Al-Istighfaar (Seeking Repentance)
Shaykh ul-Islaam Ibn Taymiyah rahimahullaah
Majmoo al-Fataawaa 10/88-90

The Messenger of Allah, sallallahu `alaihi wa sallam, said:

“The master of invocations for forgiveness is that the servant says:

O’ my ‘ilãh You are my Lord, there is no ‘ilãh but You. You created me, and I am your bondservant, and I will stick to my covenant and promise [of faith and sincere obedience] to You, as to my ability. I seek refuge in You from the evil of what I have done, I acknowledge, to You, your bounties upon me, and I acknowledge, to You, my sin. Thus forgive me, for none forgives sins except You.

Whoever says this as he enters upon evening, then, dies that night, he would enter Paradise; and if one says this as he enters upon morning, then, dies that day, he would enter Paradise.” [Al-Bukhari]

The servant is always in the blessings of Allah, which necessitate thankfulness, and in sinfulness, which requires seeking forgiveness. Both of these matters are required and essential for the servant at all times, as the servant does not cease to alternate between Allaah’s (various) favors and blessings, and does not cease to be in need of repentance and seeking forgiveness.

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Evidence of Allah’s Existence
Imam Ibn Kathir

Tafsir Ibn Kathir (Abridged), Volume 1
© 2000 Darussalam

“O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may acquire taqwa (piety).

Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He alone has the right to be worshipped.”

Qur’an, 2:21-22

Several scholars of Tafsir, like Ar-Razi and others, used this Ayat (verse) as an argument for the existence of the Creator, and it is a most worthy method of argument. Indeed, whoever ponders over the things that exist, the higher and lower creatures, their various shapes, colors, behavior, benefits and ecological roles, then he will realize the ability, wisdom, knowledge, perfection and majesty of the Creator. Once a Bedouin was asked about the evidence to Allah’s existence, he responded: “All praise is due to Allah! The camel’s dung testifies to the existence of the camel, and the track testifies to the fact that someone was walking. A sky that holds the giant stars, a land that has fairways and a sea that has waves, does not all of this testify that the Most Kind, Most Knowledgeable exists?” [Ar-Razi 2:91]

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Imam Ibn ul Qayyim al Jawziyyah

And Allah ta`ala said:

“Believers! Obey Allah, and obey the Messenger and those charged with authority among you; if you differ in anything, refer it to Allah and the Messenger (for judgment) if you truly believe in Allah and the Last Day: that is best and most suitable for final determination.” [4:59]

Allah ta`ala is requiring obedience to Him and to His Messenger (sallallahu `alayhi wa sallam). He starts the aayah with an address to the “believers”, hinting that what is required thereafter is a consequence of that name with which they are addressed.

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Enjoining certain Manners so that the Mothers of the Believers may be an Example; and the Prohibition of Tabarruj
Tafsir Ibn Kathir

These are the good manners which Allah enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow. Allah said, addressing the wives of the Prophet that they should fear Allah as He commanded them, and that no other woman is like them or can be their equal in virtue and status. Then Allah says:

[فَلاَ تَخْضَعْنَ بِالْقَوْلِ]

(then be not soft in speech,) As-Suddi and others said, this means, do not be gentle in speech when addressing men. Allah says:

[فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ]

(lest he in whose heart is a disease should be moved with desire,) means, something unclean.

[وَقُلْنَ قَوْلاً مَّعْرُوفاً]

(but speak in an honorable manner.) Ibn Zayd said: “Decent and honorable talk that is known to be good.” This means that she should address non-Mahram men in a manner in which there is no softness, i.e., a woman should not address a non-Mahram man in the same way that she addresses her husband.

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How Tafseer is Performed
Shaykhul Islaam Ibn Taymiyyah
An Introduction to the Principles of Tafseer

If you ask what is the best method of tafseer, the answer is that the best way is to explain the Qur’aan through the Qur’aan. For, what the Qur’aan alludes to at one place is explained at the other, and what it says in brief on one occasion is elaborated upon at the other. But if this does not help you, you should turn to the sunnah, because the sunnah explains and elucidates the Qur’aan. Imaam Abu `Abd Allaah Muhammad ibn Idrees al-Shaafi`ee has said: “All that the Prophet, peace be upon him, has said is what he has derived from the Qur’aan.” Allaah has said:

“We have sent down to you the book in truth that you may judge between men, as Allaah guides you; so don’t be an advocate for those who betray their trust.” [al-Qur’aan, 4:105]

“We have sent down to you the message that you may explain clearly to people what has been sent to them, and that they think over it.” [ 16:44 ]

“We sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe.” [16:64]

This is why the Prophet (sallallaahu `alayhi wa sallam) said: “Know that I have been given the Qur’aan and something like it” [Ahmad, Musnad, Vol. IV 131; Abu Dawood, Sunan, Sunnah, 5], namely the Sunnah. In fact, the Sunnah, too has been given to him through wahy as the Qur’aan, except that it has not been recited to him as the Qur’aan. Imaam al-Shaafi`ee and other scholars have advanced a number of arguments in support of this point; but this is not the place to quote them. [For discussion see al-Shaafi`ee, al-Risaalah]

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