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That is why Allah says in Surah Al-A’raf (205): [وَلَا تَكُن مِّنَ الْغَافِلِينَ] “…and do not be one of the ghafileen,” and not “the forgetful ones,” since a person is not held accountable for forgetting.

Throughout the Qur’an, Allah warns the believers not be ghafiloon and to avoid ghaflah, often translated as “heedless” and “heedlessness.” Ibn al-Qayyim explains: ghaflah is leaving something by a person’s own choice, while forgetfulness is leaving something but not intentionally

@afterfracture proud of you fr🫶🏻🥰

I’ve been calm and quiet today. I hope y’all are proud of me

Ibn al-Qayyim wrote: The Prophet ﷺ used to recite Surah Kafiroon and Surah Ikhlas in the sunnah prayer of fajr and in the witr prayer, which are first and last acts of the day, so that he could begin the day with tawheed and end the day with tawheed.

@afterfracture WHYYYYY😭😭

Palak jhapki aur Sunday khatam 💔

In other words, remember how Allah blessed you. when He made you part of the descendants of Nuh (from the people who were saved with him) the one that, because of his supplication, Allah caused the people of earth to perish when they opposed and disbelieved in him.

Speaking about the people of 'Aad in surah al-A'raf, Allah said: [وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ] And remember when We made you successors after the people of Nuh [69] Commenting on this, ibn Kathir wrote:

@afterfracture 😝yess

@redchilliii Bas mausam perfect hai 😋

Kya faarigh din hai wow

But for the Prophet Muhammad ﷺ everyone in Makkah already knew that he had never worshipped idols even before revelation. He was pure from shirk. So after revelation, there was no reason to suspect he would worship idols, and the simple “lā” was fully sufficient.

Emphasis is only needed where there is suspicion. In Surah Kahf: لَن نَّدْعُوَا۟ “We will never (lan) call upon any god besides Him” (18:14). Why lan? Because they had worshipped other idols before. People might suspect they could return. So they used the strongest negation

In Surah Al-Kāfirūn, Allah commands the Prophet ﷺ to say: لَا أَعْبُدُ مَا تَعْبُدُونَ Not “lan a’budu”, and everywhere لا is used. Why use “lā” (which is weaker) instead of “lan” (which means “never” and is stronger)? A beautiful answer comes from Imam Fakhr al-Dīn al-Rāzī

Al-Baghawi explains: because khayr means reward and benefit, and horses were a means of gaining both. Through them came victory, strength, and spoils. So "good" was tied to them. That's why they are called khayr

Allah says in the Quran: فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ ٱلْخَيْرِ ...Indeed, I ( Sulaymān) loved the love of khayr..." (38:32) Here, “الخير” refers to horses. Why are horses called “khayr” (good)?

Why does Ibn Kathir highlight this? If all four meant "the thing" → verses 4-5 would just repeat verses 2-3. But Allah is precise. The Quran teaches: Reject their false gods Reject their false methods Complete disavowal of both belief and practice.

Verses 4-5: "ما" = Infinitive (مصدرية) = "the way/manner that" وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ "Nor am I a worshipper of THE WAY you worshipped" (Their methods: clapping, whistling, naked Tawaf, shirk) "Nor are you worshippers of THE WAY I worship" (Pure worship of Allah)

Hafiz Ibn Kathir says in Surah Al-Kafirun, the word "ما" (ma) changes meaning: Verses 2-3: "ما" = Relative (موصولة) = "the thing that" لَا أَعْبُدُ مَا تَعْبُدُونَ "I do not worship THE THING you worship" (your idols) "Nor do you worship THE THING I worship" (Allah alone)

Al-Khannās comes from khanasa, to retreat or draw back. Shayṭān whispers, then withdraws when Allah is remembered, and returns when one forgets. He comes, he goes. That is why he is Al-Waswas Al-Khannas: the one who whispers again and again, and retreats again and again.

مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ Al-Waswās comes from waswasah, meaning a faint, subtle movement or sound. Al-Waswās is a doubly-strong quadriliteral verb. Its meaning includes repetition (repeatedly casting whispers) like tharthār (one who talks excessively)

It also means burden or load, like a pregnant woman's burden. So the earth is compared to a pregnant woman. The shaking will be so intense that the earth will release everything inside it, Especially the dead.

ثِقْل means valuable things or belongings a traveler keeps safe. So the meaning is: the earth will bring out everything it has been holding inside. All the treasures buried deep will come out on that Day

Maulana Abdussalam Bhutwi explains the verse: َوَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا “And the earth brings out its burdens.” [99:2] The word أثقال is the plural of (ثِقْل) Here two explanations are given…