, there is nothing wrong with him entering upon women, but if he is an adolescent or approaching adolescence, so that he knows and understands these things, and can make a distinction between who is beautiful and who is not, then he should not enter upon women.
As mentioned in the tafsir (commentary) above, derived from the Sunnah of our beloved Messenger of Allah (sallAllahu ‘alayhi wa sallam), the verse refers to the male slaves Allah has created in which there is no desire for women, not fully grown & developed male slaves/servants.
I hope that was clear, In shaa’ Allah! Once again, I would definitely advise referring to a scholar with full knowledge of the sciences of tafsir to clarify the meaning if you have further questions.
And as always, Allah knows best.
