"Say: 'It is He who brought you into being and gave you hearing, sight and hearts. What little thanks you show!'"(67:23)
"Allah brought you out of your mothers' wombs knowing nothing at all, and gave you hearing, sight and hearts so that perhaps you would show thanks."(16:78)
"If you tried to number Allah's blessings, you could never count them."(14:34)
"Have we not given him two eyes, and a tongue and two lips?"(90:8-9)
Al-Fudayl رحمه الله recited this ayat (90:8-9) one night and wept, and someone asked him about his weeping. He answered, "Have you spent a night thanking Allah for giving you two eyes with which you see? Have you spent a night thanking Allah for giving you a tongue with which you can speak?" and he continued on enumerating in this manner.
Ibn Abi'd-Dunya رحمة اللہ علیه narrated with his chain of transmission that Salman al-Farisi (رضي الله عنه) said, "A man was given much of the world, and then what he owned was taken away. So he began to praise and extol Allah (azza wa jal) to the point that he no longer had a bed except for a mat woven of reeds or palm-leaves, but he continued to praise and extol Allah (سبحانه و تعالى). Another man was given much of the world and he said to the owner of the reed-mat, 'Have you thought about what you are praising Allah for?' He replied, 'I praise Allah for that which even if I were to be given in exchange for it what all the creation have been given, i would not give them it.' The man asked, 'What is that?' He answered, 'Have you not thought about your sight? Have you not thought about your tongue? Have you not thought about your hands? Have you not thought about your feet?'" [Ibn Abi'd-Dunya in Kitab ash-shukr - 100]
It is transmitted with his chain of transmission from Abu'd-Darda رضي الله عنه that he used to say, "Health is the body's wealth."
Bakr al-Muzani رحمه الله said, "Son of Adam, if you want to know the measure of that with which Allah has blessed you, then shut your eyes!" [Ibn Abi'd-Dunya in Kitab ash-shukr - 182]
Yunus ibn Ubayd رحمه الله said that a man complained to him of the constricted state he was experiencing, and Yunus رحمه الله asked him, "Would you be pleased to be given one hundred thousand dirhams for the sight with which you see?" The man replied, "No." Yunus asked, "Then for your feet?" The man replied, "No." He reminded him of Allah's blessings which He had given him. Then Yunus said, "I see that you have hundreds of thousands and you complain about your needs!" [Abu Nu'aym رحمه الله in al-Hilyah - 2:22]
Wahb ibn Munabbih رحمه الله said, "It is written in the wisdom of the family of Dawud, 'Health and well-being are the hidden kingdom.'"
In one tradition there is, "How many a blessing of Allah there is in a tranquil natural disposition." [Abu Nu'aym in al-Hilyah - 1:210 - as a saying of Abu'd-Darda رضي الله عنه]
There is in Saheeh al-Bukhari from Sayyiduna 'Abdullah Ibn Abbas (رضي الله عنهما) that the Prophet (صلى الله عليه وسلم) said, "There are two blessing of which many people are cheated: health and leasure." [Al-Bukhari - 6412]
Sayyiduna 'Abdullah Ibn Mas'ood (رضي الله عنه) said, "Pleasure is security and health." [At-Tabari in Jami al-bayan - 30:284]
Ibn Abi'd-Dunya رحمه الله narrated with a train of transmission in which there is some weakness from Anas رضي الله عنه that the Prophet (صلى الله عليه وسلم) said, "The blessings will be brought on the Day of Rising, and the good and wrong actions, and Allah سبحانه و تعالى will say to one of his blessings, 'Take your due from his good actions,' and it will not leave him a good action without going off with it." [Ibn Abi'd-Dunya in Kitab ash-shukr - 24]
Also with his chain of transmission, there is in a narration from Wahb ibn Munnabih رحمه الله that he said, "A worshipper served Allah سبحانه و تعالى for fifty years, and then Allah سبحانه و تعالى revealed to him, 'I have forgiven you.' He asked, 'Lord, what have You forgiven me, when i have not done anything wrong?' So Allah (سبحانه و تعالى) gave permission to a vein in his neck and it throbbed and ached violently, so that he did not sleep and he did not pray. Then later it became still and he stood in prayer. An angel came to him, and he complained to him of the pain he had experienced from the throbbing of his vein, and the angel said, 'Your Lord (سبحانه و تعالى) says, "Your worship of fifty years is equal to the stillness of that vain."'" [Ibn Abi'd-Dunya in Kitab ash-shukr - 148]
Al-Hakim رحمه الله narrated this same sense in a marfu hadith in a version of Sulayman ibn Harm al-Quraishi رحمه الله from Muhammad ibn al-Munkadir رحمه الله from Jabir رضي الله عنه from the Prophet (صلى الله عليه وسلم) that Jibril (عليه السلام) told him that a slave worshipped Allah سبحانه و تعالى on top of a mountain out in the ocean for five hundred years, and then later he asked his Lord to take his soul while he was in prostration. "So we passed by him when we descended [to the earth] and when he ascended [to the heavens]. We find in knowledge that he will be raised up on the Day of Rising and made to stand before Allah (سبحانه و تعالى) and that the Lord will say, 'My worshipper, enter the Garden by My Mercy.' Then that worshipper will say, 'My Lord, by my deeds!" three times. The Allah will say to the angels, 'Weigh My blessings to My worshipper against his deeds.' They will find that the blessing of sight alone will encompass the worship of five hundred years, and yet there will still remain the other blessings of the body, so Allah will say, 'Enter My worshipper into the Fire.' and so they will drag him to the fire. Then he will cry out to his Lord, 'By Your Mercy enter me into the Garden, by Your Mercy!' So Allah will enter him into the Garden. Oh Muhammad, things are only by the Mercy of Allah."
"Say: O 'Ibadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah: verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful".(39:53)
Sa'eed Ibn Jubayr رحمة اللہ علیه reports from Sayyiduna 'Abdullaah Ibn 'Abbaas رضي الله عنهما that there were some people who had killed a lot of people unjustly and had committed a lot of shameful acts. They came to the Holy Prophet صلى الله عليه وسلم and submitted before him, 'The religion you invite us to is, no doubt, very good, but we have a problem. We think about all those major sins we have already committed. Now if we were to become Muslims, do you hope that our repentance will be accepted?' Thereupon, Allaah Ta'ala revealed this verse to the Holy Prophet صلى الله عليه وسلم. [Reported by al-Bukhari in that sense (al-Qurtubi)]
Therefore, the outcome of the subject taken up in the verse comes to be that, well before death arrives, the repentance made from sins, no matter how serious, even from kufr (disbelief) and shirk (ascribing of partners to Allaah), gets to be accepted. And by virtue of a genuine taubah (repentance), all sins will be forgiven, therefore, no one should lose hope in the mercy of Allaah (سبحانه و تعالى). [Ma'ariful Qur'an]
Sayyiduna 'Abdullah Ibn 'Umar رضي الله عنهما said that out of all verses of the Qur'an, this verse brings the strongest message of hope for sinners. [Ma'ariful Qur'an]
"And decree for us in this world [that which is] good and [also] in the Hereafter; indeed, we have turned back to You." [ Allah ] said, "My punishment - I afflict with it whom I will, but My mercy encompasses all things." So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses -"(7:156)
His mercy is as great as includes everything, even those who rebel Allah and deny Him are shown some of His mercy, though it is limited to this world alone. When His mercy is so covering that it includes even the disobedient, He will surely write it for those who deserve it by fearing Allah, paying Zakah and by believing in His verses.
Even those who are punished are not completely deprived of His mercy, since they could get harder punishment than they got. Allah has all the powers to do everything He wills. [Ma'ariful Qur'an]
"And He gave you of all that you asked for, and if you count the Blessings of Allah, never will you be able to count them. Indeed, mankind is [generally] most unjust and ungrateful."(14:34)
In the first sentence of verse 34, it was said: (And He gave you of all that you asked for) - though, what Allah Ta'ala is pleased to give does not depend on being asked by someone for, the truth of the matter is, that we had never asked for our existence itself. This is what He gave to us in His infinite grace without the asking.
Similarly, who had raised hands of prayer that the skies, the earth, the moon, the sun and so many things other than them be created for us? The Master just gave all this to us without our asking for them.
Therefore, Al-Qadi Al-Baydawi has explained the meaning of this statement by saying: 'Allah Ta'ala has given you everything which is worth asking for, even if you have not actually asked for it'. But, should it be that the meaning intended here is what the words literally suggest, still then, it poses no problem - for what man generally asks for is usually given to him anyway. However, wherever that which he asks for is not given to him in the outward form it was sought, then, in that there is some expedient consideration for the person asking or for the rest of the world, something he does not know about. But, He who is All-Knowing and All-Aware, He knows that, should that which he is asking for were to be given to him, it would become for him or for his family or for the whole world - a curse. In a situation like this, not giving what has been asked for becomes, in itself, a great blessing. But man, because of his lack of knowledge, cannot realize that, therefore, he feels disappointed.
In the next sentence of verse 34, it was said: (and if you count the Blessings of Allah, never will you be able to count them) that is, even if all human beings combined together were to count them, they would still remain uncountable. A human being is, as is, a little world, per se. In his or her eyes, nose, ears, hands, feet and in every joint, rather in every muscle and vein, hidden there are endless blessings through which this wonderful walking plant pulsating with hundreds of very delicate micro-machines keeps busy doing all sorts of things.
Then, we have the mind-boggling range of Divine creations, up, on and down our earth, in seas and mountains which, despite the revealing research done in modern times and despite the devotion of thousands of experts who have spent their lives trying to determine such life forms, still remain undocumented or unidentified. Then, there is our own concept of Divine blessings whereby we tend to take things which are generally considered as blessings in a positive and perceptible way.
In fact, blessings are not restricted by such a definition. If we remain safe from diseases, hardships, pain, loss and sorrows, that is a standing blessing in its own right. A person may suffer from so many diseases or discomforts of body and soul in this life and he or she could hardly be expected to keep a count of all that. From this we can guess that it is just impossible for anyone to count out the full array of the blessings, bounties and favours of Allah Ta'ala.
Justice demanded that, in return for these countless blessings, equally countless acts of obedience to Allah and equally countless demonstrations of gratitude to Him should have been made mandatory. But, Allah Ta'ala, in His infinite grace, showed leniency towards intrinsic human weakness. The option granted was: When man looks at reality and confesses that fulfilling the demands of the obligatory gratitude is not within his control, then, this very confession has been declared to be sufficient as the alternate of the ideal fulfillment of the obligation of gratitude.
At the end of the verse (34), it was said: (Indeed, mankind is [generally] most unjust and ungrateful). It means that he should face hardship with patience, keep his words and feelings free from any complaint thinking that the fate he faces has come from a wise Master and that too, being in His infinite Wisdom is nothing but a blessing, and when he is blessed with what is good and comforting, let him be thankful for it from his heart both verbally and practically - as is the dictate of justice. But, common human habit works differently from this norm. A little discomfort or pain would make them lose patience and go about broadcasting their problem. And if they find some blessing or a little wealth, they would get intoxicated with it and forget all about Allah ta'ala, their Benefactor. Therefore, in a verse appearing earlier (5), the attribute of sincere believers has been identified as Sabbar (very patient) and Shakur (very grateful). [Ma'ariful Qur'an]
"Did We not make for him two eyes, and a tongue and two lips,"(90:8-9)
The word najdain is the dual form of najd which means an elevated or conspicuous road. The word najdain signifies the two high and conspicuous ways of good and evil, or of success and destruction. The current verse mentions a few of the organs and abilities that Allah has endowed him with. If he reflects carefully on these endowments, he will appreciate His infinite wisdom and power within himself. He has a pair of eyes. The optic nerves and tissues are rather delicate. They send nervous impulses to the brain when stimulated by light rays from external objects. The structure of the eye itself is most delicate. Each eye consists of a hollow, spherical capsule [eyeball], made up of several layers and structures. It is set into a socket in the skull, and is protected by eyelids and eyelashes, and eyebrows. It works like an automatic machine. When a harmful object is seen coming from the front, the eyelids close on their own. The eyelashes block the dust from getting into the eyes. The eyebrows help keep things away from falling into the eyes directly from top. The facial bones, especially the orbit [eye socket and the cheek bones], protect the eye, if one were to fall on one's face or something were to fall on the face.
The second gift that man is endowed with is the 'tongue'. This organ - the articulator - is the most amazing and important creation. It is the long piece of flesh fixed to the bottom of the mouth that can represent thoughts of the heart, the automatic and mysterious machine. The heart works in an amazing way. A thought occurs in the heart, the brain interprets it, and prepares appropriate topic and words. The words are uttered by the tongue. Such a complex task is performed so swiftly that the listener does not even realise how many systems have worked before the distinguishable sounds, letters and words were uttered. Nature has equipped man with two lips that play an important role in articulating the different sounds, letters and words. Nature has made the tongue such a swift-working articulator that within half a minute it may utter a word which may take him out from Hell and admit him into Paradise, as the word of faith, or may endear him to his enemy in the world, as by seeking forgiveness of his shortcomings. The same tongue within the same short span of time may take him to Hell, as by uttering the word of disbelief, or may make him his biggest enemy who was previously his closest friend, as by using obscene language against him. The tongue has many benefits as well as many ways of destruction. It is a double-edged sword that can operate against an enemy, and it can also cut one's own throat.
Therefore, Allah has kept it covered within the case of two lips. Probably, this is the reason why the pair of lips is mentioned. The Creator Who has endowed man with tongue has equipped him with a pair of lips in order to protect it. Therefore, he should be careful in its use. He should not unsheathe it unnecessarily. Allah has equipped him with a pair of eyes, a pair of lips and a tongue, and has equipped him with the ability to distinguish good from evil and right from wrong, thus: 'then inspired it with its [instinct of] evil and piety' [91:8]
Thus in the first instance man receives guidance from his own conscience. This is supported by the guidance of the Holy Prophets (peace and blessings be upon them all) and celestial books that clarify it.
In sum, an ignoramus and heedless person, who denies the power of the Omnipotent, should look into his own being, he would be able to observe His attribute of perfect power and consummate wisdom. He should observe with his two eyes and confess with his tongue. He has been shown the two ways of good and evil; and of right and wrong so that he may choose between the two. Obviously, he should choose the good way. In his make-up, there exists the ability to take either way. All these bounties have not motivated man to attempt the steep course. Then the heedless man is warned that he should reflect on the clear proofs and arguments pertaining to Allah's Omnipotence, pertaining to the Day of Judgement, life after death and Reckoning, and believe in these articles of faith.
This faith requires that man should be a source of benefit and comfort to others; he should abstain from hurting them; he should believe in Allah; he should amend his own conduct and think of reforming others also, so that, on the Day of Judgement, he may be among the people of the right hand, the inmates of Paradise, enjoying a happy recompense for what he has done in this life. The unfortunate ones who persistently denied the Truth shall be encircled by the Hell-fire.[Ma'ariful Qur'an]
'Umar Ibn Al-Khattaab رضي الله عنه reported: Some prisoners were brought to Messenger of Allah صلى الله عليه وسلم amongst whom there was a woman who was running (searching for her child). When she saw a child among the captives, she took hold of it, pressed it against her belly and gave it suck. The Messenger of Allah صلى الله عليه وسلم said, "Do you think this woman would ever throw her child in fire?" We said, "By Allah, she would never throw the child into the fire." Thereupon the Messenger of Allah صلى الله عليه وسلم said, "Allaah is more merciful to his slaves than this woman is to her child." [al-Bukhari and Muslim]
Abu Hurairah رضي الله عنه reported: I heard the Messenger of Allaah صلى الله عليه وسلم saying, "When Allaah created the creatures, He wrote in the Book, which is with Him over His Throne: 'Verily, My Mercy prevailed over My Wrath'." [Al-Bukhari and Muslim]
Another narration is: the Messenger of Allaah صلى الله عليه وسلم said, "(Allaah سبحانه و تعالى wrote) 'My Mercy dominated My Wrath'."
Still another narration is: the Messenger of Allaah صلى الله عليه وسلم said, "(Allaah سبحانه و تعالى wrote) 'My Mercy surpasses My Wrath'."
Abu Hurairah رضي الله عنه reported: The Messenger of Allah صلى الله عليه وسلم said, "Allah سبحانه و تعالى has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it". [Al-Bukhari and Muslim]
Another narration is: Messenger of Allah صلى الله عليه وسلم said, "Allah سبحانه و تعالى has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection." [Al-Bukhari and Muslim].
Another narration in Muslim is reported by Salman Al-Farisi رضي الله عنه: The Messenger of Allah صلى الله عليه وسلم said, "Allah سبحانه و تعالى has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection."
Another narration is: The Messenger of Allah صلى الله عليه وسلم said, "Allah سبحانه و تعالى created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy". (That is He will use all the hundred units of mercy for his slaves on that Day).
Sayyiduna Abu Hurayra رضي الله عنه reported: "The Prophet صلى الله عليه وسلم stood up for prayer, and we stood up with him. A bedouin who was praying with us said, 'O Allaah! Have mercy on myself and Muhammad, and do not have mercy on any besides us two!'
After the Prophet صلى الله عليه وسلم had finished his prayer, he smiled and said, 'Indeed you have confined something very vast (meaning the mercy of Allaah سبحانه و تعالى)!'"
This cannot be undone and I am sure it will be greatly appreciated.
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